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A COMMENTARY UPON THE EPISTLE TO THE

HEBEEWS.

SEC. 1. Of the analysis of eleventh chapter. The apostle having prescribed faith in the latter end of the former chapter as au especial means of l^erseverance, in this chapter he doth farther describe it, and set it out by the exceUout effects thereof. So as the sum of this chapter is a declaration of the excellency of faith. Hereof are two parts :

1. A description of faith, ver. 1.

2. Au exemplification of that description.

The exemplification is set out by the effects of faith : and that in such as were endued therewith. These are set out,

1. Indefinitely, ver. 2, 3.

2. Expressly by name ; these may be ranked under four heads:

1. Such as lived before the flood, from ver. 4-8.

2. Such as continued from the flood to the time of the law, from ver. 8-30.

3. They that were in the church of Israel tUl the captivity, from ver. 30-34.

4. They that remained from the ca2)tivity till Christ's coming, from ver. 34 to the end.

Of them that lived before the flood three are mentioned.

1. Abel, ver. 4. His faith was manifested by his sacrifice.

2. Enoch, ver. 5, 6. His, by pleasing God.

3. Noah, ver. 7. His, by building an ark.

Of those that Uved betwdxt the flood and the law, there are mentioned six by name, and others indefinitely implied.

1. Abraham ; whose faith is manifested by four efi'ects.

(1.) His going whither God called him, ver. 8.

(2.) His sojourning in a strange country, ver. 9. This is amplified by that heavenly city which he looked for, ver. 10.

Vol. in.

(3.) The numerous oflfspring that he had, ver. 12.

(4.) His ofl"ering up Isaac, ver. 17-19.

2. Sarah; whose faith is evidenced by bearing a child in her old age, ver. 11.

The faith of these, and others that lived as they did, is amplified by their perseverance therein : for they 'died in faith,' ver. 13. This is proved,

(1.) By their confession that they were strangers, ver. 13, 14.

(2.) By omitting the opportunity of returning to their country, ver. 15.

This is amplified by the kind of country which they sought, ver. IG.

3. Isaac ; whose faith is set out by blessing his two sons, ver. 20.

4. Jacob ; who in faith blessed the two sons of Joseph, ver. 21.

5. Joseph; who commanded his bones to be carried out of Egypt into Canaan, ver. 22.

G. The parents of Moses; whose faith showed itself in their preserving their son Moses against the king's edict, ver. 23.

7. Moses ; his faith was demonstrated five ways. (1.) By refusing the honour of Egypt, ver. 24. (2.) By suffering aflliction, ver. 25.

(3.) By highly esteeming the reproach of Christ, ver. 26.

(4.) By forsaking Egjrpt, ver. 27. (5.) By keeping the passover, ver. 28.

8. The Israelites which came out of Egypt, and passed through the Eed Sea, ver. 29.

Of those that were betwi.xt the law and the captivity, seven are numbered by name, and sundry others under general terms intended.

1. Joshua, and the Israelites under his government, gave proof of their faith by the fall of the walls of Jericho, ver. 30.

GOUGE ON HEBREWS.

[CUAP. XI.

2. Rahab testified Lcr faith by entertaining the spies, ver. 31.

3. Gideun. 4. Barak. 5. Samson. 6. Jephthah. 7. David. 8. Samuel, are produced by name. 9. The prophets are indefinitely set down, ver 32.

The etFects of sundry of these are set down, ver. 33, 34.

Of those that were from the beginning of the captivity to Christ's time, none are mentioned by name, but the faith of many of them is demonstrated by sundry great eftects. These etfects were their sufferings for maintaining tlio true faith ; whereof sundry distinct kinds are mentioned, ver. 3.5-38.

The conclusion of tlie whole is .sot down by an approbation of their faith, ' they obtained a good report,' and an illustration thereof in this plirase, ' received not the promise :' as if he had said, by faith they held out, though they received not the promise.

Of that illustration a reason is rendered, ver. 40, namely, God's reserving the better things to our times.

»

Sec. 2. Of the infa-eiice o/Heb. xi. 1.

Now faith is the substance of thiiit/s hoped for, the evidence of things not seen.

In this Chapter is a large amplification of the fore-mentioned means of perseverance, which is faith; wherein there is, first, a description of faith, in this first verse.

Of the notation of the word faith ; of the general nature, and several kinds of it, see The Whole A)-mour of God, on Eph. vi. 16, Treat. 2, Part 6, Sec. 11, 12, &c.

Here is meant a true justifying and saving faith. The inference of this description upon the forenamed proposition of living by faith, and holding faith to the saving of tlie soul, gives proof hereunto. If the proof be not of the same faith whereof the proposition is, it is to no purpose.

OI)j. Many of the instances following in tliis chapter are of a miraculous faith. As Sarah bearing a child, ver. 11 ; Israel's jtassing through the Red Sea, ver. 29 ; the walls of Jericho falling down, ver. 30; and sundry others, ver. 33, 34, &c.

Ans. The miraculous things there intim.ated were subordinate to the main promise of the Messiah ; for they, believing that princi[)al i)romise, did withal believe other things that for the present were requisite for them.

Now the mixture of a miraculous faith doth not shoulder out a justifying and saving faith. There are many effects of a vegetative and sensitive soul in man, which are all comprised under the reason.able soul. So justifying faith e.vtends itself to all God's promises.

The first i)article in our English, nou>, is tlio note of an assumption in a syllogism. It is the interjjre-

tation of the Greek conjunction bi, commonly translated but, which is used to the same purpose.

Tlie syllogism m.iy be thus framed :

The just live by that which is the substance of things hoped for, ikc.

Rut faith is the substance of things hoped for :

Therefore the just live by faith.

Sect. 3. Of faith being the substance of thiwjs \jiot'\ present.

Of the Greek word hiroSTaeii, translated substance, see Chap. L 3, Sec. 21, and Chap. iii. 14, Sec. 152. In general, it sigiiifieth that which hath a subsistence or being; that which is indeed, and .so subsisteth. Thus it is taken as it is simjily considered in itself. But as it hath reference to other things, it importeth that which giveth a kind of being to that whereunto it hath reference; so as believers rest confident thereupon. In which respect this word is translated con-Jidence, Chap. iii. 14 ; 2 Cor. ix. 4, and xi. 17.

This property or eftect, substance, is here attributed to faith in reference to the object thereof, which are things hoped for. Things hoped for are future, they are to come; but things to come have no present being.

Quest. How can faith give a being to things that are not ?

Ans. We speak not of a natural being in regard of the things themselves, as if faith did simply make that to be which is not: but of a being to tlie mind of the believer; which, if we may so speak, is a mental bci ng; such a being as the believer is confident of, as if they had a natural present subsistence. This is not a mere imagination, but as true as anything can be. For faith resteth on the most principal and infallible truth that can be, namely, God's promise. What he promiscth shall without ijucstion be accom-jilishcd, and faith resteth upon it as accomplished.

Th.at faith giveth a being to things that are not, is evident by the patriarchs' embracing the promises which they received not, ver. 13. ' In Christ are hid all the treasures of God;' and faith is that hand whereby Christ is received, Jvihn i. 12. Now all things tending to life, being in Christ, that which hath Christ hath all.

Faith is herein much commended ; and that,

1. By the excellency of it. It is a kind of creator, in giving a being to things.

2. By the necessitj- ot it. Our chief happiness is to come; as perfection of sanctification, full freedom from all misery, resurrection of the body, eternal life. Faith gives a present being to all these.

3. By the benefit thereof. Through faith we reap good by things before they are : for faith gives not only a title, but a kind of possession of that which we hope for.

This giveth an answer to those that make temporal blessings the only ground of the faith of the ancient

GOUGE ON HEBKETVS.

fathers: and that because evangelical and celestial blessings were not then exhibited.

The answer is this—They hoped for those evangelical and celestial truths, and thereupon their faith gave a being unto them. In this respect 'the gospel was preached unto them,' Heb. iv. 2.

Evangelical and celestial truths were promised beforehand ; now faith giveth so full assent to that ■which God hath promised, as it rests as confidently upon it before it be actually accomplished, as if it were indeed really accomplished. We may therefore conclude, that the ancient fathers who believed, made evangelical and celestial truths the object of their faith, and rested thereupon.

A proper object of faith is that which is hoped for; and that is not seen, as is showed in Chap. vi. 19, Sec. 1.56. In this respect faith is the substance of it, and gives a being unto it. Thus there is a mutual relation betwixt faith and hope. ' We wait for the hope of righteousness by faith,' Gal. v. 5. See more hereof in The Whole Armour of God, Treat. 2, Part 7, on E]Dh. vi. 17, Sec. 3, 5.

Sec. 4. Of faith an evidence of thimjs not seen.

That faith which is the substance of things hoped for, is also 'an evidence of things not seen.' The noun 'iXiyynic, translated evidence, is derived from a verb i\iyy^(ii, that signifieth to convince, John viii. 9,46; James ii. 9. Thence this noun, that is here properly translated an evidence, which proveth and demon-strateth things to be so and so. Hereby it appeareth that faith doth as evidently convince the soul of the truth of things that are not seen, as if they were before a man, and he saw them with his eyes. Herein lieth a main difierence betwixt faith and sense, 2 Cor. V. 7.

By things (oi jSXi'rro/ji.siuv) not seen are meant such as cannot be discerned with the eyes of the body; because they are either invisible in their nature, or kept some way or other from the eye of the body. Of this word, see Chap. ii. 9, Sec. 72.

Quest. Wherein lieth the difference betwixt this fruit of faith, and the former part, and this ?

Ans. The former speaks only of things to come: this of things past and present also, as well as to come. There are many things past and accomplished, which are not now seen; as, the birth of Christ, his miracles, his death, and resurrection. There are also many things present that are not seen; as, Christ's sitting at God's right hand, angels attending us, the souls of just men in heaven; yet faith gives evidence of the truth of all these, even such evidence, as they are as sure to believers that now live, as the things which Christ did on earth were to them who then saw them with their eyes, and as the things in heaven are to them in heaven. So as faith works assurance. This apostle attributes ' full assurance' to faith. See Chap X. 22, Sec. 65.

In that the things whereof faith is an evidence are not seen, it is evident that invisibility maketh not things less credible; many evidences are given hereof in this chapter. This point is thus expressed to the life, ' Whom having not seen, ye love; in whom, though ye see him not, yet believing, ye rejoice,* 1 Peter i. 8. Christ taketh the point for granted in pronouncing them blessed ' who have not seen, and yet have believed,' John xx. 29.

' Faith comes by hearing,' Rom. x. 17, not by sight, 2 Cor. v. 7; we hear of many things that we see not.

This discovers the deceit of them, who so long as they see such and such objects, can believe, but will believe no further; like Thomas, who said, ' Except I shall see in his hands the print of the nails, (fee, I will not believe,' John xx. 25. If God gave men health, peace, plenty, and all manner of pro.sperity, they will believe him to be their God : but if they see no external evidences of his favour, they will not believe on him. This is the common faith of most men. Herein they take away the difference betwixt fiiith and sight, 2 Cor. v. 7.

It is faith's excellency to raise the soul above sight, and to support it against sense. True faith makes him that hath it believe that God is his loving Father, when he seems to be angry with him ; it makes him believe that he is in a blessed estate, though he be subject to many outward miseries.

Well were the martyrs instructed herein. Had they not had evidence of things not seen, they wou'd never have endured what they did. This is rendered as the reason of Moses' enduring, ' He endured, as seeing him who is invisible,' ver. 27. Invisible comforts and recompenses swallowed up the terrors of those present trials which martyrs saw and felt.

How much doth it now concern us to acquaint ourselves with things invisible, such as the word hath revealed for our stabihty ! This was it that kept Christians from fainting. They ' did look, not at the things which are seen, but at the things which are not seen,' 1 Cor. iv. 18. This made David, when he ^Yas ' greatly distressed,' and saw no outward help, to ' encourage himself in the Lord his God,' 1 Sam. XXX. 6. ' We know not what to do,' saith Jehosha-phat to God, in regard of outward helps, ' but our e)-es are upon thee,' 2 Chron. xx. 12. Thus may we be encouraged in all manner of cases that can here befaU us.

Sec. 5. Of the resolution of, and observations from, Heb. xi. 1.

Ver. 1. Xow faith is the substance of things hoped for, the evidence of things not seen.

The sum of this verse is a description of faith.

Herein two points are observable—

1. The inference, in this note of assumption, Xow or but.

GOUGE ON HEBREWS.

I^Chap. XI.

2. The substance; whereof there are two branches.

(1.) The point described, which isfiiit/t.

(2.) The arguments wliereby it i.i described. These are two proiierties of faith, both amplified by their distinct object.

The first pr^)perty is thus expressed, the substance.

The object hereof is, things hoped for.

The other property is thus expressed, the evidence.

The object thereof is, things not seen. Doctri)ies.

I. Helps prescribed are to he explained. This aris-eth from the inference, Now. See Sec. 2.

II. Faith i'.5 a jirime grace. Tliis ariseth both from the description, and also from the large amplification thereof. See Sec. 2.

III. Faith gii'es a being to future things. The word, substance, intends as much. See Sec. 3.

IV. There is a miitnal relation betivi.rt faith and hope ; for they are future things hoped for, whereof faith is the substance. See Sec. 3.

V. Faith U'orlcs a.^surance. This propert}', evidence, intends as much. Sec Sec. 4.

VI. Things invisible are not incredible. Thoulgh they be not seen, yet is faith an evidence of them. See Sec. 4.

Sec. G. Of the meaning of Hob. xi. 2.

By it the elders obtained a good report.

In this and the other verses following, the foresaid definition of faith is ami)lified and exemplified, and that by the virtue and efficacy of faith, manifested in sundry particulars.

The first is a good report which it brought to saints that lived in former times.

This relative, sv rai/rri, by it, or, in it, hath reference to that grace described in the former verse, which is faith.

The persons whoso faith is here commended, are styled T^ia^iiTisoi, elders. Both our English, and also the Greek word, is of the comparative degree. The positive, m'isjBu;, crjsffSiiT?ij, signifieth an old man, Luke i. 18. Men in place of dignity or authority have this title given unto them in the jjlural number,* and that in two especial respects:

1. Because old men were fittest to have dignity and authority, by reason of their experience, which teach-eth wisdom, Job xxxii. 7, 1 Kings xii. 6.

2. Because such honour was done unto them as useth to be done unto old men ; for old men, carrying gravity in their faces, use to be reverenced; yea, the law requireth as much. Lev. xix. 32.

The comparative here translated, elder, is attributed to men in regard of their age or office. In reference to age, both tliose that have attiuned to many years are so called, 1 Tim. v. 1, 1 Pet. v. 5,—in which sense ancient women have tliis title in the feminine

' irpcapns. Trincipcs quil)iis ea icvercutia cxbibctur qure Bcnibus cxhiberi Bolet.— Ileaych.

gender, •^r^ie^Cniai, given unto them, 1 Tim. v. 2,— and also they who are elder than others, in reference to the younger, are called elder, though they be not old in age, Luke xv. 2.5. They also who have lived in former times are called elders, in tliat the times wherein they lived were ancienter than our times ; especially such as were men of parts, of worth, of dignity, authority, or any other esteem. Thus is the word frequently used in the New Testament, JIat. xv. 2.

In regard of office, men were called elders in reference to civil and ecclesiastical matters. We read of 'elders of the people,' Exod. xix. 7, Mat. xxi. 23, 'elders of the town,' 1 Sam. xvi. 4, 'elders of the city,' Deut. xxi. 3, 'elders of the lands,' I Kings xx. 7. These were elders for civil affairs.

The elders of the Jews, who, in the Evangelists and Acts, are said to meet with priests, scribes, and other rulers, were for ecclesiastical aftairs; for the civil power was then taken from the Jews.

There were a number of these elders, which may be called senators, that made up a councO, which the Jews called Sanhedrim. Their greatest council consisted of seventy-one senators, which number is supposed to be ordered according to this direction which God gave to ]\Ioses, 'Gather unto me seventy men of the elders of Israel,' &c.. Num. xi. IG. Moses being added to these maketh up seventy-one. By elders ia this text are meant such as lived in former ages, before the times wherein these Hebrews lived. We call such, ancestors, predecessors.

The Rhemists translate them old men, which is absurd, obscure, and untnie. For all those elders that obtained a good report were not old men; witness Enoch, compared to the other patriarchs before the flood. Gen. v. 23, Jonathan, Saul's son, 1 Sam. xxxi. 2, Josiah, 2 Kings xxii. 1, Jeroboam's son, 1 Kings xiv. 13. They might be therefore young men, as well as old men, that are comprised under this word, elders.

The apostle useth this indefinite word, which ex-cludeth none that in former times believed, because there were many more that manifested the truth and vigour of their faith, besides those that are mentioned in the catalogue following.

Of all of them it is said, they obtained a good report. This is the interpretation of one Greek word. The verb whence it is derived signifieth to witness a thing. See Chap. ii. 4, Sec. 30, and Chap. iii. 5, Sec. 53.

It is here of the passive voice, and may word for word be thus translated, iiJ-a^ruiijOriaav, 2'estimonio or-7>ati sunt, were witnessed; that is, had witness or testimony given unto them : they were approved, and honoured with testimony. Testiinonj' given is, under this jiassive word, frequcntlj' used in the New Testament, in the better part, for a good and honourable testimony, as vcr. 4, Acts vi. 3, : nd xiii. 12, 1 Tim. V. 10.

GOUGE ON HEBREWS.

Quest. By what kind of testimony were those ancients so honoured ?

A ns. Both by God's testimony, and also by men's. God three ways gave good testimony unto them :

1. He enabled them to do things worthy of good report.

2. God gave inward testimony to their souls of his approving them, Acts xv. 8.

3. God caused their names and memorable acts to be registered in the everlasting record, the sacred Scriptures.

Men gave testimony of them, both while they lived and after they were dead. Such as lived in their time approved and commended them. Thus was witness given to Cornelius by those that lived with him, Acts X. 22 ; and David had honourable testimony given to him by those that lived in succeeding ages.

The ground of this good report is here said to be faith; 'by it they obtained a good report.' The Greek preposition, sv, in ('in faith'), carrieth emphasis : it im-plieth that the ground of all that made them to have that good report which they had, was in their faith. I will not deny but that the preposition, in, may here be put for hi/, as our English doth translate it, and so makes it answerable to the many evidences of faith ■which are set down without a preposition, but implying, by the case in which it is used, as much as this preposition doth, ' By faith Abel,' &c., ' By faith Enoch,' ifec, so in the rest.

The preposition in is, in other Greek authors, also put for bi/. It is oft joined with an instrument,' or means of eflfecting a thing. So Beth (2) in Hebrew.

Sec. 7. 0/the resolution of, and observations from, Heb. xi. 2.

The sum of the second verse is, a commendation of God's ancient people.

The parts are two :

1. The persons commended, elders.

2. The matter of their commendation. Herein consider,

(1.) A testimony given unto them. They obtained a good report.

(2.) The ground thereof, Bij it, namely, by faith. Doctrines.

I. There mere of old men of worth. Such were the elders here mentioned.

II. Worth of men had due testimonij. They obtained good report.

III. Faith especially makes men prctiseworthy. By I it they had their good testimony.

IV. Faith is a Catholic doctrine. The elders from the beginning of the world had learned it, and it is continued to these our days.

Sec. S. Of the meaning of Heb. xi. 3. Ver. 3. Through faith we understand that the worlds ' iv ^eXei irXaym. Tela percussus, —Eurip.

were framed by the word of God, so that things which are seen tvere not made of things lohicli do apjiear.

This verse gives another general proof of the virtue and vigour of faith. It is somewhat more general than the former.

The former was restrained to elders. Tliis is so indefinitely set down as it is extended to all believers in all ages.

The persons are not distinctly expressed, but com-p)rised under the first person plural of the verb, thus, vooviMiv, We understand.

The verb, toi-ji, translated, Understand, is derived from a noun, vooi loDj, that signifieth the mind, Tit. i. 15. It importeth, therefore, an action of the mind. But in that it is here inferred upon faith, it appears that such an act is here meant, as is not wrought by the strength of natural reason, but by that credence which is given to the word of God, and from a persuasion of the heart concerning the truth thereof.

The word Tisru, faith, is here indefinitely used in the dative case, without any preposition at all, as in the other verses following.

For there is a rhetorical figure, ava^osa, whereby all the distinct commendations of faith, in the several instances thereof, are set down in the beginning of every clause which setteth down a new instance.

The word roiii aiSiiiiag, translated tvorlds, is the same that was used. Chap. i. 3, Sec. 18, and taken in the same sense—namely, for all manner of creatures.

Of the worlds, it is here said that they were framed, xarrjoTisSai.

Of the derivation and composition of this word, see Chap. xiii. 21, Sec. 172. It implieth a full and perfect finishing of a thing, so as there remaineth no want, no defect, no imperfection therein. Thus much doth the Hebrew word intend in this phrase, ' Thus the heaven and the earth were finished,' i^y) per-fecti sunt. Gen. ii. 1.

The means of framing the worlds is here said to be, 'gri/j.aTi, the word of God. Some by the word of God here understand the Son of God, who is called the Word, John i. 1, of whom it is also said, that 'all things were made by him,' John i. 2. But there are two different terms in that and in this place, g^,(ia, y.Lyoi, used by the penmen of the one and the other, whereby they are distinguished in the Greek, though not in our English. So as there the author or efficient may be set forth, here the means of making the world. The term here used, g^j.aa, was used before, and applied to the providence of God, called ' the word of his power,' rSi \f\<j.a.ri tTh duvafucii;. See Chap. i. 3, Sec. 2.5.

By God's word is here meant the manifestation of God's will. It is metaphorically spoken of God, and that after the manner of men, who ordinarily manifest their mind and will by their word.

This point, that the world was made by God's word, gives proof of faith, and of the vigour thereof. For

GOUGE ON HEBREWS.

[Chap. XI.

it may be evinced by reason that the world was^ made. JIaiiy philo.sopliers have demonstrated as much by arguments fetched from reason, lint that it should be made merely by tlie word of God is a point of faith. This is believed, because in sacred (Scripture it is so revealed. From that evidence of faith the apostle inferreth this consequeuce, 'so that things which are seen,' ifcc.

Here must be supplied {az'o xohou), to make up the sense full and clear, the principal verb, in the former part of the verse ; as if it were thus set down, ' So that we understand that things which are seen,' <tc.

For things were not made because we believe them, but because we believe that tiny were made by God's word, we understand ' that things which are seen, were not made of things which do appear.' Things seen, ra /S/.sTo'.afia, comprise all visible things, whether they be actually seen or no. This is the same word that was used. Sec. 4. It is not to be taken exclusively, as if it did e.xclude things invisible; for all things, visible and invisible, were created, Col. i. 16, and that of nothing. But because the greatest question is about things visible, and such as are seen, ifiid because there is the most direct opposition betwixt things which are seen, and things which do not appear, he fitly useth this phrase, ' things which are seen.' Thus doth Moses exemplify the creation of the world in and by things that are seen : and these are the things which by philosophers are accounted to be created.

The negative in this phrase, were not made, is to be referred to this verb, f a;io/x£»w», appear, as if it had been thus placed, ' were made of things which do not appear.' Though they were made, yet they were not made of anything that did or could appear. There was no pre-existent matter whereof they were made ; so as this phrase directly implieth, that the worlds were made of nothing.

Because the jihilosopher could not by natural reason discern how anything could be made of nothing, he denied the creation of the world. But by faith we believe it, because God's word hath revealed as much.

The very first plirase in Scripture, ' In the beginning,' intendeth as much. For before the begiiming of things, there could be nothing, but the Creator who gave them a being. If there were anything before, that had not been the begiiming.

Tills instance of believing the world to be made of nothing, giveth proof of the latter clause of the description of faith, ver. 1, namely, that it is 'the evidence of things not seen.'

Sec. 9. 0/ the resolution of, and observations from, Ileb. xi. 3.

This verse gives an evidence of the world's creation. Hereof are two jjarts : 1. The evidence it.self.

' Plato in Timao.

2. An inference made thereupon. In setting down the evidence, four points are observable :

1. The thing evidenced. The worlds were framed.

2. The means thereof, J]i/ the word of God.

3. The kind of evidence. Faith.

4. The manifestation thereof, We understand.

In .setting down the inference, one thing is granted, another is denied.

That which is granted, is, Tlutt things seen were made.

That which is denied, is. That they were made of things which appear; for they were not made of such. Doctrines.

I. The U'orld liad a beginning. This is here taken for granted.

II. The worlds were made in their full perfection. The word translated,/crtmerf, implieth as much.

III. God's XL'ord leas the only means of making the u'orld. This means is here expressed.

IV. AH things tvere made of nothing. This is intended under this jjhrase, tvere not made of things wliich do appear.

V. Faith gives evidence to creation. This is the main intendment of this verse.

VI. Faith is in the understanding. Not that it is only there. It is also in the will. It worketh affiance as well as assent. But by faith we understand.

Sec. 10. Of Cain and AbeVs names.

Ver. 4. By faith Abel offered unto God a metre excellent sacrifice than Cain, by which he obtained witness that he tvas righteous, God testifying of his gifts: for by it he being dead, yet speaheth. Or, is yet spoken of.

Here beginneth a particular exemplification of the effects of faith. This is set forth by a distinct enumeration of such worthies as gave proof of their faith.

Though every worthy be not here set down, yet I may well say tliat the chief and most principal are named. Others are comprised under general words, as elders, ver. 2 ; all these, ver. 13 ; prophets, ver. 32. They passed through the Bed Sea, ver. 29. And sundry efi'ects common to manj', ver. 33, itc.

The first of all is Abel, who was the first son of man born of man that was born again, and was endued with a true, justifying, saving faith, as his faith here mentioned was ; which is evidenced by God's accepting him, and his sacrifice ; for ' without such a faith it is impossible to please God,' ver. 6.

Abel, according to the Hebrew notation, signifieth vanity; for it is derived from a verb, 7^n, \yliii-h signifieth to become vain, Jer. ii. 5. A noun, "7311, hence derived, is used by the wise man to set out the vanity of this world, Eccles. i. 2.

Some say that this name was given by a prophetical spirit, in reference to Abel's untimely death. But I su])pose rather that this name was given in acknowledgment of that vain mortal and miserable condition Mhercuuto luaukiud was brought by the first sin.

GOUGE ON HEBEEAVS.

There may be the same reason of the name of Adam'3 grandchild, ii'^J^}, £>ins, Homo mktr, vet moi-taUs, ■which also signifieth mortal, or miserable, Gen. iv. 2(3.

Adam and Eve had a son before Abel : his name was T'p, Cain, which is a noun derived from a Hebrew verb, iljp, which signifieth, to get or obtain, or to /)o.s-6Y«'.s' what is gotten. By this name an acknowledgment was made of God's mercy and truth, in giving seed ; that so the accomplishment of the promise concerning seed, Gen. iii. 15, might be in confidence expected. The interpretation of this name, Cain, is thus expressed, ' I have gotten a man of the Lord,' Gen. iv. 1.

These two names do give us to understand, that God's goodness, and man's wretchedness, are both worthy of frequent and serious meditation. The former raiseth up man's heart to admire God's goodness, and to be thankful unto him. The latter strippeth man of all self-conceit, and humbleth him before God.

Sec. 11. Of the diference betwixt Abel and Cain.

The aforesaid two brothers, Cain and Abel, came from the loins of the same father, and out of the womb of the same mother, uteri/li. ilany are of opinion, that they were twins of a birth : because, it is said, ' Adam knew bis wife, and she conceived and bare Cain ;' but it is only said, that ' she again bare his brother Abel,' Gen. iv. i. 2. It is not again said, that Adam knew her again, and that she conceived again.

Ans. This argument does not necessarily infer the foresaid point. It is no matter of great consequence to know whether they were twins or no. I will not, therefore, stand to discuss it. This is evident by the text, that both of them were the sons of Adam and Eve, and that Cain was the elder ; and probable it is, that these two were the first that ever came out of a mother's womb.

Of the two, the younger was the better; yet being younger in birth, he was inferior in dignity: for God himself said to Cain, in reference to Abel, ' Thou shalt rule over him,' Gen. iv. 7.

By this first instance of difference betwixt persons, it plainly appears, that spiritual grace doth not always accompany external prerogatives. As here, God accepted Abel before Cain, so Shem before Japheth, Gen. V. 32, and x. 21 ; and Jacob before Esau, Gen. xxvW. 37 ; and Judah before his brethren, Gen. xlix. 8; and Joseph also, Gen. xxxvii. 7; and E|ihraim before Manasseh, Gen. xlviii. 19; and David before his brethren ; and Solomon before his, 1 Chron. xxvui. 4, 5. See Ver. 32, Sec. 193.

God is free in bestowing his grace on whom it pleaseth him. From God's preferring the younger before the elder, the apostle proveth the free grace of God, Eom. ix. 11, 12.

This, in particular, warranteth parents to observe how grace aboundeth in some children above others,

and answerably esteem them. See Bomest. Duties ; of Parents, Treat. 6, Sec. 67.

In general, it directeth all how to set their hearts upon any, even as they see them seasoned with grace, Prov. xiL 26. Take heed of res2)ectiug men upon outward respects, James ii. 1.

Sec. 12. Of God's church in Adam's family, and different ojferin/js.

Of Abel it is said, that noocriviy/.i rif) ©ii, he offered unto God.

Of this phrase, offering, and that to God, see Chap, v. 1, Sec. C.

This is here set down as an act of piety and service performed to God. The like is implied of Cain. For if Abel offered a more excellent sacrifice than Cain, then Cain also offered, such as it was. But the history expressly sets down that Cain brought an offering to the Lord. Gen. iv. 3.

It is probable that these brothers were yet of their father's family, and there did service to God; so as Adam's house was God's church: whereby we may see the antiquity of the church, even from Adam's time. As this fir.st family was a church, so other families of the ancient patriarchs were churches.

The church herein hath a pre-eminence above other societies.

Though both the foresaid brothers offered to God, yet both of them did it not with the same mind, and in the same manner. This is implied under this word of comparison, ■j>.iiova, more crcellent. Of the positive whereupon this comparative, more excellent, or greater, is grounded, see Chap. x. 12, Sec. 120. They were of different dispositions. One was an errant hypocrite, the other an upright worshipper of God. Thus from the beginning it was showed, that God's church on earth is a mixed assembly.

That this may here more distinctly appear, I will shew,

1. Wherein these two agreed.

2. Wherein they differed. They agreed in three points :

1. In their general action. They both drew near to God, and worshipped him.

2. In the general matter of that action. They both brought an offering.

3. In the general kind of their offering, which was of that which belonged to each of tht-m. Cain was a tiller of the ground, and he brought of the fruit of the ground ; Abel was a keeper of sheep, and he brought of his flock. Gen. iv. 3, 4.

They differed, 1. In the distinct kinds of offering. Cain's was of the fruit of the ground, which was but a mere gift. Abel's was of the flock, which was a sacrifice slain. The notation of the Greek word in my text, 6ij«ia, translated sacrifice, implies as much. See Chap. v. 1, Sec. 7.

2. la the manner of offering. Abel offered up his

nOUGE ON HEBEETTS.

[Chap. XI.

Bacrifice in faith, whereby he believed that God would pardon his sins, and accept of his person and ser\'ice. No such thing is imijlied of Cain.

3. In the quality of their offering. ' Cain brought of the fruit of the ground :' we read of no choice of any excellent fruit that he sliould bring. But Abel brought ' of the firstlings of his flock, and of the fat thereof.' These were the best and choicest.

Sec. 13. Of the testimony tvhich faith brings.

As Abel testified a good respect to God, so likewise God testified a good respect to him; for ' he obtained witness that ho was riglitcous.' The ground hereof was his faith. For this relative, &i' rj;, lii/ ivhich, hath reference, not to sacrifice, but to faith: for this is an exemplification of that wluch was said of the elders, ' By faith they obtained a good report :' as others, so Abel: as he obtained a good report, so he obtained it by faith. By a trvie justifying faith, the believer so applies Christ unto himself, as he resteth upon him, to be enabled to do that which is acceptable unto God, and therein to be accepted of God.

This faith put Iiim on to offer a more excelleni*. sacrifice than Cain; this faith in Christ moved God to give a gracious testimony of him.

This phrase, he obtained tvitness, is the interpretation of one Greek word, namely, lfjt.asTu^ri6ri, that which is before translated, obtained a good report, Ver. 2, Sec. 6.

The testimony, or witness which he obtained, is thus expressed, ' that he was righteous.' Of this word, b'r/Mioi, righteous, see Chap. x. 38, Sec. 14:4.

By faith lie applied to himself that righteousness of Christ, which made him righteous before God : and by the same faith he was put on to endeavour to do such duties of piety towards God, which appertained to him in his place, and withal .such duties of justice and mercy as made him be accounted righteous before men.

This Tvitness of Abel's righteousness was given by God especially; as it was before said of the witness which the elders received, Ver. 2, Sec. 6, so it may be here said of this witness which Abel received.

This giveth instance, that even in God's account men in tliis world may be righteous. See more hereof, Chap. X. 38, Sec. 144. This testimony, 'that he was righteous,' hath an especial respect to his person, and tliat mu.st be by faith in the Lord Jesus. Thus it is said, that ' the Lord had respect unto Abel,' Gen. iv. 4, namely, unto his person. Nothing can here make us righteous before God but the righteousness of Christ applied by faith, 2 Cor. v. 21.

To set out the foresaid witness more fully, the apostle addeth this, God testifying of his gifts. Howsoever distinction may be made between sacrifices and gifts, as hath been showed in Chap. v. 1, Sec. 7, yet they arc also both taken in the same general sense. Sacrifices wore brought to God, and offered up to him, and in that respect were called gifts: so as God

himself doth here witness, that men may give gifts to him. Hereof see,^

God's testifying of those gifts, was a manifestation of his accepting thereof: for it is expressly said, that God had respect to his offering.

In two respects are the things which Abel offered to God called gifts.

1. In regard of Abel's mind, he brought them in testimony of thankfulnes.s.

2. In regard of God's mind, who accepted them as gifts.

The twofold mentioning of witness conaavnmg Abel, hath reference to that double respect that in the history of Abel the Li^rd is said to have. He ' had respect unto Abel,' namely, to his person, 'and to his offering :' this was his gift.

By this witness it appears that God will have his children to know his mind towards them, that so they may be the better encouraged to go on in that course which is accei)table to God.

Sec. 14. Of Abets spealdng, being dead.

For greater commendation of Abel's faith, another kind of testimony is added, iu these words. By it, he being dead, yet speaketh.

This is a perpetual testimony from Abel's death till the time that the apostle wrote, and so will continue to the end of the world. For the verb XaXiTrai, speaheth, being of the present tense, im-plieth a continued act; so also doth this adverb 'in, yet.

Of the word translated dead, see Chap. vii. 8, Sec. 51. It is here meant of the death of his body, being slain by his brother Cain, Gen. iv. 8.

Quest. How doth he speak, being dead ?

A)is. 1. In that his faith, and the fruits thereof, are registered in the everlasting records of the Holy Scripture: and thereby he speaketh as evidently as if we heard his voice.

2. In that his innocent blood being wrongfully spilt, cried to God for vengeance, Gen. iv. 10. Yea, still it remaineth crying against all such fratricides and homicides, as Cain was : in which respect Christ saith to the murdering Jews, that ' upon them should come all the righteous blood slied upon the earth, from the blood of righteous Abel,' Mat. xxiii. 3J.

3. In that his soul is among those souls wliich cry aloud, saying, ' How long, O Lord, dost thou not judge and avenge our blood?' &c., Kev. vi. 9.

He is said to speak by faith: because, as he offered his sacrifice by faith, and by faith obtained witness; so by faith he connnended himself to God, even when he was under his brother's hands, as Stephen did when the malicious Jews stoned him. Acts vii. 59, and thereupon God took special care of him, to testify not only of his gifts while he lived, but also of his innocency in his death, and causeth all to be remembered iu his church throughout all generations.

' Kcfercnce omitted in original edition.—En.

GOUGE ON HEBEETVS.

Sec. 15. Of the resolution of, and observations fro7n, Heb. si. L

la this verse is a commendation of Abel's faith. His faith is commended two ways,

1. Comparatively.

2. Simply.

The comparisor>. Is betwixt him and his brother. Wherein '■t;,erve,

1. i'he persons, set down by their names— A bel, Ca in.

2. By their act. Herein observe, (1.) Wherein they agreed.

(2.) Wherein they differed.

They agreed,

[1.] In their act. They offered unto God.

[2.] In the subject-matter of the act— a sacrifice.

They differed,

[1.] In the matter of their sacrifice, implied in this word of comparison, more excellent.

[2.] In the manner of offering; Abel did it by faith, Cain not so.

The commendation of Abel's faith simply set down, is by witness. This is twofold ; partly while he was alive, partly after he was dead.

The former is,

1. Propounded.

2. Amplified ; and that by two ways.

(1.) By the subject-matter which was witnessed. This is double.

[1.1 Concerning his person, that he was righteous.

[2.J Concerning his gifts.

(2.) By the author of the witness, God testifying.

The testimony given after he was dead, is set out two ways.

1. By the evidence of his innocency, he speal-etk.

2. By the continuance thereof, in this particle, yet. Both these are ampUfied by the ground of them,

■which was faith, in this relative, by it. Doctrines.

I. God's truth, in accomplishing his loord, is to be remembered. The meaning of this name, Cain, im-porteth thus much.

II. Man's vanity is to be oft considered. The meaning of this name, Abel, importeth so much.

III. The church is an ancient society; it hath been from the beginning of the loorld. That which is here noted of Cain's and Abel's offering, implieth that the first family that ever was, was a church.

IV. God's church did ever consist of a mixed society ; there were good and evil persons in it. This was evidenced in the first church that ever was.

v. It is faith that commends a nuin and his actions. Thus is Abel here commended.

VI. Believers tvill offer lohat is due to God. It is here said of Abel, he offered unto God.

VII. Expiation for sin was sought by believers from the beginning of the world. Abel by offering a sacrifice shewed as much.

VIII. A hyiMcrite may perform external loorship.

So did Cain. For this particle ■nu^a, tluin, taketh it for granted that Cain offered.

IX. Hypocrites can be at some cost with God. For Cain offered.

X. Hypocrites can bring to God of that which is their own. For the history testifieth that Cain brought of the fruit of the ground, whereof he was a tiller, Gen. iv. 2, 3.

XI. Believers give their best to God. This is implied under this comparative, more excellent, and expressly set down in the history. Gen. iv. 4.

XII. Believers content not themselves with that which hypocrites do. Abel's sacrifice was more excellent.

XIII. Faith addeth worth to the duties tee do. By faith was Abel's sacrifice the greater.

XIV. Grace followeth not external privileges. Cain was the elder, but Abel the better, Prov. xii. 2G. See Sec. 11.

XV. Faith is a means of gaining good testimony. By it Abel obtained witness.

XVI. Men may in this world be righteous. So was Abel.

XVII. 3Ien's pel-sons are first a2)2)roved of God. God witnessed that Abel was righteous, thereupon his sacrifice was accounted e.xcellent. ' The Lord had respect unto Abel and his offering.' Fh'st to his person, then to his service. Gen. iv. 4.

XVIII. God ivill that saints know his mind. This was the end of God's testifying of Abel.

XIX. Gifts may by men be given to God. Abel gave gifts to God.

XX. Saints are subject to death. It is here said of righteous Abel that he was dead.

XXI. Saints are subject to a violent death. Abel was slain by his brother Cain, Gen. iv. 8.

XXII. Saints live after death. That particular of Abel's speaking being dead, giveth proof to this general.

XXIII. Innocent blood crieth for vengeance after it is shed. This is one respect wherein Abel is said to speak being dead. In reference hereunto, the difference is made betwixt the blood of Christ and the blood of Abel, Heb. xii 24.

XXIV. C)\>/ of blood continueth to the tvorld's end. This particle, yet, intends as much.

XXV. Faith causeth a good memorial after death. By it Abel stiU speaketh.

Sec. 16. Of Enoch, and his name.

Ver. 5. By faith Enoch was translated that he should not see death; and toas not found, because God had translated him: for before his translation he had this testimony, that he had jjleased God.

The second worthy produced for exemplification of the \irtue of faith is Enoch. He was indeed the seventh from Adam, Jude 14. And no doubt but that Adam himself, and the five betwixt Adam and Enoch, were all pious men and believers. But the Holy Ghost having recorded no memorable effects of their

GOUGE ON HEBREWS.

[Chap. XI.

faith, the apostle passeth them over. See ver. 32, See. 192.

After Knos was born, it is said, that ' then began men to call upon the name of the Lord,' Gen. iv. 26. But it is not said that Enos brought them so to do. Therefore tliat act cannot properly and necessarily be ap])lied to him.

From the apostle's passing over so many betwixt Abel and Ent)ch, and others in other places, we may infer, that it is a point of wisdom to content ourselves with such matters as the Holy Ghost hath thought meet to relate. This is to ' be wise,' or to imderstanil ' according to sobriety,' f)^civtTii ii; to eta-fiovuv, Worn. xii. 3.

The particular person here commended is Enoch. Thi.s is a Hebrew name, derived from a verb that signifieth to deJictte, and may be interpreted, dedicated. His condition did fitly answer his name ; for of all the patriarchs he was most especially dedicated to God : as the tcstimonj' of his walking with God, and of God's taking him to himself, giveth evidence.

There were others of his name, as Cain's first son : who also gave the same name to a city that he built,* Gen. iv. 18. And Abraham's grandchild by Keturah, Gon. XXV. 4, and Reuben's eldest son, Gen. xlvi. 9. But the translating of that Enoch which is here mentioned, sheweth that it is he which was the seventh from Adam who is here meant.

The same faith before spoken of, even a justifying faith, resting <m the promised Messiah, is here without all contradiction meant. For by it he pleased God.

Sec. 17. Of Enoch's translation.

The evidence of Enoch's faith is thus expressed, Enocli was translated.

Of the meaning of the word f/,iTeTi6ri, see Chap. vi. 17, Sec. 13.5, and Chap. vii. 12, Sec. 07. It is applied sometimes to things translated from one kind or condition unto another, as where it is said, ' the priesthood was changed,' Heb. vii. 12. And the Galatians were removed from their former teacher, Gal. i. G. Or from one place to another, as the patriarchs were carried out of Egypt into Sychcm, Acts vii. IG. Here it imi)licth both. For Enoch was translated from earth to heaven, and the mortality of his body was translated into immortality. For this end of his translation is thus expressed, that he should not see death.

The translation here meant was both in body and soul; from earth into heaven. Such a translation as Elijah's was, 2 Kings ii. 11.

'I'lie distinct manner of translating Enoch, is not so punctually set down as that of Elijah's, 2 Kings ii. 11.

We read of Christ, that he also was taken up body and soul into heaven ; but it was after his diath and resurrection, wherein his ascension differed from the translation of these two, Acts i. 9.

These two, Enoch and Elijah, arc the only instances

that have been given of God's extraordinary power in this kind since the beginning of the world.

Papists have fabulously recorded much of the assumption of the Virgin Mary, but without all warrant.

Those two before menti<med were before Christ's time ; and that they might be special evidences of the body's fruition of eternal life, together with the soul in heaven.

Enoch was in the first age of the world, before there was distinction of Jew and Gentile : and so an instance of the glorification of body and soul to the whole world. To assure them the more thereof, while he was on earth, ho ]irophcsicd of the Lord's coming to judgment, Jude 11.

Elijah was in that age wherein the partition wall stood between the Jew and Gentile : so as he was a special instance thereof to the church of Israel

ChrLst's ascension was yet a more pregnant proof thereof, and that to all nations to the end of the world. For as he was seen in his body animated by his soul, to ascend into heaven : so after his ascension was he seen in that body to be in heaven by Stephen, Acts vii. 5G. And by Paul, Acts xxii. 14, 17.

There shall be at the moment of Christ's coming to judgment, a like, but a more universal rapture; for all then li\-ing shall with their bodies and souls united, be rapt up to the judgment-seat of Christ. ' We shall be changed,' saith tlie apostle, 1 Cor. xv. 52, changed both in our place and in our condition, as Enoch was.

Sec. 18. Of Enoch's not seeing death.

The translation of Enoch is much amplified by this end thereof, ' that he should not see death.'

This phrase, ,«.!? Iduv, not see death, is a Hebraism ;' death thereby is resembled to an enemy : not seeing, to an absolute freedom. He should be so far from being taken and seized upon by death, as he should not see death ; death should not come near him. Thus it is .said of those that have nothing to do with the kingdom of God, ' they cannot see the kingdom of God,' John iii. 3. To clear this a little further, Christ useth these two phrases, 'shall never see death,' 'shall never taste of death,' John viii. 51, 52, at the same time, as setting forth one and the same thing, one expounding the other. A'oi to taste of a thing, is to have nothing at all to do with it. To taste is the least degree of i)articipation. Because that no other but only those which have been mentioned shall be free from death (for it is appointed unto men once to die, Heb. ix. 27), it is said, 'What man is he that livetli, and shall not see death?' into whose sight death shall not come, and seize upon him, Ps. Ixxxix. 48. The psalmist c.xchideth all men, except before excepted, from the privilege of not seeing death; so as it was a singular and an especial prerogative.

As an evidence that Enoch was taken away in bis I iSciy, Videre ab ipdu, Chap. iii. 8, Sec. C8.

GOUGE ON HEEKEWS.

11

very body, so as bis soul only was not translated, and his body left on eiU-tb (for that had been, to be dead): but that his body also was transhitcd, whereby he was freed from deiith, it is here added, that ovy^ ib--i(!KiTo, lie ?('((« not fowid.

The Hebrew thus expresseth it, 1jJ''X1, and he icns not. This phrase is put for such as are missing, and can hardly, if at all, be had again ; being either on earth kept from one, as Simeon was in Egypt kept fast from his father; or by death taken away, as Jacob supposed Joseph to be. Gen. xlii. 3G.

The LXX.i interpret that phrase, he was not, thus : lui/tsy.iro, he was not found. Whom the apostle f(_)lluweth : well knowing that it fully expresseth the sense of the text. For it is probable that they who lived with Enoch, missing liim, did search for him, as the children of the prophets did for Elijah after he was taken into heaven, 2 Kings ii. 17.

This phrase then sheweth that he was no more on earth, nor ever shall be. If the living cannot be found amongst the dead, Luke xxiv. 5, much less can saints glorified in heaven be found here on earth.

This, among other arguments, doth clearly disprove the Popish conceit about Enoch and Elias, their reservation in the earthly paradise, and their being the two witnesses that shall oppose Antichrist, and be slain.^ Because that which is related of Enoch is extraordinary, the apostle renders such a reason thereof as is enough to stop the mouth of any gain-sayer, and to work credence in those who bear any respect to God. The reason is thus expressed, ' because God had translated him.'

This word, /i£r£()»;x£, translated, is the same verb that was before used in this verse, and to be taken in the same sense.

He was translated from a mortal condition to an immortal, and from place to place, even from earth to heaven.

The Hebrew word, r(p7, used in this point, signi-fieth to take, and it is frequently used of taking a person or a thing to one's self : as Isaac tooh Rebekah, Gen. XXV. 20. Now it was God that thus translated him, and took him to himself, for God hath power to preserve from death whom he will, and to settle any man where he will. He hath not tied himself to those bounds wherewith he hath limited his creatures. Enoch by faith in God was translated, and we by faith do understand that he was translated.

Sec. 19. Of Enodis pleasing God.

As the apostle rendered the reason of Enoch's translation, to rest in God, who translated him ; so he further renders the reason why God translated him, namelj', because he had pleased God. The causal particle, yao, for, demonstrateth as much.

' Of the LXX., see Cbap. i. 6, Sec. 72. ' Bellarm. De Bom. Pontif, p. iii. cap. 6. Sander. De-monst., 26. Bliemist. Annot. on Apoc, xi. 3.

This is further manifested by the order of setting down this point, in this phrase, before his translation.

This noun, //.irdheii, translation, is derived from the same verb that was used twice before. It is also used before, Chap. vii. 12, Sec. G7.

Before this act of God, Enoch did that which moved God to translate him. So much is here expressly set down in the reference of this preposition, C3^, before, and implied by the verb of the time past, had pleased. So as in his lifetime, before he received any recompense, he did that which was acceptable to the Lord. Work must be done before reward can be expected. See Chap. x. 36, Sec. 130.

That which Enoch did is expressed under this phrase, luriotarrixitai rcJ 0sw, pleased God.

The verb is a compound. The simple verb, a^Ksnu out of which it is ct)mpounded, signifieth to 2ilease, Gal. i. 10. The preposition, eu, with which it is compounded, signifieth well. So as it addeth much emphasis to the word, and implieth that Enoch was very circumspect over himself, and careful in all things to do that which was acceptable unto God ; that was, well to please him. This word is used to set out God's approbation of works of mercy, Chap, xiii. 16, Sec. 146.

Enoch did the rather please God, because he ' walked before God,' and that continually ; for so much doth that conjugation, Ilithpael, wherein the Hebrew word is expressed, imply, as is largely shewed in the Saint's Sacrifice, on Ps. cxvi. 9, Sec. 58.

Enoch had God always in his eyes, whether he were alone, or in company, about duties of piety, or other aflfairs.

Thereby he was moved carefully and conscionably to avoid w-hat might be displeasing unto God, and diligently to do what was agreeable to the will of God.

To give further evidence to the truth hereof, it is said that he had testimony hereof. The same verb in Greek, /n/iagTUirsTai, is here used, that was before used, ver. 2, Sec. G, and taken in that sense. He had the testimony of men and God. Of men, by bearing witness unto him, and highly esteeming him ; of God, by an inward witness of God's Spirit in his own conscience, and by God's ajiproving him.

Enoch in his lifetime prophesied of the coming of the Lord to judgment, Jude 14. 'Wliereby it appears that he had the day of judgment in his mind ; and by a consideration thereof, he might be the rather moved to seek in all things, well to please the Lord.

Sec. 20. Of the resolution of, and observations from, Heb. xi. 5.

In this verse we have a reward of Enoch's faith. Hereof are two parts,

1. The kind of reward.

2. The ground thereof. The kind of reward is,

(1.) Propounded in this phrase, he was translated.

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[Chap. XI.

(2.) Amplified l)y the end, and Ly the author of his translation.

In declaring the end, is set out,

[1.] The e.xtent of his translation; he was so translated, as he shonld not see death.

[2.] The evidence thereof; lie toas not found.

The author of his translation was God, who is here named, to manifest the truth thereof; because God had translated him.

In setting forth the ground of his reward, is declared,

[1.1 What Enoch had done; he had2)leased God.

[2.J The time when he did it; hefore his translation.

[3.] The evidence thereof; he had testimony. Dortrines.

I. Faith hringeth reward. By faith Enoch had the reward here mentioned.

II. To be translated from earth to heaven is a great reward. In this sense it is here set down.

III. The best livers are not the longest livers. Enoch ■was one of the best of the patriarchs that lived before the flood, yet lived the fewest years of them aU.

IV. It is a great favour to be exempted from death. Herein God testified his favour to Enoch.

V. They who are in heaven cannot be found on earth. Enoch, being translated, toas not found.

VI. God can give extraordinary reicards. This reward was extraordinary; therefore it is said that God translated him.

VII. Work is before reward. So much is here expressed.

VIII. They that please God shall surely be rewarded. This is here noted as the ground of Enoch's reward.

IX. Who ivalk ivith God jilease him. This apjiears by the apostle's interpreting Enoch's walking with God, to be a pleasing of him.

X. They who 2)lease God shall not want witness. Enoch, which did so, had testimony thereof.

Sec. 21. Of pleasing God by faith.

Ver. 6. But ivithout faith it is impossible to please him : for he that cometh to God must believe that he is, and that he is a reivarder of them that diligently seek him.

This verse hath especial reference to the last clause of the former verse, and is a j)roof of this main point, that Enoch by faith pleased God. The argument is drawn from tlie impossibility of the contrary. It is impossible without faith to please God. Therefore Enoch, who had this testimony that he pleased God, had faith. Faith in this place is to be taken as it was in the first verse, .and in other verses following : and in all those places it is taken, as hero, for a justifying faith, as the effects thereof, following in this verse, do prove.

Of this word, imjiossible, see Chap. vi. 4, Sec. 38.

Here it is taken ou supposition of man's corrupt

nature. So corrupt is man in soul and body, in every power and part of either, and so polluted is everything that passeth from him, as it Ls not po.ssible that he sliould of and by himself do anything that is acceptable unto God : but fixith lookcth upon Christ, applieth Christ and his righteousness, and doth all things wherein he hath to do with God, in the name and through tlie mediation of Jesus Christ. Thus man by faith pleaseth God. Out of Christ, which is without faith, it is impossible to please God. This mauifesteth an absolute necessity of faith. See The Whole Armour of God, Treat. 2, Part 6, on Eph. vi. IG, Sec. 8, of Faith.

That which is not possible to attain unto, is to please God. As the English, so the Greek word, fiajs-(STr,<sai, translated to please, is the same that was used in the former verse, i-jrisieTr^xivai, and here taken in the same sense, with the same emphasis. It implieth a performance in the agent, or him that doeth a thing; and an acceptance in the object, or him to whom it is done.

That object is here implied under this relative/a';«; which hath reference to God, mentioned in the last words of the former verse, and in the clause next following in this verse : for it is God whom Enoch jsleased, whereof this verse is made a jsroof, and it is he whom we ought all to please.

There are four things which nmst concur to please God; all which are accomplished by faith, and by nothing else.

1. The person of him that pleaseth God, must be accepted of God. ' Unto the pure all things are pure,' Titus i. 15. ' God had respect unto Abel,' Gfu. iv. 4.

2. The matter that pleaseth God must be agreeable to his will, Heb. xiii. 21. The ajrostle thereupon exhorteth to ' prove what is the good, and acceptable, and perfect will of God,' IJom. xii. 2.

3. The manner of doing that which pleaseth God, must be with due respect to God: and that is in these and other like particulars:—

(1.) In obedience to God : because he hath commanded it. In this ease we must say as Peter did, ' At thy word I will do it,' Luke v. 5. This is to do it ' for conscience'sake,' and 'for the Lord's sake,' Rom. xiii. 5; 1 Peter ii. 13.

(2.) In humility, denying of ourselves, and all conceit in ourselves, as he that said, ' Not I, but tho grace of God which is with me,' 1 Cor. xv. 10.

(3.) In sincerity, as having to do with him that searchetli the heart. Thus did Ilezeldah, Isa. xx.x\'iii. 3.

(4.) With sedulity : like the two faithful servants with whom the Lord was well jjleased; but not like the slothful servant. Mat. xxv. 20, iSrc.

(5.) With alacrity and cheerfulness : forGodloveth a clieerful giver, 2 Cor. ix. 7.

(G.) Within compass of our calling, 1 Cor. vu. 17.

(7.) With constancj'. If any draw back, God's soul will have no pleasure iu him, Heb. ix. 38.

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(8.) In assurance, that God, who accepteth the person, accepteth also the work that is done. Hereby did Manoah's wife infer that God was pleased with that which they did, Judges xiii. 23.

4. The end, which is God's glory, 1 Cor. x. 31.

The foresaid four general points are those four causes whereby everything is made perfect.

Faith is the means whereby all of them may be effected and accomplished.

1. By faith in Christ the person is accepted of God, Eph. i. G.

2. Faith makes men subject themselves to God's will.

3. Faith makes men have respect, even to the manner of what they do to Godward ; that it be done in obedience, in humility, in sincerity, with sedulity, with alacrity, orderly, constantly, and with assurance of God's acceptance. All these may be exemplified in Enoch.

4. Faith, of all graces, most aimeth at God's glory. Abraham, ' being strong in faith, gave glory to God.'

Sec. 22. Of believing that God is.

The apostle giveth a proof of this assertion, that it is impossible without faith to please God. His proof is this, ' For he that cometh unto God, must believe that he is.'

The proof is applied to such as come to God. This word, 'jroosis^o/j.svov, he that cometh, is metaphorical, setting forth such as have to do with God in prayer, in praise, or in any other service. Of the composition of it, and further meaning of it, see Chap. vii. 25, Sec. 104.

That which is required of such as come to God, is, to believe that God is. It is in vain for any to go to one whom they do not believe to be. But this is not simply and barely to be taken of the being of God : for by reason, and philosophical arguments, it may be demonstrated that there is a God, and that God is; but that which is here spoken of, is an act of faith. It must, therefore, more distinctly be taken ; namely, that he is the true God, the only true God, such a God as he hath revealed himself to be.i If we repeat this title, God, and set it after this relative, he, thus, 'He that cometh unto God must believe that he is God,' the sense will somewhat more clearly appear. So as God must be believed to be as he is, or as he hath manifested himself to be. Thus Abraham believed God to be. Gen. xv. 6.

To believe God otherwise, is to make him an idol, Rom. i. 21, that is, to beHeve him to be nothing, 1 Cor. viii. 4.

It standeth us, therefore, in hand well to be informed about God: and that as he hath made himself

' Debitor est is qui accedit ad Dcum ut credat quod sit, et lis qui quEerunt se futurus sit remuncrator.— Sic Trcmel. Interpret. Syrum.

known to us in his word. 'Search the Scriptures;' they are they which testify of him, John v. 39.

Here might occasion be taken of setting forth God in his nature, persons, properties, and works, whereby in the word he is made known unto us.

This point is the rather to be observed, because of the necessity that lieth upon it, implied in this word, hiT, must; it will be otherwise altogether in vain to come unto God.

Of the word translated must, as it setteth forth sometimes a necessity, sometimes a duty, see Chap, ii. 1, Sec. 3.

Sec. 23. Of God a reioarder.

The apostle setteth forth another evidence of a true believer; namely, that he believeth that God is a re-warder of them that seek him. So as by faith a man doth not only understand God to be the true God, as he hath set forth himself in his word ; but also rest-eth on him for acceptance: which the apostle thus expresseth, that he is a rewarder, &c.

The Greek word, ij,i(!0a^ob6rrii, is a compound, whereof see Chap. ii. 2, Sec. IG ; word for word it signifieth a giver of a reivard. The noun carrieth a kind of emphasis with it, and sheweth that God layeth this as a charge upon himself, and takcth it as his function, to render a reward, Ps. Ixii. 12. This is an undoubted evidence of his being well pleased with them among whom he executeth his function.

This God taketh upon him,

1. That every one might have a reward. No creature can be too great to be rewarded of him, and the greatest needs his reward; yea, he can reward wlwlo families, churches, and nations. On the other side, God is so gracious, as he accounteth none too moan to be rewarded of liim. ' He raiseth up the poor out of the dust, and Ufteth up the beggar from the dunghill,' 1 Sam. ii. 8. When Dives and all his house neglected Lazarus, the Lord looked upon him, and gave his angels charge over him, Luke xvi. 21, 22.

2. That believers might be sure of their reward. For God is faithful, Heb. x. 23. He will not fail to perform what he undertaketh. This the apostle would have Christians to know, Eph. vi. 8.

3. That the reward might be worth the having. For God in his rewards considereth what is meet for his excellency to give, and accordingly proportions his reward. As a king, when he would reward a faithful servant, he contents not himself to give him a little money, but rather gives high honours and dignities, great lordships, fair possessions, many immunities and pri\'ileges, gainful offices, and other like royal rewards which beseem a king to give. Instance Pharaoh's reward to Joseph, Gen. xli. 41; Nebuchadnezzar's to Daniel and his three companions; Darius's also to Daniel; and Ahasuerus's to Jlordecai. As God ex-ceedeth these and all other monarchs in greatness, so will he exceed them in this kind of goodness.

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[Chat. XI.

1. This givcth evidence, that 'the eyes of the Lord are in every place, beholding the evil and the good,' Prov. XV. .'i, and that he kiioweth how to put difference betwixt the good and evil, 2 Pet. ii. 9.

2. This may encourage believer.s against the ignorance, inipotcncy, forgetfulness, ingratitude, mis-conceit, envy, malice, and persecution of men.

(1.) Some men are ignorant of the faithfulness of them whom they should reward; as Potiphar was ignorant of Joseph's faithfulness. Gen. xxxix. 19.

(2.) Others are not able to do what is meet.

(3.) Others forget kindnesses done; as Pharaoh's butler. Gen. xl. 23.

(4.) Others are ungrateful.

(5.) Others wink at, and will not see that which should be rewarded ; as Nabal, 1 Sum. xxv. 10.

(G.) Others envy at goodness and faithfulness; as Saul, 1 Sam. xviii. 9.

(7.) Others malign men for their goodness ; as the Pharisees did Christ, Mark iii. 22.

(8.) Others persecute them; as the Jews did Jeremiah, Jcr. xxvi. 8.

It is in these and sundry other respects requisite,^ that we believe God to be a rewarder.

The apostle setting this down as a duty, giveth evident proof that reward may be aimed at. See Chap. vi. 15, Sec. 1-19.

Sec. 24. Of seeking God.

The persons that may expect reward from God, are thus sot down, them that diUcjenthj seek him. This is the interpretation of one Greek word, but a compound one, Ez^jjroCiJ;. The simple verb, Zrynii, signifieth to seek, Mat. vii. 7. The preposition ix, with which it is compounded, signifieth out. The compound ex^riTiai, signifieth to seek out, to seek till one find ; to seek earnestly and diligently. Thus men are said to 'seek after the Lord,' Acts xv. 17, and the prophets are said thus to seek after the salvation promised, 1 Pet. i. 10.

To express the emphasis of the word, our English translators insert this adverb, ddigently. To these is the reward here appropriated. Closes doth to the life thus express this point; 'If thou shalt seek the Lord thy God, thou shalt find him, if thou seek him with all thy heart, and with all thy soul,' Deut. iv. 29. In reference to the reward here appropriated to such, it is said, ' They that seek the Lord shall not •want any good thing,' I's. xxxiv. 10.

1. Let none but such e.vpect reward from God.

2. Let this stir us up to use our best endeavour so to find the Lord, as we may rest upon hiui, and make him our reward. Of man's endeavour after that which is for his own advantage, see Chap. iv. 11, Sec. 03.

Sec. 25. Of the resolution of, anil observations from, Heb. xL 6.

litU without faith it is impossible to plexse him :

for he that cometh to God must believe that he is, and that he is a rewarder of them that diligetitly seek him. This declaretii the benefit of faith. This is,

1. Pro])ounded.

2. Confirmed.

In jiropounding of it, there is set down,

1. The matter wherein that benefit consisteth, that is, to pleaise God.

2. The necessity of the means for attaining that benefit. This is set down in two negatives, ivithout it, it is imposaihle.

The confirmation is taken from the reward of faith. For attaining hereunto, two acts of faith are set down,

1. To believe that God is God. This is amplified two ways,

(1.) By the person that so believes, lie that cometh unto God.

(2.) By the necessity of it, in this word, must.

2. To believe that God is a reiuarder. This is amplified by the object, or persons whom he reward-eth, them that diliijenlli/ seek him.

Doctrines.

I. By faith men please God. This is here taken for granted.

II. There is a necessity of using warrantable means. It is impossible otherwise to prevail.

III. Men have access to God. This is here taken for granted under this phrase, he that cometh to God.

IV. God is to be believed to be as he is. This phrase, that he is, intends as much.

V. It is no arbitrary matter to believe in God aright. A must is put upon it. It is a bounden duty.

VI. God is the rewarder. This must be believed.

VII. God rtwardeth such as seek him. This is here jilainly expressed.

VIII. God must be sought out. The emphasis of the Greek word implies as much. AVe must do our uttermost in seeking him till we find him.

IX. Men may aim at reward in approaching to God. For he that cometh to God must believe that he is a rewarder.

Sec. 26. Of Nonh and his faith.

Ver. 7. By faith Noah, being warned of God of things not seen as yet, moved with fear, jyrepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

The third worthy produced for exemplification of the vigour of faith, is Noah, who lived in two ages of the world: before the flood, and after the flood, lie lived six hundred years before the flood. Gen. vii. G, and three hundred and fifty after the flood. Thus he lived in all-nine hundred and fifty years, Gen. ix. 28, 29.

Tlie name of Noah, TM, properly signifies rest. A reason of the name is thus given, IJOnj, ' lie shall

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15

comfort us,' Gen. v. 29. The name is taken out of the two first letters of that word □PU, cotisolatus est, which signifieth (o comfort.

Others read that phrase translated ' he shall comfort US,' thus, ^yny, ' he shall give us rest' (m^ quientj: both tend to the same end.

This name was given by a spirit of prophecy : for by building the ark he brought refreshing, comfort, and rest to the world ; and that in these respects:—

1. Thereby was aflbrded a lively type of Christ, ■who is the comfort and rest of man.

2. By Noah was the seminary of the world and church preserved. This was a matter of great comfort and rest.

3. By the sacrifice which he offered up, ' God smelled a savour of rest,' Gen. viii. 21.

4. To him God renewed a covenant of rest and peace, no more to drown the world. Gen. ix. 9, 11.

Thus if ever any name were fit and answerable to the intent thereof, this was.

In setting out the faith of this noble patriarch, who was the last of the old world, and the first of the new world, many memorable histories are pithily and elegantly couched in few words.

That Noah's faith was a justifying and a saving faith, is evident by producing it, as he did the faith of the elders, of Abel and Enoch, for i)roof of the faith described in the first verse.

Ol'J. The main thing for which Noah's faith is commended is but a temporary deliverance.

A lis. 1. Justifj-ing faith, even in temi)oral blessings, eyeth God as a Father in Christ : and receiveth the things of this world by a right from Christ, and as a pledge of heavenly things.

Ans. 2. The ark, in making whereof he testified Lis faith, was an especial type of Christ, and his preservation from the flood a type of redemption from damnation, and of eternal salvation. So as his faith was fixed on Christ, and on salvation by Christ.

Ans. 3. The apostle inferreth that he 'became heir of righteousness which is by faith:' and that must needs be a justifying and saving faith.

Sec. 27. Of Xoalis faith ahout things not seen upon God's warniiiff.

The ground of Noah's giving that evidence of faith, which is here set down, is thus expressed, ^^ri,u,a.Tic^ii;, being warned of God.

This phrase is the interpretation of one Greek word, whereof see Chap. viii. .5, Sec. 14. It sheweth that his faith was founded ou the manifestation of God's wUl.

Of the many ways of revealing God's will, see Chap. i. 1, Sec. 11.

God's will revealed, hath ever put on saints to give evidence of their faith, for it is the proper ground of divine faith. This was the grouud of Abraham's faith. Gen. xv. 6, and of the faith of the Israelites, Exod. iv. 31, and of the Gentiles, Acts .\v. 7.

God himself is the supreme Lord over all, and his word is the highest and surest truth that can be, whereunto all ought to subject themselves : and they who well know him, will upon his warning in faith do anything. Requisite it is that we should acquaint ourselves with the oracles of God. We have them established, printed, read, and preached unto us. Let-us learn by this instance of Noah to act our faiths according to the manifold warnings; of God. See Sec. 37.

That whereof Noah is said to be warned, is thus expressed, .aridiiru ^Xi^oij-ituv, things not seen. The negative carries some emphasis with it, and is oft translated ' never before,' Luke xxiii. 53, or ' not yet,' John vii. 39. Therefore these two particles, as yet, are here fitly added in our English.

The things not seen, here intended, were, the general deluge, and the ark for preservation of them that should enter thereinto. These were not seen when they were first revealed unto Noah, and when first he believed that they should be. Thus his faith doth verify that which was said in the first verse concerning faith in general, it is ' the evidence of things not seen.' The rest of the world believed not; they scorned Noah's word, and laughed at his attempting to make an ark. They are in that respect called ' tLie world of the ungodly,' 2 Pet. ii. 7. There were a hundred and twenty years from the first giving of the warning to Noah, unto the bringing in of the flood. Gen. vi. 3. Yet did not Noah stagger in his faith, but continued to believe till all was fully accomplished. Of faith, as it is an evidence of things not seen, see ver. 1, Sec. 4.

Sec. 28. Of being moved with fear to duty.

The forementioned warning of God so wrought upon Noah, as it possessed him with a holy fear of God : and thereupon it is here said that he was siXa-jSti^iig, moved with fear, to do what God required.

This phrase, moved with fear, is the interpretation of one Greek word, which is a compound one. Of the composition and interpretation thereof, see Chap, v. 7, Sec. 44. Here it implieth such a religious fear as kept Noah from opposing against God's charge, though it seemed very strange, and though he were mocked by the world for observing the same.

Fear, in relation to God, is a reverent respect of the Divine Majesty, opposed to all light esteem thereof, Mai. i. 6.

It worketh in man's soul two things,

1. A holy awx, whereby he is careful to please God, 2 Chron. xix. 2.

2. A holy dread, whereby he is fearful of offending God, Prov. xiv. 6, Job i. 1.

This awful dre.ad, and dreadful awe ariseth, as from knowledge of God, so from faith in him, as he maketh known himself and his wUl unto us. Fur faith work oth fear, Exod. xiv. 31.

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[Chap. XL

By such a fear as is here noted to be of Noah, we may gain assurance of a true faith ; yea, it will give evideuco thereof to others, for it is the ground of all duty; God, therefore, wisheth it to be in the hearts of his people, Deut. v. 29, and inviteth such to praise liim, Ps. xxii. 23. We are hereupon directed to '.serve the Lord in fear,' Ps. ii. II, and to 'work out our salvation with fear,' Phil. ii. 12.

Sec. 29. Of preparing means of safetij.

That which Noah was moved with fear to do is thus set down, he prepared an ark. That word, xaTi-eyiiuadi, which is here translated prepared, is the same that is used in Chap. iii. 3, Sec. 4(;, and turned, iiu'Afo/. There sec the comi^osition and meaning of the word. Fitly is the word prepared here used, in regard of the long time wherein Noah was framing the ark, which was a hundred and twenty years, as hath been before shewed. In this very sense is this word used, 1 Pet. iu. 20.

That which was to be done was such a work as required much time, and many hands to do it. And, that it might not be to finish when the flood .should come, Noah, that believed that the flood would coi/ie, prepared the ark beforehand. Thus Joseph beforehand prepared food without measure against the seven years' famine that was to come. Gen. xli. 49; and David prepared in abundance for the temple, 1 Chron. xxii. 3, ifcc. The wise virgins also prepared oil for their lamps against their bridegroom's coming.

Surely they have but little faith, if they have any at all, who neglect to prepare for their appearing before the great Judge. How many are like the foolish virgins ! Mat. xxv. 3. The unjust steward shall condemn all such, Luke xvi. 8. Well might Christ say, ' The children of this world are in their generation wiser than the children of light;' for they will take pains in their youth that they may have a liveliliood in their old age : they will beforehand lay up for their children ; they will provide against a dear year. Are men as wise for their souls, and the eternal salvation of them ? Very few, if any.

Let us give proof of our faith in preparing beforehand against dangers, that we may be saved when others jjerish, as Noah was.

Sec. 30. Of Noalhs ark

That which Noah is here said to prepare is styled, xi^i)T>i\i, an arl: Of the divers acceptions and meaning of the word, see Chap. ix. 4, Sec. 20.

This ark was the rarest fabric that ever was made to swim on water. It is probable that it was the first vessel that ever was put to sea.

1. The matter of it is said to bo go]ihcr, a kind of wood as fit, if not fitter, than our oak for such a purpose. The tree out of which that wood was taken was tall, big, and lasting. The planks thereof were 80 set and jointed together as they kept out water ;

and for that end they are also said to be pitched within and without. Gen. vi. 14.

2. For the magnitude of it, it was the greatest vessel that ever was borne on waters. The length of it was three hundred cubits, the breadth fifty, the height thirty, Gen. vi. 15. Compare it with Solomon's temple, which was a very fair and spacious building, 1 Kings vi. 2, and you will find it far to exceed that. In height it was equal with the temple, in breadth two times and a half wider, in length five times longer.

An ordinary cubit, from the elbow to the top of the longest finger, is counted half a yard. After this ordinary cubit, it was a hundred and fifty yards long, five and twenty yards broad, and fifteen yards high.

Many think that the cubits at that time were taken according to the stature of men in those days, and that a cubit made a yard: so it would prove to be three hundred yards long, fifty yards broad, and thirty yards high. By this account it would prove to be in length above a quarter of a mile. Never was the hke heard of. Much is spoken of the wooden Trojan horse ; but, besides that there is no certainty whether there ever was such a thing or no, it cannot be imagined to be like unto this. That is said to hold a multitude of captains and soldiers; but this held of all kinds of creatures flying iu the air or going or creeping on or in the earth.

Some, to am{)lify the greatness of this vessel, say, that, among other creatures, whales were also therein.

This is but a foolish conceit, for in Scrijjture there is no mention of any fish being therein. Neither was there any need that they should enter into it; for the element which destroyed other creatures was their proper element to dwell in, and to be preserved b}'.

3. For the form of it, it was flat-bottomed, from the top somewhat shelving, three stories high. It had a multitude of cabins, for several creatures, and for several kinds of food meet for each of them. It was so artificially made, as though there were a door, if not more doors than one, for all kinds of creatures to come in and out thereat, yea, and window.s, or other means to let in light; yet no water from above or below could come in to annoy them. There is no mention made of masts, tackliugs, rudder, oars, anchor, or other like things which are useful to other ships; for it could not be moved or guided by the art of man, but only by divine providence.

Atheists have sundry ways cavilled against it, as Apelles against the smallness of it to hold so many creatures and so much food so long a time as that is said to do. Celsus cavilled against the greatness of it, as being impossible for so great a vessel to be made for such a purpose.

Faith passeth by all such diflficulties and seeming impossibilities. By faith we believe that the whole world was made of nothing.

The use of it gives an instance of God's wi.sdom in using means for effecting that which he intends ; not

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17

that he is tied to means; for as he made the world without means, so he can preserve and destroy whom and what he will without means.

The kind of means being such a one as hath been set forth, and as the like never was before, nor shall be, giveth farther proof that God can raise up and use extraordinary means. See Chap, il 4, Sec. 28.

Sec. 31. Of saving Noah's Jwiise in the arlc.

One end of Noah's making the ark is thus expressed, to the saving of his house. The word in Greek, ffwTjj-g/af, translated saving, is a noun, and properly signi-fieth salvation, or 2^>'(servation. Hereof see Chap. L U, Sec. 159.

God intending to bring such a flood upon the earth as should s\Yeep away the whole world, the ark so flouted and swam upon the waters, as all that were therein were saved alive thereby. Now Noah, who believed thus much himself, persuaded his wife, his three sons and their wives, of the truth thereof, and moved them to enter thereinto, whereby they were saved. All these were of his household; therefore olxoi, house, is metonymically put for his household. It is not to be thought that only these were of his family. It is probable that he had a very great family ; but he wrought upon none but these ; none but these were persuaded to enter into the ark. So Lot could prevail with none but his wife and two daughters to go out of Sodom.

Because he was assured that all that entered into the ark should be saved alive, and he observed that none would believe him but they of his household; this is fitly set down as an end of his making the ark, to the saving of h is house.

This word saving, may in this place be applied both to the preservation of their temporal lives, and also to the eternal salvation of their souls : for the ark was a type and a sacrament of their deliverance from eternal damnation. In this respect, baptism is styled in reference to the ark, avTh-ozo;, ' a like figure,' 1 Peter iii. 21. When two types resembling one thing are compared together, they are set out by the Greek word, translated ' a like figure.'

The ark, therefore, borne upon the waters, whereby Noah and his family were saved, and baptism, being both seals of our redemption by Christ, and of our deliverance from the destruction of the ungodly world, they are ' like figures.' Hereby it appears that they who entered into the ark, and believed as Noah did, were eternally saved. All that are baptized are not saved, though baptism be a means to help on their salvation : so neither all that entered into the ark can be concluded to be heirs of eternal salvation, for cursed Ham entered thereinto. Yet notwithstanding might Noah prepare it, both for the present preservation, and also for the eternal salvation, of aU that should enter thereinto.

The saving of those that were in the ark, typified

Vol. III.

that salvation which is brought to man by the mediation of Jesus Christ.

This giveth instance of the extent of God's providence over his church, in saving body and soul—the body from temporal danger, the soul from eternal perdition. Thus far may Israel's passing through the Ked Sea be extended, Exod. xiv. 22, and the cloud, and the passover, and manna, and the water that came out of the rock.

This saving of Noah and his family, giveth proof that the incredulity of the multitude is no prejudice to the faith of saints. For though the whole world of the ungodly perished by the flood, yet Noah and his family were saved in the ark. ' The Lord know-eth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished,' 2 Peter ii. 9. The Red Sea, that was a wall of defence to the Israelites, overwhelmed the Egyptians, Exod. xiv. 22. ' The just shall live by his own faith.' As the believer is not prejudiced by another's unbelief, so neither shall the unbeliever be saved by another's faith. ' Two shall be in one bed, the one taken, the other left,' Luke xvii. 3i.

It may further from hence be inferred, that there is no salvation out of the church, for there was no preservation out of the ark. See more hereof in JJomest. Duties, on Eph. v. 23, Sec. 23.

Sec. 32. Of the world condemned ly the arl:

Two effects are further observed to follow upon Noah's preparing the ark ; the first is in these words : £i/ ivhich (ii rii) he condemned the icorld.

The most immediate and proper reference that this relative, ivhich, can have, is to the ark. They are both of the same gender {pi r,; xi!3mto-j).

By Koc,aoc, the tcorld, metonymically are meant the inhabitants thereof, and the greater part of them. So it is oft used, John xii. 19.

Upon the fall of Adam, he and all his posterity were deprived of that glorious image wherein God first created man, and depraved with a most vicious and pernicious disposition : whereupon it is said that 'the whole world lieth in wickedness,' 1 John v. 19. And all except those whom Christ ' delivereth from this present evil world,' Gal. i. 4, are counted to be of the world. Such were all those that lived at the time of the flood, except they who entered into the ark : whereupon they are called ' the world of the ungodly,' 2 Peter ii. 9.

Noah is said to condemn these. The word is fitly translated, for it is a compound. The simple verb zj/iw, siguifieth to judge, John viL 24, 51. This compound, xaraxihu, by judging to condemn, Mat. xii. 41, 42, and xxvii. 3, Kom. ii. 1.

Noah is said to condemn the world by the ark—

1. Because it was a visible prediction of the flood : thereby they were foretold that such a judgment would fall out.

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[Chap. XI

2. It shewed that they worthily perished, in that they simght not to prevent that destruction which was threatened.

3. It was a demonstration that tliey were far unlike to Noah, in that they regarded not that whereabout he took .so much pains.

4. Noah's making of the ark was a continual preach-in"; yea, together with working upon the ark, he did by word of mouth foretell what would fall out, 2 Peter ii. .5.

5. The very ark was a witnes.s of their infidelity, so as they were condemned thereby.

C. It was an occasion of aggravating their unbelief, whereby they were the rather condemned.

Thus we see that means given for preservation may prove means of destruction. As this proved true in Israel's passing through the Red Sea, E.TOd. xiv. 16, and in their eating quails, Num. xi. 33, and in sundry other temporal means : so also in spiritual means, as the word, 2 Cor. ii. IG ; the sacrament, 1 Cor. xi. 29 ; yea, Christ himself, Isa. viii. 14, 1 Peter ii. 6, 7, Luke ii. 34.

This ariseth from the corrupt and perverse di^osi-tion of men, who, .spider-like, suck vermin^ out of sweet flowers, or rather turn the sweet juice of flowers into poison.

This should bo carefully heeded of us, who have means of salvation afforded unto us, that we may duly observe the pro[ier end for which they are aflbrded, and make the best use tliat we can thereof.

This condemnation of the world teachcth us to come out of the world, and to abandon the fashion and course thereof, lest we perish with it. See more hereof. Chap. xiii. 13, Sec. 133.

This is the rather to be observed, by reason of the extent of this word, world, which ever have been, still are, and ever will be, the greater number. See Chap. ii. 10, Sec. 91.

The way to destruction is a broad way, Mat. viL 13, and withal there are many byways: whereas there is only one way. and that a narrow one, encumbered with many difficulties, and so limited, as if we step out of it, we miss of life ; but there are no bounds set to the way that leadeth to destruction, Judges xxi. 2-5. In this way everytliing is agreeable to nature, which is downhill. It hath always wind and tide with it. It is stretched out by applause, jjromotion, profit, pleasure, and other like temptations, which the devil frameth according to the particular humours of men.

Sec. 33. Of Xoah's hdng Iteir of (he righteousness hy faith.

The other eiTect following upon Noah's preparing

the ark is thus set down, And became htir of the

righteousness which is by ftith. 'J'lie first copulative

particle, v.ai, and, givetli evidence that the two clauses

' Qu.' venom'!— Ed.

joined thereby have some agreement; and that is this general, that they arc both effects of the .same thing, yet in the kind of effect they much differ. The former was a great judgment upon the world : but this a great recompense to himself.

There was before a great reward mentioned of Noah's faith in preparing the ark, which was ' the saving of his house.' Here is a greater.

Every word iu this clause carrieth much emphasis.

1. Tlie copulative was noted before.

2. This verb, iyhiTo, became, or was made, im-jilicth that the occasion of the reward was taken from this evidence of faith th.-it is here set down ; at least occasion was thence taken of manifesting as much.

3. This dignity, x'Aris6io,u,o;, heir, is no small one ; it implieth a singular and an especial prerogative.' Indeed, Noah was the supreme lord of the whole world, and his sons heirs imder him. There never was so absolute a monarch since Adam's time. It is said, that ' of the sons of Noah the whole earth was overspread,' Gen. xix. 9. But here is intended a greater dignity; for,

4. Iiigliteousness, iixaiodonri, was it whereof he was an heir. Could the beauty and glory of righteousness be thoroughly discerned or conceived, it would be found to be, as indeed it is, the greatest dignity that a creature can be advanced unto.^ It was man's chiefest excellency in his innocent estate ; for it was the most i>riiicipal part of God's image ia which man was at first created. Gen. i. 27. That which is said of holiness may be applied to righteousness. Chap. iii. 1, Sec. 7.

To set out this dignity the more, the apostle useth this word syneedochically for that also which follows upon it, righteousness together with eternal life: so as an heir of righteousness is an heir of that inheritance which is obtained by righteousness. It is called ' a crown of righteousness,' 2 Tim. iv. 8. The glorious attire of glorified saints is ' the righteousness of saints,' Rev. xix. 8. Thus thej' are heirs of salvation. See Ch.ip. i. 14, Sees. 1.59, IGO.

5. This righteousness is said to be hi/ faith. It was not a righteousness which arose from himself, or inherent in himself : it was, zara rrism, accordiiig to faith, or that righteousness which he attained by faith, and received from above. It was indeed the righteousness of Christ himself, whom he beheld in the ark, that was a type of Christ. The apostle excellently settcth out the righteousness of faitli. and opposeth it to a man's own righteousne.s.s. He calleth it 'the righteousness of God,' Rom. x. 3, 6.

Tlie righteousness which is by faith is that which ever)' believer hath, and that whereunto he is fitted by faith, and that which cannot be had without faith.

All are spoiled and for ever deprived of that in-

> Sec Chap i. 14, Sees. 160, 162. » See Chap. i. 9, Sec. IH.

GOUGE ON HEBREWS.

VJ

herent righteousness wlierein God created Adam. God, instead thereof, makes his elect heirs of a far more excellent righteousness—the righteousness of God ; and leaves it not in their power to hold it, or let it go.

It is the righteousness of faith, for the continuance ■whereof we depend on Christ. ' We wait for the hope of righteousness by faith,' Gal. v. 5.

Sec. S-t. 0/ tlu> resohitinn of Heb. xi. 7.

Ver. 7. By faith Noah, being umnied of God of tilings not seen as yet, moved ivith fear, prepared an ark to the saving of his house, by the which lie condemned the u'orld, and became lieir of tlie righteousness which is by faith.

In this text is a commendation of Xoah's faith. Hereof are two parts,

1. An evidence of his faith.

2. A recompense thereof.

. In the evidence two tilings are to be considered,

1. The ground of his faith.

2. The fruits thereof.

The grounds are of two sorts, one concerning God, another concerning himself.

In that which concerned God three things are noted,

1. A charge of God, being warned of God.

2. The subject of that charge, things not seen.

3. The limitation thereof, as yet.

The other kind of ground, concerning himself, was a holy fear, moi'ed with fear.

The fruit of his faith was in general his obedience to God. This is set out by an act, he prepared an ark. Here we may distinguish

The act, pirepared ; and the object, an ark.

This effect is amplified two ways,

1. By the advantage he brought to himself.

2. By the damage that followed thereupon to others.

The advantage'is propounded, in this word, saving ; and amplified by the extent thereof, his Iwuse. The damage to others is set forth,

1. By the kind of it, in this word, condemned.

2. The persons condemned, under this word, tlie world.

The recompense of his faith is a great prerogative. Wherein we have,

1. The kind of it, Iwir.

2. The excellency of it. This is,

(1.) Propounded, in this word, righteousness. (2.) Expounded, in this phrase, which is by faith.

Sec. 35. Of observations gathered out o/Heb. xi. 7.

I. Justifying faith manifesteth itself in temporal matters. This faith here spoken of was a justifying faith ; yet it was exercised about a corporal preservation. See Sec. 26.

II. A good name is to be made good. That is, he that hath a good name must answerably carry him-

self. Noah signified re.st, and he was a man that procured rest. See Sec. 26.

III. God foretold the deluge that came vpon the old world. This word, warned, intends as much. See Sec. 27.

IV. God's warning is a sufficient ground for attempting anything. This was Noah's ground. See Sec. 27.

V. Faith is exercised about things not seen. In such things was Noah's faith exercised. See Sec. 27.

VI. Future visible things are not seen till tltey be accomplished. This is imjjlied under this clause, as yet. See Sec. 27.

VII. Faith U'orks a reverent 7-espect tou-ards God. This is that fear that is here set down as a fruit of Noah's faith. See Sec. 28.

VIII. Fear of God works obedience to God. Noah, by liis fear of God, was moved to do that which God warned him of. See Sec. 28.

IX. Jleans for safety are beforehand to be prepjared. So did Nuah here. See Sec. 29.

X. God useth means for accomplishing his pnr2)0se. It was God's purpose to preserve Noah and some of all living creatures on earth, when he brought a general deluge, and thereupon appointed an ark, which was a fit means fur that purpose. See Sec. 30.

XI. Fxtraordiuary cas(S require extrwirdinary means. The preservation of Noah and other creatures from the deluge was an extraordinary case, therefore the ark, which was an extraordinary means, was prepared. See Sec. 30.

XII. God can make means of temporal preservation, means also of eternal salvation. The ark which preserved them from the deluge was a sacrament, to seal up their redemption by Christ. See Sec. 30.

XIII. Faith is manifested by obedience. Noah's preparing the ark upon God's warning was an act of obedience. He did it by faith. See Sec. 27.

XIV. Believers may do what they see fit fur tlu preservation of tlveir lives. This was one end of Noah's preparing the ark. See Sec. 31.

XV. A governor s care must extend to the preservation of his house. So did Noah's. See Sec. 31.

XVI. Believers are a blessing to those tliat belong ■unto them. Noah's household that entered into the ark did jxirtake of that blessing through his faith. See Sec. 31.

XVII. Such as belong to believers may miss of their blessing. So did all the rest of Noah's house that entered not into the ark. See Sec. 31.

XVIII. 3Jost men are prone to reject means for their good. So did the old world refuse to enter into the ark. See Sec. 32.

XIX. Saints are heirs. That which is here noted of Noah is true of all saints.

XX. A'ighteous deeds are a condemnation of the wicked. Thus Noah condemned the world. See Sec. 32.

XXI. Means of preservation may bring destruction.

GOUGE ON HEBREWS.

[Chap. XI.

The waters that did bear up the ark, and them that were in it, destroyed the rest of the creatures on earth. See Sec. 32.

XXII. The inheritance of saints is rif/kteoiisiiess.

XXIII. T/ie n'f/hfeousness})roper to saints is hy faith. Both these are here plainly expressed of Noah's righteousness. See Sec. 33.

Sec. 3G. Of Abraham, hii faith and calling.

Ver. 8. £i/ faith A hraham, when he was called to go ont into a jilace tvhich he should after receive for an inlieritance, obeyed; and he went out, not knowing whither he went.

The fourth worthy produced for proof of the vigour of faith is Abraham. The proof of liis faith is more largely set out by the apostle than the faith of any other of the worthies, for it continueth to the end of the nineteenth ver.se. Only two verses are inserted— viz., the eleventh and twelth—concerning Sarah's faith, which also tends to the amplification of Abraham's.

As the faith of others before mentioned, so Abraham's was a true justifying faith, as is evident by the apostle's explanation thereof, Rom. iv. 1, 2, &c^, Gal. iii. 6. Though instances of sundry temporal things be brought in as evidences of his faith, yet many of them were types of spiritual and heavenly matters, vers. 10, IG ; and withal, the temporal things noted ■were ap|)endices to spiritual and heavenly.

Of the notation of Abraham's name, of the dignity of his person and excellency of his faith, see Chaj). vi. 13, Sees. 01-04.

The first particular that the apostle settcth down is the warrant which Abraham had to do what he did, thus expressed, when he was called, or word for word, xa>.ov,atvo;, being called.

This is the same word that is used. Chap. v. 4, Sec. 20. It ini[)lieth a manifestation of God's pleasure, namely, that it was iiis will that Abraham should do that which is here said to be done by him. For it is thus in the history, ' The Lord said unto Abraham, Get thee out of thy country,' etc., Gen. xii. 1, Acts vii. 2, 3. Under this word is comprised a clear manifestation of God's mind to him, as if by name he had called him. Of the divers ways of God's revealing his will, see Chap. i. 1, Sec. 11.

Hereby Abraham shewed that God's will was his rule, as was before noted of Noah, Sec. 27.

This particle, called, is in Greek set immediately before this noun, Abraham. Hence many expositors,' both ancient and modern, refer it to Abraham himself, and thus translate it. By faith he, which is called Abraham, obeyed. So the llhemists, in imitation of their vulgar Latin." Thus this participle is but as a complement, which may well bo left out. Besides, if we strictly consider circumstances, we shall find that he was not then called Abraham; that

' Clirysost., Tlieodor., Cecum., Erasra.

' Fide qui vocutur Abraham obcdivit.— Vet. Lat.

name was given unto him four and twenty years after this which is here set down. Gen. xvii. 5.

Our English hath so set the words as the true sense is clearly manifested thereby, namely, that the reason of Abraham's leaving his country was God's calling him out of it.

Have papi.sts this warrant for their pilgrimages to the place where the temple of Jerusalem was ? or the sejiulchre of our Saviour ? or to Rome to ^'isit the pope ] or to the Lady at Loretto or at Hales 1 or other like places where they conceive saints' relics to be 1 or to their shrines here and there set up ?

Sec. 37. Of obeying God's call.

That whereunto Abraham was called was to go out into a place. In the Greek the verb obeyed is put before this act of going out —thus : 'A/Ssaa.n i/iDjxouffsi' i^i'/Jih, Abraham obeyed to go out into a place.

By that placing of the Greek words it may be thought that Abraham's going out hath reference to his obedience ; but as our English have placed the words, that act of going out hath reference to God's calling him.

Both tend to the same end ; for God called him to go out, and he obeying to go out, thereby sheweth that God called him thereunto, as is set down. Gen. xii. 1.

Obj. His father Terah took him, Gen. xi. 31. How then did he obey upon God's call ?

Ans. One reason doth not simply cross another, for many reasons may concur to enforce one and the same point. God's call was the first and principal moving cause. Terah's taking him was the instrumental means.

Obj. 2. God's call was after Terah's death, so as it was also after he was come out. Gen. xi. 32, and xii. 1.

Ans. Though mention be made of God's call after Terah's death, yet was it before. Our English translators have well turned the word of calling into the preterpluperfect tense, thus : ' The Lord had said unto Abraham,' Gen. xii. 1, which well might be before Terah's death. Hereupon Stephen thus ex-prcsseth it : ' God appeared unto Abraham, when he was in Jlesopotamia, before he dwelt in Charran, and said unto him, Get thee out of thy country,' Acts vii. 2, 3.

Thus, therefore, conceive the order of Abraham's departure.

1. God speaks to Abraham to go out.

2. Abraham telleth his father Terah thereof.

3. His father takes him with others to go out.

4. In their journey Terah resteth, and dieth at Charran.

5. Abraham goeth thence to Canaan.

Thus the first ground of all was God's call. This was it to which Abraham yielded obedience.

The word ob,-i/id is a comjiound, and properly signifieth to hearken and yield to a thing, or to yield

GOUGE ON HEBREWS.

21

to that whicli he heareth. Hereof see Chap. v. 8, Sec. 48.

This giveth a further evidence that faith worketh obedience. That which he obeyed is thus set down, to go out into a place. Here is no particular place set down, for it is in the end of this verse said that ' he knew not whither he went.'

This obedience was a simple obedience, merely upon the manifestation of God's will ; he could not tell whether it wei'e a better or a worse place than that out of which he went.

Such ought our obedience to be to God's call, and to any manifestation of his will. It must be a simple obedience in subjection to God's will, without inquiring after the reason thereof, or without objecting any scruples or difficulties against it. Such was Noah's faith. See Sec. 27. We must in this case do as blind men, who have skilful and faithful guides. They follow their guide, though they cannot see the way where they go. Much more we may, and must, follow God and his call.

Sec. 38. Of the place out of tohich Ah-aluim ivas called.

The word l^OJih, translated go out, is a compound, whereof see Chap. iii. 16, Sec. 163. It here Lm-plieth an utter leaving and departing from a thing.

Here are two terms intended : one from which he departed ; the other to which.

The former is said to be ' his own country and his kindred,' Acts vii. 3.

The other was ' a place that he knew not.'

It could not but seem to him a hard matter to leave the place of his nativity, and, as it is probable, a place wherein he had a fair inheritance. But God oft calls his to leave the dearest outward things that they have. He called his disciples to leave their father and their calling, Mat. iv. 21. He called Levi from the receipt of custom, Mat. viii. 9.

This he doth to try whether they respect him and his will more than external things, John xxi. 15. He that preferreth anything before God is not worthy of God, Mat. X. 37.

Let us herein shew ourselves to be of Abraham's faith, ready to let go anything upon God's call.

One special reason of God's calling Abraham out of his own country may be gathered from Joshua xxiv. 2, where it is said that the fathers of Abraham ' served other gods.' So as God hereby called him from an idolatrous place, lest he should be infected therewith, herein we have an instance that idolaters and idolatrous places must be left.

The very notation of the word idolatry giveth sufficient ground of abandoning communion with idolaters.

This word idolatry is taken from the Latan, idolola-Iria, and the Latin from the Greek, iiboiKoKaT^iia,

which is a compound of two nouns. One, i1iu>.ov, signifieth an idol; the other, y.aron'a, service.

The former is again compounded of a substantive, s'ibo^, species, spectrum, that signifieth a show, a fan-ta.-^y, a ghost, or, as the vulgar speak, a hobgoblin ; and an adjective, oXov, totum, that signifieth whole, or every whit, or nothing but: so as idol is but a mere show, ' an idol is nothing.'

The latter, Xar^iia, which is service, from a verb, Xarfiuiiv, to serve, which hath a notation from an increasing particle, Xa, parlicula intensiva, and a verb, Toiu, trenip, that signifieth to fear or tremble. This notation setteth out an idolater in his proper colours. He is kept in awe by that which is indeed nothing— only a mere show and fantasy.

The Lord, who meant to make Abraham a root out of which his church should sprout and grow, would not suffer him to be in danger of idolatry. Idolatry, in reference to that relation which is between God and professors, is a most heinous and hateful sin. God to them is a husband, John xsxi. 32. Idolatry is a spiritual adultery, Ezek. xxiii. 37. Adultery breaks the bond of wedlock, and gives cause of divorce, Jer. iii. 8. On this ground Ammi is called Lo-ammi, Hosea i. 9. They who were the people of God iu profession are accounted no jjeople.

Sec. 39. Of gaining hy following Gods call.

The place whither Abraham was to go is thus described, which hs should after receive for an in/ierit-ance. The land here meant was the land of Canaan, the fertilest land in all the world, and every way fittest for habitation.

It is said that he should, \aij.^d>iii\i, receive. See Chap. ix. 15, Sec. 92. This hath reference to the giving of a thing; for receiving and giving are relates. See Chap. iv. 16, Sec. 96. In general it implieth that such as yield to God's call shall lose nothing thereb}'. Moses, who refused the honours of Egvpt, was made ruler of the people of God, Acts vii. 35. Christ expressly saith, that he that forsaketh anything for his sake shall receive a hundredfold in this world, and in the world to come everhisting life, Mark x. 29, 30.

This is sufficient to move us to trust to the divine providence in every course whereunto we shall thereby be called. This is more to be trusted unto than all the treasures of the world, or all that men can do. Earthly treasuresmay be exhausted,men's purposes may be frustrated, but God's counsel and will shall stand.

That which he was to receive was not a present possession, for here is a word that sets out the time future thus : he should after. This is the interpretation of one Greek word, i^^eXXe, and inteudeth the time to come ; so as faith believes things future. Thmgs to come are to faith as present. Hereby is confirmed that part of the description of faith that saith, ' Faith is the substance of things hoped for ;' which are things to come, Ver. 1, Sec. 3.

GOUGE ON HEBREWS.

[Chap. XI-

Sec. 40. 0/prom i.ics accomplished in men's posterity.

It is added that Abraham should receive that place to which he went /or an inheritance.

Of this word inheritance, and of sundry instructions and directions thence arising, see Chap. i. 14, Sees. 160, 162.

An inheritance intendcth a perpetual right to a thing, and that generation after generation, from parents to children. By God's law an inheritance was nut to he removed from one stock to another. Num. xxxvi. 7, &c. This was the reason why Naboth would not part with his inheritance, though his sovereign would have purchased it of him, 1 Kings xxi. 3. It is noted as a blessing of a good man to ' leave an inheritance to his children's children,' Prov. xiii. 22.

The Scripture testifieth that God gave no inheritance to Abraham in Canaan, ' no, not so much as to set his font on,' Acts vii. 5. This therefore hath reference to his posterity, in whom this was accom-jilished ; but a long while after he went out of his country, even almost five hundred years, when Joshua divided the land among them, Jo.sh. xiii. 7. Sb as God's promise may be accomplished in a man's posterity. It was given as a sign in the days of Ahaz, that ' a virgin should conceive, and bear a son,' Isa. vii. 14. But it was not accomplished tiU about seven hundred years after.

God is the Lord of times and seasons, and hath them in his power. Acts i, 7 ; and in his unsearchable wisdom can, and doth choose the fittest time for accomplishing every purpose, Ecclcs. iii. 1. The time wherein the great promise was accomplished is in this respect styled ' the fulness of time,' Gal. iv. 4.

We are taught hereby to wait for the accomplishment of such promises as are not yet accomplished, even these, and such like :

1. The recalling of the rejected Jews, Rom. xi. 26.

2. The bringing iu of the fulness of the Gentiles, Kom. xi. 25.

3. The destruction of Antichrist, 2 Thes. ii. 8.

4. The perfection of the church, Ejih. v. 27.

5. The resurrection of the bod}', John v. 29.

6. Mansion places j)rovided by Christ, John xiv. 3.

7. A kingdtmi, Luke xii. 32.

The accomplishment of these and other like promises, we must beli(^vo, pray for, wait for, and persevere iu all these, either till they be accomplished, or so long as we live. ' Though they tarry, wait,' Hab. iL 3. 'He that believeth maketh not haste,' Isa. xxviii. 16.

Sec. 41. Of the kind of Ahrnliams obedience.

The obedience which Abraham yielded to God's call is set down in the very word that was used in the call. God called him i^O.O-.Tv, to go out, and i|^>.<)t, he went out.

Hereby it ia evidenced that true obedience is ordered according to the rule thereof, which is God's

word. Compare the charge that was given about making the tabernacle and the appurtenances, Exod. XXV., itc, with the execution of that charge, Exod. xxxvi., lire, and you will find their obedience answerable to the rule. This doth God expressly conjoin, E.xod. XXV. 40. Hereof see more. Chap. viii. 5, Sec. 17.

To commend Abraham's obedience the more, this clause is added, not knowing whither he went.

It is probable that before Abraham came out of his country, God directed him to no particular jilace, nor made him any pnjraise, but only bade him go out, and that the more to try the truth of his faith and the extent of his obedience. Thu.s, when he ba<le Abraham to offer his son for a burnt-ofl'ering, he did not tell him how he would provide another offering, after he had laid his son upon the altar, ready to be sacrificed, merely to try his faith. See more hereof in the end of Sec. 37.

Sec. 42. Of Abraham's continuing ivhere God called him.

Ver 9. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the hehswith him of the same promise.

Abraham's obedience to God's call is yet further amplified by continuing in a strange land. He speak-eth of the same faith that he did before, ami si'tteth out a continued vigour thereof. It moved Abraham, not only once to leave his country, but though he were a long time in a place unknown, where he had no settled habitation, yet he repented not of his coming out of his country, nor thought of returning to it again, as his children in the wilderness did think of returning to Egj'pt again. Num. xiv. 4, but continued in a strange country all his days.

The verb a-ocw'x);ff6, translated sojourned, is a compound. The root is a noun, aixoc, which signitieth a house. The simple verb, (ihiTt, signilieth to dwell, 1 Cor. vii. 12. This compound, tusoixuv, signitieth to abide in a place. The word in my text importeth two things.

1. A being in a strange land, and translated ' to be a stranger,' thus, eii /tovo; «raoo/xt7;, ' Art thou only a stranger,' Luke xxiv. 18.

2. An abiding or tarrying in a place. In this respect the noun, craso/xio/, that is thence derived, is tlius tran.slatcd, ' When they dwelt as strangers,' and thus, 'sojourning,' 1 Pet. i. 17. And anotiicr noun, natdiKcc, incola, from the same verb, which is translated, ' one tiiat sojourneth,' and ' a stranger,' Acts vii. G, 29. It signitieth one that is settled in a strange land.

Ctrammarians do put this difference betwixt two words, /jLiroiX(7v, transmigi\ire, cajoixsTv, commorari, compounded with dilferent prepo.sitions, but the same veil). The former .'iignitieth to pass from one place to another ; the latter to abide in a place. Both these significations are here intended.

GOUGE ON HEBEEWS.

23

In reference to the former, the land wliere he was is styled ' a strange land.' He had not been trained up there all his days, but was removed from another laud to that.

In relation to the latter, he is said to dwell there.

This eti'ect of faith, that he sojourned and continued to dwell in the place whither God called him, giveth instance that faith maketh men hold out. In this respect we are said by faith ' to wait,' Gal. v. 5. Faith is said to ' overcome,' 1 John v. 4. By faith men 'inherit the promise,' Heb. vi. 12. By faith we are ' saved,' Eph. ii. 8.

This is the best evidence of a true and sound faith that can be given. Hereof see more. Chap. x. 38, Sec. 146. Unbelief draws from God, Chap. iii. 12, Sees. 128, 129.

Sec. 43. Of the land of promise.

The place where Abralnam abode is styled tlie land of promise. Of the word i'^ayyiXia., translated promise, see Chap. iv. 1, Sec. G. It is called the land of promise because it was promised to Abraham and his posterity, Gen. xiii. 15. There is an emphasis in this Hebraism, yrt l-ayyikiag, land of promise. It implieth more than if he had said, a promised land. Fur the phrase is exclusive, and implieth that of all the countries of the world, this especially was promised, and thereupon carrieth this title, ' a land of promise,' as ' a man of war,' ' a man of might,' men excellent and eminent therein.

This being added to the aforesaid effect of faith, sheweth that God's promise puts vigour to faith. He did the rather abide in that land, because God had promised to give it him. Closes doth often inculcate God's 2:)romise, to quicken the faith of the Israehtes, Deut. vi. 3, and xv. 6, 8, Josh, xxiii. 5.

God's promise being the ground of faith, as hath been proved. Chap. vi. 96, it must nourish and strengthen the same.

This may inform us in one special reason of faith's fainting, which is forgetfulness of God's promise, Heb. sii. 5, Ps. cxvi. 11. If the oil fail, the lamp cannot give light.

God's promises are hereupon seriously and frequently to be meditated upon, that our faith may continue and increase.

The emphasis of this phrase, the land of promise, impUeth that God's provision is for the best. Though he called Abraham out of one land, yet he brought him unto another, which, for excellency's sake, was styled the land of promise.

Sec. 44. Of Abraham''s ahidinr/ in a strange land.

The aforesaid land of promise is also called «>.-XoToicc, a strange country.

This noun, countrii, is not in the Greek. For this adjective, strange, hath reference to the former substantive, land, and both these words, strange land,

are joined together, Acts vii. 9. But land and country set forth one and the same thing; so us the true sense is rendered in our English.

The adjective translated strange is the same that is turned others, Chap. ix. 25, Sec. 127. See there.

That which is strange to one is not Ids own. And he that is in a place which is not his own, is in a place strange to him; yea, such as are not free of a place, and thereupon have no right thereto, are strangers. Mat. xvii. io.

The land or country here intended is called strange in a double respect.

1. In reference to the land of his nativity whence he came—for herein he had never been before ; so as for the present it was strange to Abraham.

2. In reference to that possession which his posterity had thereof in and after Joshua's time. Abraham himself, and liis son and grandson abode therein, but not as in their own inheritance ; for they sojourned among the people of the land, who then were the proper inhabitants thereof

This particle, w;, as, doth much qualify that epithet, strange. He doth not simply say, A strange land, but As a strange land. It was strange upon the grounds before mentioned ; yet because he had a promise of it, and his posterity had the actual-possession of it, it was but ' as a strange one.' He had a true right unto it, which was the gift of the great possessor of heaven and earth, who hath all lauds to dispose as it jjleaseth him.

Thus are we that believe on Christ as strangers in this world, and the places of our abode are as a strange land to us; yet have we a good right to that which God by his providence bestows upon us.

It is further said that Abraham divelt there. The word TiaToir.riaac, translated dwelt, is a compound of the same simple verb, ohth, that was before translated sojourned, Sec. 4 ; but with another preposition, which intends an abiding in a place, and is fitly translated dli'elt.

Though that particle, u;, as, having reference to God's promise, doth much qualify the matter, yet the countr}' being to Abraham himself, and that all his days, a strange country, he could not but meet with many difficulties—at least, he might fear many dangers in regard of the inhabitants of the land where he then dwelt. Yet his faith passed over all. For faith overcomes all difficulties; and the history giveth instance of many that he met withal, whereby he was forced twice, in a kind, to deny his wife, at least to dissemble her, both among the Egyptians, Gen. xii. 14, <fec., and also among the Philistines, Gen. XX. 2, etc. He was also forced to arm all that were able in his house, and to get others to join with him, for rescuing of Lot. But in all these difficulties his eye was on God, that liad promised that land, and so his faith remained invincible.

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[Chap. XI.

Sec. 45. Of Abraham!s abiding in tents.

Tlie mansion places wherein Abraham is said to dwell arc here styled c/.r,ia.i;, tabernacles. As in our English, so in the Greek; the same word is here used that was used before, Chap. viii. 2, Sec. 5. There see the meaning of the word.

We usually call the mansions which are here styled tabernacles, ' tents.' They are made of cloth stretched out and held up with poles, and fastened with cords and pins to the ground, so as they may be soon set up, soon taken down, and easily removed from place to place.

In these Abraham, and such as belonged to him, dwelt on these grounds—

1. They had no present inheritance whereon to build houses.

2. They had no assurance of long tarrying in one place. For Abraham first came out of Ur, in Chaldea, to Haran ; from Haran ho went to Canaan ; from Canaan to Egypt; from Egypt to Canaan again; from Canaan to Gerar of the Philistines ; and in Can.aan he oft removed from place to place; as from Shech^m to Bethel, thence to Mamre; after that to Beersheba, to Hebron, and to other places. In regard of the many and sundry places whither he removed, it is .said that 'Abram journeyed in going and journeying,' Gen. xii. 9 ; that is, he was ever and anon journeying from one place to another. There was therefore a kind of necessity of his dwelling in tents, and he was well content therewith ; for believers in this world are content with any condition wherein God in this world shall set them. 1'he like might be instanced in the other patriarchs, in Moses, David, and sundry others. Pertinent to this purpose is this profession of the apostle, ' I have learned, in whatsoever state I am, therewith to be contented,' <tc., Philip, iv. 12, 13. Of contenledness, see Chap. xiii. 5, Sec. 02.

Tills kind of habitation shewed that they were as pilgrims, which is more expressly set down hereafter, Yer. 13.

Sec. 40. Of Abrahanis sojourning with Isaac and Jacob.

For further confirmation of Abraham's continuing in that strange land, this clause is added, with Isaac and Jacob ; this hath reference to his dwelling in tabernacles. The phrase may be extended to the faith ; as of Abraham, so also of Ls.aac and Jacob.

In the former respect it sheweth that Abraham continued to dwell in that strange land till Isaac and Jacob were both born. Thus the preposition, /itra, %nth, having reference to dwelling (as if he had said, dwelt with Isaac and Jacob), implieth a long cohabitation, which was an hundred years. This thus appears : Abraham was seventy-five years old when he came first to Canann, Gen. xii. 4. Isaac was born when ho was an hundred years old, Geu. xxi. 5.

Sixty years after was Jacob bom. Gen. xxv. 20. Abraham died when he was an hundred and seventy-five years old. Gen. xxv. 7. Thus Jacob was fifteen years old when his grandfather, Abraham, died. It is probable that, so long as Abraham lived, Isaac and Jacob were of his family. It is expressly said, that Isaac brought Eebekah into the tent of Sarah, his mother. Gen. xxiv. 07.

Again, the foresaid preposition, with, may have reference to the mind and disposition of Isaac and Jacob, in that they did as Abraham, their father ; he dwelt in tents all his days, and so did they. Thus is tliis preposition, ivith, used in other authors.*

In this latter tense it implieth, that Abraham so well instructed his son and grandson, as they were content to dwell as he did; and withal, it giveth a ])roof of the faith of Isaac and Jacob, who lived their days in tents.

As a ground and reason of their dwelling in this strange land, the last clause is added, heirs with him of the sarne promise. This is to be taken in the largest extent that may be, in reference to Abraham.

Abraham was an heir, so were they. Therefore they are called co-heirs, or joint-heirs. For this phrase, hei7-s loith him, is the interpretation of one Greek word, <niyxy^r,soU/ztii. Of the word heirs, see Chap. i. 14, Sec. 100.

The ground that Abraham had for that prerogative, namely, God's promise, they also had. For it is expressly said, rrii I'nayyO.iaQ rij; a'jrr,:, the same promise, or, as the emphasis of the Greek articles impl}-, the very same provme. Of the promise made to Abraham, read Gen. xii. 2, 3, 7. Of the like promise to Isaac, read Gen. xxvi. 3; and of the same to Jacob, read Gen. xxviii. 13, 14.

Of this phrase, heirs of promise, see Chap. vi. 17, Sec. 133.

Sec. 47. Of the city which Abraham looked for.

Ver. 10. For he looked for a city ivhich hath foundations, whose builder and n}aker is God.

In this verse is declared a recompense, which Abraham, by faith, expected. The first particle,/or, sheweth that it is a reason of his abiding all his days in a strange land, even because he looked for a better place.

The verb s^iify^m, translated looked for, is a compound. Of the composition and signification thereof, see Chap. x. 27, Sec. 90. It implieth, as a hope of attaining a thing, so a willingness to tarry and wait for it. It is applied to Chri.sfs looking for the utter overthrow of all his enemies, Hcb. .x. 13 ; and to God's waiting for the repentance of the old world, 1 Peter iii. 20.

Thus it appears that faith m.adc Abraham wait for that which he saw not, but hoped for. Thus it is a proof of the description of faith, Ver. 1, Sec. 3. ' AoKtiy /itri. IlXdrwi-ot, cum Platone consenlire.

GOUGE ON HEBREWS.

25

That -wHcli he looked for was a city. Of a city, see Chap. xiii. 14, Sec. 138. A city is commonly taken for a distinct place compassed about with walls, and so importeth a place of safety and .security. Besides, cities use to have many privileges, for the benefit of those that appertain thereunto ; which makes many desire to be free thereof. It is here metaphorically use ; and lest we should straiten the place intended thereby too narrowly, that which Abraham looked for is called a country, and expressly said to be a heavenli/ country, ver. 16, so as by this city heaven itself is meant. Canaan also, which was that country, was a type of heaven.

Heaven is styled a city, to set out the excellency and benefits thereof.

There is a fit resemblance betwixt heaven and a city in these and other like respects—

1. A city is a place of safety. It useth to be compassed with walls and gates, Neh. iii. 1, &c. In time of invasions by enemies, thither will subjects fly, as Jer. xxxv. 11. No place more safe than heaven.

2. A city is compact of many habitations; so heaven, John xiv. 2.

3. A city hath sundry degrees of persons appertaining unto it, as magistrates, officers of sundry sorts, and commoners; so in heaven is God the Father, Son, and Holy Ghost, angels and saints.

4. In a city useth to be all manner of provision, and other useful commodities ; so in heaven, nothing is there wanting that is needful and useful.

5. A city hath statutes and orders for the better government thereof; so in heaven—as is evident by this clause of the Lord's prayer, ' Thy will be done on earth as it is in heaven'—the Lord's will is perfectly done in heaven.

6. A city hath particular privileges and immunities. This is implied in this promise of Christ, ' I will write upon him the name of the city of my God,' Rev. iii. 12.

7. None but freemen may trade and keep open a shop in a city: thus none shall have anything to do in heaven, but ' they which are written in the Lamb's book of life,' Rev. xxi. 27. These are enrolled as freemen in the records of the heavenly city.

This sheweth that Abraham had good cause to abide for a while in tents, seeing he had a city where-unto he looked, and for which he hoped. That we may be content to abide in that place wherein God setteth us on earth, let us make this city our hope, and look to it, and seek to enter into it. Let us make our freedom sure unto us, and get our names to be enrolled therein.

Meditation on this city may be a good comfort and stay to such as in this world are without house and home.

This also giveth unto us just cause to inquire after the statutes, orders, and ordinances of this city, that we may conform ourselves thereto.

Sec. 48. Of having foundations.

The foresaid city is described, by the stability of it, in this phrase, ivhich hath foundations.

Of the divers acceptions of the word hfiOJo;, trunslnted foundation, see Chap. vi. 1, Sec. G.

A good foundation maketh an edifice firm and stable ; in which respect Christ setteth forth a house that cannot be overthrown by winds, floods, or rain, to a house well founded, or set upon a good foundation, Mat. vii. 24, 25.

To amiilify this point the more, the plural number is here used, SiimKIov;, foundations. This number is oft used for emphasis' sake : as, ' mercies of God,' Rom. xii. 1; ' multitude of tender mercies,' Ps. li. 1; Christ maketh mention of ' many mansions' in heaven, John xiv. 2. This plural number implieth that none of them are without foundations.

This city and the mansions therein are thus set out with foundations, in opposition to the tabernacles or tents wherein Abraham and the other patriarchs dwelt while they were on earth. They were movable, and might be carried from place to place, and might be pulled down or overthrown; yea, also they were corruptible, and could not always last: but heaven is immovable, firm, stable, and everlasting. See Chap. xiii. 14, Sec. 139.

Sec. 40. Of the place made by God.

As a further commendation of the foresaid city, the author of it is thus set down, whose builder and maher is God. Excellent things, in Canaan's language, are said to be of God. As ' a prince of God,' Gen. xxiii. 6 ; ' cedars of God,' Ps. Ixxx. 10 ; ' mountains of God,' Ps. xxxvi. 6 j ' an army of God,' 1 Chron. xii. 22.

This is here spoken in opposition to cities on earth, which are made by men. Such a difference was made betwixt tabernacles. Chap. viiL 4, 2, and Chap, ix. 11.

Here are two words used, which much set out the workmanship of God.

The former, TiynlTric, translated builder, according to the notation of the Greek word, signifieth an artist, one that doth a thing according to art, or artificially: for it is derived from a word, rlyvi), that signifieth art. The other word, ori/iiougyoc, implieth, according to the notation of it, a public ivorlcman, one that so openly sets out his work as he is not ashamed thereof. It is compounded of an adjective, &>!,u.io;, that signifieth public, and a noun, i;'/ov, that signifieth work. The governors among the Peloponnenses had their title, irnxiov^yo;, given unto them from this word. Both words in general intend one and the same thing : yet the former may point at the excellency and perfection of the work itself; the latter at the manifestation thereof, or at God's setting it out to be seen of men and angels.

The third heaven, which is the place of the

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[Chap. XI.

blessed, and where Christ in bis human nature now is, is the place that is here said to be made by God. This is it that Abraham looked for; so as he looked far above Canaan.

Of God's making these heavens, see Chap. i. 10, Sees. 132, 134.

Sec. 50. Of llie resolution of llah. xi. 8-10.

Ver. 8. By faith Abralmm, ivlien Ite was called to to go out to a place which fte should after receive for an in/ieritance, obeyed, and lie went out, not knowimj whither lie went.

Ver. 9. By faith fie sojourned in tlie land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise.

Ver. 10. For lie looked for a city which hathfouml-ations, whose builder and maker is God.

Ill these verses is set down a commendation of Abraham's faith. Here observe,

1. Tbe point described.

2. The description itself, ver. 9.

The thing described is faitli, amplified by tte author or person whose faith it was, Abraham's. The description consistcth of two effects. One, that he went out of a place, ver. 8. The other, that he abode in a place, ver. 9. In setting down the former, there is expressed,

1. The cause, which was God's call, he was called.

2. The ctfuct itself.

His calling is amplified by two terms—from whence, and whither.

The term or place from whence is implied under this phrase, to r/o out. It importeth the place where before he had lived, even his own country.

The term, or place whither he went, is set out two ways.

1. Indefinitely, into a jihtce.

2. More determinately, in this phrase, which he should after receive for an inheritance.

Here we may observe,

1. An intended possession, which he should after receive.

2. The kind of jiossession, for an inheritance. The effect is,

1. Generally set down, in this word, obeyed.

2. Particularly expressed, in this phrase, he went out. This is amplified by his absolute yielding thereto,

in this phrase, not knotvin;/ tfhilher he went.

In setting down the second part of the description, the thing described is repeated. By faith, ver. 9.

His abode is set forth,

1. By the act itself, ver 9.

2. ]5y the motive whereby he was incited thereto, ver. 10.

The act is set out,

1. By the kind of it, which was a sojourning, he sojourned.

2. By the place where he abode. This is set out,

(1.) By the excellency of it, the land of promise,

(2.) J5y his manner of abiding there. ThLs is,

[l.j Generally propounded, in this phrase, as in a strange country.

This general noteth out.

First, The condition of the place while Abraham was in it, stranye.

Secondly, The qualification of it, in this particle, as.

[2.] Particularly expounded ; wherein is declared,

First, His continuing there, in this word, dwelling.

Secondly, The kind of mansions wherein he dwelt, tabernacles.

Thirdly, The company. This is manifested,

First, By their names, Isaac and Jacob.

Secondly, By their common title, heirs ivith him.

Thirdly, The ground of that title, ]>romise, amplified by the like privilege of all, in this particle, t/ie same.

The motive whereby Abraham was incited to the foresaid effects, was his expectation of a better place. For, ver. 10.

His expectation is,

1. Expressed, in this word, he looked for.

2. Amplified by the object that he looked for. This is,

1. Expressed, under the metaphor of a city.

2. Amplified, two ways.

(1.) By the stability of it, in this phrase, which hath foundaliuns.

(2.) By the founder of it, in these words, whose builder and maker is God.

Sec. 51. Of observations raised out of Heb. xL 8-10.

I. Faith commends the best. Abraham was one of the best that are registered in the Old Testament, and he by faith is commended, ver. 8.

II. God is careful to establish his servants in tfieir faith. This was the end of changing the name of Abram into Abraham. See Chap. vi. 19, Sec. 133.

III. God's call is a believer's tvarrant. Abraham being called of God, testified his fsiith, as is here set down. See Sec. 36.

IV. God oft calls to forsake the dearest tliat men liere have. Thus Abraham was called to leave the land of his nativity and his kindred. See Sec. 38.

V. Places of idolatry are to be left. This was one reason why God called Abraliam from his country. See Sec. 38.

VI. God will proi'ide fir such as follow his call. This is exemplified in this phrase, whieh he s/iould after receive. See Sec. 39.

VII. God's promise may be performed in one's posterity. This is implied under this phrase, which lie should after. See Sec. 40.

VIII. Faith believes things future. For that was to come whcrcuuto Abraham was called. Sec Sec. 39.

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27

IX. God makes his gifts sure. So is an inheritance. See Sec. 40. _

X. True faith is manifested hy obedience. By faith Abraham obeyed. See Sec. 41.

XL Ti-ue obedience is manifested in that partiadar which is given in cliarge. God's charge and Abraham's obedience are set down in the same word. See Sec. 41.

XII. Obedience to God must he a simple or absolute obedience. Abraham tliiis yielded to follow God he knew not whither. See Sec. 41.

XIII. Faith makes hold out, ver. 9. As Abraham by faith went out of his country, so by the same faith he abides out of his country. See Sec. 42.

XIV. God's promise puts vigour to faith. Because Canaan was promised, therefore Abraham believes it, though he could not then see how he should obtain it. It is therefore called ' the land of promise.' See Sec. 43.

XV. Faith 2Msseth over man;/ difficulties. They who are in a strange land are subject to many straits, yet Abraham's faith made him abide in a strange country. See Sec. 44.

XVI. Believers are content with ani/ condition. The patriarchs were content to dwell in tents. See Sec. 45.

XVII. Believers can all their days live as God appoints them. Abraham dwelt in tents till Jacob was born, which was all his days. See Sec. 46.

XVIII. Believers are careful to train up their children to their mind. Abraham brought Isaac and Jacob to dweU with him in tents. See Sec. 46.

XIX. God's p)-omise extends to believers and their children. This is one end why mention is here made of Abraham's son and grandsim. See Sec. 46.

XX. Believers are heirs. Such were Abraham, Isaac, and Jacob. See Sec. 46.

XXI. God's piromise is the ground of that right that tee have to anythinrj. These were ' heirs of promise.' See Sec. 46.

XXII. Heaven was the hope of ancient believers, ver. 10. The city here described which Abraham looked for was heaven. See Sec. 47.

XXIII. Heaven is a city. So it is here called. See Sec. 47.

XXIV. Heaven is a stable place. It is a place that hath foundations. See Sec. 48.

XXV. The invisible heavens ivere nuide.

XXVI. Tlie heavens ivere God's special rvorkmanship. Both these two latter doctrines are intended in the last clause of this verse. See Sec. 49.

XXVII. Hope of reward may staml with faith. By faith this reward was hoped for. See Sec. 36.

XXVIII. Faith makes men wait. The word translated looked for, intends as much. See Sec. 47.

XXIX. J/ope of heaven makes men undergo anything. This ariseth from the inference of this verse (wherein his hope of heaven is set down) upon the

former verses, wherein is declared what he underwent. See Sec. 47.

Sec. 52. Of Sara, and her name.

Ver. 11. Through faith also Sara herself received strength to conceive seed, and zvas delivered of a child ivhen she was past age, because sJte judged him faithf'd wlio had promised.

The fifth instance produced for the proof of the vigour of faith is Sara. It is the second instance after the flood, and the first of the female sex.

Though our English vary the first word, and put through instead of by, yet in the Greek it is set down as all the other instances were, rrisTn ; and the anaphora, that is, the same word, in the beginning of every instance is here continued.

The faith here attributed to Sara is the same tbat was attributed to Abraham, and others before him ; and therefore this copulative, xa), also, is added : as if he had said, Sara also had such a faith, though she were a woman, as the other worthies which were men had.

There is also a pronoun of emphasis added, thus, aurri, herself. As if he had said, not her husband only, by whose faith she might receive the blessing, but herself also, even by her own faith, received strength, itc.

Sara, Sajia, was the name that was given to the woman here spoken of ; but it was afterwards changed by God himself.

In Hebrew, her first name was '>')1i}, Sarai, Gen. xi. 29. The last letter of that name in Hebrew, which is ^ {jod), is a limitation, and restraineth the meaning of the name. The root, T\'VVi p'rincipatu7)i obtinuit, vet exercuit, whence that name cometh, signi-fieth to obtain or exercise principality, Est. i. 22. Thence a noun, i;i>, princeps, which signifieth a prince in the masculine gender, Dout. xv. 1, and rrvHt domina, princess in the feminine, 1 Kings xi. 3. The name ^"liir, Sarai, signifieth my j^rincess ; whereby her dignity was restrained to a family that might so call her.

But God turned the name Sarai to JTVU, Sarah, Gen. xvii. 15. The same letter, n, that is added in the midst of Abraham's name, is put in the end of Sarah.

Sarah hath all theradical letters init, and indefinitely, without any limitation, signifieth a ^^rincess. Hereby the Lord would shew that she should be a mother of many people and nations. God's own interpretations of this name giveth proof hereto; for it is thus said, ' She shall be a mother of nations,' Gen. sviL 16. So Abraham signified, ' a father of many nations,' Gen. xvii. 5.

There was the same end of changing Sarai her name, as there was of Abram his name ; for hereby God would support the faith of the one and of the other, in that great promise concerning a numerous seed; and that the rather because the one was old,

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[Chap. XI.

and the other was old and barren. Thus God himself helps bis children in regard of their weakness, and affords means to strengthen tlicm and their graces, especially their faith in unlikely promises.

Sec. 53. Of women proving God's wnrthies.

This instance of Sarah giveth proof, that women may be worthies. They may be excellent and eminent in faith and other graces. Besides this particular here noted of Sarah, other worthy things also are recorded of her, as,

1. She left all other her kindred to go with her husband, Gen. xi. 31, and xii. '> ; she did nut look back, as Lot's wife. Gen. xix. 26.

2. After they were come into a strange land, she went from place to place with her husband, as she saw occasion, Gen. xii. 11, and xx. 2 ; so as Abraham may be said to abide here and go thither with Sarah his wife.

3. She reverenced and obeyed her husband, 1 Pet. iii. 6.

4. She did not only conceive, bear, and bring fort^j her son, but gave him suck also. Gen. xxi. 7.

5. She would not suffer her maid to be imperious or impetuous, Gen. xvi. 4, 5.

6. She accepted her maid upon humbling herself. Gen. xvi. 9, 15.

7. She was zealous against the bondwoman and her son, which God approved, Gen. xxi. 10, 12.

8. She in her place was diligent in entertaining the angels. Gen. xviii. G.

To this instance of Sarah, others are added in this catalogue; as Moses his mother, ver. 23, and Rahab, ver. 31, and the women that received their dead raised to life, ver. 35.

Both the Old and New Testament are full of many instances of worthy women. Histories also, of all nations and all ages, give further proof to the point.

1. Woman was created after the same image that man was, Gen. i. 27.

2. She is redeemed by the same price, Luke i. 47.

3. She is sanctified by the same Spirit, 1 Pet. iii. 5.

4. She is co-heir with man of the grace of life, 1 Pet. iu. 7.

5. In all spiritual privileges she is all one as man. Gal. iii. 28.

1. Most unjust, therefore, and undue, are the invectives of many men against the female sex, as if they were the corruption of nature, as if they were without souls, as if they were an imperfect kind, and many the like more than monstrous absurdities.

2. This ministereth much comfort against that blemish which the first woman brought upon that sex, 1 Tim. ii. 14; yea, and against the subjection and other consequences following upon the woman's sin, Gen. iii. 16. There are but two things from which women are barred wherein men have a liberty

and power. One is, authority over a husband; the other is, to exercise a ministerial function, 1 Tim. ii. 12, 1 Cor. xiv. 34. But instead of them he hath given two great prerogatives. One is, an extraordinary spirit, whereby they have been prophetesses, as Miriam, Exod. xv. ; Deborah, Judges iv. 4 ; Hannah, 1 Sam. ii. 1 ; Huldah, 2 Kings xxii. 14; and others. The other is, a power and authority over nations and kingdoms; for it is prophesied that queens .shall be nurses to the church, Isa. xlix. 23.

3. This affords an admonition to husbands and other men, to esteem women as having a right to all the spiritual privileges that they have, and as ' heirs together with them of the grace of life,' 1 Pet. iii. 7.

4. This ought to quicken up women to labour after knowledge, faith, love, and other graces, and to use all means for attaining the same.

Sec. 54. Of Sarah's receiving strength to conceive seed.

The particular wherein Sarah is here said to give proof of her faith is, that she received strength to conceive seed.

The word translated, to conceive, is in Greek a noun, KaTa(3o}.n, and is usually put for a foundation. Of the derivation tliereof, see Chap. iv. 3, Sec. 29. It may here be taken of receiving and retaining seed, as seed-corn is received and contained by the eartk

Some' take it for Sarah's conferring seed of her own ; whereupon this question is started, whether women have seed as well as men, and a child conceived of the mixture of them both. But the resolution of such questions I leave to physicians. The meaning of the apostle is clear, that notwithstanding she had been long barren, and very aged,- having lived forty years beyond the ordinary time of women's bearing children, yet by faith she conceived seed, whereby she came to be with child, even as a child-bearing woman.

This she could not do of herself, nor by any strength or vigour of nature, and thereupon it is said that, b'jmij.iv 'i>M^i, she received strength. She beheved that God, who had promised, would, above the course of nature, give her ability to conceive with child, and to bring forth a child. So as faith will work vigour where it was not before.

The apostle exemplifieth this in sundry particulars, 2 Cor. iv. 8-10 ; but especially is this verified in sundry cures that Christ did. Among others, take for instance the woman that was cured of her issue of blood, Mark v. 25, 26, kc.

We certainly fail of many good things that we might receive from the promises of God, for want of faith. Christ did not many mighty works in his own country, because of their unbelief. Mat. xiii. 58.

' Vide Dan. Heinsii, Exercilat. Sacr. in loc. ' Ninety years old, Qen. xvii. 17.

Vek. ] 1.]

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29

How should tills stir us up to use all means for getting, increasing, and strengthening faith, so much commended in this chapter ! See for this purpose The Whole Arvwur of God, on Eph. vi. 17, Of Faith, Treat. 2, Part 6, Sec. 17, i-c.

This gives a further proof that children are the blessing of God. See Chap. vi. 1, Sec. 105. For Sarah received strength to conceive seed, she received it from the Lord. For it was the Lord that had promised it, Gen. xvii. 16, and xviii. 10. This is expressly observed, Ps. cxxvii. 3, and cxxviii. 3.

1. Children, as a blessing, have been craved of God, Gen. xxv. 21, 1 Sam. i. 10.

2. They have been promised as a blessing, Gen. xvii. 19.

3. As for a blessing, praise hath been given to God for them. Gen. xxix. 35, 1 Sam. ii. 1.

4. Directions have been given well to use them, even as a divine blessing, Eph. vi. 4.

5. It hath been counted a great fault to seek them otherwise than of God, Gen. xxx. 1, 2.

6. God hath severely upbraided them that have •abused these blessings, Ezek. xvi. 20, 21.

7. Want of them hath been threatened as a curse, Hosea ix. 14; and inflicted as a judgment, 2 Sam. vi. 23.

8. Children are an especial means of propagating their parents' virtues ; j-ea, of continuing the world, and especially the church in the world ; and a succession of them, generation after generation, is the only way of continiung perpetual service by mortal men to the immortal God.

It is therefore a very evil disposition to be discontent for having children. It is to be discontent at God's blessing, as the Israehtes were at manna, Num. xi. 16.

This discontent is many ways manifested.

1. Some will not marry because they would not have children.

2. Others for that end marry such as are past child-bearing.

3. Others will have two beds, to forbear lying with their wives.

4. Others fret at their wives, because they bring forth many children.

6. Others, having many children, wish them dead.

6. There are that unnaturally make away their children after they are born, yea, some in the very ■womb.

All these fruits of discontent arise from distrast-fulness. Had men faith in God's providence, they would account children an especial blessing.

Children being a blessing, we ought to pray for them, and to praise God for them when we have them, and to use them as a divine blessing, by well educating of them. Hereof see Domestic Duties, Treat, vi. Sec. 6, &c.

Sec. 55. 0/ Sarah's bringing forth a child, being barren and past age.

To Sarah's conceiving, it is added, that sJie was delivered of a child. This is the interpretation of one Greek word, hiy.i, peperit. We have not one English word to express the full sense of it. Some thus translate it, she brought forth. Of the Greek word, see Chap. vi. 7, Sec. 47.

This is added to shew the continuance of God's blessing, and of her faith. She did not only believe unto conception, but also unto delivery. Answerably God blessed her in conceiving and in bringing forth.

Concerning Sarah's faith, this giveth instance, that true faith continueth tiU that which is believed be accomplished.

Faith resteth on God, on his properties, on his promises, and thereupon is supported and kept from failing.

To amplify the gift of God, and faith of Sarah, this phrase is added, when she ivas past a<je, or, as it is in the Greek, beyond or above the time of .age. The word r,>.r/.ia, translated age, doth also signify stature, Luke xii. 25, and xix. 3. It is derived from a word riXixo;, quantus, that implieth measure, Eph. iv. 13, and signifieth ' how great,' James iii. 5. But here, as in other places (John ix. 21, 23), it signifieth age; and the word premised before it, xai^o;, time, implieth that time wherein women, according to the ordinary course of nature, are child-bearing. The preposition, Taja, premised before both the other words, which signifieth beside, or beyond, sheweth that the time of age here meant was beyond and above that time wherein women use to be child-bearing, as was before noted. Sec. 54. This preposition is in this case translated against (Rom. iv. IS); thus, ^aj iy.'zi&a, ' against hope,' or ' beyond,' or ' above hope.'

Our English hath fully expressed the apostle's meaning in this phrase, u'hen she was past age.

The sacred history further testifieth that she was barren, Gen. xi. 30. Some here insert it thus :^ ' Sarah, being barren, received strength,' <tc. Hereby it appeareth that her faith passed over many difSculties, as was before noted of Abraham's faith, Sec. 44.

Sec. 5G. Of the ground of a strong faith.

The reason of Sarah's strong faith is thus expressed, Because she judged him faithful that had promised.

Of the conjunction, M, translated because, see Chap. ii. 14, Sec. 136. It in general intends the true ground and cause of her faith, which was her persuasion of God's truth and faithfulness in making good his word. God's promise is in itself a sufficient ground for faith ; and it is the more sure ground, because he that maketh it is faithful Yet these work not faith but in such as judge him so to be; and this will work an invincible faith.

Of the Greek word ^yiiffaro, tTanslntei Judged, see ' Claromont. Cod. Complut. Edit. Vet. Latin.

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[Chap. XI.

Chap. xiii. 7, Sec. 96. The word is oft translated counteil, or accounted, Pliilii). iii. 7, 8. It iniplicth an assent of the mind to the truth of a thin;,' ; and here a full assent, without any doubting at all, as it is said of her husband, ' lie staggered not at the promise of God through unbelief, ttc, being fully per-.suaded, that what God had promised he was able also to perform,' Iloni. iv. 20, 21.

Ohj. The history niakcth mention of her questioning the truth of the i)romise, and doubting of the accomplishment thereof, Gen. xviii. 12.

Alls. Distinguish times, and her doubting and believing may be reconciled. For when first she heard the message, through weakness she distrusted the event; but the promise being again repeated, and she put in mind of God's almighty power, she steadfastly believed, Gen. xviii. 14. Thus Zacharias at first believed not, but afterwards he was strengthened in faith, Luke i. 20.

Herein we have a proof that weak ones may attain to a steadfast faith. Tliis maybe by reason of further means afforded for strengthening faith, and by reason of God's blessing upon those means.

It is therefore needful and useful to continue the use of means for strengthening faith, and increasing other graces. We do not here, while we are in this world, attain to the full measure of faith, or of any other grace. We may not, therefore, give over the use of means, but continue to use them so long as we live.

Let such as are weak in faith, and subject to doubt-ings, take notice that weak ones may be strong in faith, and thereupon use means for strength.

Let ministers, parents, and others that have the charge of any soul under them, when they observe any of their charge weak and wavering and doubting, do their best for strengthening and establishing them, and that upon this ground, that weak ones may be made strong.

Two things are joined together, which added much to the strengthening of her faith: one was the pro-miser, the other was his property.

The promiser is set down with some emphasis thus, he that li/id j^romiied. This is the interpretation of one Greek word, rh fVayyt/Xa/iEKjv, and it pointeth at God himself, who is here thus described, to shew the ground of her faith, which was no vain fantas)' of her own brain, but an express jiromi-sc, and that of God himself. Of the word translated /))vw«i««^, see Chap. iv. I, Sec. fi, and (Iliaj.. vi. 13, Sec. 94.

The property that is here noted of God is irisrh, faithful. Hereof see Chap. ii. 17, Sec. 177.

Tills epithet, faithful, is added to shew the height of the reason of her believing so incredible a promise, which was God's truth and faitiifulness in accoiu-plLshing whatsoever he promiseth, being great or mean, likely or unlikely.

Of God's promise the ground of faith, and of

God's faithfulness a strong pillar to support it, see Chap. X. 23, Sec. 73.

Sec. 57. Of the increase and continuance of GotCs blessing.

Ver. 12. Tlierefjre sprang t/tere even of one, and him as good as dead, so mang as tlu stars of t/te sly in multitude, ami as t/ie sand which is bg the sea-slutre innumerable.

The first illative particle, bih, therefore, sheweth that this verse is inferred as a consequence following upon Sarah's faith, which consequence is the recompense therefor. Whereas before she had lived ninety years without having any child at all, because she believed God's promise of giving her a son ; the benefit of that promise is e.vtended to a numerous, yea, even an innumerable offspring.

This is a great encouragement to believe the truth of God's i)romises, and to rest upon the accomplishment of them.

The benefit of God's promise shall be far extended unto such, so as faith shall not lose her recompense.

The word 'iyinnHrisav, translated sprang, is of various acceptations and significations ; and among others, it signifieth to he born, or brought forth, in reference to children that come out of the mother's womb. Our English hath well expressed the sense of it in this place by tliis word, sprang, to shew that not the immediate children of Abraham by Sarah are here only meant, (fur that was only one,) but his posterity, generation after generation. Some' translate it thus, there proceeded a posteri/g.

This implieth the continuance of God's blessing, that it was not only for one chUd, but for jiosterity, generation after generation, and also itgiveth evidence that God can raise great matters out of small beginnings, as the waters that came from the sanctuary increased from ankle-deep to a river that could not be passed over, Ezek. xlvii. 3, .5. This God doth,

1. To manifest and maguifj' his divine power.

2. To make men more thankful. Take instance hereof in Jacob, Gen. xx.xii. 10. A continual increase of a blessing causeth thanks to God to be continued time after time.

3. To keep men from being too much pnfTed up with the blessing of God. For if they had the fulness of the blessing at first, they would boast too much thereof; but blessing increasing by degrees prevents high conceits.

4. Hereby God brings men to use warrantable means for the increase of his blessing, whenas they observe that blessing to increase more and more. As the widow by the increase of oil was moved to call for vessel after vessel, 2 Kings iv. 5, 6.

This teacheth us to take heed of ' despising the day of small thiiig,s,' Zcch. iv. 10. Men are too prone hereunto. This was it that made the Jews despise ' Nati sunt posteri.— Jieza.

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31

Christ. This is it that makes many to scorn the ministers of C'hrist and their ministry. They are ready to scoff at the power of God manifested in such as are wrought upon by the ministry, as Tobiah the Ammonite did at the Jews for rearing up the wall of their city, Keh. iv. 3.

Sec. 58. Of the mutual good that a believing husband and u'ife mai/ do each otlier.

The foresaid small beginning of a numerous issue intended is thus expressed, ap hii, of one. To shew that this circumstance is remarkable, an eniphatical particle is set before it, which is the ordinary particle, y.ai, and; but here it intends an emphasis, which our English hath well expressed by this jjarticle, ecen, as if he had said, only one.

Question is made of the person that should be intended under this word, one. The coherence seems to refer it to Sarah ; but it is of the masculine gender, and thereupon supposed to intend Abraham. This is further confirmed by the next clause, which is also the masculine gender, xui \isviy.ocii,'j,':toii, and him as good a3 dead. Which word is applied, even in this case, to the body of Abraham, Eom. iv. 19.

They that apply it to Abraham say that thus much concerning Sarah is intended in the former verse, and therefore the apostle here joineth her husband with her, as if the copulative were to be translated also, and thus read, Tlierefore sprang there also of one, and him as good as dead, &c.

I take it that both of them are here meant, for husband and wife make but one person, according to the law of marriage. Gen. ii. 2-1, and that the masculine gender is here used, because, according to the grammar rule, it is the worthier. Certainly this numerous issue was a recompense of the faith of them both, and inferred upon the commendation of Sarah's faith, because Abraham had in this case believed in vain, if Sarah also had not believed. For the promise was approfiriated to Sarah as well as to Abraham, thus, ' 1 will give thee a son of Sarah,' Gen. xvii. IG.

By this it is evidenced that a husband may receive benefit by the faith of his wife, and so likewise a wife by the faith of her husband, 1 Cor. vii. 14, IG. This holds especially where both husband and wife are believers. Judges xiii. 23, 1 Sam. ii. 20.

This conies to pass by reason of their near union, for by the matrimonial bond two are made one flesh, Eph. V. 21.

This ought the rather to quicken np the husband and wife to faith, and the fruits thereof, both for their own sakes, and also for the sake of their yokefellow.

Sec. 59. Of God's vsing iinlihehj means. The foresaid faith, both of Abraham and of Sarah, is further amplified by the seeming impossibility of

having a child, implied in this phrase, aTid him as good as dead.

The root, fsxpo's, mortitus, from whence this participle, mixi^MfMiiov, sprouteth, signifieth one that is properly and actually dead. Acts v. 10. Here it is used metaphorically, by way of resemblance, in that he had no more vigour for the begetting of children, than a dead man to do that which belongs to the liWng. It cannot here properly be taken, because Abraham was then living : and the apostle, speaking of this very thing, and using the same word, thus expresseth his mind, Abraham ' considered not his own body, now dead, when he was about a hundred years old,' Eom. iv. 19.

To make this the more clear the apostle useth a word of mitigation, raZra, id est, Kara. raZra, which our English hath thus expressed, as good as; which implieth that he was not indeed dead, but as it were dead, and that in reference to the point in hand.

The resemblance may be taken from a tree, wliich when it ceaseth to bear fruit, and there is no hope that it should bear any, we say it is dead ; for the vigour of a tree to sprout forth and bear fruit is accounted the life of it.

This proves that God can work not only by weak and unlikely means, or without means, but also by contrary means ; for this resemblance sheweth that the living arose from the dead—yet death is contrary to life. See Chap. ii. 4, Sec. 28, of the various means which God useth.

Sec. 60. Of hi/perbolical e.rpressions.

The extent of God's blessing is set out to the life ; first, by resemblances to stars and sand; and then simply in this word, innumerable.

The two metaphors are proverbial and hyperbolical, used to set out such things as cannot by man be numbered.

These two kinds, stars and sand, are innumerable to men (hereu}ion God, taking Abraham out in a starry night, bid him number the stars, if he were able, Gen. XV. 5), but to God they are not, for God ' telleth the number of the stars,' Ps. cxlvii. 4.

ObJ. Astronomers and philosophers set out the number of stars by the distinct constellations, and particular stars in their several constellations.

A71S. Though they may by observation set out many of the most conspicaous stars, yet there are many more which may be hid from tlieir sight; or by reason of their closeness together, in man's appearance, cannot be set forth or numbered. Much less can the several sands of the sea be numbered. Wherefore, to make a nation as manj- as the stars of heaven and the sand of the sea is hyjierbolical.

Some only make a general resemblance betwixt Abraham's seed and the stars of the sky and sands by the sea-shore, thus, as those two are innumerable, so should Abraham's posterity be innumerable.

GOUGE ON HEBEEWS.

[Chap. XI.

Neither of those senses do directly cross the other, but both may stand with the intent and scope of the apostle.

These two comparisons, stars of the sky and sand by the sea-shore, are frequently used to set forth innumerable things. ' Thou hast multiplied thy merchants above the stars of heaven, saith the Lord,' Nah. iii. IG. It is said of Josejih, that he 'gathered corn as the saud of tlie sea,' Gen. xli. 49. It is said of the quails which God gave in the wilderness, that they were ' like as the sand of the sea,' Ps. l.x.\viii. 27. God's mercies are said to be ' more tlian the sand,' Ps. cx.xxix. 18. The armies of the Canaanites are said to be ' as the sand that is upon the sea-shore in multitude,' Josh. xi. 4. So the army of the Philistines, 1 Sam. xiiL 5. Hushai advised Absalom to ' gather all Israel as the sand that is by the sea,' 2 Sam. xvii. 11. Thus the multitudes of widows are said to be increased ' above the sand of the sea,' Jer. XV. 8. The Babylonians are said to ' gather the captivity as the sands,' Hab. i. 9. And Solomon's wisdom is said to be ' as the sand that is by the sea-shore,' 1 Kings iv. 24. ' *

As for the number of Abraham's offspring, it is set forth by resemblance to the stars eleven times : thrice by way of promise, Gen. xv. 5, and xxiii. 17, and xxvi. 4 ; twice by rehearsing that promise, Exod. xxxi. 13, 1 Chron. xxvii. 23 ; six times by manifestation of the performance thereof, Deut. i. 10, and X. 22, and xxviiL G2, Neh. ix. 23, Jer. x.xxiii. 22, and in this place.

It is also set forth by resemblance of sands nine times : thrice by promise, Gen. xxii. 17, and xxxii. 12, Hosca i. 10; thrice by performance, 1 Kings iv. 20, Jer. x.xxiii. 22, and in this place; thrice by supposition, Isa. x. 22, and xlviii. li), Kom. ix. 27.

Ques. Was Abraham's seed indeed as many as stars and sand ?

Ans. 1. Proverbial and hyperbolical phrases are not simply to be taken ; and therefore it is not necessary that the things compared should in the letter be answerable unto them. They are used to set out an exceeding great number, Deut i. 10.

2. If all that have descended from Abraham, and shall descend from him, be duly weighed, they will be found exceeding many.

3. All that profess tlie faith of Abraham, that is, all Christians in all generations, are comprised under the seed of Abraham, Gal. iii. 29, Hosea i. 10.

4. The apostle here showcth that he intends no more but that they were innumerable, as he expresseth in the last word of this verse.

The foresaid hyperboles, and other like unto them, are used to make things worthy of all observation, to be the more heeded and better regarded.

1. It appears hereby, th.at to t.ax all hyperbolical speeches of falsehood and lying savoureth too much of ignorance of the arts, which the word of God ap-

proveth. Hyperbolical speeches are to move men not to believe untruths, but to make them the better to conceive the depth of truth in weighty matters.

2. That hyperboles may not be perverted and abused, these rules that follow, and others like unto them, are to be observed.

(1.) Hyperboles must be used of such things as are indeed true in the substance of them. To say of things that are in numVjer but small, and of the increase of them there is no great admiration, they are as stars and sands, is an abuse. So to say of an army that is a little discomfited (as the army of the Israelites was before Ai, Josh. vii. 4, 5), they are beaten as small as the dust of the earth, 2 Sam. xxii. 43.

(2.) They must be used in weighty truths, which are worthy of a more than ordinary consideration. Such are all the h3'perboles used in Scripture ; otherwise they fail of their main and principal end.

(3.) They must, so near as may, be set out in proverbial sentences. Proverbs are, by common use and experience, well known, and the meaning of them well understood. Such are the byperbules of this text.

(4.) !Men must therein shew that they aim more at the sense and meaning of the matter, than at the .sound and measure of words. This will be discerned by an indefinite expressing of them, without words of infallible certainty : such as these,—just as many as stars; full as high as heaven; eveiy way as small as dust. Hyperboles are set forth by words of similitude and dissimilitude, rather than by words of equality and inequality.

(o.) The end of them must be to inform, not to flatter, as they did who said of Herod's oration, ' It is the voice of God, and not of a man,' Acts xii. 22. Herein Cicero much failed in his hyperbolical phrases of Pompey and Cresar.

(6.) They must be kept in measure. Though they have a far reach, yet there is a decorum to be kept. The tales of Garamantus are in this respect most absurd.

(7.) They may not be brought in comparison with God, thus, ' as true as God,'

Sec. 61. Of the great increase of God's llessinff.

This last word of the verse, d>a»/'il,ajir(i;, i«n«-merable, sheweth the end of the two forementioned hyperboles, stars and sand, which was to set out the surpassing great number of Abraham's and Sarah's posterity.

The English word fitly answereth the Greek. Both of them are compounds. The Greek is derived from a noun, aj/il.ai;, that significth number, Acts \\. 7. Thence a verb, a^iO/nu), to number.

The preposition, d»', is privative; so as this compound setteth out that which cannot be numbered.

This giveth instance that God can increase his blessing beyond man's apprehension. This may fur-

Vee. 11, 12.]

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33

ther be exemplified in particular persons, in whole churclies, in the graces that are bestowed upon men, and in divine ordinances.

1. For persons: how wonderful great was the increase of God's blessing upon Joseph, Jloses, David, Daniel, Esther, Mordecai, sundry prophets and apostles, but especially upon Christ himself, who was that ' little stone that was cut out of the mountain without hands, and became a great mountain, and filled the whole earth !' Dan. ii. 35.

2. For churches : that church which at first was comprised in one family, and afterwards increased into twelve tribes, became a very great nation ; but the Christian church did much more increase.

3. For gifts and graces : they use to grow as mustard-seed, which is the least of all seeds, but be-cometh a tree, Mat. xui. 31, 32.

4r. For the ordinances of God : they seem at first to many contemptible, and are counted foolishness, 1 Cor. i. 18; but they appear to be ' the p)ower of God to salvation,' Kom. i. 16.

There is no stint that can be put to the blessing of God. This is it ' that maketh rich,' Prov. x. 22. Hence this proverb. Cast me into the sea, and give me God's blessing, and I shall do well enough.

This giveth us, in small and mean beginnings, to call and depend upon God for his increase thereof; and to be persuaded of this, that he can, and will, as he seeth just cause, give an increase according to, yea, and beyond our expectation. See more hereof. Sec. 57.

Sec. 62. OftJie resolution o/Heb. xi. 11, 12.

Ver. 11. Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful rvho Imd promised,

12. Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand ivhich is by the sea-shore innumerable.

In these two verses there is a commendation of a woman's faith. In it is set down—

1. The thing commended.

2. The arguments by which it is commended. In the former there is expressed—

1. The particular grace, faith.

2. The name of the person in whom that grace was, Sarah.

The commendation itself is taken from two arguments—

1. From the effects of her faith.

2. From the consequence that followed thereupon. Two effects are—

1. Propounded.

2. Amplified.

The effects propounded were— 1. To conceive seed. Vol. m.

2. To be delivered of a child. These are amplified three ways—

1. By the ground of them, she received strength.

2. By the seeming impossibility, %vlien site was past age.

3. By the proper cause of all, because she judged, (fee.

In setting down the cause, we may observe—

1. Her act, she judged.

2. The object of that act, which was God, who ia described—

(1.) By his goodness, in making/j?w?i?«?. (2.) By his faithfulness, in performing what he promised.

The consequence of Sarah's faith is,

1. Generally hinted, in this particle of reference, therefore.

2. Particularly exemplified.

The exemplification noteth out—

1. The kind of blessing, in this word, sprang tliere.

2. The greatness of it. This is set dovm two wa3's—

(1.) By the meanness of the beginning.

(2.) By the greatness of the issue.

The meanness of the beginning is manifested—

1. By the singularity of the person, even of one.

2. By the improbabihty of the means, aiid him cU good as dead.

The greatness of the issue is set out two ways—

1. Comparatively.

2. Simply.

The comparison is taken from two innumerable things—

1. Stars of the slry.

2. The sand which is by the sea-shore.

The simple expression of the issue is in this word, innumei'able.

Sec. 63. Of observations raised out of Heb. xi, 11, 12.

I. Women may prove worthies. Sarah, a woman, is here put in the catalogue of God's ancient worthies. See Sec. 53.

II. God is careful to support weak ones. This was the end why God turned this name Sarai into Sarah. See Sec. 52.

III. Faith worh vigour. It was by faith that Sarah manifested such vigour as is set down in this verse. See Sec. 52.

IV. Believers receive that which they have not of themselves. Sarah received strength for that which ia here noted of her. See Sec. 54.

V. Children are an especial blessing. Under these phrases, conceiving seed, and delivered of a child, that blessing is meant. See Sec. 54.

VI. Faith continueth till that which is blessed'^ be accomplished. Sarah, by faith, did not only conceive

1 Qu. ' believed' ?— Ed.

GOUGE ON HEBREWS.

[C'HAr. XT.

seed, but also was delivered of a child. See Sec. 65.

VII. A weak faith mat/ become strong. Sarah, ■who at first doubted, is here noted to be strong in faith. See Sec. 50.

VIII. No difficulty hinders tlie viHue of true faith. Sarah had been long barren, and was past age, yet by faith was delivered of a child. See Sec. 5G.

IX. Persuasion of the truth of God's 2}romise makes it powerful to the helievtr. Sarah's judging God to be faithful, was it that made the i)romise effectual to her. See Sec. 56.

X. God's jiromise is the ground of faith. This moved Sarah to believe, because God had promised. See Sec. 50.

XI. God's faithfulness is an especial prop to faith. Sarah judged God to be faithful, and thereupon believed. See Sec. 50.

XII. Faith liath a recompense. The inference of the twelfth verse upon the eleventh, by this particle, therefore, gives proof hereof. See Sec. 57.

XIII. A numerous ofsprinr/ is a blessing. This ariseth in general from the main scope of this verije, and in particular from this word sjnxtng. See Sec. 57.

XIV. God can with small means effect great matters. Out of 07ie he raised an innumerable company. See Sec. 57.

XV. Husbands and wives may prove a blessing each to other. This ariseth from the change of the gender. He had before spoken of Sarah in the feminine gender ; but he applies the blessing to her husband in the masculine gender. Sec Sec. 58.

XVI. God can bring his 2'mrp)ose to pass by unlikely means. Sarah's husband was a^ good as dead, j'et an innumerable issue proceeded from him. See Sec. 61.

XVII. Old age makes men as dead. In this respect is Abraham said to be as good as dead. See Sec. 57.

XVIII. Hyperbolical speeches are not iinlavful. These phrases, as the stars, as the sand, are hyperbolical, yet used by the apostle. See Sec. 00.

XIX. God can increase his blessing beyond man's apprehension. This word, innumerable, and these metaphors, as the stars, as the sand, prove as much. See Sec. 61.

Sec. 04. Of 2^ersevering in faith.

Ver. 13. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

The apostle, from the beginning of this verse to the Bevcnteentli, insertcth a general commendation both of those whom he had named, and of others also.

This commendation is proj)oundcd in this verse, and amplified in the three verses following.

Some extend this general phrase, outci tuvti;, these all, both forwards and backwards. Forwards, to such as were named before ; backwards, to such as are named in the other part of the chapter. He useth this relative, these, because he wrote this epistle, and expressed all the names in this chaj)ter, before they to whom it was sent should read it. So as to them he might say, all these that are set down in this catalogue. This is the rather supposed to be the extent of this phrase, because it is agreeable to the two last verses of this chapter.

By this it appeareth that true faith exerciseth the like vigour in all of all sorts ; for under this general particle, all, sundry sorts of persons are comprised—as male, female, old, young, great, mean, and other sorts.

It is the same Spirit that worketh in all, and sheweth forth his power in all, 2 Cor. iv. 13.

The perseverance of all the believers here intended is set down in this phrase, died in faith. This word, u'TtiOa.Mov, died, is in Greek a compound ; whereof see Chap. vii. 8, Sec. 1.

It here implieth that their faith continued all the days of their Ufe, so long as they had use thereof, even till death, when in soul they attained to the fruition of that which they believed.

The faith wherein they died is the same that is described in the first verse—a justifjing, saving faith. In this faith they are said to die, because they possessed not the things promised in this life.

The preposition ■xara, secundum, translated in, properly signifieth according to, —implying that their faith remained in them till death.

Ohj. It is expres.sly said of Enoch, that he was ' translated that he should not see death,' ver. 5.

Ans. 1. This may be taken of all that died, as it is said that Jacob brought all his seed with him into Egypt (Gen. xlvi. 7), namely, all that were with him ; for Joseph was before him in Egy[)t.

2. The phrase may be taken synecdochically for the greatest part, only one being excepted. Thus it is said that Athaliah destroyed ' all the seed royal,' yet Joash, the youngest of the king's sons, was not destroyed, 2 Kings si. 1, 2.

3. Though Enoch did not die as others, yet he was translated, and his mortality turned into immortality, which was a kind of death.

4. As long as he lived he continued to live by faith, which is the main thing here intended.

5. While he lived he had not the fruition of what he believed.

Of persevering in faith, which is the main thing here intended, see Chap. iii. 6, Sec. 08.

Sec. 05. Of believers resting on that ichich tlvey enjoy not.

To amplify their continuing in faith, the apostle addcth this clause,— )iot having received the promises.

The word ).aj3otTig, received, is the same that was

GOUGE ON HEBREWS.

35

used, Ver. 8, Sec. 39. It implietli an actual possessing and enjoying of a thing.

Tlie other word, l-ayyt'kiai, promises, is that which is used, Ver. 9, Sees. -13, 46. It is here taken metony-mically for the things promised.

And because they were many, the plural number is used, promises: as, 1. A numerous seed; 2. The land of Canaan ; 3. Christ himself; 4. Heaven also.

Besides, the same promise was oft repeated : as to Abraham, Gen. xii. 2, xv. 5, and xxii. 17 ; then to Isaac, Gen. xxvi. 3, 4 ; after that to Jacob, Gen. xxviii. 13, 14. None of these, nor any of their children that came immediately from their loins, enjoyed the particulars promised while they lived on earth. In this respect they died in faith, still believing that every promise should in due time be accomplished.

Quest. How can believers that lived before Abraham be here intended, whenas the special promises of seed and Canaan were not made unto them t

Ans. 1. The blessed seed, Christ Jesus, which is the principal seed intended, was made to them all. Gen. iii. 15.

2. The truth typified by Canaan, which was heaven, was by faith expected of them all; and the ark did in a manner typify the same.

3. They also had special promises, which were equivalent.

4. It is not necessary that every proof should be applied to every believer. This general is true of them all,— all died in faith. To prove this, some proofs belong to some, other to others.

By this proof— not Imving received the promises —it is evident that faith resteth on that which it en-joyeth not. Hereof, see Ver. 1, Sec. 4.

Sec. 66. Of believers emhi-acing proynises a far off.

Though believers enjoy not what they do believe, yet by faith they see them ; therefore he addeth. But having seen them. This conjunction aXXa, but, manifesteth a distinction between receiving and seeing. They received not the things which they saw.

Of the word i&o>7-ig ab han, translated seen, see Chap. ii. 8, Sees. 68, 72.

Men see two ways—

1. With the eyes of their body.

2. With the eyes of their soul; whereof there are two sorts :

(1.) The eye of the understanding, Eph. i. IS.

(2.) The eye of faith, Heb. xi. 27.

It is the spiritual sight that is here meant, and that in both the former respects ; for they well understood what things were promised, and withal they believed that they should be accomplished; but with their bodily ej'es they did not see them.

This word that is added, ffogJ*^:*, afar off, joined with the former verb of seeing, is a metaphor taken from seamen, which use to see the countries where-unto they are sailing afar off.

It is a fit metaphor : for the world is as a sea, the church therein as a ship, saints as passengers in that ship ; heaven, and other things promised, are as the country whereunto they sail. Well may it be said of those that are here intended, that they saw them afar off, because they lived in the former ages of the world.

Besides, a long date was put to the accomplishment of most of the promises, in which respect they were afar off.

This doth much illustrate their faith, that a long date for accomplishing what was promised did not weaken it.

For it is further added, that thej' were persuaded of them. Of the word 'sueihrii, which we tr.mslate persuaded, see Chap. vi. 9, Sec. 56. It here impheth confidence in the accomplishment of what is promised, and assurance of enjoying the same. This assurance the apostle doth exemplify in Abraham, Bom. V. 19.

Hereby we are given to understand that faith worketh assurance. Full assurance is expressly attributed to faith, Chap. x. 22, Sec. 65.

In regard of that assurance, it is said of these believers that they embraced them. Of the notation of the Greek word uS'jra.aa./ievoi, see Chap. xiii. 24, Sec. 191.

It is ordinarily translated to salute, Rom. xvi. 5, and the noun derived from this verb, aa-aa/ihi, sigui-fieth salutation, Luke i. 29.

In salutations men use to embrace one another. Fitly and properly is it here translated embraced. The phrase implieth a thankful and joyful resting on a thing. In testimony hereof, God's people, when a special promise was brought unto them, were wont to ' bow down and worship,' Exod. iv. 31.

ObJ. They received not the promises ; how could they then embrace them ?

Alls. 1. We must distinguish betwixt possession and expectation. In present possession they did not receive the promises, but in an assured expectation they did. For faith gives a being to things future, ver. 1.

2. This here may metaphorically be taken, following the former metaphor of seeing things afar off. For mariners, and others that sail to a country, so soon as they espy that country, though afar off, seem joyfully to embrace it.'-

This verifieth that which was noted, Ver. 1, Sec. 4, of faith giving an evidence to that which is not ; for faith resteth on God's word, which is as true as if it were a deed. What is promised is altogether as true as if it were accomplished.

Sec. 67. Of believers confessing their viean. estate. The patriarchs well knew what their present condition was, as is implied under this word, confessed. ' Italiam Isto socii clamore salutant.'— Virg. .^neid. iii.

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Of the composition and meaning of the Greek word 6/jt.oXoyriaavTi:, see Chap. iii. 1, Sec. 27, and Chap. xiii. 15, Sec. Hi. It here iinplieth a free and open profession of that condition -wherein they ■were, and giveth evidence that believers are not ashamed of that condition wherein they are, though it be a mean and despicable condition.

This may be exemplified in Abraham professing bis present estate'; yea, and Jacob tcK), Gen. x.\iii. 4, and xlvii. 9. Oft doth the apostle thus make profession of his imprisonment, and of his chaiji and bonds, Eph. iii. 1, and iv. 1, and vi. 20.

Faith pierceth through the thick clouds of all meanness in this world, and bcholdeth that glory which is prepared for believers : and in that respect makes the believer not ashamed of a present mean condition, but ready on all occasions to make profession thereof.

Were we thoroughly acquainted with the invisible, spiritual, and celestial prerogatives that belong to believers, and did we believe them, we should not be ashamed of any mean condition in this world, but, as occasion recjuireth, be ready to make profession thereof. »

Sec. C8. Of sfranf/ers and 2nk/ri7ns.

That condition which the aforesaid believers confessed is expressed in these two words, straiigers, pilgi-ims. Of the former, ^ao/, strangers, see Chap, xiii. 2, Sec. 14.

The other word, rraoi's-idrifj.oi, pilgrims, in Greek is a compound. Tlie root 5^/j.o;, whence the simple noun is derived, signifieth people.

The word used here is a double compound ; for there are two prepositions, et;', 'Tra^a, with which it is compounded. It signifieth a going from peoj)le to people, or from place to place, as pilgrims use to do. It is translated strangers, 1 Pet. i. 1 ; and strangers and pilgrims are joined together, 1 Pet. ii. 11.

They do in general imply one and the same thing; yet tlicy may be distinguished. For strangers arc so called in regard of their situation, which was out of their country; but pilgrims in regard of their condition, which was to travel towards their country.

Hereby we have instance that saints are as strangers. This was prefigured in the patriarchs, Exod. vi. 4, Gen. XV. 13, Ps. xxxi.x. 12. The apostle intimateth as much of Christians, 1 Pet. ii. 11.

Ohj. Wicked ones arc strangers as well as saints.

Ans. I. They arc not so in their opinion, Ps. xlix. 7, 9, 11 ; Luke xii. 18.

2. Saints are strangers here in reference to their proper country, which is heaven. In that respect wicked ones are not strangers.

We that would give evidence that we are true believers must be as strangers; and that in these respects,

1. We must ' u.sc this world as not abusing it,' 1 Cor. vii. 31.

2. We must pass by wrongs, as Isaac did, Gen. xxvi. 18.

3. We must be content, though we want, PhiL iv. 11.

4. If we abound, we must be the more thankful, 1 Chron. xxix. 15.

5. We must not be ' busybodies in other men's matters,' 1 Pet. iv. 15.

6. Our speech, attire, and conversation must shew that we are of another country, Phil. iii. 20.

7. We must ' abstain from fleshly lusts,' 1 Pet. ii. 11.

8. We must love strangers, Deut. x. 19.

9. We must do good while we are here. Gal. vi. 10; we shall hereby gain love.

10. We must be willing to die, 2 Cor. v. 1, 2. The addition of this other metaphor, pilgrims, to

strangers, giveth proof that saints are as well pilgrims as strangers.

Hereupon Jacob styleth the course of his life a ' pilgrimage,' Gen. xlvii. 9.

Here they have no resting-place, Heb. xiii. 14.

Besides sundry of the directions before given concerning strangers, these may be added concerning this metaphor oi pilgrims.

1. That we still press on towards our country, Phil. iii. 14.

2. That we cast off every weighty thing, Heb. xii. 1.

3. That we be inquisitive after the way, as Je-hoshaphat was, 1 Kings xxii. 5, Isa. xxx. 21.

4. That our eye be upon heaven, as they who desired a heavenly countrj', ver. 16.

Howsoever these two metaphors, strangers, jnl-grims, may seem a great discouragement, yet the word affordeth many comforts to uphold our spirits in these conditions, as,

1. AVe have a city to come, Heb. xiii. 14.

2. Here we are freemen and citizens in reference to that cit}', Eph. ii. 19.

3. We have an excellent guide, Jesus Christ, Heb. xii. 2.

4. We have a goodly company, Heb. xii. 1.

5. We have a sufficient light, which is God's word, Ps. cxi.x. 105.

6. We have excellent attendants, God's angels, Ps. xxxiv. 7, and xci. 11.

7. We have sufficient provision.

8. God taketh especial care of strangers and pilgrims, Deut. x. 18.

9. This condition is not long. The days of our pilgrimage are but few, Gen. xlvii. 9.

10. There is a rest to come, Heb. iv. 9, Rev. xiv. 13.

Sec. 69. Saints' meanness only on earth. By way of limitation the apostle adileth this last clause, on the earth, Ps, cxix. 19. To that end other

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like clauses in other places are added ; as ^liere Abraham acknowledgeth himself a stranger, he addeth this clause, ' with you,' Gen. xxiii. 4; and where Jacob mentioneth the days of the years of his pilgrimage, he thus expoundeth that phrase, the days of the years of my life, Gen. xlvii. 9.

1. This world is the time and place of probation. After it, is the time and place of remuneration.

2. God affords this limitation to shew that this condition of strangers and pilgrims is not the main end whereunto we are ordained.

Let this limitation teach us not to overween this world, which is the time of our being on earth ; but rather to be content and patient while we are on earth, and to be willing to depart from it.

Sec. 70. Of professing one's condition.

Ver. 14. For they that say such things, declare plainly that they seek a country.

This causal, yap, Jor, giveth evidence that this verse is a reason of that which w-ent before. The most proper reference that it can have is to the last clause of the former verse. For this phrase, they that say such things, is a general expression of the confession of the patriarchs, that they were strangers and pilgrims on earth. The argument may be thus framed:

They who profess that they are strangers and pilgrims on earth, declare plainly that they seek a country :

But the patriarchs say such things :

Therefore they declare plainly that they seek a country.

This participle, Xsyoi/re;, sa-yinrj, or, they that say, intendeth both the truth of the thing, and also the truth of their heart. As they are indeed strangers and pilgrims, so in their minds they know it, and in the sincerity of their heart they acknowledge it.

This phrase, declare plainly, is the interpretation of one Greek word, f.acawi^ouff/. Of the notation of that word, see Chap. ix. 24, Sec. 124.

It signifieth so conspicuously and clearly to set out a thing, as others may plainly discern it, so as no doubt can be made of it. Our English therefore, to manifest the emphasis thereof, have added this word, plainly, ' declare plainly.'

This word is used of those that came put of the graves after Christ's resurrection, JIat. xxvii. 53. It is there translated, appeared.

Hers then it is manifested that a true profession is an evident declaration of one's mind. I say true, because so much is here intended, and because if a profession be not true, but dissembled, men are deceived thereby ; and that is declared which is not so. The Shechemites were deceived with the feigned profession of the sons of Jacob, Gen. xxxiv. 13, Ac. ; and Abner and Amasa with the feigned profession of Joab, 2 Sam. iii. 27, and xx. 9, 10.

Now that is a true profession which, ariseth from

the judgment well enlightened, and from the heart rightly affected. Thus, ' With the heart man be-lieveth unto righteousness; and with the mouth confession is made unto salvation,' Rom. x. 10. Thus saith the psalmist, as he was a type of Christ, ' Thy law is within my heart. I have preached righteousness,' Ps. xl. 8, 9.

Thus in all ages have saints, by an open profession, made declaration of their mind, as Josh. xxiv. 15, Ruth i. 16; and the people of God after their return from captivity, Ezra v. 11 ; and the apostles in all their epistles, Rom. i. 1.

Tlie heart is as a treasure. If it be a good heart, and a true heart, the mouth will utter good and true things. Mat. xii. 3-5. Hereupon the wise man saith that ' the heart of the wise teacheth his hps,' Prov. xvi. 23.

Contrary to this is the profession of many, whose heart thinketh one thing, and their tongue utters another. For,

1. Many are forward to promise what they intend not, as Saul promised his elder daughter to David,

1 Sam. xviii. 17 ; and the Jews, who promised liberty to their servants, Jer. xxxiv. 16.

2. Flatterers, who give to men more than their due, as they who said to Herod, ' It is the voice of a god ;' and the Herodians, who professed that Christ taught the way of God in truth, Mat. xxii. 16, which they did to entangle him.

3. Complimenters, who, to get repute to themselves, complain of others' injustice, and profess that integrity in themselves which is not, as Absalom,

2 Sam. XV. 3, 4.

4. Hypocrites, who draw near God with their mouth, but remove their heart far from him, Isa. xxix. 13,

All these, and other like them, pervert the end of speech, which is plainly to declare the intent of the heart. One man kuoweth not the things of another (1 Cor. ii. 11), namely, such things as he inwardly conceiveth. By a man's own profession of thcni, they are made known to others. Though there bo other means of making known a man's mind, as writing, and signs of sundry sorts, yet the most usual and ready means is speech. And for this end especially is an articulate and distinct speech given unto man.

It becomes us therefore, who are informed in the mind of God, and in our own condition, plainly to declare to others as much, and that as occasion is offered, for the glory of God and good of others ; and to be so faithful and constant therein, as it may be said of us, i,u,f>avi'l^oiisi, they declare plainly.

Sec. 71. Of seeking u'hat ive desire.

Upon that mean condition wherein the patriarchs were on earth, it is said that they seek a country. The word, hi^rjTom, translated seek, is a compound. Of

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[Chap. XI.

the emphasis thereof, see Chap. xiii. 14, Sec. 139. It implieth an earnest seeking, and that with desire to obtain what they seek for. It is attributed to Hcrod'.s seeking after Peter (when he had escaped out of his clutches), Acts xii. 19. It sctteth out a believer's earnest seeking after that wliich he desireth. Such was his seeking who said, ' One thing have I desired of the Lord, that I will seek after,' Ps. xxvii. 4. And again, ' With my whole heart have I sought thee,' Ps. cxix. 10.

1. Faith, as it works assurance of attaining that which it desires, so a persuasion also of the course that it taketh, and means which it useth for that end. And this puts life in seeking after it.

2. Faith hath a holy heat in it, and it adds fervour to other graces. 'This makes believers the more earnest in seeking till they find.

Surely they deceive themselves who pretend faith, yet are secure and careless in seeking out that which they pretend to believe. Herein lieth a main difference betwixt the true believer and him who only is enlightened in the benefit of that which is to Ije believed. They may desire that which is good for themselves, but they seek it not aright—as Balaam, who desired to ' die the death of the righteous,' Num. xxiii. 10.

For our better direction in that kind of seeking, I will distinctly set down both the aberrations in seeking, and also directions for so seeking, as we may obtain. ' Ye ask, and receive not, because ye ask amiss,' saith an aj)ostle, James iv. 3.

Men use to seek amiss in the means, in the matter, and in the time.

1. They fail in the means, who use either no means, or indirect means. They use no means who rest upon a bare hope, and a vain wish, as Balaam, Num. xxiii. 10. Or so rest upun supposed predestination, as they inquire not after tlie way to salvation. They rest in false means who use any other means than such as are prescribed in God's word. As ignorant persons, who think it enough to have a good meaning; and superstitious persons, who rest upon outward performances; and idolaters, who trust to means of tlieir own, or other men's inventions.

2. They fail in the manner, who seek feignedly or carelessly. They seek feignedly who cither outwardly seem to seek heaven, but inwardly have their hearts set upon this world, namely, the profits and glory thereof. All Itjpocrites seek feignedly. As a painted man is no man, "eo a hypocritical seeking is no seeking. They seek Varclessly who are slothful in seeking, who ' do the work of the Lord negligently,' Jer. xlviii. 10, and sucft as are negligent in hearing and cold in prayer. As good not at all as so loosely.

3. They fail in the time, who seek not soon enough, or long enough. They seek not soon enough, who neglect the ])rescnt oijportunity. See Chap. iii. 7, Sec. 76. They seek not long enough, who wax weary,

and leave ofif before they find what they seek. See Chap. X. 38, Sec. 148.

Most that miss of finding, fail in one of these aberrations of seeking.

Directions for right seeking are such as these :—

1. In general, that we set ourselves to do something. Though our doing be no matter of merit, yet it may be a means of obtaining our desire.

2. Inquire after the right means. These are, in the case that we have in hand about a country, principal and subordinate. The principal means is Christ himself, John xiv. 6. Subordinate means are the word and sacraments, and other divine ordinances. In these is Christ to be found.

3. Seek sincerely. ' With my whole heart have I sought thee,' saith he who found the Lord, Ps. cxix. 10. 'Whatsoever you do, do it heartUy, as to the Lord,' Col. iii. 23.

4. Seek with all diligence, 2 Pet. i. 10, Mat. vi. 33. See Chap. iv. 11, Sec. 64.

5. Lay hold of the first opportunity. See Chap, iii. 7, Sec. 75.

6. Persevere in seeking till thou obtain. See Chap. iii. 6, Sec. 68.

See. 72. Of tJie country of believers.

That which the patriarchs sought is here said to be a country. The Greek word, Tar^ida, is derived from another noun, rrarr,^, that signLfieth afit/ur, so as it implieth the place where our father dwelt, and where he was born. It is in this respect called ' the land of one's nativity,' Gen. xi. 28. It is also put for the place where one hath been brought up. Thus, though Christ were born at Bethlehem in Judea, yet Nazareth, where he was brought up, was called his country, Luke iv. 23, 24 : yea, it is put also for the place of a man's present habitation, whereunto upon all occasions he hath resort. Thus Capernaum, where Christ dwelt after he was thrust out of Nazareth, was called his country, Mark vi. 14.

The place here intended is called a country, because it is prepared by our Father as a perpetual habitation. It is expressly said to be ' a heavenly country,' ver. 16. Thereby he means lieaven itself. It is here called a country, in ojiposition to the condition wherein tlie patriarchs were when thej- sought this. They were then stramjcrs, out of the land of their nativity and jilace of habitation. They were also pi/tfrims, travelling to a country. They then, ' professing themselves to be strangers and pilgrims, did plainly declare thereby that they sought a country.'

They being men of understanding, and of great faith, give us hereby to understand that there is a country for such as are strangers and pilgrims on earth. The substance of this point is set out by sundry other metaphors, as ' a kingdom,' Luke xii. 32 j 'a city,' ver. K! ; 'an house,' 2 Cor. v. 2 ; 'a building,' 2 Cor. v. 1; ' au habitation,' Luke xvi. 9 ; a

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place of ' mansions,' John xiv. 2 ; ' an inheritance,' 1 Pet. i. 4.

This God thus disposeth to shew that the condition of believers in this world is not that main end whereunto God hath ordained them. This world is Christ's school. It is the place and time of education, and for probation, that we may be fitted for the city, country, and kingdom here intended.

1. Knowledge hereof and faith herein is sufficient to uphold us against all the hardness and hazards that we may meet with in this world.

2. It is a forcible motive to patience, contentment, and other like graces. Who would not be content a while, having assurance of such a country ?

3. This is of force to dissuade us from settling our rest here on earth. Will a traveller who hath a country to go into, and a fair inheritance therein, set up his rest in a strange land ?

4. Knowledge of this country should put us on to walk in the way which leadeth thereunto. God's word giveth us a good dir^tion herein, Ps. cxix. 105.

5. This is a great encouragement against death, which is the very gate through which we go into this country.

Sec. 73. Of believers' disi-espect of things beloio.

Ver. 15. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.

This text may here be brought in, to prevent this objection, the country which they sought might be that whence they came. This the apostle proveth to be most improbable, iu that they had opportunity to have returned thither, if they had been mindful of it.

Of the Greek conjunction, fj.h, translated truly, see Chap. vii. 5, Sec. 37.

It Ls sometimes translated verily. It is a word that doth somewhat heighten the thing affirmed.

This phrase, they had been mindful, is the interpretation of one Greek word, i/Mria6v;ijo\i; of the meaning whereof, see Chap. xiii. 3, 7, Sees. 24, 95. The mindfulness here meant is a remembrance of former things, with desire to enjoy them again.

The word country is not expressed in the Greek, but understood in the relative particle, ixi/vnc, tluit; for it is of the same gender that the word country is. And the verb Jg^Xdot, came out, is the same that was used of Abraham's coming out of his country, ver. 8.

This country, then, was the place where they were born and brought up ; where their kindred, alliance, and other friends were ; where they had, or might have had, houses, lands, and hereditaments, and many more external delights, profits, preferments, and contents, than in the place where they were.

But this giveth proof that believers do not much respect the things here below. Like instances might be given of Lot, Gen. xix. 26, of Kuth, Ruth i. 16, and of the disciples. Mat, xix. 27, and of these Hebrews, chap. x. 34, and of all sorts of martyrs.

Faith persuades the soul of better things than tliis world affords, Hcb. x. 35, 2 Cor. iv. 17. No marvel, then, that they do not much respect things below.

1. False, therefore, is that pretence which they make of faith whose hearts are wholly and only set upon this world and tlie things thereof. They are contrary to things above, 1 John ii. 16. And cau contraries stand together ?

2. Surely, when the heart is once brought to contemn the world, sound faith is wrought therein, especially if it be upon persuasion of a better. Very reason makes a man choose that which he is persuaded is the better.

Sec. 74. Of the patriarchs neglecting opportunities of returning to their country.

The patriarchs' foresaid disrespect of their country is much amplified by this phrase, they might lutve had opportunity to have relumed.

There is a little particle joined with this verb, had, iiyjii a,v, which shews it to be of the potential mood, and is rightly interpreted might have had. Some Greek copies, and the Syriac and vulgar Latin, and sundry interpreters, read it the indicative mood, thus, they had, but not so properly.

Our English have also fitly interpreted this noun, opportunity, which signifieth a fit season; for the Grecians do put such a difference betwixt two words, xaifog, xifii'ii, which signify time, as we do betwixt season and time. Acts i. 7.

The patriarchs may be said to have had opportunity of returning to their country in these respects:

1. There were many external allurements to move them to return.

2. There were no external impediments to hinder them. The Canaanites, among whom they dwelt, did not seek to hold them, as the Egyptians did the Israelites in Egypt; nor did their countrynieu use means to keep them out after they were gone.

3. They had no great external allurements to keep them where they were.

4. They were not held back by any external employments.

5. In that long time that they lived as strangers, they might have taken some season or other—if not in cold of winter or in heat of summer, yet in spring or autumn, if not in times of scarcity, yet iu time of plenty—to have returned.

6. They had time and means to accommodate themselves with all things needful, for all that belonged unto them, to help them in their journey.

But this neglect of worldly opportunities was an evidence that their hearts were not set upon this world, but that they sought another countrj'. This the apostle doth clearly exemplify in Moses, ver. 24.

The world hath an adamantine force to draw men's hearts to it, and a gluish quality to hold them close to it.

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This is a conviction of such as omit no opportunity of heaping honours, offices, and livings one upon another, of gaining goods excessively, of pursuing pleasures without hoe, that they have not another country to seek after.

Let us learn to give such evidence of seeking after another home, by taking off our hearts from this world, and passing by the opportunities which others take of gaining the world.

Sec. 75. Of believers desiring tlie better. Ver. 16. But now they desire a better coxmtry, that is, a heavenly: wherefore God is not ashamed to be called their God: for lie Juith 2>rq)ared for them a city.

This verse doth plainly declare what country it was that the patriarchs sought; so as it hath an especial reference to ver. 14.

Of these two particles, vuv'i dl, hut noio, sec Chap, viii. G, Sec. 22.

They imply an assumption of one thing upon the rejection of another.

The patriarchs desired not a country on earth, but a better in heaven.

The verb, hiyoirai, translated desire, is derived from another, ofiycii, porrigo, that signitieth to reach out. It is api)lied to stretching out of the hand with desire of having such and such a thing; and it implies an earnest desire—yea, it includes a care in using means for obtaining that desire.

The philosopher opposeth the Greek word, o-AyiaSai, appetere, which signitieth to desire, to another, f suyt/n, fugere, which signifieth to shun, or Jly from.

It is applied to the desire of a covetous man (1 Tim. vi. 10), which useth to be great. It is also applied to a desire of the ministerial function (1 Tim. iii. 1). A noun, o^^i;, libido, which signifieth lust, that is, an earnest desire, is derived from this verb, Rom. i. 27.

This is here noted as a fruit of faith, which earnestly desireth what it doth desire. For true faith is placed upon such objects as draw the heart of man thereunto.

Hereby wc may know whether our desire of spiritual and heavenly things be of faith or uo.

That which the patriarchs so desired is said to be a better country. The word country is not in the Greek, but by the elegance of that tongue understood under this word better, which hath reference to the word country, ver. 14.

Of this epithet, Ksiirront, better, see Chap. i. 4, Sec. 39.

The country here meant is styled better, in opposition to that earthly country which fhcy left. It is thus indefinitely set down better, becau.se the excellency of it cannot be cxjircsscd. Wherein any country hath an excellency, therein this is better. Thia general givcth us to understand, that be-

lievers, in neglecting anything here below, aim at a better.

These Hebrews ' took joyfully the spoiling of their goods, knowing that they had a better substance,' Heb. X. 34.

Martyrs accepted not deliverance, that they might obtain a better resurrection, ver. 35. David preferred the law ' before thousands of gold and silver,' because it was better, Ps. c.xLx. 72. The like is said of wisdom in reference to rubies, Prov. viii. 11.

Christ is ' made wisdom ' to believers, 1 Cor. i. 30. And they have ' the spirit of wisdom, and revelation in the knowledge of Christ,' Eph. 1. 8, 17.

How preposterous is the censure of worldlings concerning believers, who account believers egregious fools in that very respect wherein their wisdom is most manifested !

For it is an especial point of wisdom well to discern the things that are most excellent, and answer-ably to desire them.

Let us herein give proof of our faith, by understanding what are the better things ; and by affecting them so as we may desire the better, and endeavour after the better, Phil. iii. 7, 8, <tc.

Sec. 7G. Of heaven the hope of beliei'ers.

That the apostle might plainly declare what kind of countrj'it was that they sought, he thus expresseth it— that is, a heavenly. This phrase, rouTiaTi, that is, is a general note of explanation, whereof see Chap. x. 20, Sec. 58. In general, it sheweth that ambiguous points are to be made clear and plain.

This word, heavenly, doth distinctly shew the kind of country.

Of the word translated heavenly, see Chap. iii. 1, Sec. 15. It is a compound, and eniphatical; word for word it may be translated supercelestiul, above the heavens, namely, the visible heavens. It is that place which is called ' the third heaven,' 2 Cor. xii. 2.

Hereby it appeareth that heaven was the aim of ancient believers. Jacob expected as much. Gen. xlix. 18, and Job, chap. xix. 2G, and David, Ps. xvii. 15.

In heaven is the best manifestation of God's presence ; there the beatifical vision is to be enjoyed; there is Christ in his human nature ; there is an unmixed society of saints; there is fulness of glory. What can be desired that is not there ?

A due consideration hereof would put us on to sundry duties.

1. It will raise our hearts aloft, and make us soar above this world, Col. iii. 1, 2.

2. It w^U conform the whole man to those in heaven, Phil. iii. 20, Mat. vi. 10.

3. It will enlarge the heart to all thankfulness, 1 Pet. i. 3, 4.

4. It will direct us to a wise choice of the best treasure, Mat. vi. 20.

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41

5. It will -nean us from this world, and make us the less esteem it, 1 Cor. vii. 31.

6. It will support us in all losses, Heb. x. 31.

7. It will encourage against all fears, Luke xii. 32.

8. It will keep from fainting, 2 Cor. iv. 16, IS.

9. It makes death welcome, Phil. i. 21, 2 Cor. v. 1, 2 Tim. iv. 7.

10. It moderates mourning for believers dejiarted, 1 Thes. iv. 14.

Of heaven the reward of saint.?, see Chap. s. 31, Sec. 131.

Sec. 77. Of God!s not being ashamed of believers.

So well did God approve of the foresaid desire of the patriarchs, as he was moved thereby to give evidence of his special respect unto them. That that which follows is a recompense of the foresaid desire, is evident by this illative conjunction, bi'o, wherefore. Thereof, see Chap. iii. 7, Sec. 73.

This iiarticle doth oft set out an evidence of a cau.se; as when "we see trees bud, we say, therefore they have life ; or when there is a smoke in the chimney, therefore there is fire.

Here it setteth forth a consequence of their faith, they so and so believed, ' therefore God was not ashamed of them.'

By this it is evidenced that the faith of believers is not in vain. As in sundry otlier particulars, so in the cures which Christ wrought while he was on earth, this is manifested. But most of all in this which here foUoweth, God is not ashamed to he called their God. Of the word, iTona-^vvfrai, translated ashamed, see Chap. ii. 11, Sec. 108. To speak according to the meaning of the word, God blusheth not through shame of them, as if he thought himself disgraced by them. This is spoken of God, di^sw-ffoVo^fcij, after the manner of man. It implieth a joyful acknowledgment of them,'as a father of a gracious son. The negative expression, oix /craiff^/uisra/, is not ashamed, hath an emphasis, and implieth that their disposition was no matter of di-sgrace, to make God ashamed of them. The hke is noted of Christ, that ' he was not ashamed to call them brethren.' Chap, ii. 11, Sec. 108. Sundry points there delivered may be here applied.

Sec. 78. Of God's being the specird God of believers.

The evidence whereby it is manifested that God was not ashamed of them, was this: to be called their God. The Greek I'zr/.aXiTsSoii is a compound. Of the simple verb which signifieth to call, see Chap. iii. 1, Sec. 13. The preposition with which it is here compounded signifieth to, or iqion. Tliis compound word is oft used to set out the surname, or some title added to a man's name, as Joses, who was surnamed Barnabas, Acts iv. 36 ; and Judas, surnamed Iscariot, Luke sxii. 3. Thus this title, their God, is a kind of surname.

It implieth that the Lord is in special manner the God of believers—such are the members of his church. This special relation is applied to God in all persons of both numbers; as.

My God, I'^x, Ps. xxii. 1; thy God, '^''nbii. Ps. 1. 7 ; his God, in'?K, Num. xxv. 13; our God, ^J''^7^<. Ps. xlvill. U; your God, DD'n'^N, Gen. xUii. 23 ; their God, □H'Tl'^f*, Lev. xxi. 0 ; the God of Abraham, Isaac, and Jacob, Exod. iii. 6 ; the God of Elias, 2 Kings ii. 14 ; the God of Daniel, Dan. vi. 26; the God of Shadrach, Meshech, and Abediiego, Dan. iii. 28 ; the God of Israel, Exod. v. 1 ; the God of the Hebrews, Exod. v. 3 ; the God of the Jews, Rom. iii. 29 ; the God of the Gentiles, Rom. iiL 29 ; the God of Jeshurun, or of the righteous, Deut. xxxiii.26 j the God of the living, Mat. xxii. 32.

Of the special relation, see Chap. viii. 10, Sec. 67.

This aflFords matter of admiration, exhortation, direction, and consolation.

1. If the psalmist had cause to admire God's goodness, in regard of that dignity which God conferred on man at his first creation, Ps. viii. 1, how much more ought we to admire this dignity 1 In this respect, said the disciple of Christ, ' How is it that thou wilt manifest thyself unto us, and not unto the world?' John xiv. 22. In us, as we are of ourselves, there is no more than in others, it is God's grace which makes the difference.

2. Just cause there is of exhorting one another to get assurance of this dignity: it is a matter worthy our best diligence.

(1.) It distinguisheth a true justifying faith from all other kinds of faith.

(2.) It emboldeneth us to go to God in all our needs. ' I will go to my father,' saith the prodigal, Luke XV. 18.

(3.) It makes us rest upon God for all needful provision and protection, Ps. xci. 2, 3.

(4.) It enlargeth the heart in prayer and praise, Ps. xviii. 2, 3.

(5.) It makes us cleave to God when others fly from him, Ps. xlvi. 5-7.

3. For direction. Take notice of the fruits of God's special favour to thee. For God bestoweth common favours upon all of all sorts, Mat. v. 45. Yet he hath special favours for those whose God ia peculiar he is; as,

(1.) AU spiritual blessings, Eph. i. 3.

(2.) Sundry particular graces : as,

'1.1 Understanding of God's will. Col. i. 9.

2.1 Justifying faith, Rom. v. 1.

3.J Saving hope, Rom. viii. 24.

4.1 Brotherly love, 1 John iv. 18.

5.1 Repentance, Acts ii. 38.

6.1 Xew obedience.

7.J Patience, James V. 11. (3.) The effects of these, as, peace of conscience, joy in the Holy Ghost, comfort in spirit.

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[Chap. XI.

All these, and others like unto them, proceed from the spirit, whcrcliy we are united to Christ, and so may be assured that God is our God in special.

4. Nothing can minister unto a man sounder and greater comfort than this prerogative, that God is his God. What can such a one want 1 What danger need he fear 1 What good may not be expected t What can more be desired ] Wherein may a man more solace himself 1 AVlicreon may he be more confident 1 On this ground we may well say, ' Our lines are fallen to us iu a fair place,' Ps. xvi. 5, 6.

Sec. 79. Of God's jyreparing a ntij.

An evidence that God was not ashamed to be called the God of the patriarchs is thus expressed, for he Imth jirepnred for thein a city. This causal, ya?, for, implieth a reason ; and the reason is taken from God's care of them. He was carefid to provide for them a place where they might ever be with hira. This also might be a reason why they sought the aforesaid heavenly country, even because God had prepared it as a city for them to abide in.

The verb, ^TO//xaffs, translated prepared, is derived from a noun, 'eToi,u,oi, that signifieth ready, ot prepared. Mat. XXV. 10. It implieth a precedent act, Mat. xxvi. 19, John xiv. 2, 3. Thus God is said to prepare, because iu his eternal counsel he did appoint it for them. Mat. xx. 23, 1 Cor. ii. 9, Mat. xxxv. 24. This God did,

1. In regard of himself, to give evidence of his free grace in ordaining so great a matter for those who were not yet born, and in that respect could not be imagined to deserve anything, Rom. ix. 11.

0>>j. It might be prepared to be bestowed on such as might afterwards merit it.

A7ts. 1. This clean thwarts the end of God's promise, wliich was the glory of his grace and mercy, Eph. i. 6, Rom. ix. 15.

2. As God prepared the place, so likewise the persons for whom it was prepared, who are styled ' vessels of mercy, which he had afore prepared unto glory,' Rom. ix. 23.

2. God prepared this place beforehand, to encourage men to walk in that way wherein they may attain to this place. A reward prepared and set before one much puts him on to do what he can for attaining thereunto. This encouraged Moses, ver. 20, yea, and Christ himself, chap. xii. 2.

This preparation puts us on to sundry duties:

1. To inqiiire after this place, that we may know what is prepared for us, Jcr. vi. 16.

2. To search after the way and means whereby we may attain thereunto. God's word is a good help herein, Ps. cxix. 10.5.

3. The way being found out, to walk in it, Isa. XXX. 21. The two former are in vain without this, Luke xii. 48.

i. To keep straight on in this way, for there are

divers by-paths. AVe must therefore turn neither to the right hand nor to the left, Deut. v. 32, Heb. xii. 13.

5. To go on in this way well prepared, and that with the whole armour of God, Eph. vi. 13, ifec. Wise travellers will not go abroad without a sword. Thieves and wolves are emboldened to set upon him that hath no weapon.

G. To i)ersevcre and hold on in this way tiU thou come to this city, otherwise thou mayest miss of it, Mat. X. 22.

The place which is prepared for them is styled a citi/. By city is here meant that heavenlj' country, whereof before. Sec. 7G. This addeth some more emphasis. There was not only in general a country, but more particularly a cily, for them to be free of. Heaven is styled a city by reason of the fit resemblance betwixt it and a city; whereof, see Ver. 10, Sec. 47.

Sec. 80. Of the persons for who/n the heavenly ciiy is prepared.

There is a relative particle, concerning the persons for whom the aforesaid city is prepared, that wants not emphasis : it is thus expressed, alroT;, for them. It hath reference to those whose faith is here commended ; even those concerning whom it is said, ' God is not ashamed to be called their God.' Thus it appeareth that heaven is prepared for God's peculiar people. These are they whom Christ caUeth ' a little flock,' to whom ' it is their Father's pleasure to give them a kingdom,' Luke xii. 32 ; and they whom Christ styleth ' the blessed of his Father.' The usual notes of distinction betwixt persons give further proof hereof; as ' elect,' Col. iii. 12 ; ' heirs of salvation,' Heb. i. 14; 'heirs of the kingdom,* James ii. 5 ; ' heirs of the grace of life,' 1 Pet. iii. 7 ; 'children of the resurrection,' Luke xx. 36; 'children of the kingdom,' Mat. xiii. 38.

Ohj. Such as shall be cast out into utter darkness are also styled children of the kingdom, Mat. viii. 12.

Ans. They are so called, not in regard of their spiritual condition or disposition, but merely in regard of their seeming profession and external vocation.

God prepareth a place for a peculiar people, to shew that what he doth towards the children of men he doth upon his own mere good pleasure. Mat. xi. 28, Luke xii. 32, Rom. ix. 23.

1. This doth much amplify that great privilege of the Lord's being God to a peculiar people, and of that reward that followeth thereupon. It is not a common privilege for all of all sorts, but for them that believe. This was it that enlarged Christ's heart to give thanks unto God for those on whom this privilege was conferred, Mat. xi. 28.

2. This tcacheth believers to be content with their

GOUGE ON HEBEETCS.

43

present condition, and not to envj' the wealtli, and honours, and other privileges of them for whom this city is not prepared.

3. This inciteth us to 'give all diligence to make our calling and election sure.' If once we gain assurance that the Lord is in special our God, we may rest upon it that we have a right to this city, that it is prepared for us, that we are ordained to it, that we shall be admitted into it, and ever abide in it.

Sec. 81. Of the resolution q/^"Heb. si. 13-16.

Ver.' 13. These all died in faith, not having received the promises, hut having seen thei?i afar off, and were persuaded of them, and embraced them, and confessed that they tvere st7-angers and pi/griyns on the earth.

14. For they tluit say such things declare j^lainly tJtat th^y seeh a country.

15. And tridy, if they luid been mindful of that country from vlience they came out, ilvey might have Juid opportunity to Jiave returned.

16. But noiv tliey desire a better country, tfuit is, a heavenly; wJierefore God is not asliamed to he cidled their God; for he hath pn'epared for them a city.

The sum of these four verses is a commendation of the patriarchs.

Hereof are two parts :

1. The substance of the commendation, vers. 13-15.

2. A consequence following thereupon, ver. 16. The substance is,

1. Propounded, ver. 13.

2. Confirmed, ver. 14, 15.

In propounding it are set down,

1. The persons commended, these all.

2. The point for which they are commended; which is,

(1.) Expressed.

(2.) Illustrated.

Two things are expressed,

[1.] The kind of grace for which they are commended, faith.

[2.] Their continuing therein, in this word, di^d.

The point is illustrated two ways :

[1.] Negatively; thus, not having received thep>ro-niises.

[2.] Affirmatively ; and that by four eflfects :

First, I'liey saw the promises afar off.

Secondly, They were persuaded of tliem.

Thirdly, They embraced them.

Fourthly, They confessed their present condition.

Their condition is,

First, Described by two metaphors, strangers, pilgrims.

Secondly, Limited, in this phrase, on the earth.

The last of the four effects is confirmed, vers. 14, 1 5; wherein we have,

1. The kind of argument, ver. 14.

2. The force thereof, ver. 15.

The kind of argument is taken from their intendment. In setting down whereof,

1. Their profession is repeated, in this phrase, they that say such things.

2. Their intendment is declared. The declaration is,

(1.) Generally hinted, thus, declare plainly.

(2.) Particularly expressed.

In the expression is noted,

[1.1 Their endeavours, they seel:

[2.] The object that they seek, a country.

The force of the argument consisteth in their forbearing to return.

Tills is set out by way of supposition ; wherein is set down,

1. The kind of supposition.

2. A consequence inferred thereupon.

In setting down the kind, we may distinguish, (1.) The act supposed, if they had been mindful. (2.) The object of that act. This is,

1. Generally propounded, that country.

2. Particularly exemplified, from whence they came out.

In the consequence is manifested,

1. What they might have done; they might have ret>irned.

2. The ground thereof; they had opportunity to do it.

The consequence following upon their foresaid faith was a remuneration, ver. 16. Here observe,

1. The ground.

2. The kind thereo£ The ground is,

1. Propounded.

2. Explained.

In propounding the ground is noted,

1. Their desire.

2. The thing desired, which was, a country. That country is illustrated,

1. Comparatively, a better, namely, tlyin that which they left.

2. Simply, in this word, heavenly.

The kind of remuneration consisteth of two parts.

1. A special relation betwixt God and them.

2. An especial provision for them.

In setting down the relation, we may observe,

1. The inference of it, in this illative conjunction, tvherefore.

2. The substance of it. This is set out, (1.) By the matter, God is their God.

(2.) By the manner of expressing it, and that two ways.

[1.] He is not ashamed thereof. [2.] He is willing to be so called. The provision is set out,

GOUGE ON HEBREWS.

[CilAP. XI.

1. By the divine act, God hath prepared.

2. By the subject that is prepared, a city.

3. By the persons for whom, fur tlinn.

Sec. 82. Of observations raised out of Heb. xi. 13-16.

I. Faith manifesteth her vigour in all sorts of people. This general jiarticle, tlt^se all, giveth proof hereunto. See Sec. 64.

II. True faith fails not. For believers die in faith. See Sec. 64.

III. Believers rest on that which tlieij enjoy not. This phrase, not having received the promises, giveth evidence hereof. See Sec. 65.

IV. Believers see things afar off. So did the patriarchs. See Sec. 66.

V. True faith pjroduceth assurance. The word persuaded intends as much. See Sec. 66.

VI. Faith gives evidence to that which yet is not. This metaphor, tmhrojced, implies as much. See Sec. 66.

VII. Faith makes men not asJiamed of tluir condition. They who freely confess their condition are not ashamed of it. See Sec. 67.

VIII. Saints are strangers. So they are here called. See Sec. 68.

IX. Saints are pilgrims. Thus also are they here called. See Sec. 68.

X. The mean condition of saints is only in this world, for it is on the earth. See Sec. 09.

XI. A true profession is an evident declaration of one's mind. Thus much doth the apostle infer from the profession of the patriarchs. See Sec. 70.

XII. Believers seek after that which tlwy desire. The apostle inferreth this from the patriarchs' desire. See Sec. 71.

XIII. Tlvere is a country for sai7its who are strangers and pilgri)ns. They that professed themselves strangers and pUgrims sought this country. See Sec. 72.

XIV. Believers do not much respect things below. This phrase, if they had been mindful of titat country, giveth instance thereof. See Sec. 73.

XV. Neglect of worldly opportunities is an evidence that the lieart is not set on the world. Hereby the patriarchs shewed that their heart was not set upon their earthly country. See Sec. 74.

XVI. Believers aim at better things in neglecting things 2}>'fsent. By the patriarchs' neglect of their own country, the apostle infers that they desired a better. See Sec. 75.

XVII. Heaven is tlve aim of believers. That country which believers of old desired is here styled heavenly. See Sec. 76.

XVIII. Mans respect to God is an evidence of God's respect to man. This ariseth from tliis illative particle, wlurefore. Sec Sec. 77.

XIX. Goil accounteth believers on him no di.igrace uiUo him. He is not ashamed of them. Sec Sec. 77.

XX. The Lord is- in specicd manner the God of believers. He is called their God. See Sec. 78.

XX. Heaven is a true city. So it is here called. See Sec. 79.

XXI. Heaven is beforehand prepared. For God hath prepared it. See Sec. 79.

XXII. Heaven is prepared for a peculiar people. See Sec. 80.

XXIII. Believers' recompense is answerable to their damage.

XXIV. Believers recompense far exceeds their damage. The believers mentioned by the apostle left their

own country, and had another i)repared for them, and that other was a heavenly, which was far better. Of these two, see Chap. x. 34, Sec. 130.

Sec. 83. Of God's trying Abrahctm.

Ver. 17. By faith Abraham, when lie zvas tried, offered up Isaac: and he that had received tlie promises offered up his only-begotten son,

18. Of whom it ivas said, T/tat in Isaac shall thy seed be called:

19. Accounting tJutt God toas able to raise him up, even from tJie dead; from whence also lie received him ill afgure.

In these three verses the apostle produceth a further confirmation of Abraham's faith. The verses betwixt the tenth and the first of these may be included in a parenthesis, and so these verses follow upon those which before set forth the faith of Abraham in particular. Two eWdences were given before of the truth and soundness of his faith.

One was, his leaving of his own countr)-, ver. 8.

The other was, his sojourning in a strange country, vers. 9, 10.

This is a third evidence, and though the last, yet not the least of the three, but rather the greatest; yea, the greatest of all that are given of others' faith. I suppose I may further say, the greatest that ever was given by any mere man.

Of the kind of faith, and of the name of the person, Abraham, see Ver. 8, Sec. 36.

This instance of Abraham's obedience, together with others going before and following after, being attributed to faith, in this phrase, by filth, sheweth that faith puts one on to any kind of obedience, even to do that which otherwise he would not.

For faith persuades the soul of God's sovereignty, wisdom, righteousness, faithfulness, power, truth, providence, and other excellencies.

We may from hence infer an cspeci;d reason of the scantiness of men's obedience, namely, want of faith.

The idolater that will not leave his idols, or the swearer his oaths, or the voluptuous person his pleasures, or the lustful person his lusts, or the proud person his strange attire, or other sinners their sins, want faith.

Among other motives, this is an especial one to stir us up to get, preserve, and exercise faith.

Ver. 17-19.]

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45

Herein appears the greatness of his faith, that he believed the promise of Isaac's seed, and yet by faith is read}' to null that promise by sacrificing Isaac before he had any seed at all. How admirable is the power of faith !

This phrase, TE;j«^(),aevo?, u'lien he 7fas tried (or leiiH/ li-ied), sets forth the mind of God in that case— namely, that God enjoined him to oifer up Isaac, not simpl}" that he should so do, but to try whether he T\-ere ■willing, upon God's command, to do so or no. Abraham then knew not that God commanded him to offer up Isaac merely upon trial.

The apostle, that relates as much, setteth down this end of God, because the event did demonstrate as much; but before the event, nor Abraham nor any other did know the mind of God. But the history that was penned after God's mind was manifested, doth expressly saj', that ' God did tempt Abraham,' Gen. xxii. 1. Therefore the apostle might well say-that Abraham was tried ; for to tempt is to try.

Of the meaning of the word here used by the apostle, and of divers kinds of trying or tempting, see T/ie Guide to go to God ; or. An Krplanation of the Lord's Prai/er, on the sixth petition. Sec. 170. Of the many ways of tempting man, see Chap. ii. IS, Sec. 18.5.

The trial or proving here meant, hath reference to God's charge about offering up Isaac, Gen. xxii. 2.

OhJ. It was an unnatural murder to do so.

Ans. 1. God's will is not only the rule, but also the ground of goodness ; whatsoever God willeth is, in that respect, good and just.

2. A special charge of GodVith dispense with a general law, and that in regard of particular and present circumstances. Witness the Israelites' spoiling of the Egyptians, Exod. xii. 35, 36 ; and the wounding of the man of God, 1 Kings xx. 35, 36.

3. God did not intend the taking away of Isaac's life ; he meant to prevent Abraham therein.

Quest. 1. Did God know Abraham's mind, that he ■woidd indeed have sacrificed his son if he had not been prevented ?

Ans. Surely he did, even as he did know the patience and faith of Job. ' He understandeth our thoughts afar off,' Ps. cxxxix. 2.

Quest. 2. What need was there that God should try Abraham ?

Ans. 1. For Abraham's owii sake, that he might the better know the power of that grace which God had conferred on him ; for as God tries some to discover their weakness unto themselves (so he tried Hezekiah, 2 Chron. xxxii. 31), so he tries others to manifest that grace that is in them, as he did the Canaanitish woman. Mat. xv. 2-5.

2. For the sake of others, that Abraham might be an example to them. It pleased God to cull out Abraham to be a father of the faithful; therefore he would shew to all ages what grace he had conferred

upon him—what a worthy father, and what a worthy pattern he was.

By this it is manifest that God tries his best children. He began with Adam, and that in his inno-cency,- and hath continued so to do in all ages. Among others, Abraham was oft tempted, as appears by these texts : Gen. xii. 1, 11, xiii. 7, xiv. 14, xv. 13, xvi. 5, xvii. 24, xviii. 12, 13, six. 24, xs. 2, and xxi. 11, but never so sorely as in this particular.

Two special ends there be hereof:—one, to manifest the grace that is in his children, as in the case of Job; the other, to discover inward corruptions, as in the case of Hezekiah.

We may not therefore think it strange that God's children are tried.

We ought rather so to purge out our corruptions, and so to labour for strength of grace, as our trials may be our glory.

Sec. 84. 0/ the benefit of a true intent.

Upon the trial, it is said that Abraham offered iip Isaac. The word, crjoirttjjvoj/?, translated offered, is the same that is used for slaying and offering up of sacrifices. See Chap. V. 1, Sees. G, 7. So is the Hebrew word, Gen. xxii. 2. It is set down in the time past, as if he had actually offered him up, by reason of the truth of his intention ; for Abraham did fully intend to offer him up, in that he knew no other concerning the purpose of God. So as a true intent is, in God's account, as a real act. So was David's intent to build God's house; it was therefore commended, 1 Kings viii. 18; and rewarded, 2 Sam. vii. 16. Hereupon the apostle saith, that ' if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not,' 2 Cor. viii. 12. AVitness the poor widow, Luke xxi. 3.

1. God searcheth the heart, Jer. xvii. 10.

2. He desireth the heart, Deut. v. 29.

3. He hath most and best respect to the he.art, Ps. li. 6. Hereof see more, Chap. iii. 12, See. 126.

1. This is a matter of great comfort to honest hearts, Isa. xxxviii. 3. Though we be hindered from external acts, yet God accepts the inward intent.

2. Give therefore to God that which he doth above all desire, Prov. xxiii. 26.

Sec. 85. 0/ Abrahavi^s receiving the promises about Isaac.

To amplify this evidence of Abraham's faith, both Abraham himself is described, and also his son about whom he was tempted.

Abraham is described, in this phrase, he th<tt had received the jjromi.'ies. This description is joined to Abraham's name by the copulative y.ai, and, which doth not here join different persons, but distinct properties of the same person, as his name and his privilege. His name, Abraham; and this privilege, he received the promises. In this respect the copula-

(JOUGE ON HEBEEWS.

[Chap. XL

tive and is emphatical; and, to express the emphasis, it may be translated even —even he that had received, &c.

This phrase, received the promises, is the same in our English that is set down negatively, Yer. 13, Sec. Go ; but the Greek verb receive is one (Xa/Son-s;) in one place, and another (utaii^uiiivoi) in the other. In this place the Greek word is a compound. The .simple verb, hi'/j>,u,ai, signifieth to (uk-e or receive. This compound, a.tahi-/oij.a.i, hath a further emphasis : it intendeth a receiving to one's self, and a good entertaining of a thing. It is but once more used in the New Testament, and applied to Publius his entertaining Paul and his comi)any, and thus translated, ' who received us,' Acts xxviii. 7.

The promises here intended were made by God immediately to Abraham himself Abraham heard them with his own ears, from God's own mouth. They were not brought to him by an uncertain messenger, or by common report, but by the surest evidence that could be, in which respect (as he had just cause) lie applied them to himself, and steadfastly believed the truth of them, that they should be assuredly accomplished. Thus he received them to himself.

Of the composition and meaning of the word translated i^romises, see Chap. iv. 1, Sec. G. Here, under the word promises, are comprised, not only general promises made to all believers—that God will be their God, and that God would bless them and provide for them (which were likewise in special made to Abraham, Gen. xii. 7, xv. 1, xvii. 7)—but also such particular promises as this act of offering Isaac seemed to cross, namely this, that God would establish his covenant with Isaac for an everlasting covenant, and with his seed after him. Gen. xvii. 19. Isaac was that seed ■which God intended, in whose posterity Canaan should be possessed, Gen. xii. 7, and whose posterity should be for number as the stars. Gen. xv. 5, and that seed with whom God would establish his covenant, and in whom all nations should be blessed, Gen. xvii. 7. The accomplishment of these and other like promises depended upon the preservation of Isaac's life, at least till Isaac should have a child, in whom the hope of the said promises might be continued till they should be fully accomplished; for Abraham then, who in special received these promises, to offer up him by whom they should be accomplished, must needs be an evidence of more than ordinary faith; and this privilege of receiving the promises a great amplification hereof. It giveth instance that no obstacle can hinder the vigour of true faith.

I suppose that a greater instance cannot be given than this of Abraham's receiving the promises ; and yet doing that which seemed to take away the effect and fruit of all the promises. Though the act in itself had been a matter of great admiration, yet had it not been so great for any other to have done it, as for him who had received the aforesaid promises.

Sec. 86. Of this title Isaac.

The description of him that is said to be offered up is yet a further amplification of Abraham's faith.

First, his name is here expressed, which was pns'> Isaac. This is set down,

1. For distinction's sake from other sons; for at that time he had another son by his maid, wfiich was Ishraael.

2. For amplification's sake ; for it shews him to be a son of joy. This name Isaac is derived from a verb, pn2J, that signifieth (o lauffh. It is applied to Abraham's expression of his joy when God promised this son, Gen. xvii. 17 ; and to Sarah's expression of her distrust, as of an impossible thing, Gen. xviii 12 j and to Ishmacl's manifestation of his deriding humour, and translated mocking. Gen. xxi. 9. It hath the very letters that Abraham's laughter is expressed witlial, pnS'1, Gen. xvii. 17. In relation thereunto was this name first instituted ; yet also it had relation to future times, as is evident by this phrase prophetically uttered by Sarah, ' God hath made me to laugh, so that all that hear will laugh with me,' Gen. xxi. G. Thus the very name of the child addeth much to the trial. It was a child of joy—of joy to parents, and of joy to others, even to all his posterity, and to the whole church of God in all generations.

Sec. 87. Of the relations betwixt Abraham and Isaac.

The foresaid child of joy is further described by the special relation that was betwixt him and Abraham ; and that in sundry branches.

1. He was a son, in general a sou of man. To have sacrificed him had been murder.

2. He was his son. Thus he had a speciiU charge of him ; in which respect that act might seem to bo inhuman.

3. He was his own son; begotten of him, not adopted, as Eliezer was. Gen. xv. 2. This makes it seem unnatural to offer him up.

4r. He was his onUi-hegotttn son ; and so there was no hope of another in that kind. This made it seem the more strange.

5. In the history this clause is added, whom thou lorest, Gen. xxii. 2.

The LXX do there translate that phrase by a word, iyanTiTri;, that signifieth one on whom .all love is cast. See Chap. iii. 1, Sec 17. Yea, they double that word of affection, thus, ' Thy beloved son, whom thou Invest.' He was a beloved one, both in his father's affection, and also by his own desert.

If we add to these relations sundry circumstances expressly noted in the histor)', about Abraham's going about this strange act, we shall find his faith the more rare ; for,

1. He ' rose up early in the morning ;' a note of his alacrity.

2. The place where he was to offer up his son was

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GOUGE ON HEBREWS.

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three days' journey from him; an evidence of his constancy.

3. The wood wherewith Isaac should be burnt upon the altar was laid on Isaac's shoulders. Isaac himself carried it.

4. Abi'aham himself carried the fire to kindle it.

5. The child in this journey asketh his father where the offering was ; which question could not but pierce the bowels of a tender father.

6. The father and child being both come to the top of the mount, the father erects an altar, layeth wood thereon, binds his son, layeth him on the altar upon the wood, stretcheth forth his hand, and takes the knife to slay his son.

Was ever the like heard ? Yet behold more.

Sec. 88. Of j^romifes appointed to Isaac.

It is added, ' Of whom it was said, That in Isaac shall thy seed be called.'

This hath express reference to God's promise concerning Isaac when Ishmael was to be cast out, Gon. xxi. 12. This promise was made to Abraham, to comfort him against that grief which afflicted him upon the thought of casting out I.'iihmael. It is as if God had said to Abraham, What needest thou be so perplexed for parting with Ishmael ? Thou hast Isaac; Isaac shall abide with thee ; Isaac, Isaac, I say, and none but Isaac, is that particular person who shall bring forth that seed, even that blessed seed, which I have promised thee, wherein all nations shall be blessed.

If casting out Ishmael grieved Abraham, what did it to think of sacrificing Isaac ?

Of the meaning of this word seed, see Chap. ii. IG, Sec. 161.

This seed, that is here referred to Isaac, intendeth,

1. That posterity which God had chosen for his church, Gal. iv. 23, 26-28.

2. Christ Jesus, the Saviour of mankind. Gal. iii. 16.

The word, xAri6r,g:Tai, which we translate called, is the same here that is used. Chap. ii. 11, Sec. 107. There see the emphasis of it. It here implieth that from Isaac should proceed that which is accounted and taken for the blessed seed promised to Abraham.

The apostle sets out the same thing in another word thus, Xoyi'^^irai, are counted for the seed, Rom. ix. 8. In regard of the promise of a blessed seed annexed to Isaac's person, a greater trial could not have been than this. Job endured much ; but he had express promises to support and comfort him. Abraham's fa:t was against the promises. To have offered up all his cattle, all his servants, the son of his concubine, yea, his dear wife, and his own self, had not been so great a trial—no, not to have ofiered up all the world, as to offer up Isaac ; Isaac living, a blessed seed and offspring might have come from him, though Abraham himself and all others had been offered ujd ;

but Isaac being taken away without seed, nor Abraham, nor any in the world could be saved. The salvation of Abraham, of Isaac himself, and of aU mankind, was put in hazard by this temptation. Thus this circumstance doth of all other most amplify the faith of Abraham, and giveth demonstration of the high pitch thereof.

In this case what might one think? Here is a promise and a commandment that seem to thwart one another.

The promise, that from Isaac should descend a blessed seed.

The commandment, that Isaac should be oflered for a burnt-offering before he had any seed.

What now might Abraham think i

To sacrifice Isaac was to disannul God's promi.se.

To refuse to sacrifice him was to disobey God's commandment.

What mortal wight could in this case have reconciled these two 1

But Abraham was assured that the charge was divine, given by God himself. He resolves therefore to perform it. Yet he believes the promise. He knows not how it should be accomplished; but believes that it should be accomplished.

Hereupon, in the height of his faith, he saith to his son, ' God will provide himself a lamb for a burnt-offering,' Gen. xxii. 8. Oh, admirable, oh, incredible faith !

Of all patterns of yielding absolute and simple obedience to God's command, this is the most remarkable. Noah's obedience in building the ark (Sec. 27), and Abraham's, in leaving his country and dwelling in a strange land (Sees. 37, 41), were good patterns, but not comparable to this. This therefore is the more thoroughly to be pondered.

First, The Lord who commands is so absolute and supreme a Lord, as no question ought to be made of his command, and the rea.son thereof, Rom. ix. 20.

Secondly, So just and equal in the matter are all the things which God connnands, as no just exception can be taken against them, Ezek. xviii. 25.

Thirdly, So wisely in regard of the manner doth God order his commands, as it will be a man's wisdom to yield obedience thereunto, Deut. iv. 6.

Fourthly, The ends of God's commands are the best that can be, namely, the manifestation of his own glory, and procuring good to his people.

How doth this readiness of Abraham to sacrifice his son condemn the whole world, who, upon his command, will not sacrifice their filthy lusts !

Let us so acquamt ourselves with God and his excellencies, that any notice of his will may be enough to put us on to fulfil it.

Sec. 89. Of God's revealiny his will unto /lis saints. Before the appropriating of the aforesaid seed to Isaac, this preface is premised, of tvhom it teas said.

OOtrOE ON HEBREWS.

[Chap. XI.

The iireposition, together with the relative to which it is joined in Greek, tjJs ov, most properly soundeth (o vltom. Thus it is applied to Abraham, mentioned in the former verse. Most cojiies and most translations so apply it; and our English, w ho translate it of whom, and .so ap}ily it to Isaac, do note the other reading in the margin thus, or to.

The history whcreunto this hath relation thus setteth it down, 'God said to Abrah.am,' Gen. xxi. 12.

As for sen.se, both the one and the other reading tend to the same scope, and give an especial instance of his revealing his counsel to his saints. The word, fXayJiOr], translated it wax said, is the same that was used. Chap. i. 1, Sec. 11, ?.a>.^irar, and translated spake: it implieth God's revealing and making known his mind. It was a part of God's secret counsel that the blessed seed should in Isaac be called ; and that he here makes known to Abraham. This God hath done from the beginning, Gen. iii. 15 ; and so from time to time. ' Surely the Lord God will do nothing, but be revealeth his secret unto his servants the prophets,' Amos iii. 7. Hereof see more, Chap. i. 1, Sec. 11.

1. This instructeth us in that good respect which God beareth to his people. To make known one's counsel and secret beforehand to any, is accounted a great favour. It useth not to be done but to friends. Samson's wife there inferred that he loved her not, because he would not open his mind to her. Judges xiv. IG. But God opencth his whole mind to his saints.

2. The best use we can make of this favour is to acquaint ourselves with that which God revealeth to us of his mind. His word is the storehouse wherein the records and revelations of his will are laid up. Therefore ' search the Scriptures,' John v. 39.

Sec. 90. Of God's specuid dHerminiinj whom to Hess.

The express naming of Isaac, and that to difference him from all others, and to make him the stock of the blessed seed, giveth instance that God hath in special determined whom to bless, and on whom to bestow this or that privilege. The apo.stle teacheth us from this very promise to make this inference, thus : ' Not because they are the seed of Abraham, are they all children : but in Isaac shall thy seed be called—that is, the children of the promise are counted for the seed,' Kom. ix. 7.

The writing of men's names in the book of life, Dan. xii. 1, Philip, iv. 3, Rev. xxii. 23, giveth further proof hereunto. Like to which is writing men's names in heaven, Luke x. 20 ; and this title, ehd; and this seal, 'The Lord knoweth them that are his,' 1 Tim. ii. 19 ; and that golilon chain whereof the apostle makcth mention, Rom. viii. 29, 30.

1. Thus God doth to give evidence that all blessing comes from him, and from his free grace.

2. To make such as have evidences of this his

special love, to rest on him the more confidently. Two errors arc hereby discovered :

1. That election is indefinite, of no special persons, but of such as shall believe and repent, and persevere therein.

2. That election is uncertain; so as it cannot be affirmed of any that they are elect while here they live.

To what tends the one and the other po.sition, but to make God's counsel depend on man's will ?

The special determinate counsel of God is a matter of great consolation to such as have evidence of their election. They may rest upon it, that God will so order all things as in that course which is prescribed in bis word; and by such means as are there revealed, he will bless them, and bring them to eternal life. lu the midst of all the storms and tempests of this world, this is of force to uphold us.

Sec. 91. Of the extent of God's llessitiff to the seed of believers.

This phrase, soi ffTEs/ia, thy seed, or, the seed that I tvill give to thee, hath reference to Abraham. The word seed is collective, and compriseth under it an undetermined issue or posterity; and it setteth out the extent of God's promise and blessing, reaching not only to Abraham's immediate son, but also to the seed of his son ; as if he had said, I have given thee a son, even Isaac. But that is not enough ; from this Isaac shall a seed sprout, which shall be accounted thi/ seed; so as God extends the blessing of his .saints to their posterity, and that from generation to generation. This God himself doth thus explain to Abraham : ' In blessing I will bless thee, and multiplying I will multiply thy seed as the stars of heaven,' itc, Gen. xxii. 17. It is hereupon said, ' The generation of the upright shall be blessed,' Ps. cxii. 2, Prov. xx. 7.

This God doth to manifest the riches of his mercy, and that high account wherein he hath his saints. He thinketli it not enough to confer blessing upon one, but extends it to his seed, age after age.

1. This is a good inducement to parents to be pious themselves, that God in the riches of his mercy may extend his blessing to them and their posterity.

2. It giveth also just cause to children to rejoice in their pious parents, and to bless God for them; for they may expect divine blessing to descend to themselves also, if at least they walk in the steps of their pious parents. Yea, they maj' plead their relation to their parents, as the psalmist did, Ps. cxvi. IC.

Sec. 92. Of the seed promised in Isaac.

Isaac is made the stock of the blessed seed, but the privilege is applied to Abraham in this relative, thy, especially as it hath reference to the verb called, thus, x.\n()r,<Sirai eoi, shall be called to thee; that is, ac-

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counted unto thee for that seed, T\liicli, as a blessing, hath been promised to thee ; so doth the apostle expound it in this phrase, the children of the promise, "Koyi^irai, are coxinied for the seed, Eom. Lx. 8.

This importeth an especial prerogative; and so it was in sundry respects.

1. It was that numerous seed that was promised, Gen. XV. 5.

Ohj. That seed is nowhere called by Isaac's name. Ans. 1. They are styled 'the seed of Abraham, Isaac, and Jacob,' Jar. xxxiii. 26.

2. They are expressly comprised under this name, Isaac; and they are styled, ' the house of Isaac,' Amos vii. 16. Indeed, there is a change of two Hebrew letters, which is usual in other words ; both names set out the same thing.

3. They are frequently called by the name of Isaac's son, which was Israel, and this is all one.

4. The like may be objected against Abraham, for his name is not put for the posterity.

2. It was that truly and properly blessed seed who was blessed in himself, and in whom all nations are blessed; even Jesus Christ, Gal. iii. 16.

3. It was that confederate seed with which God entered into special covenant. Gen. xvii. 7 ; and to which appertained the prerogatives mentioned, Eom. ix. 4, Gen. xvii. 19.

4. It was that spiritual seed which, by reason of faith, are called ' the children of Abraham,' Gal. iii. 7, and ' the Israel of God,' Gal. vi. 16. For proof hereof read Eom. ix. 7, <Src.

The word, xXT^SfjueTcci, translated s/mU be called, in-tendeth two things,

1. A real performance of a thing.

2. A manifestation thereof. It here, then, intendeth that God'a purpose shall in time be manifestly accomplished. In this sense it is said of Christ, before he was born, ' he shall be called the Son of God,' Luke i. 35. This is expressly in the sense affirmed, Acts xiii. 32, 33.

1. Perfect is the purpose and counsel of God ; therefore it shall stand, Ps. xxxiii. 11.

2. The truth of God is unchangeable; it is as his essence, Mai. iii. 6, James i. 17. See Chap. vi. IS, Sec. 135, (fee.

1. This teacheth us to acquaint ourselves with the counsel of God, so far as it is revealed ; for ' revealed things belong to us and our children,' Deut. xxix. 29.

2. In faith to pray for the accomplishment thereof. Certainty of accomplishing that for which we pray is a strong motive to pray for it. See a worthy pattern hereof, Dan. ix. 2 : and the ground hereof, Ezek. xxxvi. 37.

3. With patience to wait for it, Hab. ii. 3.

Sec. 93. 0/ yielding the dearest to God. From all the forementioned relations betwixt Abraham and Isaac, and circumstances about Abraham's Vol, III.

going to sacrifice Isaac, we may well infer that the dearest are to be yielded up to God ; for that which was to be offered up was,

1. A c/iild. A child is one of the dearest things that one can have. A child compriseth under it all love. Of all temporal blessings, none more desired, Gen. XV. 2, and sxx. 1 ; none more lamented when it is taken away, Gen. xxxvii. 35, Jer. xxxi. 15. For what do men take more care 1 about what do they take more pains ? on what do they bestow more cost?

2. A soil. Among children a son hath the pre-eminency. A son is most desired, most cared for, and the loss of it most lamented, 1 Sam. i. 14, 2 Kings iv. 14. All children of promise have been sons.

3. His own son : begotten of him ; not an adopted son. Such a son is as a man's own bowels. Very nature draws a parent's heart to his own son. ' What, my son? and what, the son of my womb?' Prov. xxxi. 2. ' He that shall come forth out of thine own bowels shall be thine heir,' saith God to Abraham, Gen. XV. 4.

4. His only-begotten son. This was more than one of many. Where there are many, a parent's love is divided : one only child draws all love to him.

5. A S071 of his old age; even when he was out of hope of having a child, Gen. xv. 3, and xviii. 12. In this respect he must needs be the dearer. Parents use most to affect such children. Joseph and Benjamin were of all Jacob's children the dearest to him; not only because they were the children of his choicest wife, but also of his old age, Gen. xxxvii. 3.

6. He was gromi to some years; for he was able to carry such a burthen of wood as required the strength of a young man, even so much as might consume a burnt-offering to ashes, and that up a hill. Thus it appears that the greatest pains, care, and fear of his education was past. He was not only a child of hope, but also a child of proof. Good hope worketh a deep impression in a parent about the loss of a child ; but good proof a far deeper. Very good proof had this young man Isaac given of his good disposition and conversation; for this it was that profane Ishmael scoffed at him. Gen. xxi. 9, Gal. iv. 29.

7. A beloved son, Gen. xxii. 2. Had his father hated him, or not most entirely loved him, the force of all the former degrees had lost their force ; for nothing not loved can be deemed dear ; but anything, be it never so mean, if it be loved, is accounted dear and precious.

8. An Isaac. A child that, when first he was promised, made Abraham through great joy to laugh. Gen. xvii. 17 ; a child that made Sarah laugh, as being a thing too good to be true. Gen. xviii. 12; a child that made not only his mother when he was born, but also all that heard of him, to laugh for joy. Gen. xsi. 6.

GOUGE ON HEBEEWS.

[Chap. XI.

9. A child promised to be a slorl- of a numerous teed, which should be multiplied as the stars and sand, Gen. xxii. 17 : and from whom kings should descend, Gen. xvii. 6.

10. A child of promise; of the greatest promise that ever was made to man—a promise of blessing, and of blessing to all nations. Gen. xxii. 18.

Another like instance cannot be given among men. The instance of Job's blessing God when he took away his cattle, servants, children, and all, cometh the nearest to this. Though they were taken away by other means, and not offered up by Job's own hands, yet Job's willing .submitting of himself to the good guiding providence of God, was as much accepted of God as if he had offered up all to God with his own hands; and thereupon, as God returned Isaac to Abraham, so he returned other children, servants, and goods to Job. Another instance may be of the disciples, who forsook all and followed Jesus, Mat. xix. 27. Thus much is required of all, Mat. X. 37, Luke xiv. 26.

The grounds of our yielding thus far to God are such as these :

1. The supreme sovereignty of God, whereby he hath power to command us and all ours; and what he may command we must yield, 1 Chron. xxix. 11.

2. The right that God hath to all we have. All comes from him. We hold all from him, and for him, to be .at his dispose, 1 Chron. xxix. 14, Rom. xi. 36.

3. The might and power that God hath to take away all, will we nill we, Dan. iv. 35. Willingly to yield what he will have, is to make a virtue of necessity.

4. The due which, in way of gratitude, we owe unto God. Besides our being, life, health, and every other good thing which we have received from him, lie hath given us his Son, who is infinitely more worth than all we can give to him. In this respect they that hold anything too dear for God are not worthy of God.

5. 'The bounty of God, who can and will beyond comparison recompense whatsoever is given to him. Mat. xix. 29. None shall lose by giving to God.

1. This discovereth the folly and imjucty of such as hold anything too dear for the Lord ; who are loth to let go such things as they delight in, though they be entreated for the Lord's sake. Such are most in the world, wlio entertain some Inst or other. Can it be imagined that such would ofler up an Lsaac f

2. It manifests the weakness of their faith, who are discontent and imiiatient <ipon the loss of goods, children, husbands, wives, friends, or anything dear unto them. As God's word declareth his approving will, so events his determinable will and counsel. To bo discontent at that which by the divine jirovi-dence falleth out, is to do as much as in us lieth to withhold it from God; it sheweth what we would

do if we could. But patience and contentedness is a kind of obedience; God accepteth it as if we ourselves offered up to him what is taken from us.

3. This pattern of Abraham teacheth us to deny ourselves in everything which is as dear to us as ourselves, for the Lord's sake. Mat. xvi. 26.

4. We ought hereupon to ob.serve what God would have of us. This we may knoAV j)artly by God's word, and partly by his ordering providence. What we find to withdraw our hearts from God, we ought to withdraw our hearts from. If God be poised against all things else, we shall find no comparison betwixt them. All other things are ' as the small dust of the balance' compared to him. They .are as ' nothing, and are counted to him less than nothing, and vanity,' Isa. xl. 1.5, 17.

Sec. 94. Of God comjxtred with Ahralmvi in offering vp his ijon.

This instance of Abraham's offering up Isaac doth lively set before us God's great and good respect to man in offering up Christ Jesus for us.

For the further clearing hereof, I will first endeavour to shew the likeness betwixt them, and then the infinite difference.

The likeness shall be exemplified in the particular circumstances before mentioned—

1. Abraham ofiFered up a child; so was Jesus God's ' child,' Acts iv. 27.

2. Abraham a son; so God, Luke i. 35.

3. Abraham his own son ; so God, Rom. viiL 32.

4. Abraham his only-begotten son; so God, John iii. 16.

5. Abraham had no hope of any more; there is no possibility that God .should have any more, Heb. L 5.

6. Abraham's son was a son of promise; much more God's Son, Gen. iii. 15.

7. Abraham's son was a son of proof; so was God's Son most of all, John xvii. 4.

S. Abraham's son was a beloved one ; so God's Son, Mat. iii. 17.

9. Abraham's son was an Isaac; Christ a Jesus, Luke ii. 10.

10. Abraham's son w.is the stock of the blessed seed ; much more the Son of God, Mat. xxi. 9.

The difference betwLxt these was—

1. In the persons offering and offered.

2. In the motive wherewith the one and the other was set on work.

3. In the manner of doing the one and the other.

4. In the benefits that redound from the one and the other.

1. The persons offering were God and Abraham— the Creator and a creature. There can be no such difference betwixt any one creature and otiier; not betwixt a man and a worm ; no, nor betwixt an angel and a man ; yea, I may further add, not betwixt an angel and a devil.

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There was as great a disparity betwixt the persons offered, Jesus and Isaac. Isaac was a mere man, a sinful man, a man that deserved death; death was a debt once to be paid, Heb. ix. 27 ; but Jesus was true God, Rom. ix. 5; he was ' God manifest in the flesh,' 1 Tim. iii. 16 ; he was perfectly pure, and that as God, 1 John i. 1.5, and as man also, Heb. vii. 26 ; he was no ways guilty of death in himself, nor subject to death, further than he voluntarOy subjected himself, John x. 18.

Isaac was indeed a begotten son, but begotten of man, and part of his substance. Jesus was the only-begotten of God, the same in substance with the Father, John x. 30.

Isaac was a beloved son, whom his father loved, Gen. xxii. 1. Jesus was infinitely more beloved, and that of God, Mat. xviL 5.

Isaac was a child of joy. Of Jesus, when he came into the world, an angel thus saith, ' Behold, I bring you good tidings of great joy, which shall be to all people ;' and thereupon a multitude of the heavenly host thus praised God, ' Glory to God in the highest,' &c., Luke ii. 10, 14.

Isaac was a child of blessing. But why 1 Even because Jesus was of his seed. Gal. iii. 16. Jesus is he in whom truly and properly Abraham himself, Isaac, and all others are blessed.

Most of the excellencies of Isaac consist in this, that he was a type of Jesus; but Jesus is the truth of all types, and the truth far surpasseth the types.

2. The motive which put on God to offer up his Son went far beyond that wherewith Abraham was moved to offer uj) his son. Abraham was tried—he was tried by an express charge frona God, Gen. xxii. 2. He might not therefore forbear to do it; it was a bounden duty; necessity lay upon him; he had sinned if he had refused it. But there was no such motive to put on God to offer his Son. He was under no such command. It was his own good pleasure and superabundant love that moved him, John iii. 16. Besides, Abraham might expect approbation and remuneration from God; from whom could God expect any recompense 1

3. There was as great a difference in the manner of the one and the other's offering his son. Abraham laid the wood to burn the sacrifice on Isaac to be sacrificed; the cross whereon Christ was to be crucified was laid on Jesus, John xix. 17. Isaac was bound to be laid on the altar; but Jesus was nailed to the cross, John xx. 25. Isaac was offered up only in his father's intent and purpose ; but Jesus was actually and really offered up. If Isaac had been offered up, it would have been but a speedy death ; but Jesus was put to a torturing and cursed death, Gal. iii. 13. What tongue can utter, what heart can conceive, the bitterness of the agonj' whereunto Jesus ■was brought! He was a surety for sinners; aud as

a surety, having all the sins of all the elect laid on him, he was offered up.

4. The benefit of the oblation of the one and of the other do differ as much as the other points. The benefit of Isaac's being offered, was a proof of the father's obedience to God, and of the son's patience. These were indeed very acceptable to God, and they were abundantly rewarded by him. Gen. xxii. 12, 16, 17 ; but by the ofl'ering up of Jesus, an atonement is made for sin, God's wrath is pacified, his justice satisfied, his favour procured, and he that had the power of death, the devil, vanquished; the law, as an indictment against us, cancelled, the curse thereof removed ; we freed from damnation, and made heirs of eternal salvation.

Nothing that ever was done in the world gives such cause of admiration.

There never was, nor can be, the like matter of gratulation.

The offering up of Jesus is the only true ground of all consolation.

This is such a pattern of imitation as cannot possibly be paralleled.

Of all things it most confirms this main point— ■nothing is to he held too dear for God.

Sec. 95. Of Isaacs yielding to he offered up.

There are about this offering up of Isaac sundry circumstances which do much set out Isaac's patience in yielding to be oftered up.

1. His age. Some say that this was in the thirty-seventh year of his jige. That was the year of Sarah's death ; for Sarah was ninety years old when Isaac was born, and a hundred and seven and twenty when she died.

Others, in the five and twentieth ; others, in the fifteenth year of his age.

There are no certain proofs for any of these ; but this is certain, that he was of a good growth and strength, in that he could carry up hUl such a burden of wood as was enough to have burnt him to ashes, Gen. xxii. 6.

2. The age of his father, who was a hundred years old when Isaac was born. Gen. xxi. 5, so as be must at this time be much above a hundred 3'ears.

3. The solitariness of these two, who were alone, and nobodj' with them ; for Abraham left the company that came with him and his son below the hill, and that afar off', Gen. xxii. 4, 5 ; thus there was none at all to assist Abraham in doing what he was about.

4. Abraham bound Isaac, and laid him on the altar upon the wood. Gen. xxii. 9. This could not be without Isaac's voluntary submitting of himself, for he was strong enough to have resisted his old father, and to have kept himself from being a sacrifice ; but it is more than probable, that when they came to the place where Isaac was to be offered up.

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[Chap. XI.

Abraham made him acquainted with God's charge, for no other motive could have made him yield himself so far as he did. Had it not been for tliat charge, prudence, piety, justice, charity, humanity, and other like virtues had moved him not only to dissuade, but also to hinder his father from such an unnatural act. That, therefore, which moved the father to attempt such a fact, moved also the son to yield unto it, which was God's charge.

Hereby it appeareth that what God will must be endured. ' It is the Lord, let him do what seemeth him good,' 1 Sam. iii. 18 ; 'Let the Lord do to me as seemeth good to him,' 2 Sam. xv. 26. In this the pattern of Christ goes beyond all others, who in his loitter agony said to his Father, ' Not as I wiU, but as thou wilt,' JIat. xxvi. 39.

This giveth instance of the extent of that obedience which we owe unto God, which is not only readily to do what he requireth, but also patiently to endure what his pleasure is to call us unto.

God hath a greater power over us than the potter over the clay, Isa. Ixiv. 8. But the potter may order the clay as it pleaseth him, Jer. xviii. 4-6. The Lord may beat, may bruise, may break us after his own pleasure. No man may op)en his mouth against God, Eom. ix. 20, 21.

But such is the wisdom of God, as he wdl not use his power further than may be fit. He best knoweth when peace, when trouble, when ease, when pain, when liberty, when restraint, when life, when death is fittest, Isa. xxviii. 24, &c.

Yea, such is the goodne.ss of God, as that shall be an ingredient in all his dealings with his children. ' We know that all things work together for good to them that love God,' Ilom viii. 20.

In these and other like grounds we see just cause to submit to the good pleasure of God, even in suffering. Hereof see more, Sec. 88 in the end, and Chap. V. 8, Sec. 48.

Sec. 96. 0/ reasoning with ones self about the grounds of faith.

Ver. 19. Accounting that Ood was able to raise him up, even from the dead ; from whence also he received him in a figure.

The inward ground or reason of that great evidence, which is before given of Abraham's faith, is here noted to be a persuasion of God's power in raising the dead.

The word, Xoyisd/avo;, translated accounting, im-plieth a reasoning or discoursing with one's self about a matter. It is derived from a noun that signifieth both speech and reason, 1 Cor. ii. 1, 1 Pet. iii. 15; and also an account, Luke .xiv. 2.

This verb is thus interi)reted, ' they reasoned,' Mark xi. 31.

Here it implicth that Abraham seriously consulted with himself about the seeming diflerence betwixt

God's promise and God's command ; but holding this for an undoubted principle, that God's promise should be accomplished ; and in his reasoning meditating on God's infallible truth, unsearchable wisdom, incomprehensible mercy, almighty power, and other divine properties, this cometh to his mind—if there be no other way for accomplishing God's {)romise but that which is extraordinary, he will work a miracle rather than fail of his promise ; God will raise Isaac from the dead, for he is able so to do.

Abraham did not simply and absolutely believe that Isaac should be raised from the dead, for he had no promise so to believe ; and the text saith not that he accounted that God would raise him, but that he was duiaroi, able so to do. Fitly, therefore, doth the apostle insert this copulative conjunction xa), and, which in this place carrieth emphasis, and is well translated even ; as if he had said, Abraham believed that though Isaac were offered up, and burnt to ashes, yet even then could God raise him up again.

This, then, is the intendment of Abraham's consultation and resolution with himself, that God would, some way or other, accomplish his promise concerning Isaac. Thus much is evident by this answer of Abraham to his son, ' God will provide himself a lamb for a burnt-offering,' Gen. xxiL 8. Not that he knew what would fall out, but that he knew and believed that God could and would work above that which he himself could imagine. Now because Abraham made full account to sacrifice his son, and being sacrificed, he must needs be raised from the dead, that in him the promised seed might be called; therefore he believed that God was able to raise him up even from the dead.

By this account or reasoning which is here noted of Abraham, the apostle giveth us to understand that a due discourse of the mind, on the grounds of faith, doth much establish faith. The apostle doth largely exemjilify this in Abraham's faith, concerning the birth of Isaac, when he and his wife were both old, Rom. iv. 19-21. So Jacob, Gen. xxxii. 9-12. So Moses, Exod. xxxii. 10, 12, 13. So Joshua, Josh. vii. 7-9. So David, oft in the Psalms discoursing of God's promises, of his mercies, of his power, of his truth, and of his former works, and pleading them before God, was much strengthened in faith.

A due discourse and meditation brings to mind and memory the grounds of faith. Whilst those grounds are fresh in memory they work on the heart; and b}' affecting the heart the soul is settled and quieted ; and a settled and resolved soul adds much to the vigour of faith.

This dirccteth such as are well instructed in the grounds of faith seriously and frequently to meditate tliereon. See more hereof in I'/ie Whole Armour of God, on Eph. vi. 16, Of Faith, Treat. 2, Part 6, Sec. 71.

This doth more specially direct Christians in time

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53

of temptation, when the soul is heavy and perplexed ■with doubts and fears, to reason with themselves, as if they had to do with others ; and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for settling our faith on God. Hereof see the Church's Conquest, on Exod. xvii. 11, Sec. 43, 7.

Sec. 97. Of resting on God's power for strengtliening of faith.

That which Abraham in his reasoning did especially fix upon for strengthening his faith was God's power, which is thus expressed, o-i ^uvarij o ©fs';, that God loas able. For God's power is an especial prop to faith. The faith of saints hath in all ages been much strengthened hereby, Kom. iv. 21, Dan. iii. 17, and vi. 20.

This therefore hath been pressed to that end. Gen. xviii. 14, Luke i. 37, Jer. xxxii. 27, Jlark x. 27.

Consideration of God's power is an especial means to remove all stumbling-blocks that he in the way of a believer, and to take away all doubts and fears. If travellers be well guarded, if soldiers have a good convoy, if men be in a sure castle, they will not fear. God's power is the best guard, the safest convoy, and surest castle that any can have.

Quest. May a believer so rest on God's power as to expect what God is able to do ?

A lis. No. God is able to do more than ever he will. Mat. iii., and xxvi. 53.

Besides, God's promises are the proper ground of faith. We have no ground to expect more than God hath promised, though God be able to do more.

Quest. How then is God's power a prop to faith 1

Ans. It assureth that God, who is able, will do what he hath promised, though heaven and earth seem to make against it.

This doth more particularly direct us how to fix our meditation on God for strengthening our faith, and that, among other divine excellencies, on the power of God. See more hereof in The Whole Armour of God, on Eph. vi. 16, Treat. 2, Part 4, Of Faith, Sec. 26.

Sec. 98. Of faith's 2'>rescrihing nothing to God.

The apostle's indefinite expression of the ground of Abraham's faith in this phrase, on b-jva.To; a &t6;, that God was able, giveth evidence that faith prescribes nothing to God. It rests upon this, that God is able to make his word good. Abraham prescribed nothing when he said, ' God will provide,' Gen. xxii. 8 ; nor Jehoshaphat, when he said to God, ' Our eyes are upon thee,' 2 Chron. xx. 12 ; nor Daniel's three companions, when they said, ' Our God is able to deliver us,' Dan. iii. 17; nor Christ, when he said, ' Not as I will, but as thou wilt,' Mat. xxvi. 39.

1. Faith works in a mansuch an esteem of God, as

it persuades the soul that God is the wisest, and best knoweth what to do.

2. Faith looks beyond all subordinate means, knowing that God is tied to none, and thereupon dares not prescribe any.

1. This sheweth that it is a fruit of infidelity to prescribe time, means, or any circumstances to God. This makes them faint, and fail in faith, when in their appearance means fail; as the Israelites did in the wilderness.

2. If we would well acquaint ourselves with God and his excellencies, we would so trust to God's power as to submit to his will, and wait his good pleasure.

Sec. 99. Of the resurrection from the dead as an evidence of God's power.

The particular whereupon Abraham pitched his faith concerning God's power was, ' raising from the dead;' for faith herein emboldens a believer to anything. Abraham is hereby emboldened to ofi'er his son for a burnt-ofi'ering. Martyrs have hereby been emboldened to endure what tyrants and persecutors could inflict upon them. ' Many were tortured, not accepting deliverance, that they might obtain a better resurrection,' ver. 35. This emboldened Daniel and his three companions, Dan. iii. 17, and vi. 10. On this ground the apostle saith of himself and other believers, ' We stand in jeopardy every hour,' 1 Cor. xv. 30.

Resurrection from the dead implieth a full restoration of that which may seem to be lost. Hereby the widow of Zarephath's son, 1 Kings xvii. 23, and the Shunammite's, 2 Kings iv. 36, were restored again sound, as before they died. So all that were raised by Christ and his apostles, and, above all, Christ himself ; so all believers at the general resurrection, 1 Cor. XV. 42, &c.

Among other evidences of God's power, meditate on this especially. It is the greatest that ever God gave. Where mention is made of this instance, mention also useth to be made of God's power, Eph. i. 19, 20, Rom. i. 4, and vi. 4,1 Cor. vi. 14. Death is that that tameth the stoutest. AVhat are armies of men, troops of beasts, yea, aU creatures gathered together, what are they to death ?

If death seize on them, where is their strength ? When death cometh, we say. There is no hope. He that is able to deliver from death, what can he not deliver from ? There is no meditation like to this.

Sec. 100. Of believers receiving what theij give to God

In regard of that true intent and fuU purpose ■which Abraham had to sacrifice Ids son, he is said from thence to receive him, oOm Uo/iiiraro.

This relative,/?-o»i whence, hath reference to the word which in our English goeth immediately before, namely, the dead.

To receive him is to have Lim restored again to life.

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[CH.VP. XI.

as tho widow of Zarei)liath, the Shunammite, the widow in the Gospel, Luke vii. 15, and others, received their sons being dead.

The phrase is here fitly used, in that it giveth an instance of God's retunnng to men what tliey offer to him. To this purpose tend those proverbs : ' What a man sowcth, that shall he reap,' Gal. vi. 7. ' Wbat-Boever good thing any man doth, the same shall he receive (■/.o/jlhItui) of the Lord,' Eph. vi. 8. 'That which a man hath given, the Lord will pay him again,' Prov. xix. 17. Thus is the word in my text used, 1 Peter i. 9, Exod. v. 4.

This God doth, either in the very same, as Isaac was returned the very same. So Daniel, and his three companions, and all that were raised from the dead.

Or he doth it by a like, and that too the better ; as he gave to David a Solomon, instead of the child born in adultery. For David, by ceasing to mourn for that child when the event had manifested God's will, shewed that he willingly yielded him to God, 2 Sam. xii. 20, 24, 2-5.

Thus Hannah, giving her Samuel to God, had many more children, 1 Sam. ii. 20, 21; so Job, chap, xlii. 10, ifec. Joseph, upon loss of his master's favour, through God's disposing jsrovidence obtained the king's favour, Gen xli. 40.

Yea, God returns with advantage, as many of the foronamed instances do shew. And Abraham here receives Isaac as a type of the resurrection. For advantage in God's returnings, note Mat. xix. 29, Heb. X. 34.

The Lord, in his dealings with children of men, hath respect to himself, to his own goodness, bounty, and glory every way.

He needeth not our gifts, nor will he be beholden to his creatures. They shall have as much, yea, and far more, than they bring to him.

1. How great is their folly that withhold from God anything that God would have ! They hereby stand in their own light, aiul hinder their own good. AVill children deal so with their parents ? or servants with their masters ? or subjects with their governors? Yet these may require such things as may be prejudicial to their inferiors, which God will never do.

2. Let us learn to understand what is the good will of God, pleasing and acceptable unto him, Rom. xii. 2, Eph. V. 17, and then be willing to part with anything for him. What greater motive can we have than God's return ?

Sec. 101. Of the vieaning of this pla-ase, 'in a figure:

Because Isaac was not indeed slain, the apostle adds this jihrase, h ^raoa/SoXr, in a f (/lire, or /h a parable.

Of the composition and meaning of the Greek word translated./?i/i(JT, sec Chap. ix. 9, Sec. 48.

Many of the ancients' interpret this as a type of ' Chrjsoat., Thcophyl., fficum.

Christ's rising from the dead, thus : As Isaac was as a sacrifice laid \i\xm the altar, but rose from it alive ; so Christ was offered up a sacrifice, yet restored to life again.

Both these parts of the comparison are true in themselves; neither will I deny but that the one might be a tyjie of the other.

Others' expound it as a resemblance of the general resurrection, because the word translated ^^wre im-plieth a resemblance.

Our ancient English translation thus turns it, ' In a certain similitude of the resurrection ;' so also Erasmus.'' This may in some respects be a fit resemblance, thus : As Isaac, laid for dead on the altar, was by God's voice raised; so such as are dead in the grave shall be raised by the voice of Christ.

Nor this last, nor the other interpretation, nor any tho like, are pertinent to the apostle's intent, which is to shew how Abraham received his son from the dead, who was not indeed dead, namely, in a similitude and likeness, or as our later English translators, ' after a sort,' or, ' in a figure.'

Judicious Calvin, who used in expounding Scripture to have an eye to the penman's scope, and to the main intent of the place, and thereby came the better to discover the mind and meaning of the Holy Ghost, ■ thus expounded it ;^ and many have since followed him ; and questionless this is the proper sense of the place; and it giveth a further confirmation of that which was cited before, Ycr. 17, Sec, 84, about a true intent, namely, that what is truly intended is in a manner effected.

Sec. 102. Of the resolution of Eeh.:!d. 17-19.

Yer. 17. By faith Abraham, irhen he was tried, offered up Isaac ; and he tluit had received the promises offered up hi.s only-begotten son.

18. Of u'hom it ivas said, Tliat in Isaac sltall thy seed be called :

19. Accounting that God was able to raise him up erenfi'om tlie dead ; from whence also he received him in a figure.

The sum of these three verses is a further declaration of the jiower of faith.

Hereabout two things are expressed :

1. The i)arty whose faith is commended, Abraham.

2. The proof of the j)ower of his faith. This is first propounded ; secondly, amplified.

In jiropnunding the point is noted,

1. The occasion of the proof, ^vhcn he was iritd.

2. The kind of proof, he offered up. .3. The .subject offered, Isaac.

In the amplification there is, 1. A further descrijition of the parties concerned ; which are of two sorts—agent and patient.

' Thcotlorct.

- riide ilium etiam rcsurrcctionis typo rcdtixit.—^i-osm.

' Nomen vapa^oXijs pro Bimllitui.linia nota accipitur.

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55

2. An express declaration of the imvard motive that put on Abraham to give this proof of his faith.

The agent or person that oifered up is described by a double relation.

1. By his relation to the promises; thus, he that lutd received the promises.

2. By his relation to the sacrifice, which was, his onhi-hegoiten son.

Here is set down a fourfold gradation—1. A son; 2. His son; 3. A begotten son; 4. His only-begotten son.

The patient is also described by a double relation :

One, to his father, in the foresaid phrase, his only-begotten son.

The other, to his posterity, ver. 18. In setting down this latter relation is noted,

1. The ground thereof, which was God's appointment, in these words, to whom it was said.

2. The kind thereof. Herein observe,

(1.) The parties betwixt whom this latter relation passeth. These are,

EL] The stock, Isaac. 2.] The sprouts, in this word, seed. (2.) The manifestation thereof, in this word, shall be called.

The inward motive that put on Abraham to give the aforesaid proof of his faith is declared, ver. 19. About it we may observe,

1. The substance thereof.

2. An inference made thereupon. The substance setteth out,

1. An act of Abraham, in this word, accounted.

2. The object of that act. This is,

(1.) Generally propounded, in this phrase, t!iat God was able.

(2.) Particularly exemplified; thus, to raise him up from the dead.

In the inference there are two points,

1. A benefit received.

2. The manner of receiving it.

The benefit is, 1. Propounded ; 2. Amplified.

It is propounded in this word, received.

It is amplified, 1. By the object,/jm/ 2. By the danger, in this word, f)-om whence.

The manner of receiving the benefit is thus expressed, in a figure.

Sect. 103. Of observations raised out of Heb. xi. 17-19.

I. Faith puts on to do what othervnse ivoidd not be done. It is here said that Abraham did that which certainly he would not otherwise have done, by faith. See Sec. 83.

II. The best may be tried. We may well judge Abraham to be the best man that lived in his days; yet is he here said to be tried. See Sec. 83.

III. A true intent is accepted for tlie deed. In this

sense it is here said that Abraham offered up. See Sec. 84.

IV Believers in special manner receive divine promises. Thus Abraham, the father of believers, is described, he received the promises. See Sec. 84.

V. Ko obstacle hinders true faith. Many and great were the obstacles which might have hindered Abraham from what he did ; but by faith he passed over all. See Sec. 85.

VI. Isaac was a son of joy. His name intends as much. See Sec. 86.

VII. Simple and absolute obedience is to be yielded to God. Such was Abraham's obedience. See Sec. S3.

VIII. God reveals his secret counsel to his saints. This is gathered out of this phrase, of whom it was said. See Sec. 89.

IX. God hath a determined number to bless. This is implied under Isaac's seed. See Sec. 90.

X. God's blessing is extended to the seed of believers. This is here plainly expressed. See Sec. 91.

XI. Our dearest are to be given to God. Who or what could be dearer to Abraham than Isaac ? yet Abraham was ready to offer up Isaac to God. See Sec. 93.

XII. God^s offering his Son far surpasseth Abraham's offering his son. See this exemplified. Sec. 94.

XIII. Passive obedience is to be yielded unto God. This is gathered from Isaac's submitting himself to be bound and laid upon the altar. See Sec. 95.

XIV. A due ineditation on the grounds of faith much establisheth faith. That accounting which is here noted of Abraham gives proof hereunto. See Sec. 96.

XV. God^s 2Mtver is an esjjecial prop to faith. Meditation hereon, namelj', thai God was able, established Abraham's faith. See Sec. 97.

XVI. Faith prescribes nothing to God. Abraham believed that God was able to make good his promise, though he knew not how. See Sec. 98.

XVII. Faith in the resurrection of the dead emboldens to anything. This was it that emboldened Abraham to offer up his son, See Sec. 99.

XVIII. God returneth what is given to him. Abraham offered up his son to God, and from God he received him again. See Sec. 100,

XIX. God can raise the dead. Abraham believed thus much, and answerably from hence he received his son. See Sec. 99.

XX. What is truly intended is as performed in God's account. The word translated in a figure, intends as much, See Sec, 101.

Sec. 104. Of tJie commendation of Isaac.

Ver. 20. By faith Isaac blessed Jacob and Esau concerning things to come.

the sixth instance for proof of the vigour of faith, is of Isaac's faith ; it is the third instance given after the flood, and that of the second great patriarch j

GOUGE ON HEBREWS.

[Chap. XI.

whose name, by reason of God's covenant made in special to him with his father and his son, was brought into God's style ; thus, ' I am the God of Abraham, the God of Isaac, and the God of Jacob,' Exod. iii. 6.

The proof of his faith is an especial act, in blessing his son.

His faith here mentioned is such a faitli as was described, ver. 1, and exemplified in all the worthies before mentioned. It was a true, justifying faith, which extends itself to celestial, spiritual, and temporal blessings.

Of Isaac's name, see Sec. 8G.

Much hath been spoken of Isaac, as he was a son, in relation to his father Abraham. Here he is to be considered as a father, in relation to his two sons.

1. Of the three patriarchs, Isaac was the longest liver; for Abraham lived 175 years, Gen. xxv. 7, Jacob 147, Gen. xlvii. 28, but Isaac 180, Gen. xxxv. 28.

2. He was, of the three patriarchs, the most continent. He never had but one wife. With her he long lived most comfortably. Isaac's sporting with Kebekah his wife, Gen. xxvi. 8, giveth instance of that matrimonial delight they took one in another. The ancient Liturgy hath fitly culled out this couple as a pattern for man and wife, in this phrase, ' As Isaac and Rebekah lived faithfully together.'

3. It is probable that he attained to more wealth than his father or son ; for he ' received a hundredfold of that which he sowed, and he waxed great, and he had such possessions as the Philistines envied him,' Gen. xxvi. 12-14.

i. He lived more quietly, and had more rest than the other two patriarchs. He was not forced from place to place, as the others were. We read only of his being forced by famine to go to Gerar, Gen. xxvi. 1.

5. Fewer failings are noted of Isaac than of either of the other two. We read only of the weakness of his faith in di.sserabling his wife. Gen. xxvi. 7, and of his overmuch indulgency to his profane son Esau, Gen. xxvii. 3.

Indeed his name, after his death, was least six)ken of. I take the reason to be this, that he neither was the first root, as Abraham was, nor had immediately issuing from him the heads of the twelve tribes, as Jacob had.

Sec. 105. Of Jsa/ic's faith in blessitiff his children.

The act whereby Isaac manifested his faith is ex-pres.sed in this verb, tuy.oyriae, blessed.

Of the composition and vari(jus acceptation of this verb blessed, see Chap. vii. 1, Sec. 12.

It is here taken for a prophetical prediction, and paternal confirmation of the future estate of his children.

This act of Isaac was partly extraordinary, as he was a prophet like to his father, Gen. xx., endued with an extraordinary spirit, whereby he could cer-

tainly foretell what should befall his children in future ages; it was also partly ordinary, which he did as a father, and that by desiring and praying for the good of his children.

The extraordinary giveth proof that true faith pnt8 on believers to make known the mind of God, howsoever it may seem pleasing or distasteful to men.

Isaac, in his fatherly affection, had a great mind to confer the main blessing upon his eldest son. Gen. xxvii. But God, by a special instinct, revealed unto him that Jacob should have that blessing; accordingly, he blessed the younger. His faith moved him to deny himself in yielding to the Lord.

This act of I.saac, as he was a father, and blessed his children, giveth instance that it is the duty of parents to bless their children. See more hereof in Domestical Duties, Treat. 6, Of Parents, Sec. 59.

By just and necessary consequence, it will hence follow that children ought to seek their parents' blessing. Hereof also see Domestical Duties, Treat. 5, Of Children, Sec. 9.

Sec. 106. Of Jacoh'and Esau's names, relation, and different blessing.

The parties blessed are set down by name, Jacob and Esau.

The name ^pi?*, Jacob, is derived from a noun, Hpy, that signitieth a heel. He was so called, because, in coming out of the womb he held his brother by the heel, Gen. xxv. 26.

The verb 2py, whence that noun is derived, signi-fieth to sup2ilaiit, or to tri[) down, which is oft done with the heel. Hereupon this notation of Jacob's name is confirmed by these words of his brother, ' Is he not rightly called Jacob ? for he hath supplanted me these two times,' itc. Gen. xxvii. 36. So as this name Jacob sigiiifieth a supplanter.

Two notations are given of Esau's name, 'W^. One is taken from a Hebrew word, li'tf, that signifieth hair or hairi/. In this notation there is a transmutation of the two first letters, and a taking away of the last letter. It is said that ' Esau was an hairy man,' Gen. xxvii. 11, and tliereupon this notation of his name is given. The other notation is taken from a Hebrew verb, nti'i', which signifieth to make ; and they say that he was called Esau because he came out of the womb as a full made man, or as a grown man, full of hairs on his body. He was also called DIIN, Edom, which signifieth 7-ed, Gen. xxv. 25. And this both in allusion to the colour with which he came out of his mother's womb, and also in reference to his disposition, which was bloody and cruel. Yea, also, the name Edom was given by way of derision, in reference to the colour of the broth for which he sold his birthright, Gen. xxv. 30.

Thus we see how both their names were fitted to occasions. See more hereof in Domett. Duties, Treat. 6, Of Parents, Sec. 20.

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67

These two children were brothers, coming out of the same womb, iiterini. They were of the same father and mother—twins, and that of one birth—only one came out before the other, namely, Esau, and in that respect was counted and called the elder. Gen. xxvii. 1. Thereupon the birthright belonged to him, till he sold it for a song, as we say, even for a mess of broth; or, as the apostle expresseth it, ' for one morsel of meat,' in which respect he is styled 'profane,' Heb. xii. 16.

Though Esau were the elder, yet is Jacob set before him ; for he was a gracious son, and in God's account more honourable than his elder brother; for grace adds more honour than all outward privileges and dignities can do. Hereof see more, Ver. 4, Sec. 11.

Both these sons, though they were of different dispositions, are here said to be blessed by their father, but with different blessings. The father neither did nor would bless the profane son with that blessing wherewith he blessed his pious son ; whereupon he saith, ' I have blessed him,' (meaning the younger,) ' yea, and he shall be blessed,' Gen. xxvii. 33. But Esau was blessed with temporal blessings, Jacob with temporal and spiritual also.

Thus there are blessings for all, of all sorts. Hereupon it is said that God ' satisfieth the desire of every living thing.'Ps. cxlv. 16. And our heavenly Father is said to ' cause his sun to rise on the evil and on the good,' Mat. v. 45. In this respect the living God is said to be ' the Saviour of all men,' 1 Tim. iv. 10.

This the Lord doth to manifest his bounty, and to try if wicked ones may be wrought upon by mercy; and by consequence, to aggravate their just condemnation.

1. Christ teacheth us herein to set our heavenly-Father before us, and to ' bless them that curse us,' Mat. V. 44.

2. This teacheth us to put difference between blessings, and not to rest upon God's fatherly love, in that he doth bestow temporal blessings upon us. These may be given in wrath, and taken away in wrath, as a king was given to Israel, and taken away from them, Hosea xiii. 11. They are spiritual blessings that are the sure evidences of God's fatherly favour.

Sec. 107. Of Isaac s faith about things to come.

The subject-matter, whereabout Isaac blessed his two sons, is expressed in these general terms, moi /MtWoiiTuv, concerninri things to come. These things to come had respect to the posterity of both these. The posterity of both of them were blessed with temporal blessings, in these phrases, ' The dew of heaven, and the fatness of the earth, and plenty of corn and wine,' Gen. xxvii. 28, 39. There was this difference, that Jacob's posterity should be lords over Esau's, which continued from David's time, 2 Sam. viii. 14,

■till the reign of Jeroboam, 2 Kings viii. 20, when the posterity of Esau ' brake the yoke from off their neck,' as Isaac had foretold. Gen. xxvii. 40.

That faith which Isaac had in the inspirations and revelations of the Lord concerning future things, settled his heart in assurance of the accomplishment of them, and thereupon he blessed his sons thereabout. The like did Noah, Gen. ix. 26, 27, and Jacob, Gen. xlix. 1, &c.

Such is God's truth, as his promises are as performances, and predictions as accomplishments.

It would be useful hereupon well to acquaint ourselves with the promises of God, even such promise3 as concern things yet to come, and to rest upon them so far as they may concern ourselves, and likewise to assure our posterity of the accomplishment of them after our days, and to persuade them with patience to wait for them, and with confidence to rest upon them. Herein may we bless our posterity, as Isaac did his.

Sec. 108. Of llie resolution of, and of the observations frotn, Heb. xi. 20.

Ver. 20. £i/ faith Isaac blessed Jacob and Esau concerning tilings to come.

In this verse is set down another commendation of faith. Hereof are two parts,

1. The persons who are here concerned.

2. The evidence of faith. The persons are of two sorts,

1. A father, who is set out by his name Isaac.

2. His two sons, concerning whom we may observe, (1.) Their names, Jacob and Esaii.

(2.) Their order, the younger before the elder. The evidence of Isaac's faith is manifested,

1. By his act, he blessed.

2. By the subject-matter thereof, concerning things to come.

Doctrines.

I. Faith extends itself to spirittial and temporal blessings. In both these did Isaac here give evidence of his faith. See Sec. 106.

II. God is careful to establish the faith of his saintt. For this end was Jacob blessed by his father. See Sec. 105.

III. Parents may and must bless their children. This act of blessing, attributed to Isaac in reference to his sons, giveth proof hereof. See Sec. 105.

IV. Names of old were fitted to special occasions. So were the names of Jacob and Esau. See Sec. 106.

V. Grace maketh more honourable than outward 2irivileges. In this respect is Jacob set before his elder brother. See Sec. 106.

VI. Tliere are blessings for all of all sorts. Jacob and Esau were of different dispositions, yet both of them were blessed. See Sec. 106.

VII. Faith persuades the heart of things to come.

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[Ch.u'. XI.

On this ground did Isaac bless his sons concerning things to come. See Sec. 107.

Sec. 109. Of Jacob and his preror/alives.

Ver. 21. By faith Jacob, when he tvas a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top cf Ins staff.

The seventh instance of the vigour of faith is manifested in the faith of Jacob.

The faith here mentioned is such a faith as was the faith of other worthies before mentioned.

Of Jacob's name, see Sec. lOG.

Jacob had another name, which was Israel. This of the two was the more honourable, and all his posterity was called thereby, and thereby distinguished from all other nations. Hereof see more in The Church's Conquest, on Exod. xvii. 8, Sec. 5.

Though Jacob were the last of the three patriarchs, and was brought to more trials than his fathers, and his life were the shortest of them all, yet had he these prerogatives above the rest:

1. He had more children. Isaac had but two only; Abraham had but one by his first and dearest wife, he had another by his maid Hagar, Gen. xvi. 15, and six more by Keturah his concubine. Gen. xxv. 2 ; but Jacob had twelve sons, besides his daughter, Dinah.

2. All Jacob's children were God's confederates, in covenant with him : all of them were holy ones (though they had their failings, as Abraham himself and Isaac had.) Nor all Abraham's sons, nor both the sons of Isaac were so.

3. Jacob's twelve sons were twelve heads of so many tribes, into which the church was distinguished.

4. Jacob had the honour to prevail over man and God. In reference to the former he was called Jacob, and in reference to the latter he was called Israel, Gen. xxxii. 28.

5. By the name Israel the church of God was styled, Ps. IxxiiL 1; yea, the true church among the Gentiles also, Gal. vi. 16.

Sec. 110. Of Jacob's trials.

Though Abraham were brought to one greater trial than Jacob, which was the ofi'ering up of his son (whereof .see Sec. 03), yet the trials of Jacob in number exceeded those whcreunto both the other patriarchs, his father and grandfather, were brought. They were these that follow, and such like :

1. Jacob had war in his mother's womb, Gen. xxv. 22.

2. His good father set his heart more upon profane Esau than upon himself; which could not be but a great grief to him, Gen. xxv. 28.

3. He was forced to get the blessing by deceit. Gen. xxvii. C, ikc.

4. He was thereupon in fear of his life, by reason of Esau's envy, Gen. xxvii. 41.

5. He was sent, with his staff alone, without other company, a long journey, Gen. xxrai. 5, and xxxii. 10.

6. He was fain to serve an apprenticeship for a wife, Gen. xxix. 18.

7. He was deceived in his wife, though he had served for her. Gen. xxix. '25.

8. His wages w.is changed ten times, notwithstanding his hard service, Gen. xxxi. 40, 41.

9. By his wives' importunity he was forced to go in to their maids, Gen. xxx. 3, 9.

10. He was forced to fly by stealth from his uncle. Gen. xxxi. 20.

11. He was in great danger by his uncle's jmrsuing him. Gen. xxxi. 23.

12. He was also in danger by his brother Esau's pursuing him. Gen. xxxii. 6.

13. His daughter was ravished, Gen. xxxiv. 2.

14. His sons so cruelly slaughtered and plundered a city as the nations round about might have been incensed to have destroyed them all. Gen. xxxiv. 25, «fec.

15. His eldest son defiled his concubine. Gen. XXXV. 22.

16. He lost his beloved Rachel in his journey, and in her travail, Gen. xxxv. 19.

17. The rest of his sons so envied Joseph, whom he most loved, as they sold him to strangers, and made Jacob believe that he was torn with beasts, wherewith Jacob was as much perplexed as if indeed it had been so, Gen. xxxiv.

18. Simeon, another of his sons, was given by him for lost, Gen. xlii. 36.

19. He was forced, to the great grief of his heart, to let go his youngest son, the son of his old age, even Benjamin, Gen. xliii. 11.

20. Through famine he was forced, with aU his family, to go into Egypt, Gen. xlvi. 5.

On these and other like grounds he might well say, ' Few and evil have the days of the years of my life been,' Gen. xlvii. 9.

Behold here into what trials a true saint may be brought, and ^rithal consider how his faith and patience remained light and sound.

Behold also how God recompensed his trials in the privileges which he gave him above the other patriarchs : whereof see Sec. 109.

Sec. 111. Of Jacob's blessing Ephraim and Manasseh.

Jacob's faith is here commended, by such an act as Isaac's faith was, in this word, iu\6yr,(S!, blessed. Hereof see Sec. 105.

The parties whom he blessed were not his immediate sons, but his son's sons, the sons of Joseph—for Josejjh was his youngest son save one; so as Jacob was a grandfather to these whom he is here said to bless. Hereby we are given to understand that grandfathers ought to bear such respect to their children's children as to their own. The like is noted of a grandmother 3 for ' Naomi took the child of her

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59

daughter-in-law, and laid it in her bosom,' &c., Euth iv. 16.

Grandfathers are as fathers. In the right line there are no degrees. If Adam were now living he should, so far as he was able, take care of the whole world, as he did of Cain and Abel.

1. This instructeth us in the extent of a grandfather's duty.

3. This directeth children to manifest a childlike afiection to their grandfathers and grandmothers, and that by reverence, obedience, all manner of subjection, and recompense also.

In setting down the persons blessed, the apostle useth an indefinite particle, 'ixaSTOv, which signifieth everi/ one, which may intend many sons; but because the history maketh mention only of two, Ephraim and ilanasseh (Gen. xlviii. 20), our translators, for perspicuity's sake, have translated it both. It is probable that at that time he had but these two sons. Other sons that he should have after these had a kind of general blessing, Gen. xlviii. G.

These two here intended were Ephraim and Ma-nasseh. Ephraim was the younger, but purposely named before his elder brother Manasseh, because God intended more honour to him. See Ver. 4, Sec. 11.

Ephraim, D^"13K, according to the derivation of the word rT^E), fructum edidit, signifieth fruitful. This reason Joseph himself rendereth of that name, that ' God had caused him to be fruitful in the land of his affliction,' Gen. xli. 52. That name might also be given by a prophetical spirit, for he proved the most fruitful of all Jacob's sons ; the tribe of Ephraim was the greatest tribe. Ephraim is of the dual number, because Joseph then had two sons.

3Ia>iasseh, r\\D}i2, signifieth 7\''V'h, oblitus est, forgetful. That name was given by the father in memorial of that advancement whereunto God had brought him, and thereby ' made him forget all his toil,' &c., Gen. xli. 51.

These two were by this blessing made heads of two distinct tribes, whereby it came to pass that Joseph had two portions, which was the privilege of the eldest son, 2 Chron. v. 1 ; for Joseph was the eldest son by [her] whom Jacob first and most loved, and who was his truest wife.

Though Manasseh and Ephraim were the two particular persons blessed, yet they are not expressed by their own names, but by that relation which they had to their father, and thus styled rut iiiojv 'laafi^, the sons of Joseph. Joseph is here named—

1. For honour's sake; for it was an honour to Joseph to have two sons blessed as two distinct heads of several tribes; which honour none of the brethren of Joseph had.

2. To shew a ground of that blessing, which was because they were the sons of Joseph, hereby God would maniest that his goodness extends itself to

the children of believers. Joseph was a believer possessed ■with a true fear of God, who by no trials could be drawn from his God ; therefore, though he might seem to be cast out of the church, yet is he preserved as a head and stock thereof among others; and his children, though born of a woman that was a stranger and in a strange land, are here naturalised by Jacob, and made free denizens of the church—yea, stocks out of which the church should sprout. Thus said God to Abraham, ' I am thy God, and the God of thy seed,' Gen. xvii. 7 ; and an apostle saith to believing Christians, ' The promise is unto you, and to your children,' Acts ii. 39.

Sec. 112. Of taking care of iwsierity at the time of our death.

The time of Jacob's blessuig the sons of Joseph is here said to be ivhen he tvas, a-^oiiriaKuv, a-di/ing. Of the composition and meaning of the word translated dying, see Chap. vii. 8, Sec. 51.

The participle here used implieth not only the moment of giving up the ghost, but also the near approach of death, manifested by old age, sickness, or any other like occasion.

The circumstance of the time here noted, sheweth that the time of a man's departing out of this world is a seasonable time to think of posterity, and to do what Ueth in his power for their good. In the history it is said, that ' the time drew nigh that Israel must die;' and again, ' It was told Joseph that his father was sick' (Gen. xlvLi. 29, xlviii. 1), when Jacob took order about matters after his death. So Isaac, when he intended to bless his sons, thus saith, ' Behold now, I am old, I know not the day of my death,' Gen. xxvii. 2. When God had told Moses that he should be gathered to his people, then Moses thought of a successor, Num. xxvii. 13, 16. Yea, Moses himself rendered this reason concerning his declaration of the future estate of Israel, that he was ' a hundred and twenty years old, and could no more go out and come in among them,' Deut. xxxi. 2. This reason Joshua rendered on the like occasion: ' I am old and stricken in age,' Josh, xxiii. 2. At such a time God appointed such a duty to Hezekiah, 2 Kings XX. 1. Yea, Christ himself, when he was upon the cross, takes care for his mother, John xix. 27. So Peter at such a time manifesteth his care of the churches, 2 Peter i. 14 ; and other apostles.

1. The duty itself of taking care for posterity is an evidence of a holy zeal of God's glory, and of true love to his church, in that it contenteth us not to promote the one and the other in ourselves or in our own time, but also endeavour to have it done by others after our time.

2. The time of one's death is in this respect the fittest, because, if that time be let slip, there remains no time after it for us to do anything. ' There is no work, nor device, nor knowledge, nor wisdom, in the

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[Chap. XL

grave,' Eccles. ix. 10. ' When the night cometh, no man can work,' John ix. 4.

3. The time of a man's departure is the most seasonable time, because the words of a dying man make the deeper impression.

1. How many are there who, as if the world were only for themselves, take no care for their posterity ! They neither care to instruct, nor to direct, nor to pray in reference to future times, nor to make their will. About making a wLU, see Chap. ix. IG, Sec. 94. See also Domestic. Duties, Treat.'6, Of Parents, Sec. 62.

2. A general instruction may be here raised for all who are mortal, and ought to learn to die daily—daily to testify a care of posterity by instruction, exhortation, encouragement in good things, admonitions against evil, and predictions of such things as we have good ground beforehand to make known. See Sec. 119.

Sec. 113. Of Jacob's worshippinf/upon his staff.

Another effect of Jacob's faith is thus set down, and zvorshipped, leaning upon the top of his staff. The copulative x.a.1, and, sheweth that this act hath reference to Jacob's faith, as well as the former of blessing. By faith he blessed Joseph's sons, and by faith he worshipped God. His faith wrought in him a due respect to God, to yield unto him due service, as well as care of his posterity.

God is the proper object of faith; to honour whom faith doth much put men on.

Hereby we may gain evidence of the truth of faith.

This latter effect hath reference to these words, 'Israel bowed himself upon the bed's-head,' Gen. xlvii. 31.

Of the Hebrew word, inJ1iy^1> translated bowed himself, and of the Greek word, •n^oaix.mrtst, worshipped, see Chap. i. 6, Sees. 74, 75.

By worshipping, the apostle here meaneth an action of piety done to God, in testimony of thankfulness for that oath whereby Joseph had bound himself to bury him with his fathers. His heart being cheered with the assurance which his son had given him thereof, he liftoth it up to God, and worshipped him ; and to testify his reverent respect to God in worshipping him, he boweth his body towards or upon the bed's-head ; not upon any superstitious conceit of the place, as if his bed's-head had stood east, or towards the mount where Jerusalem should be built, or many other like respects, but to shew how he reared up himself purposely to bow his body.

Some take the bed's-head to be his bolster, or pillow, whereupon he raised up himself.

Because a word coming from the same root, ntOJi incliiuwil, Prov. ii. 2, and consisting of the same letters, differing only in the points under them, sig-nifieth both a hed,'^ 2 Kings iv. 10, and a staff," Num.

' nJOO, lectun, 2 Kings iv. 10. ' nJOOi baculum, Num. xvii. 2.

xvii. 2, some interpret the word, a bed; others, a stuff. The Hebrew text u.seth that word which signifieth a bed, Gen. xlvii. 31. The LXX translate it by a word which signifieth a staff. Because there was no difference in sense, but rather a fit exposition of tiie word, the apostle quoteth the words of the LXX. See Cliap. i. 5, Sec. 72. Both words, bed and staff, do fully set out the meaning of the Holy Ghost; and to the life do manifest the old man's desire to testify the inward devotion of his soul by a reverent composing of his body to worship God; for rising up on his bed's-head, he leans on his staff, and so bows his body in worshipping God. He was in his bed, and raised himself to sit upright against his bed'.s-head; and that, in bowing his body, he might be supported, he leaned upon his staff, and so worshipped. The word leaning is not in the Greek text, but implied under the preposition, et/, translated upon, and fitly inserted by our translators to make the sense of the place more clear. The word, axjo;, translated top, signifieth the uppermost part of a thing, as the tip of a finger, or the uttermost part.

This instance of Jacob, in worshipping God, gives evidence of the disposition of a true saint, which is a readiness on all occasions to worship God. Hereof see more in The Saint's Sacrijice, on Pa, cxvi. 17, Sec. 112.

The apostle's expressed mention of Jacob's reverent gesture in worshipping God, manifested by his ' leaning on the top of his staff,' giveth us to understand that it well becometh a worshipper of God to manifest the inward devotion of his soul by a fit composition of his body.

Thus God is honoured in soul and body.

Others are provoked to do the like.

Our own spirits are the more affected therewith.

See more of this point in The Church's Conquest, on Exod. xvii. 9, Sees. 22, 29.

Of using a hcl[) for our weakness in worshipping God, as Jacob did by leaning on his staff, see The Church's Conquest, on Exod. xvii. 12, Sees. 48, 51.

Sec. 114. Of the resohttion of, and observations from, Heb. xi. 21.

Ver. 21. £// faith Jacob, wlien he tvas a dying, blessed both the so)is of Joseph ; and worshipped, leaning upon the top of his staff.

The sum of this verse is, faith's proof.

The proof is drawn from a double effect.

The former hath respect to men, which was blessing them.

The latter hath respect to God, which was a tvor-shipping of him.

The former is illustrated by the parties, and by the time.

The j)arties were he that blessed, Jacob; and they who were blessed, the sons if Joseph.

The timo was, when he was a dying.

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The other effect, of worshipping, is amplified by his manner of doing it, thus, leaning iqyon the top of his staff.

Doctrines.

I. A grandfather must be as careful of the children of his son as of his own. So was Jacob. See Sec. 111.

II. God's goodness extends itself to the children of his saints. This is here exemplified in the example of Joseph. See Sec. 111.

III. It is an honour to he the parent of children iinder God's covenant. For honour's sake is Joseph here mentioned in reference to such sons. See Sec. 111.

IV. Parents may ami must bless their childreti. Jacob is here accounted as a parent. See Sec. 111.

V. Approach of death is a season to seek the good of posterity. This phrase, lohen he ivas dying, intends as much. See Sec. 112.

VI. Saints are ready on all occasions to ivorship God. Instance Jacob. See Sec. 113.

VII. Inward devotion must be accompanied with an answerable composition of body. Thus did Jacob manifest his. See Sec. 113.

Sec. 115. Of Joseph and his name.

Ver. 22. By faith Joseph, when he died, made mention of the departing of the children of Israel, and gave commandment concerning his bones.

The eighth instance of the vigour of faith here produced is of Joseph.

His faith is of the same kind that the faith of the others was.

The name Joseph, ah t]D"i, addidit, is derived from a verb that siguitieth to add, and this reason is rendered thereof by his mother, ' the Lord shall add to me another sou,' Gen. xxx. 24. His mother had been long barren ; and her sister, who was another wife of Jacob, had many children, which aggravated her grief for her barrenness; but at length ' the Lord remembered her, and hearkened to her, and opened her womb,' and gave her this son. Hereupon, either by a prophetical spirit, or upon strong confidence that God would yet give her another son, she gave this son this name Joseph.

The name, therefore, was an evidence of Rachel's faith. It fell out according to her faith ; she had another son, though he cost her dearly, even her life.

Joseph, whose faith is here commended, is worthy due consideration, and that in three especial respects.

1. In regard of the trials whereunto he was brought.

2. In regard of the graces wherewith he was endued.

3. In regard of the dignities wherewith he was honoured.

There is not a history of any other wherein the rare passages of the divine providence are more

clearly manifested th.in the history of Joseph, both in regard of that low estate whereunto he was brought, and also of that high dignity whereunto he was advanced.

Sec. 116. Of Joseph's trials.

1. Joseph, being young, was hated of his brethren, and so hated as they could not give him a good word; and that not for any desert of his, but because his father loved him, even deservedly, Gen. xxxvii. 4.

2. He, coming to inquire of the welfare of bis brethren, they, upon the first sight of him, conspire to slay him ; but, being kept from that unnatural fratricide by the eldest among them, they strip him, and cast him into a pit, where, when he had lain some while, they take him up, and sell him to strange merchants for a slave. Gen. xxxvii. 23, 24, 28, Ps. cv. 17.

3. He was brought into Egypt by the foresaid merchants, and there sold to the captain of the guard, Gen. xxxix. 4.

4. In his master's house he was impudently tempted by his mistress.

5. He was falsely accused and maliciously slandered by her that tempted him.

6. He was unjustly cast into prison. Gen. xxxix. 7, &c.

7. In prison they so manacled and fettered him as they hurt his feet with iron fetters, Ps. cv. 18.

8. The kindness that he shewed to a fellow-prisoner, whom he desired to remember him, was forgotten, Gen. xl. 23.

9. He was kept all his life, after he was once sold, out of the visible church, which was his father's family, in a strange land, where he had his wife, and where he died, and where his bones remained for a long while. Gen. 1. 26.

Who may think himself free from trials, whenas such a man as Joseph had such trials as he had ?

Sec. 117. Of the graces that were in Joseph. The graces wherewith Joseph was endowed were many and excellent, such as these that follow :

1. Faith : this is here in special commended.

2. Fear of God : this he himself doth profess of himself. Gen. xlii. IS.

3. Faithfulness : this was manifested in all his relations, as—

(1.) To God, by declaring that which God had made known to him in dreams. Gen. xxxvii. 5.

(2.) To his father, by bringing to him the evil report of his brethren.

(3.) To his master, who trusted him over all he had. Gen. xxxix. 6.

(4.) To his mistress, in dissuading her from unfaithfulness. Gen. xxxix. 8.

(o.) To the king, for what he did was to the king's emolument, Gen. .xlvii. 20.

GOUGE ON HEBEEWS.

[Chap. XI.

4. Chastity, wliich was brought to <a thorough proof, Gen. xxxLx. 10.

5. Sincerity: he could not in secret be brought to sin, Gen. xxxix. 11.

G. Patience under crosses, Ps. cv. 18, 19.

7. Bearing with wrongs. Gen. 1. 21.

8. Forgiving injuries, Gen. 1. 17, 19.

9. Overcoming evil with goodnes.% Gen. xlii. 25, and 1. 21.

10. Wisdom in ordering his affairs. This was manifested—

(1.) In his master's house. Gen. xxxix. 4.

(2.) In the pri.son, Gen. xxxix. 22.

(3.) In the kingdom. Gen. xli. 39, and xlvii. 14.

11. Providence against future wants, Gen. xli. 48.

12. Bowels of compassion, Gen. xlii. 24, and xliii. 30.

13. Pieverence to his father, and that when he was advanced to outward dignity above his father, Gen. xlvi. 29, and xlviii. 12.

14. Obedience to his father. Gen. xxxvii. 14, 15, and xlvii. 31.

1.5. Kecomjionse to his father, and that—

(1.) While his father lived. Gen. xlvii. 12.

(2.) When he was dead. Gen. 1. 2.

1G. Care of posterity, and that—

(1.) In reference to his own children. Gen. xlviii. 1, &c.

(2.) In reference to his brethren and their children, Gen. 1. 24.

Joseph may be a pattern for servants, children, brethren, subjects, governors, prisoners, exiles, such as are unduly slandered and wronged, yea, and for all saints.

Sec. 118. 0/ Joseph's prernc/atives. The prerogatives wherewith Joseph was honoured and blessed, were these following :—

1. His comely feature, Gen. xxxix. G.

2. His father's love, Gen. xxxvii. 3.

3. His birthright, 2 Chron. v. 1, 2.

4. God's blessing on his afiairs. Gen. xxxix. 2, 23. r>. The favour of all that were over him, Gen.

xxxix. 4, 21, and xli. 38.

G. An extraordinary divine spirit. Gen. xxxvii 6, itc, xl. 8, and xli. 2.5.

7. High honour, even next to the king. Gen. xli. 40.

8. Ability and opportunity of doing good, Gen. xli. 57.

9. A reservation of his own and children's right to the church of God, though he lived most of his days in a strange land, where he was a prime governor, and where his children were born and brought up, Ps. xlviii. G.

10. A reputation to be as his father Jacob, and other his forefathers, a stock and heald of the church,

the members whereof are styled, ' the sons of Jacob and Joseph,' Ps. Ixxvii. 15.

11. A numerous progeny. Gen. xlix. 22. Two tribes issued from him, and one of them, namely Ephraim, was more numerous than most of the other.

12. The many years that he lived, which were a hundred and ten, Gen. 1. 22.

13. An honourable laying him in a coffin, wherein he continued hundreds of years, Gen. 1. 2G.

14. The carrying of his bones in the aforesaid coffin with the Israelites when they were delivered out of Egypt, Exod. xiLi. 19.

15. His burial in that part of Canaan which by lot fell to Ephraim, and became the inheritance of the children of Joseph.

In these prerogatives of Joseph, we have an instance of the providence and bounty of God towards such as fear him.

Sec. 119. Of savoury speeches of dying men.

The first point of the commendation of Joseph's faith is about the time of shewing it forth, thus expressed, TEAEi/rtui', when he died, or dying.

In the Greek another word is used than was in the former verse, aToDf/riaxuv, translated ' when he was a dying,' but of the same signification ; both of them are participles of the same tense. The root, rsXc?, finis, from whence this word cometh, significth an end; for death puts an end to our life here in this world. The negative is used of that which never shall have end, as ' their worm dicth not,' Mat. is. 44. It hero intendeth the very s.ime thing that was implied of Joseph's father, in this phrase, ' when ho was a dying.'

The phrase in this text hath reference to that which Joseph himself said (Gen. 1. 24), SX2 03^*, ' I die,' or, ' I am dying.' This Joseph saith in regard of his age, being a hundred and ten years old, and in regard of the weakness of his body, and some sickness that befell him, and readiness of his mind to yield to the good pleasure of God. Having apparent signs of the near approach of his de|)arture, he used that phrase to move them the rather to attend to that which he should say unto them, for the words of a dying man use most to be heeded. The prefaces which dying men have used give good proof to the point. Read for this purjio-se Gen. xlix. 1, 2, Deut. xxxii. 1, Josh. xxiv. 1, 2, 1 Sam. .\ii. 3, 2 Sam. xxiii. 1, 1 Kings, ii 1-3.

Then the speeches of understanding and wise men use to be most pertinent, most hearty, most impartial, and most profitable. Then they consider what lessons are fittest to be remembered after death.

1. As this is commended in others of former times, so it ought to be our care in our days to consider what may be fit to give in charge to our posterity, or to counsel and advise them concerning

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63

future times, even after our departure, especially in regard of those that are under our charge, and those to whom we have any special relation.

2. This is a motive to such as are present at the time of the departure of such persons, to give more than ordinary heed to their directions, exhortations, admonitions, and other kind of speeches.

Hereof see more in Domest. Duties, Treat. G, Of Parents, Sec. 58.

Sec. 120. Of heUevers persuading olliers that tvldch tlumselves believe.

The first evidence of Joseph's faith here specified is this, he made mention of the departure of the children of Israel. In the history this is thus expressed, ' God will surely visit you, and bring you out of this land,' ifec, Gen. 1. 24. Hereof he was confident, by reason of the express promises which God had made to his forefathers, Gen. xv. 13, 14, xxvi. 3, and xlvi. 4.

Hereby we have an instance that they who do themselves believe God's promises are careful to persuade others of the truth of them. This was the end of that mention that he made of the point in band.

The Greek word, lfi,triij:,6viuet, here used, is the same that was before used, ver. 15, and translated mindful; and it is also used, chap. xiii. 7, and translated remember.

The malcinij mention here intended is a calling to mind such a thing as should afterward come to pass ; ■which he would have them now to take notice of, and hereafter to remember. The like to this is noted of Moses, Deut. xxxi. 3, Josh, xxiii. 5, 6, 1 Chron. xxii. 11, 2 Chron. xx. 20, 2 Cor. v. 11.

The like is noted of other prophets and apostles ; and it is the duty, and ought to be the practice of all ministers ; yea, and of other saints.

Faith, apprehending the truth of God in his promises, worketh in the heart a zeal of God's glory, and love to others. These graces are operative, and put on men to communicate to others what they know and believe themselves, as Andrew and Philip, John L 41, 45.

Sec. 121. Of God's delivering his out of trouble.

That whereof Joseph here made mention was flie departing of the children of Israel.

By the children of Israel are meant that numerous and holy seed which was promised to Abraham, Gen. XV. 5, and to Isaac, Gen. xxvi. 4, and to Jacob, Gen. xxviii. 24.

Jacob was also styled Israel, Gen. xxxii. 28; and because he was the immediate progenitor of those twelve sons which were the heads of the twelve tribes, his name is mentioned—and of his two names that which was the more honourable, namely Israel.

The departing here intended was their freedom from a miserable bondage, under which those chil-

dren of Israel were pressed—yea, even oppressed, Exod. i. 13.

So as their departing out of Egypt was a great deliverance from a miserable bondage, and it giveth instance that God will deliver his out of their troubles.

TMs is oft exemplified in time of the Judges—yea, and of the Kings also, and especially in the return of the Jews from the Babylonish captivity. See more hereof in Tlu Guide to go to God, or Explanation of the Lord's Prayer, on the Eighth Petition, Sec. 188, and in The Church's Conquest, on Exod. xviL 15, Sec. 77.

Sec. 122. Of reserving Joseph's bones.

Another evidence of Joseph's faith is a charge that he gave concerning his bones.

The word, SHriiXa.ro, which we translate gave commandment, is' the same that is used. Chap. ix. 20, Sec. 106, and translated enjoined. It implieth a strict charge, which by no means he would have omitted or neglected. This hath reference to that oath which Joseph imposed upon the children of Israel, Gen. 1. 25. It must needs, therefore, be a strict charge, whereunto they were bound by oath. A like charge, with a like bond, did Jacob lay upon his son Joseph, Gen. xlvii. 31. So as herein this pious son imitated his pious father, as the said father imitated his father Isaac, in blessing his son.

The manner of commanding by an oath doth give warrant for requiring an oath, and for taking an oath. Hereof see more. Chap, vi IG, Sees. 116, 119.

The matter which so strictly Joseph commanded concerned his bones—namely, that they should carry his bones out of Egypt.

Joseph believed that God would bring the children of Israel out of Egypt into the land of Canaan, promised to their fathers. To give them assurance of his faith therein, and also to strengthen their faith, he giveth this charge. He foresaw that they should abide in Egypt a long while-—yea, and that they should there be much oppressed ; but )'et he believed that they should be delivered, and that in Canaan should be the continual residency of the church. There, therefore, he would have his bones perpetually to lie, as his predecessors desired to be buried in a cave that was in that country. Gen. xlix. 31.

He maketh mention, moi iariiiii, of bones, rather than of body; because they were long to continue in Egypt. For after Joseph's death they there abode a hundred and forty years, and after that they were forty years in the wilderness, and they were also sundry years in conquering Canaan ; so as from the death of Joseph to the burial of his bones (Josh, xxiv. 32), might be about two hundred years. In this time his flesh, though it were embalmed, could not but be clean wasted away ; yet his bones might remain, being kept dry.

In general we here see that care of one's dead

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coq)se is a fruit of faith. This made Abraham so careful of a place for the burial of his wives' and his own corpse, and Isaac and Jacob careful to have their own and their wives' corpses buried where Abraham and Sarah's bodies were, Gen. xlvii. 30.

Hereby hope of the resurrection of the body is nourished.

This warranteth a decent funeral. This is promised as a blessing, 1 Kings xiv. 13. But the contrary is threatened as a curse (Jer. xxii. 19).

1. By this means is manifested a difl'erence betwixt the bodies of men and beasts.

2. This ministeretii comfort against death, both in regard of our own departure, and also in regard of our friends that depart before us.

3. This is the rather to be done among God's people, because their bodies, while they were living, were temples of the Holy Ghost, 1 Cor. vi. 19.

4. The dead bodies of believers still remain members of Christ.

This, therefore, as a duty lieth upon surviving friends, who hereby may give testimony of a good respect to their deceased friends.

Nearest and dearest friends have taken special care hereof, as children who have survived their p.arents, 1 Gen. xxv. 9 ; and parents that have survived their children, Luke vii. 12; and husbands, Gen. xxiii. 4 ; and friends, John xi. 17, and xix. 39, 40, Acts viii. 2.

See more hereof in Domest. Duties, Treat. 5, Of Children, Sec. 45.

Papists here raise a use about reserving the relics of saints, and ground it upon this instance about reserving Joseph's bones. But to shew the non-consequence thereof, let them know that,

1. There is not the like occasion of keeping the bones of Christians, as was of keeping Joseph's bones.

2. Joseph's bones were to be kept as if they had been buried.

3. Joseph's bones were not carried uj) and down for ostentation.

4. There was no adoration done to Joseph's bones.

5. False bones were not substituted instead of Joseph's true bones, as are in many Popish relics.

Sec. 123. Of tlie resolution of, and observations from, Heb. xi. 22.

Ver. 22. By faith Joseph, wlien he died, made mention of the departing of the children of Israel, and gave commandment conceriiinij his I/ones.

Tlie general sum of this verse is, as of the former, faith's proof. Hereabout is set down,

1. The person whose faitii was proved, Joseph.

2. The arguments whereby it is proved. These are two,

(1.) His mention of things future.

(2.) His charge.

The former is amplified.

1.1 By the time, which was wJien he died. 2.J By the matter whereof he made mention, the departing of the children of Israel. In his charge we may observe, [1.] The manner of it, which was by imposing an oath. Gen. 1. 25.

[2.] The matter thereof, his bones. Doctrines.

I. Faith manifesteth her vigour when a believer is dying. So did Joseph's faith. See Sec. 119.

II. Dying men must s/iew their care of tlieir posterity. Herein is Joseph set before us as a pattern. Sec. 119.

III. Faith resieth upon deliverances to cmne. Joseph's mention of the Israelites' departure out of Egypt gives proof hereof. See Sec. 121.

IV. Believers will be careful to persuade others of that tvhich tluy themselves believe. This doth Joseph endeavour, by mentioning the departure of the Israelites. See Sec. 120.

V. God will deliver his. The departing of Israel out of Egypt is an instance hereof. See Sec. 121.

YI. Care about mens dead corpses is a fruit of faith. See Sec. 122.

Sec. 124. Of tlie honour that redounds to parents by worthy children, and of tlieir care over them.

Ver. 23. By faith Moses, when he was boiti, was hid three months of his parents, because tiny saw lie was a proper child; and they were not afraid of the king's commandment.

Not the faith of Hoses, but of his parents, is here commended.

This is the ninth instance which the apostle hath produced.

The word, variotc, translated jonreji^*, properly sig-nifieth fathers, but according to the mind and meaning of the apostle, fitly translated parents; under whom father and mother are comprised.

The mother may not here be excluded, for the history maketh express mention of her, and of her alone, for tlie mother was the actor of all; but questionless all that the mother did was with the father's consent, if not upon his advice, and it is no more than probable that he had his part also in acting many things about the preservation of JMoscs. Of the notation of this name Moses, see Chap. iii. 2, Sec. 37 ; and T/it Church's Conquest, on Exod. xvii. 9, Sec. 9.

These parents are expressly named in the historj'. The father was DIDyi Amiam, which signifieth a numerous people; it containeth in it a great part of Abraham's name.

The mother's name was ^23V, Jochebed, which signifieth glorious, for she was glorious in bringing forth and preserving such sons as Aaron and Moses.

They were both of the tribe of Levi, and of the same family. The said Amram and Jochebed were near of kin. For Jochebed was Amram's father's

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sister; so as Amram married his aunt, and of her had Aaron and Moses. But this was before the law of prohibiting degrees of marriage, and before the commonwealth of Israel was sufficiently peopled.

The parties whose faith is here commended are described by their relation to their son, Moses; thus, his parents, rather than by their own names, for honour's sake. For Moses was a man of great note and name, and his memorial was very honourable in the church of God. Hereby then it appears that parents are much honoured by having worthy children. Solomon therefore styleth himself ' the son of David,' Eccles. i. 1. And David pleadeth this as a matter of honour and dignity, ' I am the son of thine handmaid,' Ps. cxvi. 16. Hereupon it is said that ' a wise son maketh a glad father,' Prov. x. 1.

1. If a son prove praiseworthy, by virtue of his education, praise useth to be ascribed to his parents that have so educated him, even as the praise of Solomon's servants was ascribed to the wisdom of Solomon, 1 Kings x. 5.

2. If the gifts, parts, or dignities of a son be extraordinary, and immediate from God, they use to be evidences of God's good respect unto the parents.

1. This may be a motive unto parents to do the best that they can for their children, that they may be of eminent use to the church and state where they Uve ; and that among other ends for this, the honour and glory of parents themselves.

2. This should put on children to do the best that they can to be faiiious in Israel, even for the honour of their parents.

This title, his parents, in reference to that care that Moses's parents had of him, being their child, giveth us further to understand that parents especially ought to have a care of their children.

For this we have sundry precepts, as Eph. vi. 4, and 2 Cor. xii. 14; and patterns, as Prov. iv. 3, 4.

Parents are, under God, the means of their children's being. On this ground natural instinct teacheth all creatures to be careful of their young ones.

Parents therefore ought to observe,

1. What dangers their children are subject unto, to prevent them.

2. What good they may do unto them, and to endeavour that with all their power.

The plural number, wherein this word parents is expressed, doth plainly evidence that both father and mother must have a joint care of their children. In this respect, saith a father, in reference to himself and his wife, ' How shall we order the child 1 and how shall we do unto him V Judges xiii. 12. And a son saith of both parents, ' I was my father's son, tender and only beloved in the sight of my mother,' Prov. iv. 3. ' Behold, thy father and I have sought thee sorrowing,' saith a mother to her son, Luke ii. 43.

1. Both parents have a joint part in the being and bringing forth of their child.

Vol. III.

2. The law requireth the like honour to both, Exod. XX. 12.

3. For this end are parents so nearly Linked together as to make one flesh. Gen. ii. IS.

It will be therefore a good point of wisdom for both parents to observe what duties belong unto each of them in reference to their children, and wherein they may be best helpful one to another for the good of their children.

Sec. 125. Of hiding such as are in danger.

The act whereby the faith of Moses's parents is commended is implied in this phrase, ix^-JiSij, %vas hid.

The word hid is attributed to concealing of matters from the eyes of men, so as they should not see them or find them out.

The hid treasure and pearl in the Gospel is set forth by this word, ]\Iat. xiii. 44 ; and the slothful servant's talent that was put into the earth. Mat. XXV. 25. Thus Jesus is said to ' hide himself from the Jews, John viii. 59, and xii. 36 ; and they who are afraid of the Judge are said to ' hide themselves," Rev. vi. 15, 16.

The reason why Moses's parents hid him was a cruel edict of the king of Egypt, ' That every son that was born of an Israelite should be cast into the river,' Exod. i. 22. To prevent this destruction of Moses, his parents hid him ; so as persons in danger may be concealed from uiischievous attempts. Thus Rebekah used means to conceal Jacolj from the fury of liis brother. Gen. xxvii. 43 ; thus Piahab hid the spies, Josh. ii. 4 ; and a woman hid Jonathan and Ahimaaz, 2 Sam. xvii. 19. To omit other instances, it is said of God himself that he hid Jeremiah and Baruch, Jer. xxxvL 26.

Obj. These were extraordinary cases, and they that did it were guided by an extraordinary spirit.

Ans. 1. They were special cases, not extraordinary. All examples are a kind of special instances, yet in a like case are for our warrant.

2. Though in some particulars they might be extraordinary, and might be done by an extraordinary spirit, yet the general equity of them is ordinary and imitable. Hereupon Rahab's example is set before us as a pattern, ver. 31, James ii. 25.

The spies that searched Jericho were employed in a good cause, warranted by God, whereof Rahab was assured, partly by the common fame that God had devoted all Canaan to destruction, and partly by an inward inspiration of the Spirit. In this respect her act is imitable. It was extraordinary to hide spies that came to search her country. This she did by an extraordinary spirit. But to hide such as were in God's work, and in a warranted course, was ordinary and imitable.

1. To hide one's self from foreseen evil is a point of prudence, Prov. xxii. 3, and ought to be extended to others.

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2. It is a fruit of charity to prevent the danger of others.

3. Many benefits may thence arise, as, (1.) Protecting the innocent.

(2.) Preventing wrongs.

(3.) Disappointing Satan's instruments.

(4.) Preserving such as may be useful to men and honourable to God.

But hurt comes to none hereby.

Quest. 1. What if such as are hid be inquired after by authority t may they then be concealed ?

Ans. If it may be done without impeachment of truth. Otherwise, I make question of this question. For,

1. All lying is a sin, Eph. iv. 25.

2. Though good may come thereby to man, yet it is against God and his truth.

3. It impeacheth the power and prudence of God, as if he could not maintain his own servants without untruth.

4. It prevents the providence of God in his own course.

5. We m.iy not talk deceitfully for God, Job xiii. 7.

Quest. 2. What if a good end follow upon some untruth ?

A71S. A good end is not sufBcient to justify a matter. If a thing be ill in the matter or manner, or end, it is not to be done.

Obj. A bad end mars a good thing. By consequence of contraries a good end may justify an evil act.

Ans. That is no good consequence; for there is difference betwixt good and evil. One circumstance maketh a thing evil ; but all circnm.stanccs must concur to make it good. One kind of poison is enough to take away life; but there must be many ingredients to make a potion for preserving life.

Quest. 3. Wliat, then, is to be done when innocents and .saints are unjustly sought after?

Ans. AVe must bo silent, and say nothing one way or other, or courageously refuse to betray him, or so prudently order our answer as nor the party be endangered nor truth impoaclicd.

The application of this point concerneth such especially as live among those who, like Pharaoh and the Egyptians, are persecutors of the church, oppressors of men, inhuman and cruel. It doth not justify concealers of malefactors. Christians must take heed of making such inferences from such approved patterns as this i.s.

Thereby thoy pervert the word of God, scandalise the profession of the gospel, open the mouths of enemies, bring themselves under the penalty of good laws, and suffer as malefactors, which is expressly forbidden, 1 Pet. iv. 15.

On the other side, their undue timidity and overmuch fear of danger is manifested, who ■are ready,

upon undue respects, to bring others into danger; as,

1. They who, Doeg-like, discover God's servants to their enemies, 1 Sam. xxii. 9; and this in hatred of and malice against them.

2. They who discover such to curry favour with great men, as the Ziphites, 1 Sam. xxiii. 19.

3. They who, for fear of incurring danger themselves, refuse to stand to God's cause when they are questioned about it, as the parents of the man that was born blind, John xix. 22.

4. They that deny that succour which they might and ought to [afford to] their brethren, for fear of men.

Those and such like shew how little faith they have.

Sec. 126. Of preventing danger heilmes.

That act of their faith, in hiding their son, is amplified by the time, both when they began, and how long they continued. In regard of the former, the apostle saith that they did it, yinrjSsig, when he was born. This imiilieth a timely doing of that act, even so soon as he was born. They did not invite their neighbours at her travail; nor, when the child was brought forth, they did not make known that they had a child born ; so as they prevented the danger betimes. This w'as an especial point of wisdom. An angel admonished Joseph to carry his reputed son Jesus out of Herod's reach before he could know that he was mocked of the wise men, Mark ii. 13. ' Slack not thy hand from thy servants ; come up to us quickly, and save us, and help us,' say the men of Gibeon to Joshua, Josh. x. 6. It is commended in Saul, that he came to succour Jabesh-gilead ' in the morning watch,' 1 Sam. xi. 11.

Otherwise all pains, all endeavours may prove to be in vain, being too late. It is too late to shut the stable door when the steed is stolen. &Wa est in /undo parsimonia.

It is, therefore, a point of wisdom carefuUy to observe what danger we ourselves or others, especially such as are under our charge, are in, and to afford them seasonable succour.

It is noted that the man-child which the dragon sought to devtiur, as soon as it was born, was ])re-sently caught up unto God, Kev. xii. 4, 5. The apostle exhorteth us to be vigilant, because ' the devil seeketh whom he may devour.'

On this groiuid we ought, by faithful prayer, to lift up our children to God so soon as thej' are born ; to bring them to the .sacrament of baptism so soon as conveniently we may; to instruct them so soon as they are cajiablo ; to train tlicm up to good callings, and to perform other duties bctimea Resist all Satan's temjitations in the beginning. Many fair advantages are lost by dehiy. The two great conquerors, Alexander and Ca'sar, were careful in taking the first opportunity, and in using all the expedition

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they could. The motto of the one was /iridsv arro-/SaXXo'.asto;, that he let slip no season; and of the other, Veni, vidi, vici, that as soon as he came and saw, he overcame. These principles are of special use in spiritual dangers.

Sec. 127. Of continuing in ivhat is well herfiin.

The time of their continuing to hide their son is set down in this phrase, Tsi/j,riiov, three montJis, which is expressed by one word in Greek. The Grecians have like words for other months, as nr^dfirivov, for four months, John iv. 35, and five months, and so others. They have one general word, ^ra/i/ijjm;, to comprise all months under it.

Those three months were as long a time as they could hide him. Some say that the Egyptians searched the Israelites' houses every three months. It appears that some discovery began to be made of their child; or, at least, that there was some suspicion of such a child; for the hi.story saith, ' she could not longer hide him,' Exod. ii. 3. Questionless diligent inquisition was made by the Egyptians concerning the Israelitish women that were with child; from which inquisition, though for a while they might conceal their child, yet long they could not; for wicked men (as their father, 1 Pet. v. 8.) are diligent and sedulous in pursuing their malicious and mischievous courses. Thus was Herod in seeking the life of Jesus, Mat. ii. 8, 16, and Ahab in seeking after Elijah, 1 Kings xviii. 10.

This circumstance sheweth that care in preventing danger is to be continued as long as may be. It is said of the mother of Moses, ' when she could not longer hide him,' Exod. iL 3 ; so as she hid him as long as she could. Kahab hid the spies till they who sought them were out of sight. Josh. ii. 15, 16. So Joseph abode in Egypt, to keep Jesus there safe * untU the death of Herod,' Mat. ii. 15.

The benefit of preventing danger consisteth in continuing so to do tUl fear of danger be overpast. If such as are bid for a time be left, and fall into the danger, what good cometh by the former hiding ?

Surely it is a point of unfaithfulness to fall from those whom we have begun to protect and succour. Such were the men of KeUah, who would have delivered David into the hands of Saul, 1 Sam. xxiii. 12; or rather that timorous and servile king of Israel, who, after he had taken some care of Jeremiah, and freed him out of the prison, where he was like to die, and caused bread to be allowed him every day, upon the instigation of the princes, delivered him up into their hands, Jer. xxxviii. 5.

This unfaithfuhiess is much greater in the spiritual dangers of our souls : as when governors shall begin to protect their people from idolatry, and after give them up thereto, as Joash did, 2 Chron. xxiv. 17, 18, and ministers that shall well begin to keep their people from Satan's snares, and after suffer them to slide

back by negligence, or by any corruption in life or doctrine, as sundry false brethren and apostles in the primitive church. So parents and governors of families : so friends and neighbours ; yea, and all backsliders, that neglect their own souls, which for some time they have begun to keep. An apostle's verdict of such is, that 'it had been better for them not to have known the way of righteousness,' 2 Pet. ii. 21, 22.

This particidar sheweth how necessary constancy and perseverance is in the good things that wc do enterprise. Hereof see more. Chap. ui. 6, Sec. G8.

Sec. 128. Of respecting children tlmt carry Gods stamp.

One special reason of the aforesaid care that the parents of Moses had of him is thus expressed, because they saw he was a proper child.

This word, dion, because, doth in general intend a reason.

The particular reason was, a visible stamp of God's respect to this child in the very favour and feature of it.

The Hebrew expresseth it by a general word, 3itO, that signifieth good, and compriseth under it every kind of goodness. Hereof, see Chap. xiii. 9, Sec. 116.

It setteth out the beauty and comeliness of persons, and is translated/VaV, Gen. vi. 2, and xxiv. 16.

The Greek word here used signifieth comely and beautiful. It is used in this very case, Acts vii. 20, asTilog Tw QiM. There the word God is added to it; and the title God being added, it is translated very fair ; for the addition of God to things in Canaan's language addeth an excelleney unto them, as cedars of God, tall cedars; mount of God, a great mount; and so in other things. Or else this phrase, fair to God, may imply a divine stamp, whereby it was evident that God had marked him for some great work. This might God set on him to move both his parents, and also Pharaoh's daughter, to respect him. In this respect it was not fondness in the parents, by reason of the prettiness, comeliness, and fairness of the child, that moved them to do what they did, but that divine stamp, and their faith thereupon.

God oft setteth a stamp on such as are by him deputed to weighty works. Jacob's holding his brother by the heel was such a kind of stamp. Gen. XXV. 26, and John Baptist springing in his mother's beUy, Luke i. 41. So Samson's strength. Judges xiv. 6, and David's courage, 1 Sam. xvii. 34.

This God doth to raise up in men beforehand an expectation of some great matter : that thereby they may be moved to call upon God, to depend on him, and to ascribe the praise and glory of that which is done by such to God. Moses his brethren are herein blamed that they did not understand that God would deliver them by Moses, when Moses avenged one of

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his brothers that was oppressed, and smote an Egyptian, Acts vii. 24, 25.

This is the reason that moved the parents of Moses to take such cure as they did of preserving him ; and thereby it appears that it ought to be the care of parents to take special notice of such chiklren as God doth set any special mark upon. The name which God gave to the second child of Bathsheba, which was Solomon, 1 Chron. xxiii. 9, and Jedidiah, 2 Sara, xii. 25, gave David to understand tliat that son was a select child of God : hereupon both David was the more careful of his education, Prov. iv. 3, 4, and Bathsheba also, Prov. xxxi. 1, 2. On that ground David is careful to give his son sundry instructions, 1 Chron. xxii. 7, &c., and to give his princes a charge concerning him, 1 Chron. xxii. 17, ic, and xxviii., &c. This phrase (which is oft applied to the Virgin Mary), ' she laid up those tilings in her heart,' Luke ii. 19, 51, hath reference to extraordinary evidences of divine glory in her son, and made her more careful over him.

1. Care upon such a ground importeth an eye of the soul on God's providence, and faith in effecting some great matter. This, as it manifesteth a good and due respect to God, so it must needs be acceptable to him.

2. God useth to bring his counsel to pass by means. Parents' care over their children, and such especially as are marked by God to special employments, is a principal means to bring on children to accomplish those works.

3. This may be applied to parents that have children of good capacity, quick wits, ready invention, hajipy memories, and other special parts, whereby they arc, as it were, stamped and sealed for special employments. They ought to be the more careful over such, both in their good education, and also in fitting them to eminent and excellent callings. Surely both church and commonwealth might be furnished with worthy instruments of much good, if parents were careful to take notice of God's stamp in their children, and answerably to take care of their training up.

Sec. 129. Of believers not fearing man.

These words, and they ioere not afraid, admit a double reference ; one to the words immediately going before, and so imply another reason of Moses's parents hiding him. One reason was the beauty of the child : thei/ saw he was a proper child.

Another is their courage : tfiei/ ivere not afraid. The copulative, xal, and, importeth a connexion of those two reasons.

The other reference is to the main virtue commended, which is fiilh. Thus it is another effect or evidence of the faitli of Moses's parents. One eflect was, that they hid their child; the other was, that they were not afraid, itc.

Thus it answereth a question, namely, how they durst conceal their child so long against the king's commandment. The answer is, ' They feared not man.'

Of the notation of the verb, ffo^f,dr,eaii, translated fear, see Chap. ii. 15, Sec. 149. Of the difference betwixt a fear of God and men, see Chap. iii. 1, Sec. 5. Of fear of men, see Chap. xiii. 6, Sec. 84, &c.

It is the fear of men that is here meant, and that an evil fear, and therefore set down negatively as a matter shunned, ci/x, not afraid.

That whereof they were not afraid is here styled 6idTay/j,a, comrtiaiulment. It is a compound. The simple verb, rarru, whence it is derived, signifieth to ordain, or appoint, Acts xiii. 48.

The compound verb, o/ararrw, whence the word here used is derived, signifieth to command. The word of this test, harayixa, implieth an edict peremptorily determined, set down, and proclaimed, so as none may do against it without a severe penalty. It here hath special reference to this cruel edict, ' Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river,' Exod. i. 22.

The king here meant was that cruel tyrant Pharaoh, king of Egypt, who used the Israelites worse than slaves or beasts. By the foresaid cruel edict Pharaoh sought utterly to put out the memory of Israel.

This evidence of faith, that Moses's parents were not afraid of the king's charge, giveth proof that faith in God expels fear of man. See Chap. xiii. C, Sees. 84, 91.

Sec. 130. Of not fearing evil edicts of kings.

The subject-matter whereof Moses's parents were not afraid is here said to be a commandment. But this is not so indefinitely or generally to be taken, as if no commandment or edict of men were to be feared : but it hath reference to the forementioned commandment, which was an evil, cruel, and bloody commandment ; so as evil edicts are not to be feared, nor through fear to be yielded unto. No, though they be the edicts of the highest ou earth ; for who higher than a king in his dominion, and what straiter bond can lie upim a subject than a public edict or proclamation of a king 1

From these two circumstances, of the straitness of the charge, and greatness of the person that gave it, the pattern of Moses's parents in not fearing it giveth evidence that the straitest edicts of the greatest on earth, being evil, are not to be yielded unto. And as the not yielding hereunto is produced as an evidence of faith, it gives proof that a true believer will not yield in such a case. Take for further proof hereof, Jonathan's denying to bring David to Saul, 1 Sam. XX. 31, 33, and Daniel's three companions refusing to yield to the idolatrous edict of Nebuchadnezzar, Dau. iii. 1(3, &c., and of Daniel himself,

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who, notwithstanding a contrary edict of the king and princes of Persia, prayed to his God, Dan. vi. 10. The former refused to bow to an idol upon the king's edict; the latter would not forbear to call upon God, though it were against the king's edict. None of them were 'afraid of the king's commandment.'

Believers know (which all of us ought to know) that there is a straiter edict, and a higher Lord, where-uuto we are more bound than to any edict or lord on earth. The apostles laid down this as a duty, ' We ought to obey God rather than men,' Acts v. 29. Yea, so equal and agreeable to the light of nature is this point, as the apostles refer it to the very judgment of those who would have had them do otherwise, thus, ' Whether it be right in the sight of God to hearken unto you more than unto God, judge ye,' Acts iv. 19. This difference betwixt God and man doth Joseph press against his mistress's temptation, ' How can I do this great wickedness, and sin against God?' Gen. xxxLs. 9.

1. Most undue are the pretences which many bring for justifying evil acts, as, the king commands it; it is my master's charge ; my father wUl have me do it, and such like. All these, and other like pretences, savour too rankly of Adam's cursed folly, who made this pretence for his sin against God, ' The woman whom thou gavest to be with me, she gave me of the tree, and I did eat,' Gen. iii. 13.

2. Well weigh what is commanded by superiors. Observe whether they be against God's command or no; if yea, be not afraid of the commandment, let it not move thee. See more hereof in Dnmest. Duties, Treat. 3, Sees. 51, 63, and Treat, 5, Sec. 37, and Treat. 7, Sec. 38.

3. Take an invincible resolution to hold close to God, and not to transgress his commandment for any man's commandment. There is no comparison betwixt God and man. See more hereof, Chap. xiii. 6, Sec. 86.

Sec. 131. Of the resolution of, and observations from, Heb. xi. 23.

Ver. 23. By faith Moses, when he was born, was hid three montlis of his parents, because they saw he was a proper child, and they were not afraid of the king's commandment.

This verse in sum declareth faith's vigour. Hereof are two parts,

1. A description of the parties.

2. A declaration of the kinds of proofs.

The parties are described by their relation to their son Moses, parents.

The proofs of their faith are two effects. The former is,

1. Propounded.

2. Confirmed.

In propounding the effect, is noted, 1. Their act.

2. The reason thereof.

Their act was their hiding of their child, amplified by the time.

The time is set forth two ways,

1. By the beginning, u<hen he was born.

2. By the continuance, t/n-ee months.

The reason was, a divine stamp upon the child. They saw he was a proper child.

The latter proof of their faith was their courage, which is,

1. Manifested by the contrary: they were not afraid.

2. Amplified,

(1.) By the subject-matter which they feared not, a commandment.

(2.) By the author of that commandment, the king. Doctrines.

I. Parents are honoured by worthy children. For honour's sake the parties are here described by their relation to their son Moses. See Sec. 124.

II. Parents especially ought to have care of their childivn. So had Moses's parents. See Sec. 124.

III. There ought to be a joint care of fathers and mothers. For both these are comprised under the word parents. See Sec. 124.

IV. Persons in danger may be concealed from mischievous persons. So was Moses from the Egyptians. See Sec. 125.

V. Danger is to be prevented betimes. So soon as Moses was born, he was hid. See Sec. 126.

VI. Care in preventing danger 7nust be continued. This phrase, three monUis, intendeth as much. See Sec. 127.

VII. God sets a stamp on such as he deputes to a special work. Thus he did here on Moses. See Sec. 128.

VIII. God's stamp %oorks a good esteem. So did this about Moses. See Sec. 128.

IX. Faith expels fear. It was faith that made these not afraid. See Sec. 129.

X. Unlawful edicts fright ivat believers. Moses's parents were not afraid of such commandments. See Sec. 130.

XI. Kings in sinful things are not to be obeyed. It was the king's commandment that was not feared. See Sec. 130.

Sec. 132. Oj Moses acting when he was of years.

Ver. 24. By faith Moses, when he u'os come to years, refused to be called the son of Pharaoh's daughter.

■The tenth instance to demonstrate the vigour of faith is Moses himself.

Of the notation of this name Moses, see Chap. iii. 2, Sec. 37.

His faith is largely set forth : three times by an elegant anaphora, in tliis phrase, by faith, used in setting out the fruits of Moses's faith, vers. 24, 27,28.

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[Chap. XI.

The first fruit is contempt of the world. This he began to manifest betimes, even lohen he came to years. In Greek it is word for word, thus, fitya.; yivo/Minc, u'hen he ivas qreat. This is here diversely taken, for some refer it to dignity, others to age.

They who are advanced to honour, are said to be great, Mat. xx. 26.

They also who are grown up to years are said to be grown great, or become great.

That here it is to be referred to Closes his age, is evident—

1. By the history, Exod. ii. 11. There the Hebrew liath such a word, "PTJI, that signifieth great, as the Greek here hath. The Hebrews do oft use that word in reference to age, as where it is said, ' the boys grew,' Gen. xxv. 27; and 'the child Samuel grew,' namely, in years.

2. Stephen, having reference to this circumstance, saith, ' !Moses was full forty years old,' Acts vii. 23. In that respect he became great.

This is noted to shew that Moses was of mature judgment wlien he did what he did. He was not spurred on thereto by rash youth, for ' years teach wisdom,' Job xsxii. 7, 1 Cor. xui. 11. It is said of Christ that ' he increased in wisdom and stature,' Luke ii. f 2 OF in T"'iodv32:i and. age ; as in the one, so in the other.

As parts of the body grow in bigness and strength, so the faculties of the soul grow more capable of their several endowments, and more active in exercising the same.

This instance sheweth that weighty things are to bo cntcrprised when men arc able well to manage the same. It is a judgment that children shall be people's princes, Isa. iii. 4 ; and the wise man de-nounccth a woe against that land whose king is a child, Ecclcs. x. 16.

The like may be applied to other functions. I will not deny but that there may be a Josiah, an Edward the Sixth, a Samuel, a Timothy; but these are not ordinary. By continuing to some ripeness of years, means of fitting one to a function are multiplied, and thereby a man is better fitted thereto.

They who come to years, and remain children in understanding, wisdom, and other Christian graces, are a sliame to their profession. This is upbraided as a great disgrace, chap. v. 12, 1 Cor. iii. 1.

Sec. 133. Of Moses his triah.

Before I come to handle those particulars wherein the apo.stle doth here set out the faith of Moses, it will not be impertinent to note out the heads of Moses his trials, gifts, and privileges, as we have done in other worthies.

1. The trials of Moses Vere these, and such like :

(1.) So soon as he was bfem, his life was in hazard, Exod. ii. 3, ikc.

(2.) He was in great da igcr to have been cut off

from the church by being accounted the son of Pharaoh's daughter, E.xod. ii. 10.

(3.) He was trained up forty years in an idolatrous court. Acts vii. 22, 23.

(4.) Though he himself lived as a prince, yet his whole nation lay in a miserable bondage, which could not but be a great trial to him, as the like was to Nehemiah, Neh. i. 4, ic.

(.5.) His own people, though he sought their good, regarded him not, Exod. ii. 14, Acts vii. 25, 27.

(6.) He was forced from the place of his education, yea, and from his own nation, which was the church, to save his life, Exod. ii. 1.5.

(7.) He served forty years in a strange land, Exod. ii. 22, Acts vii. 29, 30.

(8.) God himself was incensed against him for neglecting to circumcise his son, Exod. iv. 24.

(9.) He was sent to a cruel king with a displeasing message, Exod. v. 2.

(10.) His own people, for whose good he was sent, murmured against him, E.xod. v. 21, and vi. 9.

(11.) His people, whom he brought out of Egypt, revolted from God and from him, Exod. xxxii. 1, <kc.

(12.) His people, in their straits, were ready to stone him. Gen. xvii. 4.

(13.) Korah and sundry others made head against him, Num. xvi. 1, etc.

(14.) Hard charges were laid to his charge. Num. XX. 8.

(15.) He was provoked to speak unadvisedly with his lips, Ps. cvi. 33.

(16.) He was excluded out of Canaan.

By these, as by other saints' trials, we see what saints on earth are subject unto ; answerably it be-cometh us to expect trials, to prepare for them, patiently to bear them, and to be comforted under them.

Sec. 134. Of Moses his gifts.

1. He was learned in all the wisdom of the Egyptians, Acts vii. 22.

2. He was mighty in words and deeds. Acts vii. 22.

3. He was a man of great faith. This is here proved.

4. He had great zeal for God's glory, Exod. xxxii. 32.

5. He was of great courage in God's cause, ver. 27.

6. He had great indignation against idolaters, Exod. xxxii. 19.

7. He was of a meek spirit in his own cause. Num. xii. 3.

8. Great was his love of his brethren, Exod. ii. 12, and xxxii. 32.

9. He contemned the world. This is here at large proved.

10. Great was his patience iu reference to wrongs done by men, Exod. xiv. 13,

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11. He was far from enx-y and ambition, Num. xi. 29.

12. Great was his respect to his father-in-law, Exod. xviii. 7.

13. He was willing to take and foUow good advice, Exod. xviii. 21.

14. He was very faithful, Num. xii. 7. Of the particulars of Moses's faithfulness, see Chap. iii. 2, Sec. 39.

15. He put himself out to the uttermost for the people's good, Exod. xviii. 13.

16. He had care for the good of liis posterity, Num. xxvii. 16, 17.

The gifts and graces of Moses are for imitation, and that by aU sorts of people in like places, as servants, children, parents, courtiers, rich men, noblemen, ministers, magistrates, princes, exiles, and others.

Sec. 135. Of Moses hi4 2irivilei;/es.

1. God set a stamp upon him in his infancy, Exod. ii. 2.

2. He was extraordinarily preserved, Exod. ii. 5.

3. He was advanced to high honour, Exod. ii. 10.

4. He was made a deliverer of God's people, Exod. iii. 10.

5. He was made a ruler and governor of God's people, Exod. xviii. 13.

6. God maintained his authority against gain-sayers, Num. xvi. 28.

7. He was an extraordinary prophet; none like him, Deut. xxxiv. 10.

8. He was the iirst and largest penman of sacred Scripture; he declared the state of the world and church for the space of two thousand seven hundred and fifty years. Num. xxi. 18. All the sacred rites whereby God of old was worshipped were delivered by him.

9. God spake to him face to face, mouth to mouth, so familiarly as to no other prophet, Num. xii. 8, Exod. xxxiii. 23.

10. He was more mighty in miracles than any before Christ, Acts vii. 36.

11. His prayer was powerful with God, Exod. xxxii. 10, Jer. xv. 1.

12. Twice he fasted forty days and forty nights together, Deut. ix. 18.

13. He was thrice forty years preserved : forty in Pharaoh's court, Acts vii. 23 ; forty in Midian, a strange land, Acts vii. 30; and forty in the wilderness.

14. Old age did not dim his sight, nor abate his natural force, Deut. xxxiv. 7.

15. He was buried by God himself, Deut. xxxiv. 6. The like is not noted of any other.

16. His memorial was very precious in the church of God, and still remains.

17. He was a special type of Christ j and that in these respects :

(1.) As Moses had God's stamp at his birth; so an extraordinary star in heaven manifested Christ to be of special use for God's church.

(2.) As Moses's hfc was sought, so soon as he was born, by Pharaoh ; so Christ'-s, by Herod.

(3.) As Moses was saved in Pharaoh's court; so was Chi'ist in the land of Egypt.

(4.) Both Moses and Christ were born in the lowest ebb of the church.

(5.) As Moses his face did shine, when he had been upon the mount; so Christ's, Mat. xvii. 2.

(6.) As Moses was a deliverer of God's people; so Christ.

(7.) As Moses was a prince, to govern; a priest, to offer sacrifice; and a prophet, to instruct: so Christ.

(8.) As the law was given by Moses ; so grace and truth came by Jesus Christ, John i 17.

(9.) Moses was a mediator. Gal. iii. 19 ; so Christ, 1 Tim. ii. 5.

(10.) Moses was grieved at the sins of people, Exod. xxxii. 19 ; so Christ, Jlark ui. 5.

(11.) As Moses was punished for the peojile, Deut. i. 37 ; so Christ suffered for them.

The foresaid privileges do inform us in the providence and bounty of God.

Sec. 136. Of refusing of honour.

The first effect whereby Moses his faith is evidenced was his refusing of honour. The word, r,ivn(saro, which we translate refused, is opposed to confessing or acknowledging a thing ; and we commonly translate it denied, as it is said of John the Baptist, ' he confessed, and denied not,' John i. 2U. This refusing is not here to be taken of any plain or apparent expression of his mind by word of mouth; but rather of his behaviour, whereby it might easily be inferred that he refused the honours of Egypt; for he went day after day out of the court and conversed among the children of>'Israel which were in bondage, and at length clean left court, land, and aU.

Obj. Moses was forced to leave court and kingdom for fear of his life, Exod. ii 15.

Ans. 1. He voluntarily brought upon himself that occasion of flying out of Egypt, and that by defending one of his brethren against an Egyptian. Had he preferred his own honour before his respect to his poor brethren, he would never have adventured to have killed an Egyptian in the quarrel of an Israelite.

2. '\^Tien he heard that that fact was known, he made no means to obtain protection or pardon, which questionless he might have obtained, if he had concealed his relation and respect to the Israelites his brethren; but rather took the advantage to free himself from that -n-icked course. Therefore this word refused, which implieth a voluntary act, is used.

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[Chap. XI.

That which by his carriage lie so refused was to

be ca/lerl the son of Pharaoh's daughter.

The word '/.iyiuSai, called, implieth a reputing or accounting one to be such and such a one, as when we tliink and account such a one to be rich, or honourable, or learned, we use to say of him that he is a rich, or an honourable, or a learned man, and so call him.

Pharaoh here mentioned was the king of Egyjit. His daughter w;vs a great princess. It seemeth that she had been married, and either had at this time a husband, or was a widow ; but had no child of her own, and thereupon adopted JIoscs to be her child ; which is implied in this phrase, ' He became her son,' Exod. iL 10.

If she had a husband, this might be done with his consent; if she were a widow, she did it of her own accord. Howsoever, hereby was Moses made a great man and a great heir, if not an heir to the crown, which was no small honour. If Pharaoh had no other child, his daughter was heir to the kingdom, and Hoses her heir.

This is here brought in as an effect of Moses his faith, whereby it is manifested that faith is of force to make believers slight the highest honours on earth. Joseph was in Egypt advanced next to the king; and his children might by his means have attained great and honourable places : but he rather chose to have them incorporated into the society of God's saints, than to have the highest honours in Egypt ; therefore he brought them to his father to be blessed, Gen. xlviii. 1. Daniel refused honours offered unto him by a great monarch, Dan. v. 17.

1. Faith raiseth a man's mind and heart above this world, and the honours thereof; it presents unto him heavenly honours.

2. Faith so cleareth the eye, in beholding the things of this world, as it makes a man discern them in their own proper colours—vain, transitory, full of vexation, and subject to many temptations: thus it makes a man to slight them.

This sheweth that ambitious persons have very little faith, if they have any at all. ' How can ye believe,' saith Christ, ' which receive (or affect) honour one of another?' John v. 44. Many that saw cause to believe on Christ professed him not, because they loved the praise of men, John xii. 42, 43.

That this sin of ambition may be better discerned, I will endeavour distinctly to declare what it is.

Ambition is a corrupt puffing up of man above that which is meet.

1. It is a branch of the corruption of nature; for it was not in that entire estate wherein God at first made man after his own image, though he was then endowed with most excellent abilities. The first occasion thereof was this suggestion of Satan, ' Ye shall be as god.s,' Gen. iii. 5.

2. The scripture doth set it out in this phrase of

' puffing up,' 1 Cor. iv. 18, 19, and viii. 1, Col. ii. 18. This metaphor of puffing up doth fitly set out the nature of ambition, which is as a wind, nothing but a vapour, yet makes a man swell, as if there were abundance of solid Hesh.

3. It puffeth up ' above that which is meet;' for ambition liath no bounds. If it had, it were not ambition. The notation of the word, VTCfpalteadai, im-plieth a super-appearing. Herein it ditfereth from sundry lawful things, as,

(1.) From knowledge and acknowledgment of a man's gifts and place, 2 Cor. xii. 1.

(2.) From preferment, Esth. vi. 11, 12.

(3.) From endeavour to excel, 1 Cor. xii. 31, and xiv. 12.

(4.) From seeking and accepting honour.

Qiies. May honour be sought and accepted 1

j4«.?. 1. For accepting honour, being duly and deservedly conferred, no question may be made. The example of Joseph, and Daniel and his three companions, and Mordecai and Esther, give sufficient proof hereof.

2. About seeking honour is the greater doubt; because Christ seems to forbid it, Mat. xxiii. 8, &c. But Christ doth not there simply forbid all seeking of honour, but such a manner as the Pharisees did, ambitiously and vaingloriously.

Due honour, rightly sought, is among those things which are ' honest, just, and of good report,' Phil. iv. 8, and in that respect may be sought. He may ' seek to excel,' so it be ' to the edifjing of the church,' 1 Cor. xiv. 12. Mordecai did what he could for the advancement of Esther, Esth. ii. 10, 11 ; and Esther procured Mordecai's advancements, Esth. viiL 1, &c. Daniel also spake for the adrance-ment of his three companions, Dan. ii. 49.

1. Honour is an especial gift of God, Ps. Ixxv. 6, 7, 1 Chron. xxix. 12. *

2. It is promised of God as a blessing and a recompense, 1 Sam. ii. 30, Ps. xxi. 5, and xci. 15.

3. It is one of those rewards that wisdom setteth before such as seek her, Prov. iv. 8.

4. It is an especial means of doing good. Instance the good that Joseph, David, Daniel, Mordecai, and Esther did, by being advanced unto high honour.

Quest. How, then, is it a fruit of faith to deny honour 1

Alls. 1. As it is considered in itself, and one of the world's allurements, it is but vanity.

2. Comparatively, in reference to spiritual things, it is also vanity.

3. In reference to the good thingswhich are hindered thereby, or the evils which are thereby committed, it is worse than vanity, and on these grounds to be refused.

Cautions, therefore, are to be observed about seeking or accepting honour; for if it be sought, it must be sought,

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1. Not simply for itself, but for the good that may be effected thereby.

The philosopheri granteth as much, upon this reason, that the means which tend to good should be made the end to which it tends.

2. Not preposterously, before the things which may make us worthy of honour, and enable us to do good by that honour whereto we attain. The heathen that dedicated a temple to Honour made the entrance thereinto by Virtue. Honour is made the fruit of righteousness, Prov. xxi. 21. 'Honour is not seemly for a fool,' Prov. xxvi. 1.

3. Not immoderately in the manner of seeking it; so as disquietness of mind, carking care, and vexation of spirit arise thereabouts. We may not thus seek food and raiment, Mat. vi. 25, much less honour.

4. Not immeasurably, so as never to be satisfied. The heathen condemned in Alexander, that he was grieved there was no more worlds but one for him to overcome. Such is the disposition of many, who heap offices, dignities, and livings one upon another.

5. Not indirectly, by bribery, by undermining others, by any unjust or unlawful means. Simon Jtlagus did this way fail in seeking an apostolical honour. Acts viii. 18, 19.

6. Not ambitiously, to have a name among men. This was the fault of the Scribes and Pharisees in all their undertakings. Mat. ^^. 1, 2, ifec.

7. Not mischievously, for any bad ends; as Judas, John xii. 6. Thus Haman desired the king's letters and ring, Esth. iii. 9.

But subordinately to virtue, upon worth, moderately in the manner and measure, duly in humility, and for good ends, honour maj' be sought and accepted ; otherwise it must be refused, as Moses did, to whom we ought to be like-minded, in not regarding the greatest honours that in this world can be afforded, so far forth as they may prove temptations and snares unto us, or keep us from better courses. This is the ready way to obtain greater and better honour from God, Mat. xvi. 25, and six. 29.

To leave honour or anything else in a good cause is the more commendable, if it be done as Moses here did, voluntarily; for so much doth the word ri^triaaTo, refused, imply. His honour Tvas not wrested from him, but he willingly let it go. It may be said of him, as was of the governors of Israel, lie 'offered himself willingly among the people,' Judges v. 9. God would have the offerings for his tabernacle ' of them who were of a willing heart,' Exod. xxxv. 5 : such were they that offered to the temple, 1 Chron. xxix. 9.

1. God loveth such, 2 Cor. ix. 7.

2. God accepteth such, though it be but little that they let go, 2 Cor. viii. 12.

1. They fail exceedingly, who think that that which is taken from them perforce is acceptable to God. Unless their mind be wUling to yield to the divine ' Arist. in Ethic.

providence, there can be no commendation of what they let go, nor comfort therein. That which is done on necessity is in itself no virtue; yet by a willing yielding to let go that which we cannot hold, a virtue may be made of necessity.

2. In losses, in castings down, in all alterations, it becometh us to examine our inward disposition, and to observe whether we can willingly yield to God's will, made known unto us by events ; as Job did when he said, ' The Lord giveth, and the Lord taketh away,' Jobi. 21.

3. Be exhorted to bring your wills to God : this is the way to have better things than what ye let go. Moses, that refused the honours of Egypt, had a greater honour amongst God's people here on earth, besides his heavenly recompense. And 'the Lord blessed the latter end of Job more than his beginning,' Job xlii. 12. But, on the other side, God is oft provoked to take away more from them who are unwilling to let go what God intends to take away.

Of men's willingness to do their duty, see Chap. xiii. 18, Sec. 156. Of Christ's willingness in im imdertakings, see Chap. ix. H, Sec. 79.

Sec. 137. Of Moses choosing the better.

Ver. 25. Clwosing rath-er to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.

A second instance of Moses's contempt of the world was, his light esteem of pleasure. This is set out comparatively, whereby the high degree of his slighting pleasure is manifested : he so slighted it, as he chose alHiction before it.

The word, j>.o',a=«oj, translated choosing, implieth a voluntary act, and that upon due consideration. It is but twice more used in the New Testament. Once of Paul's choosing to be with Christ, Phil. i. 22. Betwixt two things he did not wot what to choose; yet in regard of himself, he took it to be far better to be with Christ. The other is of God's choosing men to salvation, 2 Thess. ii. 13.

Here the word is set down in a participle, choosing, to shew that it dependeth on the former as a cause thereof. His choice of affliction was one cause of his refusing honour.

This manner of setting down his suffering of affliction, by choosing to suffer, was noted in the latter end of the former section, about a wUling doing or enduring what we do and endure ; and it doth wonderfully commend his pious mind and good respect to the people of God, that he chose to suffer affliction with them.

The conjunction or note of comparison added hereunto, fiaXXov, rather, amplifieth his contempt of pleasure; for it importeth that he so far despised pleasure, as he rather chose affliction ; not that affliction was as pleasure, delightsome and joyous, and in those

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[Chap. XI.

respects pleasing; for this apostle granteth that' no affliction for the present .seemeth to be joyous,' chap, xii. 11; but in that upon a due consideration of the many ill consequences that might follow upon pleasures, and the many benefits and blessings that might be found among the j)eople of God, he preferred to be in their case with them than to remain in Egypt with the fruition of pleasures.

This manifested his wisdom, in choo.sing that which was indeed the more excellent.

Sec. 138. Of suffering aMlction with God's people.

This phrase, to suffer affliction ii'ith, is the interpretation of one Greek word, euyxanovy^iTatJai. It is a double compound. The first compound is of a verb, £%w, that .signifieth to have, or to handle and deal; and a noun, r.ay.oi, that signifieth evil. Both joined {KaxoijyjTt), signify to deal ill, or to handle hardly. The passive (of which voice the word here used is) signifieth to he ill handled. Our English translate it ' tormented,' ver. 37, and ' suffering adversity,' chap. xiiL 3.

The double compound is with a proposition, aiiv, that signifieth with, so as it intendeth a joint suffering together with others, or a participation with others' sufferings, or being a companion with them in their sufferings. This the apostle commended in these Hebrews. Wlereof see more. Chap. x. 33, Sec. 126.

The persons with whom Moses chose to suffer affliction are here said to be rCi XaiZ rtiu ©eoC, the people of God. Of the notation of the Greek word translated peo2yle, and of the respects wherein they are styled people of God, see Chap. iv. 9, Sec. 57. They were the children of Israel, mentioned. Ver. 22, Sec. 121. These are called the people of God, because God had chosen them to be a peculiar people to himself, Exod. xbc. 5. And at this time, and for many ages after, they were the only church of God, the only people that professed the name of the true God.

This is here added, to shew an especial reason why Moses was so wUling to suffer with them; not so much because they were of his stock and alliance and his kindred, as because they were God's people.

It is here taken for granted that God's people, even they who are saints, may be under afflictions. Hereof see more in The ,*iaint's Sacrijice, on Ps. cxvi. 3, Sec. IG.

The prophet's choosing to suffer affliction with them, giveth proof that afflictions keep not believers from communion one witli another. This was the ground of the prophet's associating himself with the Israelites, that they were the people of God ; and this was the ground why these Hebrews became companions with them that suffered, because they were believers, and .so the people of God. This also was the reason why Josejjh, though he foresaw the oppressions of the children of Israel in Egypt, yet would have hia sons incorporated into that communion.

This moved Esther to adventure her life, because it was in tiie cause of God's people, Esth. iv. 16.

True believers well discern betwixt outward crosses (which only touch the body, and extend only to the time of this life) and the privileges that apjiertain to the communion of saints, which are spiritual, tending to the good of the soul, and eternal felicity thereof. Therefore, as the soul is more excellent than the body, heaven than earth, the glory of the world to come than the misery of this world, so they prefer that estate where the soul is quickened, nourished, decked with grace, and ])repared for glory, though the body be afflicted, before freedom from that affliction, and before the loss of the foresaid privileges.

Great, therefore, is their foUy who either, on the one side, associate themselves with idolaters, heretics, or any other wicked persons, because they are, as they suppose, honoured with popular applause, honour, promotion, wealth, or liberty to do what they list; or, on the other side, shrink from the society of saints, for fear of reproach, or hindering their profit or preferment, or of restraint of their liberty, or of any such like thing. If such would well weigh the advantage of good society, or the damage of ill company, they would soon discern their folly in forsaking the one, and seeking after the other.

I will, therefore, endeavour to set down the heads of each of the.se.

Advantages of society with God's people are such as these—

1. Means of daily edification, 1 Thes. v. 11.

2. Encouragement in good courses, Neh. ii. 18.

3. Participation of mutual prayers, James v. 16.

4. Benefit by the gifts of one another, Prov. xiiL 20, Isa. 1. 4.

5. Divine blessings, 2 Kings iii. 14, Gen. xxxix. 5.

6. Avoiding judgments, Gen. xviii. 26, <S:c. Damages upon associating with wicked ones are

such as these—

1. Infection with evil. He that touchcth pitch must needs be defiled, Gen. xlii. 16.

2. Discouragement from a holy profession, John xviii. 18.

3. Hindrance in duties. David thought that if he were among the wicked, he could not keep the commandments of God, Ps. cxix. 115.

4. Ajiatronismg and emboldening the wicked, among whom we arc, in their wicked courses, 2 Chron. xix. 2.

5. Offending and grieving the upright, 1 Cor. viii. 10.

6. Pulling on our own pates judgments due to the wicked, llev. xviii. 4.

Let us therefore set before us the pattern of iloses in this particular that is here noted, and in truth say, as the psalmist did, ' I am a companion of all them that fear thee, and of tliem that keep thy precepts,* Ps. cxix. 63. For this end,

1. Inquire after God's people.

GOUGE ON HEBREWS.

75

3. Frequent their assembKes.

4. Set thy heart upon them.

5. Take all occasions of testifying thy love to them.

6. Pass by all discouragements, yea, though they be great affiictions.

Sec. 139. Of pleasures occasioning sin.

The reddition or other part of the comparison is in these words, than to enjoy, (fee.

This word, ri, than, is the note of the second part of a comparison; and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned.

The thing disrespected, yea, even contemned by Moses, is thus expressed, to enjoy the pleasures of sin for a season. The first words, to en^'oy the pleasures, are in Greek only thus, £%£»' a^roXauir/v, to have fruition. The word translated to enjoy, is a substantive ; but it is translated by a verb, ' to enjoy,' 1 Tim. vi. 17. The noun is derived from a verb, Xaw, vel Xaiiu, that signifieth to enjoy. It is taken for using or enjoying a thing wdth delight or pleasure ; and another noun, a.'^oKa\jeij.a, from the same root, signifieth delight, and two adjectives, likewise from the same root, acroAausro; and a.'ro'KavSTi/i.oc, signify ap-pertaiiiinr/ to pleasure, or given to pleasure. The apostle, therefore, hath used a word fit to his purpose, and it is in our English fitly translated, to enjoy the p)leasures.

This word, a.ij.aPTiac, sin, is here added by the apostle, to shew what kind of pleasure he intended, even such as occasioned and produced sin, and also to intimate that the delights and pleasures where-unto worldly men give themselves are tainted with sin. They who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tar be freed from besmearing their hands. In a like respect riches are called, ' ilammon of unrighteousness,' Luke xvi. 9, because ordinarily they occasion much unrighteousness.

Sin may be well attributed to the pleasures here intended, because they were about such things as are used and practised in the court of a heathen king, among heathen people, such as feared not God. It was like the court where Abraham was, Gen. xx. 11.

The apostle doth hereby give us to understand that •worldly pleasures are occasions of sin. They brought Esau to sell his birthright. Gen. xxv. 27, &c. It is made one cause of Babel's sins, that she was given to pleasure, Isa. xlvii. 8, and a cause of Dives's neglecting his soul, Luke xvi. 25, and of the unrighteousness of them that followed Antichrist, ' they had pleasure in unrighteousness,' 2 Tim. ii. 12.

Pleasures are so dehghtsome to the corrupt heart of man, as they draw him from such means as might restrain him from sin. They draw him from diligence in his lawful calling, whereupon the wise man saith, that ' he that loveth pleasure shall be a poor

man,' Prov. xxi. 17, implying that he neglecteth the means of thriving; yea, pleasures use to withdraw men's hearts from God. They are ' lovers of ple;isure more than lovers of God,' 2 Tim. iii. 4.

This title, pleasures of sin, plainly demonstrateth the folly and absurdity of the Epicurean opinion, that pleasure is a man's cliiefest good. ^Many of the heathen philosophers have discovered the senselessness of that opinion, and manifested it to be a conceit more beseeming sensual beasts than reasonable men.

Let us take heed of giving ourselves to pleasures; they are Satan's baits to allure us, his .snares to hold us fast, his hooks to puU us down to destruction.

Quest. Are all pleasures and delights unlawful ?

A 7is. No, not all; for many are warranted unto ua by sacred scriptures, as,

1. Shooting in the bow, 2 Sa,m. i. 18.

2. rUnging and slinging stones, Judges xx. 16, 1 Chron. xiL 2.

3. Hunting, Gen. xxvii. 3.

4. Music, and that vocal, Eccles. ii. 8, and instrumental, 1 Sam. xvi. 23, 2 Kings iii. 15.

5. Feasting, Neh. vui. 10.

6. Anointing one's self, 2 Sam. xii. 20.

7. Putting out riddles. Judges xiv. 12.

8. Dancing, 2 Sam. vi. IG.

Both body and mind, while we live in this frail flesh, are prone to dulness and heaviness : but lawful and delightful pleasures arc a means to quicken them. This questionless was one end why Elisha called for a minstrel, 2 Kings iii. 15.

They may be also occasions of taking notice of the divine bounty, in affording unto us, not only for necessity, but also delight.

But because sin useth so much to cleave unto pleasures as it doth, it will not be impertinent to set down some cautions about using pleasures. These shall have respect to the matter, mind, manner, time, conscience of others, God's presence, and better things.

1. The pleasures which we use, in the matter of them, must be lawful: else do we what we can, it will be pleasure of sin. An unlawful thing cannot be used without sin. The lawfulness hath a double relation,

(1.) To God's law.

(2.) To such human laws as we live under. We must not take pleasure in the things that are against either of those.

2. He that useth pleasures must in his own mind and conscience be persuaded of the lawfulness thereof, Kom. xiv. 11, 22.

3. In regard of the manner, pleasures must be moderately and sparingly used : nor too much time must be spent, nor too much pains taken about them. They must be as sauce, not as meat; a little to sharpen, not much to glut the appetite. To ' sit down to eat and drink, and to rise up to play,' is a fault, Exod. xxxii. 6. We have too little time for

GOUGE ON HEBREWS.

[Chap. XL

necessary duties; were it not for necessity, in regard of our heavy bodies and dull spirits, all pleasures might be spared. To take overmuch pains in pleasures crosscth the main end thereof: which is, not to weary and weaken, but to refresh and strengthen body and spirit.

4. In regard of the time, pleasures must be seasonably used, when we are not tied to a bounden duty. Therefore they are not to be used on the Lord's days, nor too early in the morning, or too late in the evening, lest they hinder our morning and evening sacrifice. Nor yet on days of humiliation; nor when the main duties of our calling are to be performed—especially when those duties tend to others' good, as the duty of magistrates, ministers, lawyers, jshysicians, and others.

5. In using pleasures, respect must be had to the conscience of others, that we offend not them, especially if they be our superiors, and have authority over us, and wise men, and pious. The apostle, in matters indifferent, would have us tender of other men's consciences, Rom. xiv. 15, I Cor. x. 29.

6. Especially respect must be had to God, in whose presence we are at all times, and who seeth us in all our actions, Prov. xv. 3. Pleasures, therefore, ought so to be used as therein we may approve ourselves unto God. We must so use them, as we may in faith call upon God for a sanctified use; and give him thanks for indulging such a liberty unto us. We must use them in a holy fear, not breaking out into passion, nor using any indirect course; but with a humble submission to that end, which, by the divine providence, shall fall out, especially in trying masteries.

7. They must not be preferred before better things. Hereof we have a great instance in Moses: he discerned afflictions with God's people to be better than pleasures in Pharaoh's court; therefore he chose affliction before pleasures.

Sec. 140. Of pleasures being temporary.

To discover men's vanity in doting upon pleasures, the apostle addeth this epithet unto them, 'K^icx.ai^ov, for a season, or temporary; for it is but one word in Greek, and translated ' temporal,' and opi)osed to eternal, 2 Cor. iv. 18. It is a[)plied to the corn sown in stony ground, which continueth but ' a while,' Mat. xiii. 21, Mark iv. 17. Worldly jileasurcs, therefore, are but momentary. The wise man comparcth the laughter of fools to the crackling of thorns under a pot, Eccles. vii. 6. Inst.ance that delight which the fool took in his abundance; he thought he should enjoy them many years, but he did not enjoy them one night, Luke xii. 20. The wise man by experience found them to be vanity, Eccles. ii. 1.

They must needs be temporary, because they are,

1. Of this world, which pasacth away, 1 John ii. 16, 17, 1 Cor. viL 31.

2. They are only for the time of this life. But this life is transitory; it is as a flower, a vapour, a shadow, a bubble, a thought. Those and other like resemblances are fit, both in regard of the uncertainty of life—it may on a sudden vanish, as soon as the foresaid resemblances—and also in reference to eternity. Thus all resemblances come short in setting out man's life.

3. They continue not all the time of this life. There are many occasions of interrupting them; as sundry sorts of sicknesses, other casualties, inward perplexities of soul, oppressions of men, manifold losses, and other crosses. It oft falleth out that ' even in laughter the heart is sorrowful,' Prov. xiv. 13. Instance Belshazzar, Dan. v. 5.

This surely is a great aggravation of their folly, who pursue pleasures with the uttermost of their power; and though they may in words detest the foresaid opinion of Epicures, about placing happiness in pleasures, yet by their deeds they give too great approbation thereunto. I may apply to pleasures that which the wise man saith of riches, Prov. xxiii. 5. They who give themselves most thereunto, find a sting in the tail of them. Let such note that answer that was given, Luke xvi. 23.

The foresaid epithets of sinful and temporary should move us to seek after other pleasures, which are neither sinful nor temporary, but both lawfid and eternal. As Christ saith of meat, 1 may say of pleasure, ' Labour for that which endureth to eternal life,' John vi. 27.

Sec. 141. Of believers' esteem of what they choose.

Ver. 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

A third instance of Moses's contempt of the world is about riches. This, as the former, is set down comparatively, to shew how far he went in contempt of wealth.

The first word, ^yjjffa/itvof, translated esteeming, setteth out his opinion and judgment. Of the meaning of the word, see Ver. 11, Sec. 56. There it is translated 'judged ;' it is used to set out the apostle's opinion and judgment of other things compared to Christ, Phil. iii. 7, S. It implieth that Moses did not rashly what is here mentioned, but on mature consideration and good judgment.

The word is here set down in the participle, esteeming, to shew that it is added to the former, as a like reason to that. He refused the honour of Egypt, because he preferred the communion of saints before it, ver. 25. Here he is content to ' suffer affliction with God's people,' because he ' esteemed the rejjroach of Christ greater riches than the treasures in Egypt.'

This giveth instance that a believer doth what he doth upon good ground. Peter's profession is an evident proof hereof, John vi. 68, 69.

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77

For believers have both, the word, as a light to shew unto them what is most excellent; and also the Spirit, to enligliteu their understandings, and make them perceive what is to be esteemed, and withal to persuade them to esteem that which is worthy of esteem.

Take notice of this evidence of faith.

Sec. 142. Of enduring the reproach of Christ.

That which Moses esteemed so highly as to prefer it before treasures, is here styled, tov OH/O/cr/xo*, re-2»'oach.

Reproach is taken two ways.

1. For that disgrace which a man justly brings upon himself by his ill-behaviour, and so is a just punishment. This is intended by the apostle, where he sheweth that a bishop must have a good report, ' lest he fall into reproach,' 1 Tim. iii. 7.

2. For that disgrace which is unjustly cast upon one for doing his duty, or for that which is good. Thus it is taken. Chap. x. 33, Sec. 124:. In this sense reproach may be, and hath been, cast upon God himself, and upon Christ Jesus, Rom. xv. 3. In this sense it is here taken, and taken as a kind of persecution ; for so is reproach, as hath been shewn, Chap. X. 33, Sec. 124.

To prove that this kind of reproach is here meant, it is styled ' the reproach of Christ:' even that reproach which for Clirist's sake was cast upon him.

Quest. Christ was not then exhibited; how could then the reproach of Christ fall upon ]\Ioses ?

Ans. 1. Christ was promised anon after man's fall to Adam and his posterity, Gen. iii. 15. On that ground he was known, and believed on.

2. Christ was many ways typiiied before he was exhibited : and thereby the faith of God's peojjle was confirmed on him.

3. By Christ may be meant his mystical body, which compriseth under it the whole number of the elect, which were given to Christ by God's eternal counsel, Eph. i. 4. Thus is this title Christ used, Gal. iiL 16, 1 Cor. xii. 12. In this respect, reproach of Christ signifieth the reproach of the church of God : so as Moses was reproached for joining himself with the people of God. Hereof see more, Chap, xiii. 13, Sec. 13.5.

By the way, we may here observe that Christ was of old made known to believers : and that he was acknowledged and believed in before he was made manifest in the flesh. It hath been shewed that he was comprised under the great promises made to Abraham, Chap. vi. 13, Sec. 95, and that he was typified before he was exhibited. Chap. vii. 3, Sec. 25. And that he is ever the same. Chap, vii 24, Sec. 98, and Chap. xiii. 8, Sec. 112.

Sec. 143. Of reproaches preferred before riches. To amplify the high esteem which Moses had of the reproach of Christ, it is said to be greater riches

than the treamres of Egypt. Every word in this comparison carrieth emphasis.

1. Riches, tXoZtov, use to be in high esteem among men—that which they use most of all to desire, and for which they do most bend their studies and bestow their pains. Kiches are the main end that most men aim at in getting ofiices, in managing trades, and in following their several callings, of what kind soever they be. Such, even of such price did Moses account the aforesaid reproach of Christ.

2. This comparative, u.ii'Ctiia, greater, doth further amplify the point, for it hath reference to treasures. The riches here mentioned were not small riches, as the riches of one tradesman may be greater than another, and yet those greater riches not very great: but the riches which are meant were greater than treasures, that is, more worth, more highly to be prized.

3. Treasures, Srisaviiut,'^ imply abundance of precious things. A treasure is a heap or store of many things. It is derived from a verlj that signifieth to heap up, or as we speak, to treasure up. Mat. vi. 19, 20. Things treasured up use not to be mean, common, and ordinary, but choice and precious, of great worth and high account—as silver, gold, pearls, jewels, and all sorts of precious stones : even before these did Moses prefer the foresaid reproach.

4. The place of these treasures, sv 'A/yu^rry, in Egypt, is specified.

(1.) Because at that time Egypt was one of the richest nations of the world, where the greatest store of the choicest treasures were to be found.

(2.) Because Moses was then of such esteem in Egypt as he might have had the choicest of the treasures thereof : yet he chose reproaches of Christ before these treasures.

Here then we have an instance that reproaches of Christ are precious to believers. I may apply thereunto the words of the psalmist, they are 'better than thousands of gold or silver,' Ps. cxix. 72 ; yea, they are ' sweeter than honey, and the honeycomb.' This is evident by Matthew, Zaccheus, and other rich men's leaving their wealth to follow Christ, or to associate themselves with the church of Christ, Mat. ix. 9, Luke xLx. 6, <tc., Acts iv. 34.

Such reproaches procure an exceeding recompense of reward, Mat. v. 11, 12, and xix. 29. By this reason were the Hebrews moved to endure reproach, chap. X. 34. He that knows of what worth a diamond, pearl, or jewel is, will have it in high esteem, and endure much for it.

It is therefore a point of singular wisdom to acquaint ourselves with the benefit and advantage that reproach for Christ's sake doth bring, that we may the more patiently, contentedly, and joyfuUy endure the same.

This direction is the rather to be observed, because ' $ri(ravpis quia Ti'Sexai la avpibv.

GOUGE ON HEBREWS.

[Chap. XI.

by nature we are of a swinish disposition, to tramjile precious things under our feet. Most men are like the cock in the fable, which preferred a barley corn before a pearl. Ignorance of the worth of reproach for the gospel is that which doth much disquiet the spirits of many, by reason of that reproach, and dis-courageth theiu from making open profession thereof. Only let us take heed that we do not by any undue courses bring just reproach upon ourselves.

Sec. 14-i. Of believers discerning betwixt things that differ.

Moses preferring one thing before another, namely, Christ, though accompanied with reproach, before all earthly pleasures, giveth proof that believers well discern betwixt things that differ. Thus Abraham discerned the difference betwixt following God's call and abiding in his own country. Gen. xii. 1. So Joseph discerned the difference betwixt that which God required and his mistress. This might be exemplified in many others, as Ps. Ixxxiv. 10, Dan. ui. 17, 18, Lukex. i-2, Acts iv. 19.

The proper object of faith is God's word : the true believer niaketh that his counsellor, his judge, his guide, his instructor; it is to him all in all. Now God's word layeth down the true difference betwixt things—nothing else so truly. Well therefore is it called 'the word of truth,' James i. 18. This word hath also a virtue in it, to enlighten the eyes of those that exercise themselves therein, Ps. cxix. 105.

By t'nis we may discern the reason of the different opinions of believers and worldlings. They judge by faith : these by sense. They discern all things as they are cleared up unto them by the light of God's word: but these behold all things through the coloured glass of corrupt reason—yea, which is worse, of carnal sense. No marvel, therefore, that their opinions are so contrary as they are: one highly esteeming what the other basely accounteth of. Thus they wonder one at another; but let the world judge as it list : let us labour for faith, and that rightly grounded on God's word, that by it we may understand and choose the things that arc indeed most excellent.

Sec. 145. Of the recompense of reivard.

An especial motive whereby Moses was induced to prefer the society of God's people, and Christ himself, though accompanied with affliction and reproach, is thus expressed,/or Ae Aarf respect unto the recompense of reward. This causal, yas, for, apparently noteth out a reason or motive of that which goeth before.

This phrase, the recompense of reward, is the interpretation of one Greek word, /jLiaia-^o&oaioc ; whereof, see Chap. ii. 2, Sec. 16. According to the notation of the word, it properly signifieth a reward, whereby one is recompensed. This recompense of reward being applied to man, in reference to God who gives it, as

is shewed, Ver. 6, Sec. 23, doth not import any desert on man's part, but abundant kindness on God's part, who will not suffer anything to be done or endured for his sake without recompense.

That reward may stand with free grace, is shewed, Chap. viii. 8, Sec. 43.

Quest. What may be the reward here intended ?

Anx. It is not here distinctly set down: but by the inference of the reward upon that which went before, as the occasion of the reward, it may be collected in general, that it was higher honour, better pleasure, more precious treasures than could be had in Egypt.

More particularly, the recompense might be both in the militant church on earth, and also in the triumphant church in heaven.

In the militant church he was the chief governor; and he had much delight in the manifestation of God's glory to him, and much pleasure in the assurance of God's favour, and the precious treasures of the graces of God's Spirit.

In the triumphant church there are honours, pleasures, and treasures unutterable, unconceivable.

By this it appears that there is a reward for the faithful.

Of the reward of good works, see Chap. vi. 9, Sec. 57.

Of the reward of patience, see Chap. vL 12, Sec. 88.

Of the reward of suffering, see Chap. x. 34, Sees. 130, 132.

Sec. 14G. Of a believer's 7-especl to reward.

By the aforesaid reward Moses was the more encouraged, because his eye was still upon it. That is implied under this phrase, aa-s/SAJTS, he had respect.

The Greek word is a compound, and properly signifieth to look from one thing to another.

Of the simple verb, /S/.s^w, which signifieth to see, we have spoken, on Chap. iL 9, Sec. 72 : and there shewed how it is sometimes properly used, for seeing with the eye of the body, and sometimes metaphorically, for seeing with the eye of the soul. This compound, afro/SXsn-w, is here to be taken metaphorically, for the sight of the soul.

Thus a like word of the same signification, aosara, is used in the next verse, and applied to that which is invisible. To see him who is invisible, must needs be meant of a metaphorical and spiritual sight.

In setting down this sight, there are two prepositions : one, cczo, signifieth from, with which this verb is compounded ; the other, £/;, signifieth to, and is joined by way of reference unto the recompense of reward. These two prepositions, from, to, imply two terms of motion; one, from which one turueth; the other, to which he turncth. It importeth a removing of the eye from one object to another. Hereby the mind of Moses is excellently set out; he turned his mind and heart from the honours, pleasures, and treasures of Egypt, and fixed them upon the honours,

GOUGE ON HEBREWS.

79

pleasures, and treasures of God's church here on earth, and of his church above in heaven.

Thus was he moved to prefer these before those.

This act of Moses, in ha\'ing respect to the recompense of reward, is here approved; and it demon-strateth that respect may be had to reward. See more hereof, Chap. vi. IS, Sec. 149.

The inference of this act of Moses, as a reason of that which lie did before—namely, that he suffered affliction with the people of God, and refused to be called the son of Pharaoh's daughter, and esteemed the reproach of Christ greater riches than the treasures of Egypt—giveth proof that respect to reward maketh a believer deny anything, or endure anything; as those Hebrews ' suffered afflictions, and took joyfully the spoiling of their goods,' Heb. x. 33, 34.

They know that God can and will abundantly recompense all.

This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come. They consider not the recompense of reward.

Let us therefore acquaint ourselves therewith, and oft meditate thereon, and duly weigh who is the rewarder, and what is the reward, both for the greatness, and also for the continuance thereof: then shall we know that ' our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory,' 2 Cor. iv. 17. This is it that will make us ' steadfast, unmovable, always abounding in the work of the Lord,' 1 Cor. xv. 58.

Sec. 147. Of Moses forsaking Egypt.

Ver. 27. By faith Ive forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

One evidence of Moses's faith was his contempt of the world, manifested by refusing honour, ver. 24, pleasures, ver. 26, and treasures, ver. 26.

Another evidence is here set down in this verse, ■which was an undaunted spirit, in not fearing the u'rath of a king.

A proof of this evidence is premised in this phrase, he forsook Egypt. This is here made a fruit of faith. By faith he did it. As he refused honour, pileasure, and wealth by f;\ith : so, by the same faith, he shewed himself to be of an invincible courage.

The word translated forsook, is the same that is used, Chap. iv. 1, Sec. 7, and translated left. Thereof see more in that place.

Concerning his forsaking'Egj'pt, the Scripture men-tioneth two times, betwixt which forty years passed (Acts vii. 30).

One, when he fled into Midian, Exod. ii. 1.5.

The other, when he led the people of Israel out of Egypt into the wilderness, Exod. xii. 31, ifcc.

Interpreters differ about the time which should be here meant.

Both ancient and modern expositors' apply it to the former, namely, his flying out of Egypt to Midian. Their reasons are these ;—

1. The order of setting down this point by. the apostle. For the other leaving of Egypt was after the passover, ver. 28, 29.

2. The emphasis of the word forsook, which im-plieth a flying from Egypt as a banished man.

3. The other departure out of Egypt is set down by the apostle in another place, ver. 29, therefore it cannot be here intended.

Many of our later expositors apply this to the latter forsaking of Egypt. Their reasons are these :—

1. Moses then so forsook Egj'pt as he never returned to it again.

2. Then was the king's wrath most incensed against hira.

3. Then he shewed greatest courage against the king's wrath.

To take up this ditference I see no necessity to oppose one against the other; for,

1. At both times great faith was manifested—yea, and an undaunted spirit.

2. At both times he did forsake Egyjit.

3. The wrath of the king was at both times incensed against him; for at first he sought to slay Moses, Exod. ii. 13.

At the second time, he charged Moses to see his face no more—threatening death if he saw him again, Exod. X. 29.

Ohj. At the first, it is said that Moses fled from Pharaoh, Exod. ii. 15. This cannot be accounted a matter of courage, but rather of prudence, that he wisely used a means to avoid danger.

Ans. That prudence may stand with courage, where Christ again and again stirreth up his disciples not to fear man, he adviseth them to fly from city to city when they are persecuted. Mat. x. 23, 26 ; so as a wise avoiding of danger may stand with good courage. Christ himself did oft keep himself from danger, Luke iv. 30, John viii. 59.

Herein his courage appeared, that he maintained the cause of his countrymen, and slew an Egyptian in the quarrel, which he well knew could not but incense the king.

This evidence of faith, that Moses forsook Egypt, wherein he had such honour and wealth and freedom as he enjoyed in Eg)'pt, giveth proof that faith will put on a man to forsake any place. This made Abraham leave his native country, ver. 8 ; so did Euth, Kuth i. 16. Faith assures a Christian of a better place than that which is left in God's cause, ver. 16, 35.

Hereby we may discern a true faith, if being born and brought up in an idolatrous or profane place, where honours, pleasures, and treasures may be en-

' Chrysost., Theodoret., Theophyl., OJcumen., Junius in Paral., Aug., Marlorat. in Eccles. Expos.

flOlKJK ON IIKnUKWfl.

[ClIAP. XI.

joyed, yiit, for cnnnclpnco'wikc, wr ('iirimlK^ tlml placr, Miiii'ly w(i li/ivi' a Kii"'l fiiit'i-

Sir. MH. Of not fi-iiriinj t/ir vnil/i nf n hiiii/.

Hiirli II prixif iiH wiiH K'v'ii "f 111" I'liill' "f M'ihuh'h ]iiiri'nlM, llmt tlii'y wfin 'mil, iifiniil (.I'IIki kifiK't <'<i'"i-iimiitliiKml,' Ih liciT nivim uf tim I'liilli of Mcihch liiiii-Mcir, ' not fciiliiiK till' wnilli of llin kiliK-' ll«r<) lliii |iiiiiil in Hi't. nut. with iiiiii'li i'iri|iliiiHis ; I'ur,

I. Men imi' I" li" miiihI. Iriinii wlicii Uicir clinlcr is Hlini'il ii|i mid Willi li iiicciiMcd, Wiiilli iiiulnn iiiin HiioU (Im KroiitcHt nivon^o ; yc^ iMiphi'h diil imiI in Mirh II ciiMci I'l'iir.

1!. 'I'll" wnil.li iif a Itliu; iiHi'l.li In l>ii iiinici fcmcd

tliiiii 111!' Willi li 111 (illicT III mid lliat. liy ic^iihiiii nl'

liJH Hiiini'iiiii iiulliiirily, and id' liin jiiiwiir In wink tlm l^i'ciitrr iiiiHidiiff. ''I'll" kiiiK'M wnilli w an tlm niariiij; III' a linn,' I'liiv. xix. \'l. And 'an iiiohmoiiuci'm of dl'Mtil,' I'iciv. xvi. I I.

'riiiiH, tlidii, 111" niiinit.Mi (if MoHiiH in luiiiiiilii'd liy u f{nidiiliiiii.

I. II« fi'iiicd lint, iiulii.

;i. 11(1 fcari'd mil. Ili" grciitcut of men, a //'»//.

;i, Mil fnari'd nof liiiil. wliicli iiiomI, iilViiidilM iii"ii, tlm wi-iilh of a kiii)j;.

It wan liiH fiiiUi in lind Hiid "X|.cllcd tliiM Iriir of man.

'I'lial. KrculcHl, I'diu-H an'i'iL;lil iml iMlicvciM ; fur wli.il nuimi ol'nitMil"!' f"iil' I'duld llirr" I"' lli.m IIk' wriilli of Hiicli a kiiiK an i'liariinli was'( Sec more licKid, Vor. 2;i, NiT. \'1\K

H(io. M!>. t\t'II li,'li<i<n'» irmniiiiiiii iiii'liin'l>/<:

To Hlirw tlml. it wan no l>locki«li Hliiiiidily, nor oliHliiml" iniiiiiiUnu'", Unit. wiiMif-lit. Hiidi a rcMnliitioii in MoMim, iiH not, to I'nar llm wiatli of tlm king, tlic iiiawiii tlicrcof in IliiiH rimdi'iiid, fur If niilinol, ii.i ffriiiij him wild if iin'inililf,

'I'll" ai>;immiit. iH taken Iroiii Urn diirenin"" l)('^\vixt. (loii and man ; for lliiM iiIhiihh, who in iiivisitilr, xn a d('MCli|ilinM of (lod.

'I'lic aiKMiiiciil lliiMi may !«< tlnm framed.

He tliiil eiiii Hce liiiii lliiil w ilivi.tiliie will not fear llm wrath of a viMiiiln kiiij; ;

Hill MiweH Hiiw liiiii tlial WMM iiivisililn;

•I'lieref.ile lie would not. feiir, .\:e.

Ill (lellim; down Huh ii'iihoii, llieio is iinollier act. of Mourn tliiiH cxinvMNed, iKt^ri^r^ni, hf eiulund. TliiM vorli, x«{rt{iw, Ih derived from a noun, xfaro;, wliieli Minnilielh ntvfitilth, |iowi>r, eourai;o ; ho as llio word of Iiiin li'Xi. tiiiluriil, imiilielli lliat MoseH eontinued rcNoliile mid iiiiuiovulile , li" wan no wliil daunted, liiil. reliiiiied an inviiuilile eouni^e.

liy tliitt we nee tlial. a trim and Hound I'liith maken tlm lieliever inviiu'ildo, ho aH no eaUHe of liiiman fear will daiiiit liim. lie thai naid. even in ivfereiiee to (lod. ■ llioiif^li he Hhiy me. yet 1 will IriiMl in him," luul Mueh mi iuvineiliie Hiiiiil, .lol> xiii. Ifl. So, in

reference to iiinii, had Danicl'i) throe companions, Dim. iii. 17. 'I'liiH \n In tho lifo cxjircsHed by him thai miid, ' lii all ihcKe tliiii^H wo nro iiioru tliun con-i|iiernrH t,hl'nu;{li him thallnveduH. l''nr I am perHiiadrd, lliiil nciliu'r death, nor life, nor ari^clH, iVe., hIihII IiO alihi tn KeiHinite us frniii the lovo nf God,' llniii. viii. :J7, ito.

'rriiu faith never fiiilrlli, luit nlainelli a perpotunl vif{(iiir ; and Ihereiipnii it makutli men eiiduru niid relli:iill ilivilicilihr.

lliM'e liehnld tho roaHoii of incirH fainting upon vinliiiil nppo.sition, and nf HhrinkiiiK in their lioitds llirniiv;h eniitiniianco nf Hindi nppnHitinn. 'I'liey oitlior have not, nr exenti.ne lint faith ii.s they Bliould. Thoy ai'ipiiiint not tlieniHelveH with the ^roiind.s of faith, wiiieli aro (Ind'H pi'(i[iertie.i, prniiiiHeM, and porfnr-niancuH. ' If tlinu faint in tho day of iidvorHity, thy Htrength Ih Hiiiall,' I'rov. xxiv. 10. The day of advor-iiity i.i the lime to act fiiitli ; if tlicii a man faint when lie Hiiiiiild iiiiiMt iii.'iiiifi'.sl IiIh fuitli, there may lie Jii.st .■m:ipii-iiiii of Ihe Inilli, or, at lenst, of the vigour of hi.s l;iilli.

See. I.M). Of l„li,-t;ri> siriiKj llo,l.

The gidlind of Mohch endiiriiif; an he did in thus .Mel. down, lis nviiiiij him ivha in iiii'inili/i:

Of tho word, o^iuv, trauHlatcd siiiiii/, hoo Chap. ii. H, See. IiH, and Ver. !», Sec. 72.

It in here net down in a participle nf the jiresont teii.se.'to declare a continued act.

Tlii.s Keeing mUHt needn lie meant of a .spiritual NiL'Jil liy tho eyo nf tho Hold, which in faith. For ho whom he eyed in Kiiid to ho iiivitihle ; lint nn ill-visilile thiiij,' caiiuot lie neon with a onrpninl eye. That wniild imply cnntiadiclinn. l''nr that which may lie di.Mcerncd with a Imdily oyo Ih vi.siblo; but vi.iihlf ami iiiri.iili/r uro contradictory.

This piirliil(>, ii;, (in, in proiniHod, not by wny of diminution, a.s if it were a Hoemiiig to hcc, but rathvr by way of amplilicalinii. l'"or,

I. Tlii.H parliclii doth HnniotimcH imply an identify mill reality of a thin;; ; and it Im uned to not forth tho pei'.spieuily and eleiirne.sH tlioroof ; as where it is said, ' tho nlory <(.■" of the ouly-bogotton son of (!od,' ,101111 i. M.

'2. It implieth a kind nf spiritual ra]itur(-, as if Mo.ses had been rapt into the highest heaven, and tlii>re beheld (lod hiiu.nelf oncnnragiiij^ him in what he did.

This act of MoaoH ^ivcth nn iuHtmico of the virtue nf fiiilli, which is to net a man always before Und. \ true believer is like I'lnncli, wlin walked with Clod, mid that colli iiiually, as tho omphasiH of tho Hebrew woitl implieth, lien. v. HI. ' I have set tho Lord always before luo,' saith a bolievor, I'.s. xvi. S. It was .Miniham's speech, ' The Lord before whom I walk,' (leu. xxiv. U'.

tiod is the |iropcr object of faith ; tho object

Vku. 2,S.J

ClDTinK ON limUlKWH.

81

wliurein it doliglita; tlio object on which it rp.stN ; tho object from whom it txpcctH cvoiy ffood tliiiif^ ; the object to whjcli it ivtiiniM the ultny of alh

llcic liciioiil th(! rciison of a bulicvcr'.s cdiinif^u. 'I'lic world wonders lit it, nnd no imhi'vcI, for it .seelh liot him wJiom buiiovorH hoc.

(hid's ]irc«oneo i.s tiiat vvhicii cndioldenpth bolicvoi-H, iiH liero MoHcs whm emboidtiiicd tiiuroby. iSoo nioro hereof, Cliap. xiii. (!, See. 7S.

Roc. 1/51, (y'sfciiii/ liim 'I'ho II iiivinili/f,

Tliis utti-ibiite, a/i^atov, iiivuiJilt:, is (h:rived from tlie former vv<ird, 'Jfin', translated aocinij ; for ji privative! particle is joined vvitli it, so as it implielh the contrary to seeing, even that which cannot bo seen.

'I'he t'liitliet is attributed to (!oil, (Jol. i. IT), 1 Tim. i. 17, and tliat in a double roH[)ec,t^

i. In rej^ard (jf tho divine; substance, whii-li is spiritual. ICvery s[iirit is invisibh;, Luke .\.\iv. .'i'J ; much rnoro tho purest spirit of all.

2. In regard of a divine property, which is to be incomprehensibli!, in which respet^t (!hrist saith, 'No man hath seen (iod at any time,' .bilin i. 18 ; and ho is said to 'dwell in tho li^ht which no man c.ui ap-pro.ich ni)to,' 1 Tim. vi. 10.

I. This is a strong argiinieiit against all the (•uncoils of aj)thr()i)omorj)hites, who would make (Iod like unto man. >Seo jiioro of tliosu, Chap. i. 10, Sec.

i;i;i.

'2. It is a« strong an argument against all roi)rcHunt-atiotis of (Jod. (Jod himself thus pressoth this argument, ' Yo saw no nuumcr of similitude on llie day that tho Lord spake unto you,' Deut. iv. l/i.

3. It is also ag.-iinst all apprehensions, in the mind, of (Iod in the likc^ness of any visible object.

4. It sli(!ws that we must conceive <Jod as he is re. voided in his word. Ilo, being invisible, is an object not for tho eyes but for tho ears, not for the brain but for tho heart, Tho mystery of iiidty in trinity, nnd tho divine [jroiiertie.s, <luly considered in the mind, will raiso up a great admiration and a high esteem of (Jod, and a due respect towards him.

.11. 'I'his invisibility of (!od doth not keep him from Bccing us. Though visible things cannot see; things invisible, yet he that is invisibhj can and (hitli see them that an! visible : ' Tho eyes of tho Lord in every [)laco behold tin; evil and tho good,' I'rov. xv. .'1. No obstacle hineh^reth tho sight oi him who is invisible. How should this stir us up so to carry onr-Rclvos in all [ilaciM, and at all timi^s, and in all actions, (18 scon by him whom with our bodily i^yes we sco not I lie that is invisible seeth thee, when thou neither sccst him nor thinkost of him.

Sec. 1.12. Of fiiUli, rdiiiiiii) <i riKin ahove ieniie.

This joining together of things tli.at seem to bo i;ontradictory, namely, seehitj and invliihlc, in this l)hra8e, si-.einij him %oho ia invisible, givcth an evident

Vol.. IIL

proof of tho vigour of faith in raising a man nbovo

sense.

On tills groinid, M.iilh the .-ipdMlle, 'whom having not seen, ye love, in wIkjui, thon).;li now ye see him ncit, yet believing, yo rejoice with joy unspeakable,' 1 l'<itor i. H. On this ground (!hiist himself pro-iKiuncoth them blessed ' who have not hooii, and yet have believed,'.lolin xx. 29.

Ood's word is th(! proper object of faith ; what (iod's word reveid<!th, faith Ixdievith.

1. Ilej(!by we have a demonslralion of tho oxci^l-lency of faith. It is of an infinite capacity ; for they ar(! infinite and inc,ompreh(Misiblo mysteries whicli the word reveah^th, yet faith believelh them all ; no grace is like unto it.

2. This shewolh the reason of faith's vigour in supporting against sense. It sccith beyond things seen and visible, (hid by many juilgmenls seems to bii angry ; faith S(!eth him pacilicd in (!hrist. Wo an; hc^ro in this world subject to many visible miseries ; faith seeth a spirituid happiness in Iheni, and ii C(!lestial felicity following upon them. Our bodies putrefy in tho grave, yet faith beholdeth a resurrco-tiiin of them.

.'!. Hereby learn how suro a ground tho martyrs liiiil of snU'cring so much as they did, and that with constancy to tho end. They saw (as Christ did, Ilol). xii. 2) a joy that was set before tli<'.m, whieh swallowed up tho terror of all things sensible.

4. Have we not good aii<l great reason to do wh.at wo can to get, ]n:r\>, nourish, and strengthen f.ulh (

Sec. i;5.'t. Of/■ill/,'.'! wndi,,;/ ohn/inir.e.

Vv.i: 2K. Tliiiiiiiili, J'aiili. In- h;/,! i/i,: piimmr, awl tint njirlii/i-/i/ii/ (if liliKiil, Iml In: lluit dinlroi/cd lite Jiral-hum. xli.oidil tdiirh lliiiii.

Hen! is set down tho third evidence of Moses's faith (soo S(!<!. 147 in tho b(!ginning), which was his ob<!di(!n('.e to (Jod's charge.

Though our Mnglish do Hoin(!what alter tho accustomed phrase, which is, hy fitlh, and therein alter the (ilegant (indjihurd, or beginning s(!Ver.d ])roofH with tho same jihraso, thus, li;/ fiilh, yet the (Jreok is constant in hohling the samo word, without any variation. Such an alteration was noti!d in the b(!ginning of vcr. I I ; l>ut those two phrases, lliruiiijli, fiitk, and hi) ftilh, intend one nnd the uamo thing.

Th(! repeating of IIk! woni in th<i beginning shewcth that this is aiKither and a distini'.t evidence of faitli, and that, t.akeil in tins same sense as it was before, for a true justifying faith ; which so apprehends Ood's respei^t to man, as it makes man to take all occasions of testifying all duo respect to Ood, which Moses hen: did in his faithful observing of that which Uod Ii.'kI (!Xiiressly (!njoined him.

The |)articular act of Moses's obedience is thus ox-[)ress<!d, he kepi the piinHiivfr.

Tho word of obedience hero used, voiiu, Hignifieth

GOUGE ON HEBREWS.

[Chap. XI.

to make, as if it had been thus translated, ni'^olri^.i, he made the passover.

This word, mdkiiuj, hath a double reference.

One, to the primary institution whereby Moses delivered it as a divine ordinance to the people. He first made it known to the people, and, in that respect, may be said to make it. In this sense, our former English translation thus renders it, ' He ordained.'

Obj. God, not Moses, was the ordainer of it.

Ans. The Holy Ghost doth oft attribute divine works to the ministers whom God is pleased to use about them, John vii. 19. See more hereof, Chap, iv. 8, Sec. 48.

Tlie other reference of this word, made, is to the observation and celebration of the passover; for Moses both observed it in his own person, and also caused all the people to observe it. Thereupon our translators thus render it, /t« kept.

Herein we have a pattern—

1. Of obedience ; for faith puts men on to do what God enjoineth. So did the faith of Noah, ver. 7; of Abraham, and of others. See Ver. 8, Sec. 37.

2. Of faithfulness in declaring God's ordinances to others, that they may observe them, see Chap. iii. 2, Sees. 32, 40.

Sec. 154. Of the passover.

That object whereabout Moses testified his obedience, and manifested his faith, is here styled '^oidya., the passover. Some would have this Greek word from a verb, 'jraayjiv, that signifieth to suffer. That derivation might be fit enough, but that it is evident that the Greek, as also the Latin, are taken from the Hebrew, nD3, transiliit. The Hebrew root signifieth to pass over; thence a noun, nD3, iransitus, which signifieth a passing over. The Chaldce and Syriac do hold the .s.ime letters, but add thereunto another letter, which we pronounce A, XPIDE). In like manner, both the Greek, r:d'!'/a., and the Latin, pascha, retain a word of the like pronunciation, which is pascha. Our English passover fitly setteth out the meaning of the name.

The occasion of giving this name passover to the ordinance intended, is double.

1. In reference to the first time that it was observed, namely, to be a sign unto them, and an assurance that the destroyer, which slew the firstborn in every liouse of the Egyptians, w'ould pass over the houses of the Israelites, and destroy none in thorn, if they observed that which was enjoined about this pass-over, Exod. xii. 11-13.

2. In reference to after times, to put people in mind of God's passing over, and delivering the houses of the children of Israel, when he smote the Egyptians, E.xod. .xii. 27, 28.

I find this word passover used in four distinct respects:

1. In reference to the whole feast, with all the rites and circumstances thereof, Exod. xii. 11.

2. In reference to the sacrifices that were offered up at that feast, Deut. xvi. 2.

3. In reference to the lamb that was then to be killed and eaten. In this respect, it is said, ' they roasted the passover with fire,' 2 Chron. xixv. 13— that is, the lamb, which was the sacramental element thereof

4. In reference to the truth and substance of that type, which was Christ, of whom it is thus said, ' Christ our passover is sacrificed for us,' 1 Cor. v. 7.

The word passover is here taken in the first and largest sense, namely, for the whole feast, with all the rites of it. In this sense it may be thus described :

The passover was an ordinary sacrament of the Jews, wherein, by eating a lamb after the manner prescribed, under a temporal deliverance, man's spiritual and eternal deUverauce was sigiufied and sealed up unto them.

Ten distinct points are observable in this distinction :

1. It was a sacrament; for the Lord's supper was substituted in the room thereof. Mat. xxvi. 19, 26; and it had like rites to the Lord's supper, Luke xxii. 15-17 ; and the same substance was sealed up by both, namely Christ, 1 Cor. v. 7.

2. It was a sacrament of the Jews, to distinguish it from the sacraments of Christians. The sacraments of the Jews were types of things to come; but the sacraments of Christians are memorials of things to come.^

3. It was one of their ordinari/ sacraments, to distinguish it from their extraordinary sacraments, which were but for the time of their abode in the wilderness. Of the several kinds of sacraments, see Chap, ix. 20, Sec. 108.

4. It is said to be one of their ordinary sacraments, to distinguish it from circumcision, which was the other. Gen. xvii. 9.

5. The outward element therein was a lamb, Exod. xii. 3 ; for this creature did very fitly set out Christ, the substance of that sacrament; therefore he is oft styled the Lamb, John i. 29, 1 Pet. i. 19.

(). That lamb was to be eaten, to shew their participation of Christ, John vi. 53.

7. That it was to be celebrated after the manner prescribed, is evident by this injunction, ' Ye shall keep tlie passover in his appointed season, according to all the rites of it,' itc. Num. ix. 3. The distinct rites are exprcsslj- set down, Exod. xii. 3, etc.; they concerned citlicr the [)reparation to the passover, or the partaking thereof.

Kites concerumg the preparation to the passover were these:

(1.) A choice lamb, ver. 5.

' Qu. ' 0£ things come' f— Ed.

GOUGE ON HEBREWS.

83

(2.) A keeping of that lamb from the dam four days, ver. 6.

(3.) Killing that lamb, yer. 6.

(4r.) Sprinkling the blood thereof, ver. 7.

(5.) Roasting it whole, vers. 8, 9.

Rites concerning the partaking of the passover were these :

(1.) Eating the flesh of the lamb, and that all of it, vers. 8, 10.

(2.) Eating it with unleavened bread and bitter herbs, ver. 8.

(3.) It must be eaten with their loins girded, their shoes on their feet, their staff in their hand, and that in haste, ver. 11.

(4.) It was to be eaten in one house, ver. 46.

8. Those rites were to be a sign and seal, ver. 13.

9. The temporal deliverance thereby intended was preservation of their firstborn from that destruction which feU upon the firstborn of the Egyptians, and from the place and state of their bondage, vers. 17, 27, Exod. siii. 3.

10. The spuitual deliverance typified hereby was their deliverance from their bondage under sin and Satan, 1 Cor. v. 7, John i. 29.

Sec. 1.55. Of a sacramental union.

This word passover, being here put for the sacramental rites thereabout used, giveth instance that, in sacraments, the sign and thing signified are mutually put one for another.

1. Here the thing signified is put for the sign. In this sense,' God's covenant' is said to be ' in the flesh' of them that were circumcised, Gen. xvii. 13.

2. The sign is put for the thing signified ; as the )-oci: for Christ, 1 Cor. x. 4.

3. The property of the thing for the property of the sign; as baptism is said to save us, 1 Pet. iii. 21.

4. The property of the sign for the property of the thing; as washing, which is the property of outward baptism, applied to that which taketh away sin. Acts xxii. IG.

The reason hereof is a sacramental union betwixt the sign and thing signified. As a hypostatical union of the two natures of Christ gave occasion to attribute the properties of the one nature to the other, so doth a sacramental union. By virtue of the hypostatical union, the ' Son of man,' even when he was on earth, was said to be 'in heaven,' John iii. 13 ; and on the other side, the blood wherewith we were redeemed is said to be the ' blood of God,' Acts xx. 28.

Hereby it appeareth that the inference which Papists and Ubiquitaries make of transubstantiation and consubstantiation from this phrase, this is my iody, is unsound. See Chap. ix. 20, Sec. 107.

The passover being a like figure to the Lord's supper (which succeeded the passover. Mat. xxvi. 26), I hold it meet distinctly to set down,

1. The agreement bet-ivixt these two sacraments.

2. The difi'erence betwixt them.

1. They agree in these particulars following :

(1.) In the same author; they are both of divine institution, Exod. xLi. 1, I Cor. xi. 23.

(2.) In the general properties of a sacrament. Both had their signs and things signified; both had their sacramental rites; both were annexed to a covenant and to promises, as seals.

(3.) The particular thing signified of both was Christ, 1 Cor. v. 7, and x. IG.

(4.) There was the same benefit of both, which was deliverance from death, and reconciliation vdih God.

(5.) Both had the same means of application, and participation of the benefit of them, which was fiiith.

(6.) Both had the same ends ; which were,

il.l To seal God's promises. 2.1 To testify our faith and obedience. 3.J To be a badge of our profession. 4.] To distinguish from such as were not God's people,

[5.] To maintain love.

2. The difterences betwixt the passover and the Lord's supper are these :

(1.) The outward element in that was a lamb ; in this, bread and wine, which are more common, usual, and sooner prepared,

(2.) Particular rites; that had many, and those difficult ones ; whereof before. This, fewer and more easily performed,

(3.) The manner of setting forth Christ. That, set him forth to come ; this, past.

(4.) The perspicuity and clearness. As a declaration of a thing is more perspicuous than a prediction of it, and an accomplishment of a thine more evident than a prophecy of it, so is our sacrament more perspicuous and clear than the Jews'.

Ohj. Killing of a lamb and shedding blood do more plainly and lively set forth a sacrifice, than breaking bread and pouring out wine.

Ans. 1. That may be granted in regard of the outward manner; and it was needful it should be so, because they were children in comparison of us, and the thing signified not then accomplished, so as it could not be so easily conceived and discerned. But perspicuity of a sacrament is not so much in the outward element or rites, as in the word annexed thereto, whereby the meaning of what is done is distinctly declared.

Ans. 2. The elements and rites of the Lord's supper are more significant than the element and rites of the passover, and they do more lively set forth the whole benefit that we receive by Christ, which is not only to have sin removed, but to be nourished and refreshed by him. Bread better compriseth all manner of food under it than flesh : bread is the strength and stay of a man's life. Wine may be drunk, but blood canuot. Wine cheereth the heart of man. A

GOUGE ON HEBREWS.

[Chap. XI.

participation of Christ is more lively set forth in the rites of the Lord's supper than of the passover.

(5.) The efficacy. As the Lord's supper doth more lively set forth our participation of Christ, so the efficacy thereof must needs be the greater, according to man's apprehension in Christ, and is more or less affected.

(fi.) The amplitude. The passover was only for the .Jews, Exod. xii. 43 ; the Lord's supper is for all nations.

(7.) The continuance. The passover had a date ; this is to continue ' tUl the Lord's coming,' 1 Cor. xi. 26.

Sec. 156. Of sacraments heing means to strengtlien our faith.

One special end of this passover, in reference to the first observation thereof, was to assure them of their preservation from that destruction which should be in every house of the Egyptians. God afforded them this means for strengthening their faith. This general, to strengthen faith, is the end of aU sacraments. It was an end of circumcision, Rom. iv. 11. It is indeed the end of those extraordinary signs which God of old afforded to his people, Exod. iv. 5, 8, 9, Judges vi. 37, and vii. 10, 11. This was the end of God's entering into covenant with his people. Gen. xvii. 17, and of binding himself by oath to make good his promise, Heb. vi. 17, 18.

1. God knoweth man's backwardness to believe, and proneness to distrust.

2. He hath an earnest desire that we should partake of the benefit of his promises.

On these grounds he useth means for strengthening our faith.

1. On^ the tender-heartedness of God towards man ! How should this bind us to God !

2. Let us carefully observe the means which God affordeth for strengthening our faith, and use them aright.

As this passover was continued in future years after that deliverance given, it was a memorial thereof, and giveth proof that God's memorable mercies are to be held in perpetual memory. See more hereof.''

As the keeping of this passover is here produced for an evidence of the faith of Moses, who by faith kept the passover, it giveth proof that sacraments arc to be solemnised by faith : as one sacrament, so all sacraments are to be solemnised ; and in the particular here set down, b;/ faith every part of God's worship is to be performed. ' By faith Abel offered his sacrifice,' ver. 4. 'What things soever you desire when you pray, believe,' (fee, Mark xi. 24.

Faith makes both our persons and works acceptable to God, ver. 6, otherwise our persons are odious, and our works are abominable in God's sight.

Li sacraments this is tlie rather to be observed, because thereof are two parts.

' Qu.' Oh' (—Ed. ' Ecfcrcncc omitted. - Ed.

One is God's offer.

The other is our receiving. This is done by faith, without which God's offer is altogether in vain.

1. Hereby take notice of the reason of that small, or rather no profit which many receive from God'8 ordinances in general, and from the sacraments in particular. They want that eye of the soul whereby they might perceive the g(jod tendered to them by God, and the liand whereby they might receive it. Faith is both that cj'e and hand.

2. Hereby learn how to prepare thyself to a due partaking of the sacrament. By faith observe it. Let thy heart be seasoned and filled therewith. For this end take notice of God's promises, particularly of those that are sealed up by the sacrament. Thus may faith be wrought in thee. Meditate on them; so may thy faith be strengthened, so will the sacrament be profitable unto thee.

Sec. 157. Of sprinkling blood.

To the former evidence of Moses his faith, by keeping the passover, the apostle addeth another, which was sprinkling of blood. Those two are joined together by the ordinary copulative, za;', and. And well may they be joined, for the one was observed with the other : when the lamb was slaiu, they were enjoined to ' take of the blood, and strike it on the two side posts,' Exod. xii. 7. The noun, crsoeyjjai*, translated .sprinkling, is derived from a verb, rrsoayyu, that significth to 2wur out: for the blood wa.s poured into a basin, and carried to their door, and there sprinkled upon the posts thereof.

Of the derivation of the noun translated sprinkling, see Chap ix. 22, Sec. 11.

Blood was there used to be a sign unto them that blood should not be shed in their houses. Blood under the law typified the means of atonement. Hereof see Chap. ix. 7, Sec. 43, and Ver. 18, Sec. 99.

The sprinkling of blood did typify the application of the means of atonement to a man's own sel£ Hereof see Chap. ix. 12, Sees. 71, 72.

Blood was the ground of atonement; sprinkling was the means of reaping benefit thereby.

The rite of sprinkling blood was used only the first time of celebrating the passover, because it was a sign of that particular cLslivcrance which then only was given. There was iLot the like occasion for it at other passovers; for such a destroyer, as is noted in the words following, was only sent at that time.

Sec. 158. Of him t/utt destroyed l/u Jirsthorn in Egi/pt.

One special reason of the foresaid rite of sprinkling blood is thus expressed, lest he that destroyed, ic.; so as it was for preventing a great danger. This particle, ha /Mri, lest, or as it is in the Greek, that not (meaning that the destroyer might not touch them),

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85

iniplieth that what was done w'as to prevent danger, that such or such an evil might not surprise them.

So as faith may stand with prudence in preventing danger, both in reference to ourselves and also in reference to others. For Moses hereby prevented both the danger of his own house, and also of every house amongst the Israelites. Prudence in this case may especially be used, when such means are used as God prescribeth for preventing danger. We heard before, Ver. 23, Sec. 125, that danger might be prevented in others. And Moses forsaking Egypt, sheweth that men may avoid the danger whereunto themselves are subject.

How fear and faith may stand together, see Chap. V. 7, Sec. 45.

This phrase, o ohoSsi-liiav, he that destroj/eJ, cometh from the same root that the word, aTruXua, translated perdition, did. Whereof see Chap. x. 39, Sec. 151.

It is here a participle of the present tense, and implieth that he was much in destroying. He spared never a house of any of the Egyptians.

Quest. AVho was this destroyer ?

Ans. 1. Principally and primarily, it was God himself ; for he saith, ' I wUl smite all the firstborn,' ic. And Moses saith, ' The Lord will pass through to smite the Egyptians,' Exod, xii. 12, 23,

2. Instrumentally and secondarily, an angel might do it, as an angel smote Israel with a plague, 2 Sam. xxiv. 16, and the Assyrians with a sudden destruction, 2 Kings xix. 35.

Whether one or more angels were implied ^ is not expressly determined ; and it is too curious to search after it. It might be done by the ministry of one, or many might be employed about it. Whosoever they were, they were God"s instruments, and, as it were, God's hand ; so as hereby it is manifest that God avengeth. He hath many ways, means, and instruments of vengeance, but they are all ordered by him. Hereof see Chap. x. 30, Sec. 112.

Sec. 159. Of the extent of God's veiigeance on all, of all sorts.

The parties destroyed are here said to be ra rr^uro-Toxa, the Jirstborn —such as first opened the womb.

Of the derivation and composition of the Greek word, see Chap, i, 6, Sec. 67.

Under this word, Jirstborn, are here comprised not only the firstborn of men, but alao of beasts, Exod. xi. 5. Yea, and their gods also were destroyed, Exod. xii. 12.

The firstborn of their children were most dear unto them.

Their beasts were very profitable unto them. Their gods were in high account amongst them.

We have here an instance that God can take away the dearest and the usefulest things, yea, and things ' Qu. 'employed'?— Ed.

which wc have in highest account. This is further exemplified in Job, chap. i. 19, and in the Jews, Ezek. xxiv. 25,

1. God is a high supreme Lord over all. All are under his jurisdiction, as children, cattle, and such as we esteem as god.s.

2. He doth sometime in this extent manifest his power, to aggravate his terror.

3. He doth so in some persons, to prevent future mischiefs that they might do. Thus he took away David's dear Absalom, 2 Sam. xviii. 15.

4. He sometimes so dealeth with liis children to try them, Gen. xsii. 2. Yea, and to manifest that grace that is in them. This was the end of God's dealing with Job so as he did—that faith, patience, and other graces that were in him might be manifested to be in him.

1. What cause have all of all sorts to take heed of provoking such a one as the Lord is ! He can make the stoutest to stoop; witness Pharaoh and all Egypt, Exod. xii. 31, &c. If there be anything that men set their heart upon, God can spoil them of it, and make them repent their opposing against God.

2. This may admonish us to take heed of setting our heart, and doting too much upon anything here below. We ought to account all things that here we enjoy to be such as may be taken from us. Besides the foremontioned instances of chilchen, beasts, and gods, the Lord may take away his ordinances, as he suffered the ark to be taken from Israel, 1 Sam. iv. 11.

3. Well use all things that are dear and useful unto thee, that thou provoke not God to take them away from thee. This judgment is aggravated by the extent thereof, implied in the plural number, tsutotoxu. The history thus expresseth the circumstance, ' All the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh, that sitteth upon his throne, even unto the firstborn of the maid-servant that is behind the miU, and all the firstborn of beasts,' Exod. xi. 5. It is further added in the execution of this judgment, that ' there was not an house where there wa.s not one dead,' Exod. xii. 30.

Thus we see how God can extend his judgment to all of all sorts. In another place mention is made of ' old and young, maids, little children, and women, to be destroyed,' Ezek. ix. 6. Yea, of the 'priest and jirophet, of virgins and young men,' Lam. ii. 20-22. Read Lam. v. 11-14.

To God aU are alike ; with him is no respect of persons.

It therefore concerneth all of ail sorts to fear and to take heed of provoking th; wrath of the Lord. This extent prevents all vain pretences, as if God would spare the prince, or the honourable person, or the rich, or the poor, or the mean, or any other kind. No outward condition can exempt us from God's in - • 1; and as God can, so he will keep under

^ 1. By the.

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[Chap. XI.

Sec. 1 GO. Of GocCs ordering judgments amweraUe to sins.

Tliis kind of judgment in destroying the firstborn is the more observable, in that it was answerable to their great sin.

Their sin was to seek the extirpation of the children of Israel, for which end the king commanded the niidwives to kill all the male children of the Israelites in the birth ; which cruel edict, because it took not effect, therefore he made another as cruel, (if not more cruel,) that all his people should cast every son that is born of an Israelite into the water, Exod. i. IG, 22. God therefore destroycth all their firstborn, and thus ordereth the juda;mcnt answerable to their sin. The Lord further followed the Egyptians in this kind ; for they sought to drown the children of the Israelites, and their king, and all his mighty host, were drowned in the Bed Sea. Many are the instances which the Scripture giveth in this kind. Nadab and Abihu offered incense with strange fire, and were themselves devoured with .strange fire, Lev. X. 1, 2. Memorable is the instance of Adoni-bezek, Judges i. 7.

And of Eli's sons, who profaned the holy things of God, and were destroyed in bearing the ark of the Lord, 1 Sam. iv. 11.

Agag was thus dealt -withal in his kind, 1 Sam. XV. 33. And David in sundry cases, as 2 Sam xii. 11, and x.\iv. 1, 15.

God hath expressly threatened thus much, Lev. xxvi. 23, 21, Ps. xviii. 26.

1. Thus God dealeth to manifest the equity of his proceeding against men, that so he may be the more justified.

2. The Lord doth this in mercy, to afford unto men a means to find out the cause of judgment, that so they may take away the cause by true repentance, and thereupon the judgment be removed; or other-vrise, that they may be made the more inexcusable.

Let us, therefore, take occasion, from the kind of God's judgments, to search after the causes thereof. Hereof see more in the FUtster for a Plague, on Num. xvL 44, Sees. 4, 5.

Sec. 161. Of children 2iunished for their fathers' tins.

It is more than probable that among those firstborn very many were young children, which never bad done themselves any hurt to the Israelites; so as children may suffer for their fathers' sins. The kw tlireatencth as much, Exod. xx. .5. And God herein manifesteth the extent of his justice, Exod. xxxiv. 5. Tliis may be exemplified in the children of Dathan and liis accomplices, Num. xvi. 27, 32, and in the children of Jeroboam, 1 Kings sv. 21), and sundry others.

Divine vengeance is hereby much nr-iiltcd.— Ed. \ 3

God's mercy, by the extent thereof to the seed and children of such as believe on him, is much amplified, Gen. xvii. 7, Prov. xx. 7, Fs. cxii. 2, so is the judgment aggravated by this extent.

Ohj. This may seem to be against justice, and against God's express word, who hath said it, and sworn it, that ' the child shall not die for the sin of the father,' Ezck. xviii. 2, 3, (kc.

Aus. 1. The justice of God is manifested by the universal contagion and corruption of all children of men. Is it not just with men to destroy the young cubs of foxes, wolves, and other mischievous creatures, by reason of their ravenous nature ?

Aim. 2. Besides, children appertain to parents; they are theirs. In this respect it is not against justice to punish them in their parents' case. Children of traitors are deprived of their patrimony by reason of their parents' demerit.

As for God's avouching not to punish the child for the father, that is spoken of penitent children, and withal it is intended of the personal sins of parents, and the eternal punishment thereof: which punishment no child shall bear simply for his parents' personal sin.

This should the rather move parents to take heed of provoking God's wrath in respect of their children. Have pity, O parents, on yourselves and children, and take heed of treasuring up wrath for them.

This also gives occasion to children to be humbled, even for their parents' sin. This was it that much humbled good Josiah, 2 Kings xxii. 19, and it was acceptable in God's sight.

Sec. 162. Of God's preserving his from common Judgments.

The end why the foresaid blood was sprinkled, was the preservation of the people of God, who are comprised under tliis relative, a'uruv, them, for this hath reference to the Israelites, who are styled, ' the people of God,' ver. 2o.

Theextcnt of their preservation is setoutinthisword, S/yj), touch: which implicth, that the destroyer should be so fiir from slaying them, or any of theirs, as he should not come near, so much as to touch them. In this sense is this word used concerning a beast, that should come near mount Sinai whereon the law was delivered, Heb. xiL 20. This word is also used of being far from doing a thing, and therefore it is joined with a metaphor of a like extent, namely, taste: thus, 'touch not, taste not,' Col. ii. 21. Be so far from eating, as not to t;iste of such a thing. The history thus exprcsseth the extent of this i)reservation, ' the Lord will pass over the door, and will not sufl'er the destroyer to come in unto your houses to smite you,' Exod. -xii. 23.

This giveth proof that God can deliver his from common judgments. See more hereof in the I'laster for a I'lague, in Num. xvi. 45, Sec. 12-14.

Ver. 24-28.]

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Sec. 163. Of the resolution o/Heb. xi. 24-28.

Ver. 24. By faith Moses, when he was come to years, refused to he called the son of Plmraoh's dam/hter:

23. Choosiiiff rather to suffer affliction with tlie people of God, than to enjoy tlis pleasures of sin for a season:

26. Esteeming the reproach for Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

27. By faith lie fo7-sooh Egypt, not fearing tlie wrath of the king: for lie endured, as seeing him who is invisible.

28. Through faith he kept the passover, and the sprinkling of blood, lest he tluit destroyed the firstborn should touch them.

The sum of these five verses is a commendation of Moses's faith.

It is commended by three effects.

One was, his contempt of the world.

Another, his courage.

The third was, his obedience.

His contempt of the world is manifested by turning from the three great allurements of the world: which were,

1. Honours, ver. 24.

2. Pleasures, ver. 25.

3. Riches, ver. 26.

His despising of honour is set out two ways,

1. By the time when he manifested as much, even \vhen he was come to years.

2. By the kind of honour, which was very great, to be called the son of PharaoKs daughter.

Both these are amplified b}' the manner of rejecting honour, which was voluntarily, in this word, refused.

A second particular wherein his contempt of the world was manifested, was about pleasure. This is set down comparatively. The comparison is of un-equals. Here observe,

1. The things compared.

2. The manner of comparing them.

The things compared are, afflictions and pleasures. Afflictions are set out by the patients : which were,

1. The people of God.

2. Moses himself, who is comprised under this phrase, sufered with.

Pleasures are set out by two properties.

1. Sinful.

2. Momentary.

The manner of preferring afflictions before pleasures is declared in these words, choosing rather than.

The third particular instance of contemning the world is about riches. Here is noted,

1. The effect of faith.

2. The ground thereof.

This eflect also is set down comparatively. In the comparison we are to consider,

1. The things compared.

2. The manner of comparing them together.

The things compared are reproach and riches. Reproaches are illustrated by the principal object, who was Christ.

Riches are amplified,

1. By the kind of them, treasures.

2. By the subject or place where they were, in Egypt.

The manner is manifested two ways.

1. Simply, in this word, esteeming.

2. Comparatively, greater riches than.

The ground of preferring the one before the other, was reward. This is set out,

1. By the kind of reward, in this phrase, the reconir p>ense of the reward.

2. By the affection of Moses thereunto, lie had respect unto it.

A second evidence of Moses his faith is set out, ver. 27.

Here is declared,

1. The kind of evidence.

2. The ground thereof.

The kind of evidence was an invincible courage. This is,

1. Propounded.

2. Amphfied.

In propounding it, is noted,

1. His act, lie forsook.

2. The place which he forsook, Egypt.

The amplification is by denial of a contrary disposition, wherein we have,

1. The affection denied, not fearing.

2. The object of that fear, set out by a threefold ion.

(1.) A man. This is implied under the word king.

(2.) The greatest of men, a king.

(3.) That which maketh a king most terrible, his wrath.

A third evidence of Moses his faith, was his obedience.

This was manifested two ways.

1. In reference to God.

2. In reference to God's people.

In that which hath reference to God we have,

1. His act, he kept.

2. The object thereof, tlie passover.

In that which hath reference to God's people is set down,

1. The thing done, sprinkling of blood.

2. The reason thereof, which was to prevent danger.

Here is declared,

1. The kind of danger.

2. The extent of preservation from it.

The kind of danger was destruction, amplified by the persons destroyed, the firstUirn. The extent of preservation is set out, 1. By the act denied, should not touch.

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[Chap. XI.

2. By the object, or persons not touched, them — namely, the Israelites.

Sec. 164. Of observations raised out of Heb. xi. 24-20, &c.

I. Metnorahle matters are to he kept in memory. This the name, Moses, intendeth. See Sec. 132.

II. Weighty matters are to he attempted as men are able. This phrase, %vhen he tvas come to years, implies thus much. See Sec. 132.

III. Difficult duties must be willingly done. This ■word, refused, hath reference to a difficult task, but implicth ^villinguess. See Sec. 136.

IV. Faith makes worldly honour to be lightly esteemed. By faith Moses refused honour. See Sec. 136.

V. Greatness of honour moveth not believers. It was a great honour ' to be called the son of Pharaoh's daughter,' but Moses was no whit moved therewith. See Sec. 136.

VI. Affliction may be chosen, or it may be wDl-iugly undergone. Moses did c/toose it. See Sec. 137.

VII. God's people may he -under affliction. This is here taken for granted. See Sec. 138.

VIII. Afflictions keep not believers from communion with saints. Though the people of God were afflicted, yet Moses would be of their communion. See Sec. 138.

IX. Pleasures occasion sin. Here they are styled pleasures of sin. See Secs 139.

X. Pleasures are momentary. They are hnt for a season. See Sec. 140.

XI. Faith makes afflictions to he preferred before pleasures. Moses by faith preferred afflictions. See Sec. 137.

XII. Matters must be enterprised on good ground. This word, esteeming, intends as much. See Sec. 142.

XIII. Christ was known of old. For he was known to Moses. See Sec. 142.

XIV. Christ was reproached before he was exhibited. In this respect tliis phrase is here used, tJie reproach of Christ. See Sec. 142.

XV. Believers prefer Christ's reproach before riches. Witness Moses. See Sec. 143.

XVI. Believers discern betwixt things tlutt differ. This phrase, greater riclus than, giveth proof hereunto. See Sec. 144.

XVII. There is a reward. This is here taken for granted. See Sec. 145.

XVIII. Jiespect may he laid to reivard. So Moses had. See Sec. 146.

XIX. lieu'ard puts on to endure. Moses was hereby put on. See Sec. 146.

XX. Danger may he avoided. For this end Jloses for.souk Egypt. See Sec. 157.

XXI. Faith crpels fear. Faith nuide Moses not to fear. See Sec 148.

XXII. Tli^ most terrible ones are not to be feared. Mo.ses feared not the king's wrath. See Sec. 148.

XXIII. Faith makes invincible. The expression of that which Moses feared not, which was the im-ath cjf a king, giveth proof hereunto. See Sec. 149.

XXIV. Faith seeth God. Thus Moses saw God. See Sec. 150.

XXV. God is invisible. So is he here set down to be. See Sec. 151.

XXVI. Faith raiseth the mind above sense. For sense cannot see that that is invisible. See Sec. 152.

XXVII. SigfU of God keeps from fear of man. Thus was Moses kept from fear of Pharaoh. See Sec. 149.

XXVIII. Faith works obedience. By faith Moses was moved to do what God required about the pass-over. See Sec. 153.

XXIX. What God enjoins must be observed. God commanded Moses to observe the passover, and so he did. See Sec. 153.

XXX. God's ivorks are oft attributed to his ministers. As this word, ktpt, implieth an ordaining, it proves the point. See Sec. 153.

XXXI. Deliverances are to be remembered. This was the end of the passover. See Sec. 154.

XXXII. 7m sacraments the sign and things signified are oft mutually jmt each for other. The passover was the thing signified, yet it is here put for the external celebration thereof.- See Sec. 155i

XXXIII. God affords means for strengthening faith. This was one end of the passorer. See Sec. 'l56.

XXXIV. Sacraments are to be solemnised in faith. So did Moses keep the passover. See Sec. 156.

XXXV. Blood is the means of atonement. It was blood that kept the destroyer from entering into the Israelites' houses. See Sec. 157.

XXXVI. A right application makes meaits useful. Sprinkling of the blood intends so much. See Sec. 157.

XXXVII. Faith and prudence in preventing danger mrii/ stand together. By faith Moses used that means that kept out the destroyer. See Sec. 158.

XXXVIII. The Lord revengeth. He it was that destroyed. See Sec. 158.

XXXIX. Tlie dearest and usefulest that men have may he taken from them. Who dearer than the firstborn ] Who more useful than their cattle ? Yet were these destroyed. See Sec. 159.

XL. God can extend judgment to all of all sorts. The firstborn here destroyed are set down in the plural number ; none e.\empted. See Sec. 139.

XLI. God ordereth punishment according to sin. The Egyptians destroyed the male children of the Israelites, and their firetborn are destroyed. See Sec. 160.

XLII. Children may he punished for th<ir fathers^ sins. So were these firstborn. See Sec. 161.

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XLIII. God can preserve his from common j'tidg-vieiits. So were tlie firstborn of the Israelites preserved. See Sec. 162.

XLIV. God can keep judgment far off from, his ; even so as the judgment may not touch them. See Sec. 162.

Sec. 105. Of Israel's passing through the Red Sea.

Ver. 29. By faith they passed through the Red Sea as by dry land: which tloe Egyptians assaying to do were droioned.

The eleventh instance which the apostle produceth to prove the vigour of faith is exemphfied in Moses, together with all those that under his guidance went out of Egypt. It is indefinitely said, and that in the plural number, d/£/3?j<rav, they passed through.

The word translated passed through is a compound. The simple verb, Bai^a, signifieth to go. The preposition, dia, implieth through. So, as it is well translated, they passed through.

Here are intended the whole multitude of believers ; not only some of the eminent persons, as Moses, Aaron, Hur, Joshua, Caleb, and such others, but also all of all sorts. So as faith is a grace appertaining not only to extraordinary persons, but also to persons of the meaner rank.

This, in brief, should stir up all, great and mean, learned and unlearned, governors and subjects, male and female, young and old, to labour after faith.

Quest: What kind of faith was this?

Ans. Surely such a faith as hath hitherto been set forth—a true, justifying, and saving faith.

It cannot be denied but that there was in Moses, and some others, a miraculous faith, which may stand with a justifying faith, as a sensitive soul is in a reasonable man.

OliJ. 1. It is said of them who passed through the Red Sea, that they murmured, and wished they had not been brought out of Egypt, Exod. xiv. 11, 12.

Ans: 1. That might be said of some of them, as it is said afterwards, the mixed multitude that was among them, Num; xi. i.

2. Though upon the sight of Pharaoh's host they might distrust, yet upon Moses's exhortation, and upon sight of the path that was made in the sea, they believed.

Obj. 2. God sware to them that believed not, ' that they should not enter into his rest,' Heb. iiii 18.

Ans. By virtue of the true faith of some, aU might be made partakers of the external and temporal blessing. God in this preservation would manifest a difference betwixt such as professed his name and such as openly opposed against him.

The place of danger whereinto they went, and through which they passed, and thereby were preserved from the fury of their enemies, is here styled Eoudja 3aXaff(ja, the Red Sea. In Hebrew it is styled ^ID D^, the sea of reed, or a bulrush, by reason of reeds

or rushes growing on the banks thereof, or of weeds in the bottom of it. Those weeds, ^)D, which Jonah doth thus mention (' The weeds were wrapt about my head,' Jonah ii. .3), are expressed under this Hebrew word, which signifieth reed or rush.

The Chaldee paraphrase and the Greek LXX translate it Red Sea.

The apostle followeth them; so doth Luke in relating Stephen's speech. Acts vii. 36. In all nations at and since the several translations of the Bible called this sea the Red Sea, hereupon that it might be the better known what sea was here meant, they translated it Eed Sea. Thus they translated the asterisms and constellations which are mentioned, Job ix. 9, and xxxviii. 32, by the common names with which they were then called, as Arcturus, Orion, Pleiades, which are not the Hebrew names there used, but names taken from the Grecians.

This sea is called the Eed Sea on these grounds—

1. The sand on the shores thereof were red.

2. The mountains bordering thereon were reddish.

3. By reason of the foresaid sands and mountains there appeared a reddish lustre upon the waters.

This title. Red Sea, is here expressed for distinction's sake, to shew that it was not as the Sea of Tiberias, John vi. 1, a narrow, shallow sea, but a broad, deep sea, as the Red Sea is.

The word, iiilSriaav, which we translate pa.ssed through, implieth that they passed from one side to another.

Some of the Jewish rabbins, whom many Christian interpreters follow, say that they did only pass on one side of the sea from one place to another, in way of a half circle, to avoid the fury of Pharaoh's host, and to be a means of drtiwning them, as if one should go into the Thames at Westminster and come out at the Temple, not touching the other side of the Thames.

Their reasons for tliis assertion are these—

1. The Israelites had not time enough to pass from one side of the sea to the other. They were on foot, and had many little children with them, so as they could not in one night pass over so broad a sea.

2. The place from whence they went before they passed over is called Etham, Exod. xiLL 20 ; and the place to which they came after they had ended their journey is also called Etham^ Num. xxsiii. 8.

Ans. To the first—(1.) The sea in the place where they passed might be so narrow as in a night it might be passed over, esiDecially by such as fled from their enemies.

(2.) It is nowhere said that they were but one night in passing it over. Indeed it is said, Exod. xiv. 24, that ' in the morning watch the Lord looked unto the host of the Egyjitians, and troubled them.' This might be about six iu the morning; and God then began to trouble the Egyptians : but at that time might the Israelites be in the sea : and though

OOUGE ON HEBREWS.

[Chap. XI.

God caused tlic ■u-.iter.s behind them, wliere the Egyptians were, to full down, j'ct he might uphold them before the Israelites as they passed on.

To the second—The same name might be given to two places, which is freqnent in Scriptures, and in all ages and places of the world, especially one being on one side, the other on the other side of the sea.

Near London there is on one side of the river of Lea a town called Stratford, and on the other side another town called Stratford, and these two distinct towns, in different parishes, and difTerent counties. Besides the notation of the name, DJIN, Etluun, on the one and other side of the sea, may be given upon a like occasion; for Elham signilieth their coming. It is derived from a verb, HDN, venit, that signiticth to come, and the last letter of Etlmm implieth a relative pronoun, their or them. Wherefore becaiise out of Egypt they came to such a place, when they entered into the sea, it was called Elham; and having passed through the sea, the place whither they first came was also called Etham.

That they clean crossed the Ked Sea, from one side to another, appears by these reasons—

1. The word here used by the apostle, 6/s/3?j(rav, they passed throiKjh, intends as much.

2. It is three times noted in the history that they were ' in the midst of the sea,' Exod. xiv. 16, 22, 29.

3. As they passed through Jordan, so they passed through the Red Sea, Josh. iv. 23.

4. Mount Sinai, whither the Israelites came after they had passed through the sea, Exod. xix. 1, was on the other side of that sea, in the desert of Arabia, Gal. iv. 24. So also were other places whither they came after they had passed through the Red Sea.

5. If they had come out on the same side of the sea on which they went into it, they might have lived in fear of the Egyptians to gather another army against them ; but the Red Sea being betwixt them, they are freed from those fears.

6. Going in and coming out of the sea on the same side would open too wide a gap for Julianists, Porphyrians, and other like atheists, to elude this miraculous work by saying that Moses marked the low ebb of the sea, and so led the people along, and the Eg}i)tians following when the tide began to arise, were drowned.

This miracle is amplified by this phrase following, u; iia. ^ri'ui, as by dri/ land. 'The word land is not in the Greek, but yet understood. When the word dri/ is applied to other things, that other thing uscth to be expressed, as, j^E'ja §»!»«►, a dry hand, !Mat. xii. 10, or a withered hand; ^uXov 5i)»o>, a dry tree, Luke xxiii. 31 ; but when it is attributed to the earth, the substantive useth to be left out, as Mat. xxiii. 15, • ye compass sea and land.' The wt)rd translated land is the word that is here used in the text, and signifieth dry.

This is here noted,

To give evidence of the divine providence, In making the bottom of the sea on which they went as fit to travel on as a hard, plain, beaten highway in dry weather. In tlie history it is said that the sea was made dry land, and that ' they went into the midst of the .sea upon the dry ground,' Exod. xiv. 21, 22.

This I note to meet with the conceit of tliem who refer this circumstance of dry land to the boldness of the Israelites, as if they had gone through thick and thin as lustily as if the}' had gone on dry, hard ground. They ground their opinion on this particle, w;, as; but we observed before, Ver. 27, Sec. 152, that that particle did not always imply a diminution or a mere seeming of a thing, but a reality thereof.

See. 166. Of faith makinff bold and strony.

The forementioned evidence of faith, that by faith th4;y passed through the Red Sea, giveth evidence of that holy boldness which faith putteth into men. As here these Israelites passed through the Red Sea, so their children, by faith, passed through Jordan, Josh. iii. 17; and Jonathan with his armour-bearer set upon a garrison of the Philistines, 1 Sam. xiv. 13 ; and David set upon a lion, a bear, and a giant, 1 Sam. xvii. 3o, 45.

Faith raiseth up the mind and heart of man to him who is a sure rock, fortress, buckler, and high tower, Ps. xviii. 2.

Such defences, especially if they be impregnable, make men bold ; but God is the Lord of hosts, more to be trusted unto than all other defences or armies of creatures.

On this ground be moved to take the shield of faith, and well to wield it; this above all will make thee trulj' bold.

This is further amplified by the persons comprised under this relative, thfy. Men, women, children, great and mean, all of all sorts, are here intended. Among them there must needs be many weak ones, so as the weak may be made strong in faith. Many of these murmured before they saw this way opened for them, Exod. xiv. 11, 31, Ps. cvi 12. Compare Gen. xviii. 12, with the 11th verse of this chapter, and you may find the like exemplified in Sarah; so also in Gideon, Judges vi. 13, and vii. 15.

The ajH)stle renders this ground thereof, ' God is able to make him stand,' Rom. xiv. 4 ; and this God doth, ' that the excellency of the power may be of God, and not of us,' 2 Cor. iv. 7.

This is a good encouragement for such as are weak in faith to pray and saj', ' Lord, help my unbelief,' Mark ix. 24, and ' Lord, strengtlien our faith,' Luke xvii. 5 ; and as men pray, so they must use all warrantable means for increasing, strengthening, and establishing faith.

This also may put on ministers, and others who have to do with doubting minds and unbelieving spirits, to essay the uttermost that they can to work

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and to strengthen the faith of such. So did Moses. In this case he advised distrustful and murmuring spirits ' not to fear, but to stand still, and see the salvation of the Lord,' Exod. xiv. 13.

Among this multitude there were many that remained unfaithful, and retained a rebellious disposition against the Lord. Witness their murmuriugs and rebellious in the wilderness, yet they all passed through the Ked Sea; whence we may infer that wicked men may receive temporal good things by their mixture with the godly. Hereof see more in TIte Plaster for a Plague, on Num. xvi. 45, Sec. 20.

Sec. 167. Of believers venturing iipon terrible things.

It could not be but a most terrible sight to see such waters as were in the sea on the one hand and on the other, though there were a dry path betwixt them : yet faith made these Israelites adventure to go to the bottom of the sea, for terrible things do not atfright believers. The waters that drowned the whole world aft'righted not Noah and them that were with him in the ark, Gen. vii. 7; and David was not aft'righted with the terror of the giant in his armour, and with his target of brass, and spear like a weaver's beam, 1 Sam. xvii. 45 ; nor lions nor fire affrighted Daniel and his companions, Dan. iii. IG, and vL 10. The courage of sundry martyrs gives further proof hereunto.

Their confidence in God—in his divine properties, in his presence, in his providence—is the ground of this courage, Isa. xUii. 2, Ps. xci. 4, Heb. xiii. 5, 6.

Surely men's doubtings and fears and perplexities arise from want of faith. Mat. viii. 26, and xiv. 31, Prov. xxiv. 10.

To expel such fears, get faith, and use faith. Faith lifts a man above himself; it putteth a spirit more than human into a man; it soars above sense, reason, and human capacity—even as high as the throne of God : no grace comparable to it.

Sec. 168. Of God's carrying his through danger into safeti/.

This phrase oipassing through the Red Sea, sheweth God's care in carrying his through the greatest dangers. To the eye of flesh and blood, what could be more dangerous than to venture into the Red Sea ? A proof of the danger hereof was manifested upon the Egyptians. But these were God's people, and thereupon he carried them through. Thus God preserved Noah, and them that were in the ark, till the earth was fit for habitation, and then they came forth. Gen. viii. 16. Thus God preserved Jacob after he departed from his father's house, tiU he brought him to it again.

God is stUl present with his, and that in all their dangers, Isa. xliii. 2. The cloud and pillar in the wilderness was a visible evidence hereof, Exod. xiii. 22.

This is a good inducement to venture upon anything whereunto God calleth us; and to rest upon this, that God, who openeth a way for safety, will carry us through all difticulties and dangers. As, therefore, we begin, so let us hold out, that we may pass through the Red Sea.

This passing through hath a double reference—one, to the continuance of God's providence; the other, to their perseverance. Such as look for the benefit of the former must be careful of the latter, and take heed of Peter's failing after he had adventured to walk on the water to go to Jesus, Mat. xiv. 29, 30.

We have the greater cause to rest upon God's providence, because it is here said that they passed as by dry land; so as God made a most dangerous place to be the safest—he made the sea as land, the bottom of the sea as a beaten path. ' He turneth rivers into a wilderness, and the water-springs into dry ground,' Ps. cvii. 33. God made the land of the Philistines, where were David's greatest enemies, a place of refuge for him, 1 Sam. xxvii. 3; yea, he made the belly of a whale a place of security for Jonah.

God hath a supreme and absolute power, and doth what he will everywhere. ' There is not any rock like our God,' 1 Sam. ii. 2.

1. Herein is manifested a difference betwixt the power of the Creator and creatures. The Creator can make the sea as dry land ; they only can use the benefit of dry land. He is tied to no course ; creatures are tied to that course that he prescribeth unto them.

This instance giveth proof of the power of God above the course of nature; for water is of a fluent nature, running downward, and spreading itself aU abroad ; but here it stood on each hand as two walls.

2. This affordeth ground of encouragement in all places, difficulties, and distresses, to trust in God, Jonah ii. 2, Ps. cxsx. 1. We ought, on this ground, to be so far from fainting, by reason of the greatness of danger, as the more confidently to trust unto him ; because man's extremity is God's opportunity. This is not to make us neglect means, but, in the use of lawful means, to expect a good issue from God ; and if our case be such as we know not what to do, then to say, as Jehoshaphat did, ' our eyes are upon thee,' 2 Chron. xx. 12.

Sec. 169. Of xnclced men's boldness in pursuing evil to thtir ovm destruction.

The aforesaid preservation of the Israelites through the Red Sea is much amplified by the destruction of the Egyptians therein.

Under this word, Egyptians, are comprised Pharaoh and that great host w^hich he had gathered together to pursue the Israelites. It is .said that ' he took six hundred chosen chariots, and aU the chariots of Egypt, and captains over every one of them,' Exod. xiv. 7.

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[Chap. XI.

This implieth that Pharaoh's army was a very great one. All these seeing a way made in the sea, wherein the Israelites went before them, little considered the mighty power of God in destroying many among their countrymen, and the wise providence of God in putting difference betwixt the Egyptians and the Israelites, whereof they had had many jiarticular instances before, Exod. viii. 22, 23, ix. C, 20, and x. 23, but presumptuously thrust themselves into the sea in that way that they saw opened for the Israelites, and thereby brought destruction u])on themselves.

The Greek word, thsk, signifieth experience or trial, and it is so translated, ver. 36. It implieth that the Egyptians would yet make a further trial whether God would yet still defend his people, or could protect them against this army, and thereupon rush on into the sea.

Herein we may behold the boldness of enemies in pursuing the people of God. The like may be noted of the Amalekites, who, not long after the destruction of this great host of the Egyptians, set upon this people whom God had so preserved, Exod. xvii. 8. And the like also of Sihon, king of the Amorites, and Og, the king of Bashan, Num. xxi. 23, 33.

Malice and hatred so blindeth the minds of the enemies of God's church, and so iutoxicateth their understanding, as they cannot discern the danger whereinto they venture. They can neither think of things past, nor foresee and forecast matters to come. Our proverb saith, ' Who so bold as blind Bayard?'

1. Tliis giveth proof of that satanical spirit which ruleth in wicked men, setteth their spirits on fire to do mischief, not regarding into what danger they im-plunge themselves. They are like mad bulls, who will run their career, though they break their own necks. How do bloody-minded men venture their own lives to take away the lives of others ! How do all sinners run headlong down to their eternal perdition, to accomplish their mischievous plots !

2. This doth much check the backvvfirdness, coldness, and fearfulnes* of such as profe-ss the truth, in maintaining the same. How little will men venture in God's cause ! How doth every show of danger discourage them ! Shall adversaries be so audacious and venturous in opposing the truth, and in persecuting the professors thereof, and shall professors be timorous in maintaining it ?

3. Let this put us on to a holy zeal in the cause of God and of his church, and of our own and others' salvation. Let the boldness of the wicked in their mischievous courses animate and embolden us in pious courses.

This is not to make us blind and mad, as the wicked are, by hnplunging ourselves into apparent danger, but to make us cast off the cloaks of sluggishness and timorousness, pretending danger where is no ju.st cause of pretence, Prov. xxii. 13, and xxvi. 13. Let UB shew that there is more power in the divine Spirit

to embolden us to good, than can be in a satanical spirit to embolden men to evil.

Sec. 170. Of enemies perishing hy that which jore-serveth saints.

The issue of the Eyptians' forenamed boldness is expressed ui this word, xanTodrigav, were drowned. This word is compounded of a simple verb, rrhu, bibo, that signifieth to drink, and a preposition, xara, that intendeth a thorough doing of a thing; so as this compound signifieth to drink up, or, as it is ordinarily translated, to ' swallow,' as Mat. xxiii. 24, 1 Cor. XV. 54. It is attributed to the devU, and translated ' devcmr.' It being here applied to waters, it is fitly translated, ' were dro^vned;' for waters swallowing ujj men do drown them. Thus we see that the presumption of the Egyptians caused their destruction. The like may be exemplified in the foremen-tioned instances of Amalek, Sihon, and Og, and might be in a multitude of others.

The just vengeance of God causeth this ; for hereby they are brought as beasts into snares, and as birds into pits, Ps. ix„ 15, IG, and xxxv. 8.

This is enough to dissuade such as have any care, even of themselves and their own safety, from overmuch boldness and forwardness in jjersecuting such as God will protect. They have cause to fear, lest God should make them visible spectacles of his vengeance. Let such consider God's just dealing with these Egyiitians.

To aggravate this evidence of God's just vengeance, it is worthy our observation to consider that means of the church's preservation proved to be the means of their enemies' destruction ; for those waters that were a wall unto the Israelites returned and covered all the host of Pharaoh, Exod. xiv. 28, 29. The lions that preserved Daniel from the plots of the princes of the Persians were a means of devouring those princes, Dan. vi. 22, 24.

This also provcth true in the means of salvation ; for that word which is r savour of life to believers is a savour of death to others, 2 Cor. ii. 16. Thus may some, iu the sacrament of the Lord's supper, ' eat judgment to themselves,' 1 Cor. xi. 29 ; so Christ himself, who is ' a chief corner-stone, elect and precious to them that believe,' is, ' unto them that be disobedient, a stumbling-block of offence,' 1 Pet. ii. G-8.

1. This comes to pass through man's abuse of the means which God afi'ords for his good, as Saul abused his sword, wherewith formerly he had destroyed the enemies of the church, by thrusting it into his own bowels, 1 Sam. xxxi. 4.

2. God being provoked by such men, turns blessings into curses.

This may afiford us a good direction about the use of those means which we see to be useful and successful to others. For this end,

1. Be sure of thy warrant for the use of such and

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sucli means. These Egyptians had no warrant so to rush into the sea as they did. When the Israelites presumed to go up against the Amalckites and Ca-naanites ■without God's warrant, they were discomfited. Num. xiv. 44, 45.

2. Use warrantable means after a right manner. Herein Daml failed, 1 Chron. xv. 13.

3. Aim at a right end. The king of Assyria aimed at a wrong end in the successes that God gave him, Isa. X. 12, 13.

4. In all lawful things seek God's blessing; for it is not means, but God's blessing on means, whereby we come to prosper, Deut. viii. 3, Prov. x. 22.

Sec. 171. Of 2>ussing through the Red Sea, sacrO' mentally consiilered.

The apostle maketh this passing of the Israelites through the Eed Sea to be such a sacrament unto them as baptism is unto us, where he saith, ' they were all baptized in the sea,' 1 Cor. x. 2.

Hereupon, ha%ing distinctly noted tlie main points of the history, I hold it meet to open the mystery, and for that end,

1. To shew what kind of sacrament their passing through the Ked Sea was,

2. To manifest wherein that sacrament agreeth with baptism.

That sacrament may thus be described : It was one of the Jews' extraordinary sacraments, wherein, by their safe passing through the sea, their preservation from the common destruction of mankind was represented and sealed up unto them.

1. That it was a sacrament is evident by this phrase, ' they were baptized in the sea,' 1 Cor. x. 2, and in that it had the essential parts of a sacrament, as we shall shew in comparing it with baptism.

2. It was a sacrament of the Jews, appertaining to that church alone. It was not for the Egy^Jtians: they were drowned in the sea. Hereby it is distinguished from the ark, which was a general sacrament for the whole world ; and also from Christian sacraments.

3. It was an extraordinary sacrament, in that it was but once for all used.

Hereby it was distinguished from the Jews' ordinary sacraments, which were circumcision and the passover.

4. It is said to be one of their extraordinary sacraments, to shew that the Jews had more extrordinary sacraments than this. They had four. Two answered baptism, this and the cloud, 1 Cor. x. 2. The two other answered the Lord's supper, which were manna, and the water that came out of the rock.

5. The outward sign of this sacrament was the Eed Sea. They passed through it.

6. The thing signified was Christ's blood. Christ's blood is the sea that keeps us safe from that destruction that falls upon others.

7. The fit resemblance betwixt the sign and thing signified sheweth that this was represented by that —namely, that our spiritual preservation was represented by the manner of that temporal preservation.

8. The adding of the means to the promise sheweth that this was a seal. The promise was first made to Abraham, Gen. xv. 14; and confirmed, E.xod. iii. 8, xiv. 13 ; and, by this passing through the Red Sea, ratified. Tliis was an especial means of strengthening their faith, Exod. xiv. 31.

Sec. 172. Of the agreement hetu'ixt IsraeVs passin-g through the Bed Sea and bajitism.

1. The passing through the Red Sea, and baptism, had both the same outward signs, which, was water, Mat. iii. 6.

2. They had like rites, which were entering into the water, and coming out of it. Acts viii. 38, 39.

3. They both had the same inward substance, which was salvation by Christ, Rom. vi. 3, 4.

4. They both had the same ground, which was God's commandment and God's promise, Exod. xiv. 13, 16, Mat. xxviii. 19, Mark xvi. 16.

5. They were both for the same people, which were God's confederates. Mat. xxviii. 19.

G. Both were but once administered, Eph. iv. 5, John xiii. 10.

7. By both, persons were incorporated into God's church. They who passed through the Red Sea were the only people of God; so they who are baptized.

8. Both sacraments are unprofitable to such as start from the covenant, 1 Cor. x. 5, 2 Pet. ii. 20.

9. Both are sacraments to prepare people for further grace. Therefore they that passed through the Red Sea had manna, and the water coming out of the rock prepared for them ; and such as are baptized have the Lord's supper, as a sacrament of spiritual nourishment.

10. In both there was a diS'erence betwixt God's people and his enemies. Israelites were saved, but Egyptians drowned. So by baptism believers are saved, the flesh with the corrupt lusts thereof are destroyed.

11. As the Egyptians, being drowned, lay on the shore ; so the old man, with his corrupt lusts, lies as drowned in believers.

12. As the Israelites passed through the sea by the wilderness into Canaan; so believers that are baptized pass by this world into heaven, Mark xvL 16.

Sec. 173. Of the resolution of, and observation from, Heb. xi. 29.

Yer. 29. By faith </i<y ^ja«.«fcf through the Red Sea as by dry land; which the Egyptians assaying to do loere drowned.

The sum of this verse is a proof of the faith of the

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[Chap. XI.

Israelites under tlie conduct of Moses, llcrcof are two parts,

1. A preservation.

2. A destruction.

In setting down the preservation, observe,

1. The persons preserved, in this relative, tliey.

2. The kind of preservation. Here again observe,

1. The matter, manifested two ways. (1.) By an act, thet/ paused through. (2.) By the object, the lied Sea.

2. The manner, under this phrase, i7.s hy dry land. In setting down the destruction, observe,

1. The persons destroyed, the Egyptians.

2. Their attempt, assaying to do.

3. The issue, were drowned.

Doctrines.

I. Faith is common to all sorts of persons. The relative particle, they, extendeth itself to all sorts among the Israelites. See Sec. 165.

II. T/ie faith of some may be beneficial to others. Though all did not believe, yet all received this benefit by the faith of them that believed, that they were preserved. See Sees. 165, 166.

III. Faith makes bold. By faith the Israelites were emboldened to adventure through the sea. See Sec. 106.

IV. Weak in faith may become strong in faith. Many of those who upon the sight of Pharaoh's host murmured, now confidently go into the sea. See Sec. 160.

V. Terrible things affright not believers. The rising up of the waters of the sea could not but seem terrible, yet these believers are not affrighted. See Sec. 107.

VI. God can carry his through great dangers. He carried these Israelites through the Ked Sea. See Sec. 168.

VII. God can make the most dangerous places to be the safest. He made the bottom of the sea to be as dry land. See Sec. 108.

VIII. Enemies boldly venture in tJw pursuit of God's saints. So did the Egyptians when they entered into the sea upon pursuit of the Israelites. See Sec. 109.

IX. Preswmplion is the ready u'ay of destruction. The presumiition of the Egj-tians in entering into the sea caused the destruction. See Sec. 170.

X. The same means may cause j^reservaiion to some, and destruction to others. Instance the Ked Sea, wherein the Israelites were preserved, and the Egyptians were destroyed. See Sec. 170.

XL Israel's passing through (he lied Sea was a like figure to Christians' baptism. See Sees. 171, 172.

Sec. 174. Of the meaning of Hoh. xi. 30. Ver. 30. By faith the walls of Jericho fell down, after Ihty were compassed about seven days.

The twelfth instance for proof of the vigour of faith is of the Israelites, under the government and conduct of Joshua.

This is the ninth instance from the flood, and the

first after the law.

By faith is here meant the same kind of faith that was before mentioned in the other instances.

Jericho here mentioned was a strong and well-fenced city, a frontier town, the first that kept them from entering far into Canaan. It was one of those cities which affrighted the spies that were first sent to search the land ; because, as they said, ' they were walled, and exceeding great,' Num. xiii. 28 ; ' great, and walled up to heaven,' Dent. i. 28. So as to man's eyes it was impregnable. Had this city stood in the strength thereof, it might have been a refuge for others that had been overcome; yea, it might have been such a block in the passage of the Israelites, as might have kej)t them from entering further. Therefore the Lord, by destroying this city in the first place, would make a ready way, and open passage for his people, and withal give them hope of prevailing over others, by laying thb flat to the ground.

That this great work might appear to be of the Lord, it is said that by faith the walls fell doivn — that is, Joshua and the Israelites that followed him, believing that the Lord was their God, and that he would accomplish all his promises made to his church in Christ, and particularl}' this of Jericho, answerably it fell out. That they had a particular charge and promise to march about Jericho, and that the walls of it should fall down, is evident in the five first verses of the sixth of Joshua.

Their faith is manifested by their obedience, in the verses following; and the fruit and effect thereof is thus plainly expressed, ' the walls fell down flat,' Josh. ii. 20 ; so as by inserting the persons that arc here intended, the full sense of the apostle wiU clearly appear thus:

By the faith of Joshua, and the rest of the host of Israel, the walls of Jericho fell down.

The Jewish rabbins and Chaldee interpreters are of opinion that those high and thick walls sunk down right into the ground, and were swallowed up of the earth, that the stones and rubbish of the walls might be no hindrance to the Israehtes entering into the city. But for this we have no sure ground out of the record of sacred Scripture.

These particulars are expressly set down.

1. The walls fell Aovra. flat.

2. All living creatures in the city, man and beast, male and female, young and old, were slain with the sword, except llahab and those who were in her house.

3. Whatsoever was combustible was burnt, as linen, woollen, wooden, and other like things.

4. Metals that could endure the fire, as silver, gold,

\

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brass, and iron, were consecrated to the Lord. For God would have the firstfruits. None of the people might take any part thereof, to try whether they would rest on God for sufficient provision or no.

5. The city itself was burnt with fire.

6. A curse was laid on him that should build it up again. Thus was this great block clean removed out of their way, and that with no violence used by them : for it is said of those walls, 'i'lriai, tltei/ fell down. The verb is of the active voice; and for aught that any man could see, they tumbled down of themselves; but this was not done till the army had used such means as God had prescribed unto them; which were these—

1. The men of arms march along in order. They make no trenches to keep themselves safe; they stand not in battle array to repel the excursions of their enemies ; they set no engines against the walls, nor assault the city, but march on one after another, whereby they lie the more open to their enemies.

2. Seven priests go before with seven trumpets of rams' horns, sounding with them. Had they sounded with the silver trumpets, which were consecrated, and to the alarm whereof in war a blessing was promised, Num. X. 9—an evident performance whereof is recorded, 2 Chron. xiii. 14, 15—some spirit might have been put into the Israelites, and a more seeming ground of faith : but God would thus try them, by so mean a means as sounding of rams' horns, which we read not before or after to be used for triumph.

3. The ark followeth the priests. The ark was but a little chest, Exod. xxv. 10. It could not hold any store of ammunition, neither was there a sword or any warlike instrument therein ; so as to the eye of flesh and blood, this ark could stand them in little stead. Yet to such as believed, it was a great prop for their faith. For the ark was an especial evidence of God's presence among them. It had in it the book of God's covenant betwixt him and his people, and thereupon it is called ' the ark of the covenant,' Heb. ix. 4. Yea, it was called 'by the name of the Lord of hosts,' 2 Sam. vi. 2. When it was lift up, the priest said, ' Let God arise,' Num. x. 3-5. The Lord is said to ' dwell betwixt the cherubims' over it, 2 Kings xix. 15. From it the Lord used to deliver his oracles, Exod. xxv. 22. And before it they used to fall and pray, Josh. vii. 6. God's blessing accompanied it, 2 Sam. vi. 12. On those and other like grounds the Lord caused the ark to be carried in their march, to establish their faith. Of this ark, see Chap. xi. 30, Sec. 20.

4. In their march the foresaid trumpets only sounded. The people were commanded to be silent, to shew that they needed not consult one with another what to do, but attend the pleasure of God.

5. The rear, or gathering host, went last; with it all their provision was carried, whereby it is evident that they did not fear any attempt of the enemy.

6. In this order they went round about the city once a day for six days together, and on the seventh day they went round about it seven times; in which respect the walls are here said to be compassed about seven days; not by a seven days' siege against it, for every day after they had gone about it, they returned to the camp and there lodged. But on the .seventh day, after they had marched about it seven times, they gave a great shout, whereupon the walls fell flat to the ground, and the army entered into the city and destroyed it.

The seven days' circuit, and seven times on the seventh day, was to prove their f;iith the more, and to try their obedience and patience.

Flesh and blood might thus have objected : while we compass the city they may sally out against part of owT army; yea, six days compassing the city may make us weary, in that we are so long without success ; so as herein their faith is proved.

God in this course doth also tender their weakness, in giving the city within the space of seven days, without any great pains of their own, into their hands. For they were now come into Canaan : they had no store of provision beforehand : a long siege might have brought them to great want; God doth, therefore, herein keep them from fainting before the work was done.

Sec. 175. Of God's removinrj stiimhling-hloclcs out of his people's way.

This phrase, hy faith the ivalls of Jericlio fell down, giveth proof that faith may work upon senseless creatures. Not that senseless creatures are capable of receiving or rejecting faith ; but that believers by their faith may have power even over senseless creatures. The other phrase, ' quenched the violence of fire,' ver. 34, is attributed to faith, in such a sense as the point in hand is.

That which is said of senseless, may be applied to unreasonable creatures; for believers by their faith have ' stopped the mouths of lions,' ver. 33.

Faith is set on him who hath an absolute power over reasonable, unreasonable, senseless, and aU sorts of creatures ; that what he can do, faith, in that course which he prescribeth, may be said to do, in that it is the means which he hath sanctified for the manifestation of his power.

The falling of the walls of Jericho doth further shew that God can and will remove such stumbling-blocks as lie in that way through which he will have his people to pass. The city was a block in their way to the other part of Canaan; and the walls of the city were a block to keep them from entering into the city. Therefore he caused the walls to fall, and the city to be destroyed. Thus he divided the sea, E.i^od. xiv. 21; and Jordan, 2 Kings ii. 8. Christ setteth down this in two extraordinary instances: one is, in removing a mountain, Mat. x^ii. 20; the

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[C'UAP. XI.

other is, in plucking up a sycamore tree by the roots and planting it in the sea, Luke xvii. G.

OIjJ. All these are extraordinary.

Ans. Yet they are of force, and fit to prove God's power and goodness in removing ordinary obstacles ; and that by an argument from the greater to the less, which may be thus framed :

If God upon an extraordinary faith work extraordinary matters, much more will he work ordinary matters upon an ordinary faith. Christ himself maketh this inference, Mark xi. 23, 2'1. So doth his apostle, James v. lG-18. Both of them from extraordinary instances prove the ordinary power of prayer.

Wherefore when Satan, or wicked men, or our own sins, or any kind of temptations stand, as Jericho, in our way to Canaan, pray to him that is able to remove these stumbling-blocks, and believe as Christ adviseth, Mat. xi. 2-1.

We have the more cause to believe in such cases, because men's greatest defences are nothing against God. The walls of Jericho were thick and high, and ' they were straitly shut up because of the children of Israel,' Josh. vi. 1; yet those walls of that city fell dowm when God would have it so. So did Goliath, that great giant, fall, 1 Sam. xvii. 49, and Sennacherib with all his host, 2 Kings xix. 35, 37.

Man's preparations and defences, without a divine blessing, are as ' walls daubed with untempered mortar,' Ezek. xiii. 11, 13, and as ' an house built upon the sand,' Mat. vii. 26, 27.

It is therefore an egregious point of folly to spend a man's wit, to use all his pains, to put forth his utmost strength, and to make the greatest defence that he can, against or without the Lord, Isa. xxx. 1, Num. xiv. 40.

Men, in matters against God, are like blind Bayards, which rush on to their own destruction. The men of Jericho might have considered that it was as easy for God to break open their gates, or beat down their walls, as to divide the Red Sea and Jordan. Rahab considered as much, Josh. ii. 10. And the Gibeonites, Josh. ix. 3, &c. But where men's minds are blinded, and their senses stupefied, folly bewrays itself. Such folly manifesteth itself in most men : they trust to their wit, skill, strength, multitude of men, and preparations which themselves make, but seek not to the Lord. In sicknesses, like Asa, they trust to physicians, and not unto the Lord, 2 Chron. xvL 12. If the enemies come against them, they do as the men of Jericho did, Jo.sh vi. 1, but seek not to the Lord. This is it that God doth much tax in his own people, Isa. xxii. 8, 9, &c.

This may stir up such as have the Lord on their side, and are by him .set apart to any work, boldly to go on, notwithstanding the opposition that is made against them.

Man's oppositions arc no more than the high and

strong walls of Jericho. Note Jonathan's resolution, 1 Sam. xiv. 21.

The like is noted of Asa, 2 Chron. xiv. 11.

Sec. 17G. Of ojjposiiions giving place of themselves.

This act, 'i'^ia-, fell doivn, giveth proof that God can make the strongest opposition to yield of itself. It is said that ' the sea fled,' Ps. cxiv. 3, and that ' Peter's chains fell off from his hands,' and that ' an iron gate opened of its own accord,' Acts xii. 7, 10. As senseless, so reasonable creatures have done thus; as the great host of Midian ' ran and fled' from Gideon with his three hundred men, Judges viL 21.

The like is noted of the Philistines, 1 Sam. xiv. 15, and of the Assyrians, 2 Kings vii. 7, and of the men that came to apprehend Christ, John xviii. 8.

God's power is such as if he say to any creature, Stand, it stands ; Go, it goes. The sun stood still when God would have it. Josh. x. 13, and ran backwards when God would have it so, 2 Kings xx. 11.

It is said of all the creatures which God used to plague the Egyptians with, ' they rebelled not against his word,' Ps. cv. 28.

This is a great encouragement to God's people against all oppositions in God's way; though they see no means for removing them, yet God can make them remove of themselves. What chains or cords had Daniel to tie the lions among whom he was cast 1 What water had his three comjsanions to quench the fire into which they were cast ? Wh^t angels were used to pull the devils out of their holds when Christ commanded them to come out? These and other like things are recorded, not to make us neglect means, nor to expect such miracles, but when we see no means, to rely on God, and in faith say, 'God will provide.'

Sec. 177. Of great ivories done hi/ weak means.

The means prescribed for making way to enter into Jericho were, to the eye of flesh and blood, very unlikely—the means are distinctly noted. Sec. 174— yet they were effectual : so was Moses's striking of the sea, and a rock with his rod, Exod. xiv. 16, and xvii. 6. The like may be observed of many means which God from time to time hath caused to be used.

1. God prescribeth means, to try our obedience; but unlikely means, to try our faith.

2. He prescribeth means, to be occasions of looking to him for his blessing only; but strange and mean means, to draw our hearts from depending on creatures.

3. Means are prescribed, to give evidence of the divine providence: but weak means, to give evidence of God's almighty power; for his power is manifested in weakness, 2 Cor. xii. 5.

Let us learn hereby to take heed of doting on means. In use of means look to God: submit to

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his will; prescribe nothing unto him, but rest on his power and blessing.

We may and ought carefully to observe what means God hath sanctified for the effecting of anything, and conscionably use the same. To contemn or neglect means, is to oppose our shallow conceit to God's unsearchable wisdom. Had not Naaman been better advised by his servants, he might have gone away from the prophet as foul a leper as he came, 2 Kings V. 11. Men's greatest failing in this kind is about weightiest matters : such as concern their soul's salvation. Therefore herein especially take heed of Satan's subtlety. Go on in God's way, observe his course, and then all Satan's attempts shall be as the walls of Jericho—they shall fall down flat.

Sec. 178. Of the walls of Jericho falling down in the seventh day.

The apostle taketh notice of the number of days in which they compassed the city before the walls fell down ; whereby he would have us take notice, that God hath a set time to do what he intendeth. It was a longer time, but a set time, which he appointed for preparing the ark, even a hundred and twenty j'ears, Gen. vi. 3, compared with 1 Pet. iii. 20.

God had his set time for bringing his people out of the Egyptian bondage. Gen. xv. 13, Exod. xii. 41, and out of the Babylonish captivity, Jer. xxv. 11, 12. He had a set time both fur plenty and also for famine in Egypt, Gen. xli. 2G. So set is this time, as it is styled ' an hour,' John ii. 4, and vii. 30. As God hath his hour for effecting his own acts, so likewise for permitting wicked ones to do what they do, Mark xiv. 41, Luke xxii. 15.

' The Father hath put times and seasons in his own power,' Acts i. 7 ; and he teacheth children of men to do things in their season, Isa. xxviii. 26. Much more will he himself order matters in their fittest season.

1. This gives evidence of the divine providence in ordering matters, and sheweth that they fall not out by chance.

2. This giveth ground of contentment and comfort in all events. They fall out in the fittest time and season. When any that are dear or useful unto us are taken away (be they governor.?, ministers, parents, husbands, wives, children, friends, or any other), they are taken away in the time appointed by God, which is the fittest time. It is in vain to seek either to prevent or to put ofi' God's time. As it cannot be prevented, so it shall not be overslipped. On the seventh day, the walls that held out seven days' compassing, fell down.

3. AVe have hereupon good ground to wait for the Lord's time : as the host of Israel did, ' wait because it will surely come,' Hab. ii. 3 ; ' he that believeth shall not make haste,' Isa. xxviii. 16. This was it which Christ intended under this phrase, ' Mine hour is not yet come,' John ii. 5.

Vol. IIL

4. This should put us on cheerfully to get on in the work and way of the I^ord : though for a time we may meet with many discouragements from the threatenings and attempts of men. When the Pharisees told Christ that Herod would kill him, Christ returns this answer, ' I must walk to-day and tomorrow, and the day following,' Luke xiii. 33, 33. God hath a time for thee to work, and in that time he will uphold thee ; and what God appoints shall in time be accomplished.

Divine truth is infallible, Tit. i. 2; Heb. vi. 18. And that divine truth doth manifest itself both in the substance of matters, and in their circumstances, as manner, means, time. All which are here verified.

There being seven days spent in the army's marching about Jericho, one of them must needs be the Sabbath. Now this was the strictest time of observing the Sabbath : yet on a Sabbath the whole array marched at least once about Jericho. This marching was not simply a work of piety, but a servile work, yet by God's appointment performed on a Sabbath-day ; which giveth instance, that in some cases some servile works may be done on the Sabbath. Hereof see more in my treatise of the Sabbath's Sanctijica-tion, quest. 37.

Sec. 179. Of the resolution of, and observation from, Heb. xi. 30.

In this verse there is a proof of the fiiith of the Israelites, under the conduct of Joshua. Here we are to consider,

1. The thing proved.

2. The kind of proof.

In the former, one thing is expressed, which is faith. The other is implied, which sets out the ■persons whose faith is commended. ^

The latter is, 1. Propounded ; 2. Amplified.

In that which is propounded, we may observe,

1. The subject whereon their faith was manifested, the u'alls of Jericho.

2. The effect whereby it was manifested, fell down.

In amplifying the proof, we may observe,

1. The means used, thei/ were compassed about.

2. The time how long, seven days.

Doctrines.

I. Faith may work upon senseless creatures. The walls of Jericho, which by faith fell down, were such creatures. See Sec. 175.

II. Stumbling blocks in the way which God hath appointed shall be removed. Jericho was a stumbling-block to the Israelites entering into Canaan, but destroyed. See Sec. 175.

III. Man's best defences against God are nothing. The high and thick walls of Jericho fell down before God's people. See Sec. 175.

IV. God can make such things as stand against his people to yield of themselves. The walls of Jericho

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[Chap. XI.

fell down of themselves without any battering. Sec Sec. 17G.

V. Greot,t matters may he effected by mean means. The means used for entering into Jericho were in man's appreliension very mean : yet the walls of the city round about fell down, which was a great matter. See Sec. 177.

VI. God hath a set time for his works. The expression of seven days intends as much. See Sec. 178.

VII. WImt God appoints shall in his time be accomplished. In tlie seventh day, which God appointed, Jericho fell down. See Sec. 178.

VIII. In some cases, some servile worTcs may be done upon the Sabbath. One of the seven days wherein they compassed the city must needs be upon the Sabbath. See Sec. 178.

Sec. 180. Of the apostWs method in setting down tlie example of Baliab.

Vcr. 31. By faith tlie harlot Rahab perished not with them that believed not, [or, that were disobedient^ when she had received the spies with pence.

The thirteenth instance of the proof of the vigour of faith, and tenth after the flood, and second after the law, and last of the anaph.ora, which carrieth this word before it, by faith, is Rahab.

In setting down this instance, the method and order of the apostle in producing examples to commend unto us this precious gift of fiiith, is worthy to be observed.

1. He culls out eminent persons, such as Abel, Enoch, Noah, Abraham, <tc., which are the more perfect patterns.

2. He inserts women, as Sarah, and the mother of Moses, to prove that even women may become worthies.

3. He produceth multitudes, as they who passed through the Tied Sea, and marched about Jericho, to shew that faith is a common gift for all sorts of people.

4. He giveth instance of a notorious sinner, which was Rahab, to provoke the worst to repent and believe. This is a strong inducement thereunto : for if the faith of eminent persons, if the faith of weak women, if the faith of uniltitudes work not upon u.s, let us be ashamed to come short of one that was a harlot.

Though the spies were received by Rahab before the walls of Jericho fell down, yet she and her family were not preserved before.

That ])reservation was the fruit and effect of her faith : and in tliat respect also this instance of faith is fitly set down after the former.

Sec. 181. Of God's accepting the seed offaitL Concerning the faith here mentioned, great question is made whether it were a true justifying faith or no.

Some deny it to be so, because she was not of the church, nor had heard God's word, which is the true ground of such a faith.

But I answer, that she had heard of God's works, Jo.sh. ii. 9, (fcc, and thereby she was brought to believe and acknowledge that the God of Israel was the true God, and a merciful God, and that to sinners : whereupon she was induced to trust in God, and to desire communion with his people. Hereby she attained a true faith, whereof this was the seed : and so accepted of God for a true faith. She believed that the Lord had given the Israelites the land of Canaan; and that they should possess it; and that they were the true and only people of God : and was resolved to live and die with them. Thus there was the seed of faith in her: and this was accounted a true faith, which would grow and increase more and more. Such a faith had Naaman, 2 Kings v. 15 ; and Nicodemus, John iii. 2; and the father of the lunatic, Mark ix. 24.

God beholds such a substance in such a kind of faith as will bring forth glorious fruits. For the Spirit, that worketh this, ever abideth, and he having begun a good work will perform it unto the end, Phil. i. G.

1. This is sweet comfort to such as find the true seed and beginning of grace in them. For this inward working is an evidence of the Spirit: and every true evidence thereof is a matter of much comfort. When a woman that desireth children first discerneth that she conceiveth with child, she is much comforted, and rejoiceth in hope of bringing forth a perfect child. The Israelites much rejoiced when the foundation of the house of the Lord was laid after their captivity, Ezra iii. 11, in hope that the whole house in time would be perfected. For the present, God hath the seed of faith in high account : and for the future, God will so bless it, as a grain of mustard-seed shall become a tree, Mat. xiii. 31, 32.

2. They who find the beginnings of grace in them, who earnestly desire true grace, who sensibly feel the want of it, who are truly grieved for that want, may hence receive comfort. True grace, though small, will be accepted.

3. Two sorts of people may receive direction from hence.

(1.) They who have but small means, let such improve those means to the best advantage that they can ; so did Rahab. If men will use what they have, they shall have more. ' Unto every one which hath, shall be given,' Luke xix. 20.

(2.) They who have powerful means, as they find any inward working of the Spirit in and by those means, let them endeavour to grow thereby, and answer plentiful means of grace with some competent measure of grace. This is an evidence of the truth of grace. Though small grace may be true, yet true grace will not ever be small. Thhigs of God's kingdom do grow, and that to admiration, Ezck. xlvii. 3-5.

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Sec. 182. Of the fruits of Rahab's faith.

The person whose faith is here commended is thus set out, the harlot Rahah. Her example is the more rare,

1. By reason of her sex, manifested in the feminine gender, ij coV>»), she was a woman. That women may prove worthies hath been proved, Ver. ] 1, Sec. 53.

2. By reason of her nation : she was a GentOe—yea, she was of the cursed .stock of the Canaanites ; so as God can call out into his church the most unlikely that may be.

3. By reason of her external condition or filthy profession, she was a harlot. This doth much confirm the point last noted.

Her name is here said to be ^nii Rahah, which in Hebrew signifieth broad or large. It fitly answereth both to her former and later condition.

To her former, in regard of her impudency—makuig herself as a broad street for any to come into.

To the later, in regard of the largeness of her heart and soul, in receiving a large apprehension of God's works : and those both of his justice and mercy, Josh. ii. 9, (fee.

There is mention made of Rahah, Ps. Ixxxvii. 4, and Ixxxix. 10, and Isa. IL 9. But though in English the names are of the same letters, 3'et in Hebrew they have different letters, and come from different roots : one, ^rni signifieth broad; the other, ^ni; proud, and is put for Egypt.

The fruits of her faith were such as these, manifested. Josh. ii.

1. She entertaineth those that were of the true church, ver. 1.

2. She hides them from danger, ver. 4.

3. She refuseth to betray them, ver. 4.

4. She beguUes those that sought to apprehend them, ver. 5.

5. She acknowledgeth the true God, ver. 11.

6. She coufesseth that God had affrighted the nations, ver. 9.

7. She ascribeth to God, and to his power, the great works which he had done, ver. 10.

8. She is persuaded that what God had said should be, ver. 9.

9. She adjures them by the true God, ver. 12.

10. She desires mercy of God's people, when others stood out: wherein she looked further than others, and more profited by what she had heard, ver. 12.

11. Her desire of mercy is extended to all hers, ver. 13.

12. She keeps covenant, ver. 14, 21.

13. She provides a means for the escape of God's people, ver. 15.

14. She incorporated herself into God's church for ever, Josh. vi. 25, Mat. i. 5.

This instance of Eahab giveth evidence that God had Gentiles among his people, and accounted members of the true church.

Jewish writers reckon up nine famous women.

1. Hagar, an Egyptian in Abraham's family, Gen. xvi. 1.

2. Asenath, Joseph's wife, Gen. xli. 50.

3. Shiprah. 4. Puah. 'These two were the mid-wives that preserved the children of the Hebrews alive against the king's command, Exod. i. 15.

5. Pharaoh's daughter, Exod. ii. 5. Their order sheweth that they mean her who took up Moses, though Solomon's wife may more fitly be meant.

6. Zipporah, Moses's wife, Exod. ii. 21.

7. This Eahab mentioned in my text.

8. Kuth, the daughter-m-law of Naomi, Ruth i. 1G.

9. Jael, the wife of Heber the Kenite, Judges iv. 17.

All these did worthy facts : but whether all these were effectually converted, is a question. Besides these there were many others, both men and women. Witness the laws that were made for strangers of both sexes, and their admittance to the passover and to other sacred rites.

God hereby gave evidences and pledges of the extent of his goodness to all of all sorts : and of the truth of Lis promise made to Abraham, that ' in his seed all nations should be blessed,' Gen. xxii. 18.

Hereby the Lord sheweth himself to be no respecter of persons.

The like he doth now concerning the recalling of the rejected Jews, Rom. xi. 25, 26. There ever have been since their rejection some Jews professuig the Christian faith, Koni. xi. 1, (fee.

The promise which God made for calling the Gentries, moved the Jews to entertain such Gentiles as came in to them, and to pray for others.

The like ground have we to do the like duty on the behalf of Jews.

Sec. 183. Of RaJiabhiing aharlot: and of h^r jjre-rogative.

That woman who yielded forth such fruits of faith is expressly said to be a harlot, which brandeth her for an infamous woman.

Some question is made by the Jewish rabbins about the Hebrew word n31T> whether it should signify a harlot or a hostess. They suppose it a matter improbable and dishonourable for Israelites coming among Gentiles to enter into the house of a harlot, not considering how God's glory was much more magnified by her conversion—for,

1. By a secret providence and divine instinct was this thus ordered.

2. She is called a harlot, not in reference to her present, but to her former past condition; as ' Matthew the publican,' Mat. x. 3.

This may be explained by an infamous title given to a woman, but in reference to the time past; which is thus expressed, ' a woman which was a sinner/

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[Chap. XI.

Luke vii. 37. For God had purified her heart by faith, Acts xv. 9.

3. They went not to her house because it was a public stews, but because it was a remote and secret place ; for it was upon the town-wall, Josh. ii. 15.

For the point in hand, there are two roots from whence the Hebrew word may be derived, ]3T and njt, which expressly signify to play the harlot, or to commit fornication.

There is also another Hebrew word, pt, which signi-fieth meat; whence they would derive the word, nj1T> attributed to this woman, and expound it hostess, or victualler, that sclloth meat : but they cannot give any express instance thereof. They produce some places where this word is used: but if the sense of place be well observed, it will appear, that in all those places the word may be more fitly translated harlot than hostess, as Judges xi. 1, 1 Kings iii. 16, Joel iii. 3.

This word in Hebrew is in other places put for a harlot by their own confession : nor can it be taken for a hostess or victualler, as Gen. xxxiv. 31, Lev. xxi. 7, Ezek. xvi. 41, Prov. xxiii. 27. Besides, the LXX, who well understood the meaning of the Hebrew words, ever translate it with a word, -jroitri, that properly signifieth a harlot. And two apostles expound it so—namely, this apostle here, and James ii. 25.

Surely this much tendeth to the magnifying of God's almighty power, free grace, and rich mercy, that a harlot should attain to such faith, and be made partaker of such favour and honour as she was ; as,

1. To profit by God's works so far beyond all her country as she did.

2. To be a hostess to the people of God.

3. To be a means of preserving not herself only, but all hers, from a common destruction.

4. To be admitted, though a Gentile, into the commonwealth of Israel.

5. To be incor[)orated into the true church of God.

6. To be married to a prime prince in Israel, which was Salmon.

7. To be one of those progenitors from whom the promised Jlessiah, by luieal descent, should come, Mat. i. 5.

8. To be culled out by an apostle, and by name to be put into the catalogue of God's worthies.

9. To be produced by another apostle as a prime pattern of manifesting her faith by works, James ii. 25.

10. To be an heir of eternal life, as all Christ's progenitors, from whom in a direct line he descended, are supposed to be, and as all true believers are.

These shew how forward God is to honour penitent sinners ; and how much mercy such may receive from him. Tlie names of such as are registered in sacred Scripture give further evidence hereof: Ruth, Naa-nian, Matthew, Zaccheus, the woman that washed

Christ's feet with her tears, Paul, and others. Mat. xxi. 32.

God's high account of such is manifested many ways.

1. By sending his Son to call such, Mat. ix. 13, yea, to seek and to save them.

2. By aflfording his gospel, and ministers to preach it unto them. Acts xxvi. 17, 18.

3. By Christ's patient waiting upon them, Rev. iiL 20.

4. By God's readiness to receive sinners when they are coming to him, even afar ofif, Luke xv. 20, Ps. xxxii. 5.

5. By that joy which angels express upon the conversion of sinners, Luke xv. 10.

6. By that glory and praise which the church giveth fur such. Gal. i. 22, 23, Acts xi. IS.

7. By that recompense which God confers upon them. This consisteth of sundry branches, as,

(1.) A free discharge of their whole debt, and full remission of all their sins, Luke xviii. 13, 14.

(2.) His sanctifying, comforting, and supporting Spirit in an abundant measure, 1 Cor. xv. 10.

(3.) E.'cternal honours : instance, Rahab, Ruth, and the prodigal, Luke xv. 23.

(4.) Eternal life, and it may be a great degree of glory in heaven ; for if notorious sinners after their conversion remain faithful, and give forth fruits meet for repentance, their former wicked course .shall not be remembered to impair their heavenly glory, Ezek. xviii. 21. Yea, many such converts are, by a consideration of their former wickedness, stirred up to labour in God's work more abundantly than others, 1 Cor. XV. 10.

1. This giveth a clear demonstration of the free grace and rich mercy of our God ; for sin to God is more than any rebellion or high treason against the greatest monarch on earth.

2. It giveth also a demonstration of the equity and justice of God upon impenitent sinners, Ezek. xviii. 27, &c. We may from hence infer that the destruction of every impenitent sinner is of himself, Hosea xiii. 9.

3. This mercy of God to Rahab should stir up others to do as Rahab did. Though all Jericho stood out, yet would not she; she had heard, and she believed, that there was no standing out against God; she therefore comes in; she seeks mercy and finds mercy : 'go and do thou likewise,' Luke x. 37.

Sec. 184. Of Rahah not perishing with others.

Among many other evidences of God's mercy to this penitent, one is thus expressed, she perished not ivith them that believed not. This phrase, oi ffuvaTcuXiro, she perished not leith, is the interpretation of one Greek word, which is a double compound.

Of the simple verb, oXXu,a/, perdo, and of the first composition, otoXXi/.u.;, see Chap. x. 39, Sec. 151.

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101

The other preposition, nij-j, which maketh it a double compound, signifieth with, and hath reference to others, which are said not to believe; so as she was preserved from a common destruction.

By her not perishing, is meant her preservation from death. Under it is comprised not only the preservation of her person, but also of all that were with her in her house, Josh. vi. 23-25.

The manner of her preservation was this :

1. When the walls of the city fell down, and thereby a way was made for the whole army to enter into the city, Joshua sends to her the spies, who knew where her house was, and promised preservation to her, and all in her house. This is a worthy precedent for generals and other commanders, to ratify the engagements of such as are employed by them.

2. The spies that were preserved by her readily go and accompKsh what she had made them promise and swear. This is a good example for such as have received kindness, especially when they are bound by promise and oath to a particular retribution.

3. All in her house are .saved, so as covenant and oaths are to be performed to the full

4. They were for a time left without the camp of Israel, to shew that all to whom external favour is shewed are not presently to be made partakers of all the privileges of the church. There must be a time for such as have been of a false religion, to give good evidence of their true faith and repentance.

5. She and hers dwelt for ever among the Israelites : so as true converts, though strangers, after good proof are to be accounted as those who are born in the church.

Quest. 1. Why is no mention made of her husband and children ?

A lis. It is probable that she being a harlot, had neither husband nor child.

Quest. 2. How is this, that she perished not, attributed to her faith, seeing it was an act of Joshua and the Israelites !

Ans. 1. Her faith made her expect preservation.

2. It made her shew that kindness to the spies which was the procuring cause of her preservation.

3. It made her capitulate with them about her preservation.

i. It made her bind them by promise and oath to save her.

5. It made her tie the scarlet thread to her window as a sign.

6. It made her, with all her kindred, to abide in her house, whereby she and they were saved.

This fruit of faith giveth a proof that faith may keep believers from common destruction. Thus Noah and they that were with him in the ark were preserved from the general deluge. See more hereof in the Plaster for a Plague, on Num. xvi. 45, Sees. 12, 13, Ac.

Under this preservation iill those that were in

Eahab's family were preserved, Josh. vi. 22, 23. It giveth proof that they who belong to believers may reap much good by them, Acts xxvii. 24, Luke xix. 9, Acts xvi. 15, 31.

This ariseth not from any desert of faith, but merely from that respect which God beareth to believers.

1. This teacheth such as belong to believers,

(1.) To bless God for that lot that is fallen unto them.

(2.) There to abide, John vi. 68.

(3.) To be subject to such as believe, 1 Tim. vi. 2.

(4.) To pray fur them. Gen. xxiv. 12.

2. This directeth such as have liberty to choose their habitation in a nation, city, parish, or house, to choose it where believers are, as Ruth i. 16, John i. 38, Exod. xii. 38. Thus may they expect a blessing.

Sec. 185. Of the danger of obstinate infidelity.

The parties who perished are said to be, a.miSriSa.si, they that believed not. This phrase is the interpretation of one Greek compound, whereof see Chap. iii. 18, Sec. 171. There it is shewn how it signifieth both mibelief, and also disobedience. Both these significations are here noted by our English translators, one in the text, the other in the margin ; both of them may here very well stand.

The former, of unbelief, may have reference to her faith : she believed that the God of Israel was the only true God, and that he had given them the land of Canaan; answerably she desired to live among them, and to be of the communion of saints, and thereupon she was preserved; thoy believed no such thing, and thereupon were destroyed.

The latter, of disobedience, may have reference both to their former lewd conversation (which was a disobedience against God's holy law written in their hearts), and also to their stiff standing out all the seven days that the city was compassed about, wherein they did not yield any whit at all, nor hold out any white flag of agreement.

This giveth proof that infidelity and obstinacy cause destruction.

An apostle rendereth this to be the reason of the de.struction of the old world, 1 Peter iii. 20 ; and our apostle rendereth this to be the reason of their destruction who perished in the wilderness, Chap. iii. 18, Sees. 170, 171.

1. This layeth a sinner open to God's wrath, John iii. 36.

2. It maketh men neglect means of preservation, John Lii. 18.

3. It occasioneth men to implunge themselves into danger, Exod. ix. 21, and xiv. 23.

1. This informs us in the fearful nature of infidelity and obstinacy.

The temporal destructions which they bring are

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[Chap. XI.

enough to manifest them to be very fearful: but much more eternal, Rev. xxi. 8.

2. Learn hereby to take heed of standing out against God. ' It is hard to kick against pricks,' Acts ix. 5.

Sec. 18G. Of the laivfulriess of spies.

An especial fruit of Rahab's faith is thus set down, when she had received the sjiies loith peace.

This plu-ase, when she had received, is set down in a particijjle, thus, 8i^a/j,itri, haiiing received; she first received the spies, and afterwards was preserved from destruction.

They whom she received are here styled, xarasxo-crouf, spies.

This noun is a compound; the simple verb, exoTiu, whence it cometh, signifieth to mark, Eom. xvi. 17, Phil. iii. 17, and to consider, Gal. vi. 1.

The compound verb, xaTuaxoTsa, signifieth to spi/ out. Gal. ii. 4 ; thence this noun, xarciaxoTou;, fitly translated spies.

This hath reference to those two men whom Joshua sent forth to spy out the land secretly. Another apostle calleth them, ay/'shov;, messengers, James ii. 25. They are called messengers by reason of their warrant: they went not of themselves, but upon his ordering whu had the chief command over them. They are called sjries by reason of the end why they were sent, even privily to spy out the land.

Quest. Seeing God had promised the land to them, ■what need they send .spies beforehand ?

Ans. 1. To use warrantable means for the accomplishment of God's promises, Dan. ix. 2, ?>.

2. To strengthen the faith of the people by understanding the fear of their enemies, whereof those spies gave them notice, Josh. ii. 24. Thus dealt God with Gideon, Judges vii. 9-11.

Here we have two things to be observed—

1. Joshua's prudence and providence in ordering matters so, as his soldiers might be the better encouraged to go on.

2. The negligence of the enemy, who, notwithstanding the ftime of the Israelites coming over Jordan with a purpose to possess Canaan, are so careless of their city, as spies had advantage to come in and view their city. Indeed, afterwards they did ' straitly shut up their city,' Josh. vi. 1 ; but that was too late, the spies then had done their work. Thus God, to accomplisli his work, can give wisdom to some, and stupefy others.

I'hat which is here noted concerning Rahab's receiving spies as a fruit of her faith, givetli proof that spies are warrantable. It cannot be doubted but that Jo.shua herein had God's approbation ; yea, the Lord himself doth expressly command tliis. Num. xiii. 2, 3.

Ohj. A very evil event followed upcm the return of the spies that were first sent to search Canaan, Num. xiii. 32, <fec., and xiv. 1, ifec.

Ans. Lawfulness of actions are not to be judged by events. There may be failings in sundry circumstances about warrantable actions, whereby the Lord may be provoked to cross them : instance Judges xx. 21, 15. It was the cowardice and faithlessness of the spies, not the unlawfulness of their action, that caused the fearful events that followed thereupon. God's people much used this kind of policy against their enemies, as Judges i. 23, 24, and xviii. 2, 1 Sam. xxvi. 4.

This may be an es[>ecial means to find out the counsels, intents, plots, and policies of enemies, the knowledge whereof is a great advantage in war, but ignorance thereof a great disadvantage, 2 Kings vL 11.

This therefore hath ever been counted one of the lawful stratagems of war, as Abraham's pursuing enemies by night. Gen. xiv. 15, and Joshua's laying men in ambush, Josh. viii. 3, &c., so Judges xx. 29, &c.

By this means men have preserved themselves, as David, 1 Sam. xxvi. 3, 4, and enemies have been destroyed, as Judges xviii. 9, 10, 27.

Obj. This seems to be a treacherous circumventing of men.

Ans. There is no- treachery therein, because it is not against trust and truth. Where the war is just, enemies may be surprised or vanquished by fraud or force, openly or secretly.^ It stands both with prudence and valour to entrap or beat down an enemy any way.

On the other side, it argues much improvidence to be circumvented for want of spies.

The application of this point especially concerneth governors of states and commanders in wars.

Sec. 187. Of RahaUs receiving the spies. Concerning Rahab's receiving the forenamed spies, the history expresseth these particular circumstances:

1. She gave them entertainment in her house.

2. Inquiry being made after them, she hid them.

3. By her cunning speech .she kept them who were sent to search for them [not] to seek any further in her house for them.

4. She used means for their fair escape.

5. She gave them advice, after they were to be gone from her, how to remain in safety.

Quest. \V:is it lawful thus to receive spies against her own countr}' 1

Ans. 1. These were the people of God whom she received.

2. Her countrymen were by God himself devoted to destmction.

3. Their land was by the supreme Lord given to the IsraeUtes.

4. She knew that the death of the spies might

' 7) SoXifi TJt ^ir). — Anfigoiw. Dolus an virtus, quis in hoste rcquirit!— Virg.

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more exasperate the Israelites, and that their life could not prejudice her countrymen.

5. She did it in no treachery or hatred, nor for any filthy lucre, or any other by-rcspect.

6. That which she did was by special instinct, and by an extraordinary spirit.

On the forcmentioned grounds she is said to receive them, liiT iiirjiri;, n'ith peace: that is, as special friends, kindly, safely, securely, not as enemies, treacherously—not practising any ill against them, but sending them away in peace.

This pattern sheweth that men in danger are to be preserved from such as seek their lives. Hereof see more, Ver. 23, Sec. 125.

Sec. 188. Of dismissing in. peace such a^ confide in ns.

The addition of this last phrase, ivith jjeace, added to Rahab's act in receiving the spies, giveth a clear proof that they who are taken into protection must, as far as may be, be dismissed in safety. ^Memorable in this respect is the example of Lot, in entertaining the two that he took into his house, Gen. xix. 7, ifec. The like is noted of the old man of Gibeah, Judges xix. 22, (tc.; and of the woman in Bahurim, 2 Sam. xvii. 18, 19, ifec.; and of Jonathan, 1 Sam. xx. 42; and of Obadiah, 1 Kings xviii. 13; and of Jeho-shabeath, 2 Chron. xxii. 11. We have for this the pattern of God himself, Jer. xxxvi. 26. And his express charge for ' hiding the outcasts, and not bewraying him that wandereth,' Isa. xvi. 3.

1. Truth and fidelity requireth as much.

2. This is the main end of undertaking protection, to dismiss them in safety. ' Do nothing to these men,' saith Lot,' for therefore came they under the shadow of my roof,' Gen. xLx. 8.

Great therefore is their treachery who bewray such as put themselves under their protection. This was the sin of the Ziphites (1 Sam. xxiii. 19) which occasioned David to pen the fifty-foui-th Psalm against them. This was it, that as a perpetual infamy occasioned this style, ' Judas the traitor,' Luke vi. 16.

Sec. 189. Of equivocation.

About Rahab's receiving and dismissing the spies in peace, it is noted in the history, that she answered the officers whom the king sent to apjjrehend the spies, with these words, ' I wist not whence they were, and whither the men went I wot not,' Josh. ii. 4,5.

Here a question is raised, whether these words may be justified or no 1

Ans. Surely no ; for she did well know that they came from the camp of Israel, and she herself directed them in the way whither they went; so as her answer was against a known truth.

Obj. Her example is here produced, even in receiving and dismissing the spies, as an effect of faith.

A ns. In the general, that was an act of faith, and so approved, but not in the particular circumstances

thereof. Rahab's answer is somewhat like to the direction which Rebekah gave to her son Jacob : in the general, Rebekah's direction and intent was a fruit of great faith, for it had respect unto the promise of God made unto Jacob, in these words, ' the elder shall serve the younger,' Gen. xxv. 23; but in sundry circumstances it can no way be approved, Gen. xxvii. 6, 7, ic. It pleaseth the Lord in tender compassion to pass by many infirmities of his children, when he observeth an upright heart, and an aim to accomplish his promises. Thus did God here accept of Rahab's faith, manifested by many fruits, Sec. 182, and graciously pass over her infirmities.

There are some that do excuse Eahab, even in the circumstance before noted ; and that two ways.

1. By freeing it from all untruth; thus, Rahab's house being a common inn, and divers passengers lodging therein, some might then come into her house, and of them she might say, ' I wist not whence they were ;' for innkeepers do not know whence all the guests that come to their house are: she might also say of them, ' whither the men went I wot not.' Thus by her speaking of other persons, she might speak the truth.

Ans. 1. There is no expression in the history of any such matter.

2. There is little probability thereof.

3. That had been no direct answer to the question propounded about the spies, and in that respect an untruth.

2. By making up that which Rahab uttered with a mental reservation, thus, I wist not whence they were, to make them known to you, and whither the men went I wot not, to betray them to you.

This Jesuits call equivocation.

Because in these latter years a great controversy hath been raised by popish Jesuits about equivocation, I will endeavour plainly to set down the state of the question and arguments, jjro and con.

Equivocation, taken in the most ancient and accustomed sense, is an ambiguous signification of a word, or a doubtful disposition of a sentence. To equivocate is, in general, to use a word or sentence so ambiguously as it may be taken diversely, in this sense, or that sense. Thus saith Christ, ' Lazarus sleepeth,' John xi. 11. Christ meaneth the sleep of death: the disciples take It of the natural sleep of the body. Equivocation in a sentence is, when a sentence is so composed as it may be diversely taken. Thus it is said that ' Ahaziah was forty and two years old when he began to reign,' 2 Chron. xxii. 2. This may be taken either of Ahaziah's own person, or otherwise of the stock whence he came by the mother's side, which had continued till that time, forty and two years.

This kind of equivocation is a rhetorical figure, and intendeth the same that a homonymy doth.'

1 See the English Annotations on 2 Chron. xxii. 1, oiii^ivvjila. ^Equivocatio.

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This figure is frequently used in Scripture. It is nothing but an ambiguity in speech ; such a one Christ useth in these words, ' If I will that he tarry till I come, what is that to thee V John xxi. 22, 23.

These are not unlawful; for,

1. There is no untruth in them.

2. There are rules to find out the true and full sense of them.

3. They are of good use to exercise a man's understanding, to sharpen his wit, to make him search after the meaning of what he reads and hears: yea, and to discover men's dullness, as Mark viii. 17, ic.

To this head may be referred all manner of tropes, as,

Metonymies, when a place is put for the inhabitants. Lam. i. 1, 2.

Ironies, when the contrary is then expressed, 1 Kings xviii. 27, and xxii. 15.

Metaj)hors, to which may be referred all sorts of parables.

Synecdoches, as when the general is put for some particulars. Christ healed all sicknes.ses, and all diseases, which is aU kind of sicknesses, Mat. xxiv. 23. , So figures, as, prosopopteias, when persons are brought in speaking, which do not so speak; as in the story of Dives and Lazarus, Luke xvi. 21, &c.

Aposiopesies, when a sentence is broken off, and a part thereof left to be understood, which was usual in forms of oaths, Ps. xcv. 11. 'I sware in my wrath, if they enter into my rest;' this was God's oath. A like is noted of man's oath. See Cluip. iii. 11, Sec. 115.

The like may be said of concealing a part of truth, which the prophet did, Jer. xxxviii. 27; and of riddles, Judges xiv. 14; and of hyperboles. See Ver. 12, Sec. GO.

Jesuits, besides these and others like unto them, have invented and broached another kind of ccjuivo-cation, which they themselves do term « mental equivocation; that is, when a false speech is uttered, yet so as something is reserved in the mind, which if it were offered, would make the speech true. An instance hereof is thus given: one is asked concerning another, whom he hath oft seen, oft talked withj and with whom he hath been very familiar, whether he ever saw him or no; he answereth, that he never saw him. This is a clear untruth : but to make that answer true, this clause, in heaven, is reserved in his mind, which expressed would make the answer full and true, thus, I never saw him in heaven. We cannot find throughout the whole Scripture one proof for such a mental equivocation.

Because at the first hearing of it, it seemeth very strange, they propound sundry cautions thereabout: such as these,

1. The mental reservation must be such as it may make the sentence true, if it were uttered. Yet by the way, that great Jesuit and priest, called by

them Father Parsons, giveth an instance, that though it were uttered yet cannot make a true sense. It ia this; a man being desired to lend his friend a horse, answereth that he hath never a one—meaning an ox. Put this reservation to the sentence uttered, and then mark what truth, yea, what congruity there is therein.

2. Equivocation must be before an incompetent • judge : which is, as they expound it, any magistrate ■ that is not of the Catholic, whereby they mean the " Romish, religion. By the way, let me here again note that some of their priests have affirmed that Jesuits have used mental equivocation before the pope himself, and before cardinals.

3. Equivocation must be in weighty causes, namely, to conceal a priest or other papist, to keep him from taking, or to save the credit of such as have entered into their holy orders, or any way to succour the Romish faith. Yet some of them permit it in a money matter, as if one should come to borrow a hundred pounds, who is not like to repay it, he may be put off with an equivocation.

They go so far in this point of equivocation, as if they be demanded whether they do equivocate or no, they may answer by another equivocation, that they do not. If they be demanded the third time, whether they do not then equivocate, they may answer the third time negatively by a third equivocation, and thus proceed without stint.

Yea, further, they avouch that a man may not only simply equivocate, but also confirm his equivocation by oath.

As for our parts, though we grant that ambiguity of speech, which is a verbal equivocation, may be used, as hath been before proved, yet there are restraints and limitations to be added thereto, such as these :

1. That the ambiguity be such as may by due observation of some circumstance or other be discerned, as where Christ said, ' Take heed of the leaven of the Pharisees and Sadducees,' Mat. xvi. 6. Though at finst the disciples mistook him, yet Christ, putting them in mind of his miracles in feeding five thousand with five loaves, they presently perceived that he meant the leaven of doctrine. All the ambiguous speeches in Scripture are such as, by diligent observation of the words and circumstances about them, may be found out.

2. That the ambiguity of speech be not against the intent and conceit of him who propounds the question ; especially if it be propounded b}' a magistrate, or by one that is in authority to require an answer ; yea, also if it be propounded by any to whom I think it meet to give an answer. Thus the Baptist, though he answered by ambiguity of speech when he denied that he was that prophet, John i. 21, yet he answered according to the true intent of them who propounded the question.

3. That it be without any purpose of any wrong;

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for a malicious end turns that action, whicli might otherwise be good, into sin.

Upon these cautions it may be lawful to use ambiguity of speech, whether it be by tropes or figvares.

Our adversaries" positions are clean contrary to these limitations. For they say,

1. That such ambiguity may be used as is impossible to be found out by any but by him that utters it. For instance, if a priest be asked whether he be a priest or no, he may answer negatively, with this reservation, of Diana, or of the devils: he is no such priest; who can imfold this ?

2. That such ambiguity be used before an incompetent magistrate. By this rule no magistrate of another profession shall be competent. Papists hold protestant magistrates to be incompetent. What if protestauts hold the like of popish magistrates ? What if infidels hold the like of Christian magistrates ? and Christians of infidels 1 Nay, liberty is hereby given to except against the competency of magistrates that are of the same religion: and to say they came in by bribery, or they have not sufficient parts for their place, or they are partial and unjust, and therefore not competent.

3. That if a man's main intent and principal end be not to deceive, it skilleth not, though both he that propounds the question, and the hearers also, be deceived. Thus they profess to deceive wittingly, though not principally.

That their mental equivocation, even as they themselves have set it down, is unlawful and sinful, may be proved by these arguments.

1. It is a new device, nor warranted by sacred Scriptures, nor by ancient heathen authors. The great philosopher,! ^j^j^^ jj^j]^ -written much of sundry kinds of ambiguity, never dreamt of this.

2. It justifieth an apparent lie, which is expressly forbidden, Eph. iv. 2o.

3. It being confirmed by an oath, will prove to be plain perjury.

4. Many gross absurdities do follow thereupon ; such as these,

(1.) Thus aU manner of lies may be made truth.

(2.) Thus no man can know whom to believe.

(3.) Thus all honest and faithful commerce, contracts, and other like dealing would be destroyed. For all depend upon the truth of men's words. If words be contrary to their mind, what shall men rest upon ?

(4.) Thus there could be no end of controversies ; at least of such controversies as cannot be confirmed by witness, for the only means to end such controversies is an oath, Heb. vi. 16. But equivocation causeth a judge to be in doubt, whether that which is sworn be true or no.

(5.) Christian apology, or open confession of the truth of religion, is hereby taken away; for men are ' Aristotle.

hereby taught by word to deny their religion, so they have a mental reservation to salve up the matter.

(6.) Christians hereby make their profession odious to Turks, Jews, other infidels, and pagans, who never imagined any such mental reservation, but would take us at our words.

The arguments which Jesuits produce to prove this absurd position are such as these:

1. Unreasonable creatures are cunning in deceiving their hunters, as foxes, hares, badger.s, and sundry other; would God then leave man without such cunning evasions as may deceive their persecutors ?

Alls. 1. It can carry but an unreasonable form of an argument that is so taken from unreasonable creatures.

2. Unreasonable creatures have no rule prescribed them to go by, as reasonable men have.

3. Unreasonable creatures are not called to suflFer as reasonable men are.

4. Hunters know, and can find out the means which unreasonable creatures use : but no persecutors can find out the depth of equivocation.

5. There are many other means which God hath afforded his servants to escape by, besides mental-equivocation.

6. God oft calls his servants by suffering to bear witness to his truth: should men in such a case equivocate 1

Arg. 2. Stratagems in war are lawful, Josh. viii. 18.

Am. There is a great difierence betwixt stratagems and equivocations; for,

1. Actions, whereof stratagems consist, do expressly affirm nothing, nor deny anything, as words do.

2. In a stratagem there is only a seeming to do this or that when a contrary is intended, but no express asseveration to do it.

3. Stratagems are used by open enemies, who profess to use all the sleights they can to overcome. The fault therefore is in the adverse party if he be deceived, in that he was no more warj' and circumspect. But in the case of equivocation a man professeth no deceit, but naked truth.

4. If stratagems be against promise, or performed by lying, they are unlawful; and this the heathens themselves have judged.

Arg. 3. They press the many rhetorical figures in Scripture.

Ans. There are rules to find out the fuU sense of those figures; but for finding out the full sense of mental equivocation no rule can be given.

Arg. 4. They produce sundry particular instances of saints thai have, as they say, equivocated—as,

(1.) Rebekah's and Jacob's dissembling with Isaac, Gen. sxvii. G, &c.

Ans. That is an instance of their infirmity, and no pattern for imitation. The like may be said of Rahab's answering the king's oflScers, whereof before.

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[Chap. XI.

(2.) Eiisua's answer to the men of Syria that came to apprehend him, 2 Kings vi. 19.

Ans. 1. This was a stratagem against a professed enemy.

2. He was not demanded any question, and so not bound to answer tliis or that.

(3.) Isaiah's message to Hezekiah, ' Thou shalt die, and not live,' Isa. xxxviii. 1.

Ans. There is nothing but plain and open truth herein ; for Isaiah spake as he was commanded, and as he himself thought; for Hezekiah's .sickness was indeed deadly, according to the nature of it; and if God had not extraordinarily wrought upon him, he had died. That Isaiah knew no other but that Hezekiah should die of that disease, is evident, in that the word of God came again to him, when he carried the news of the king's recovery, ver. 4.

(4.) Jeremiah's answer to the princes, Jer. xxxviii. 27.

Ans. His answer is plain, no show of untruth therein; only there was some truth concealed, whicli makes nothing for equivocation, because he was not demanded whether the king spake to him of yielding to the Chaldeans, or any other thing, beside what he answered.

(5.) John's answer to the Jews, John i. 21.

Ans. John answered the truth, and that according to the meaning of the Jews, as this particle of emphasis, ' that prophet,' implieth; for John neither was a prophet, as others, to foretell things to come, nor was he that prophet which Moses spake of, nor was he Elijah, as they meant, in body or soul, but only in spirit and power. That he spake according to their intent, and that plainly, is evident, in that when they asked who he was, he directly answered the truth, saying, ' I am the voice of one crying in the wUderness,' John i. 23.

(6.) The speech of Christ, ' The Son knoweth not the day and hour of judgment,' Mark xiii. 32.

Ans. 1. Here is no question propounded to our Saviour: so as it maketh nothing to the point in hand.

2. Christ declareth the truth plainly; for as he was man, he knew not that day and hour. Many other speeches of Christ are alleged, whereof not one maketh for mental reservation ; for the ambiguity of them is cither in divers acceptions of the word, or in circumstances, which with study and due observation may be found out.

Sec 190. Of preferring the church before one's country.

All the effects that are noted of Rahab's faith did give a plain demonstration that she preferred God's church before licr own country. This is a case that admits some limitations. It will not, therefore, be impertinent to shew wherein one's country is to be preferred, and wherein the church.

One's own country is to be preferred in these cases:—

1. In civil affairs: as if a professor of the true religion be a subject in an idolatrous country that joineth near to that other country whereof he is a subject, and both requires his aid against their enemies, or for any other secular affairs, he is bound to prefer liis own country before the other.

2. In differences betwixt his own country and another of the true religicm, about their rights of titles in secular matters and privileges, he is to prefer his own country; as if there be war betwixt those two nations about such secular rights, he may bear arms under his sovereign, though an idolater, against the other, though of the true religion.

3. In secret differences betwixt his country and the other of the true religion, where the cause is not openly known by the common subjects, a subject is bound to the command of those whose subject he is.'

The church may be preferred in such cases as follow :

1. When there is special warrant, either by inward divine instinct (which Eahab had) or by express command. About this point of instinct men must take heed of conceited fantasies and diabolical suggestions.

2. When one's country is by God devoted to destruction. In this case the inhabitants of Babylon are commanded to ' come out of her,' Rev. xviiL 4.

3. When some members of one's country are to be punished for intolerable impiety, and the church is stirred up by God to be an instrument therein. Because the Benjamites took part with the city of Gibeah, who were of their own tribe in this case, they sinned, and were destroyed. Judges xx. 12, &c.

4. When one's country seeks the ruin of the church merely for religion's sake, he that is of that true religion may take part with the church.

5. When there is such deadly feud betwixt one's country and the church as they cannot both stand together, a true believer may take part with the true church.

In such cases a man may say to those of his country, as Levi did to his father, mother, brethren, and sisters, ' I have not seen them, nor will I acknowledge them,' Deut. xxxiii. 9. A man herein prefers true religion before natural affection, spiritual amity before civil society ; yea, God before man.

We are, therefore, in the foresaid cases to pull out the bowels of natural affection, and in the cause of God to prefer him before all, Luke xiv. 2G.

The apostle St James, from these effects of Rahab's faith, inferreth that she was 'justified by works,' James ii. 25—meaning that that faith wherewith she was justified was not a bare, naked faith, without works, but a faith that manifested itself by works; and in that respect her works did declare her to be justified; so as a man's inward faith in God, and love of him, must be manifested by works. See ' August, contra. Faust. Manich., lib. xxii. cap. 15.

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more hereof in the Saint's Sacrifice, on Ps. cxvi. 9, Sec. 59.

Sec. 191. 0/ tlis resolution of, and observation from, Heb. si. 31.

Ver. 31. By faith the harlot Raliah perished not with them, that believed not (or, that were disobedient), tvheii she had received the spies with peace.

The sum of this verse is in two words, fciith's proof. Hereof are two parts :

1. The poiut proved.

2. The kind of proof. In the former we have,

1. The particular grace,/«i<^.

2. The person whose faith it was. The person is described,

1. By her name, Rahab.

2. By her condition, a harlot.

The latter, which is the kind of proof, admits two considerations :

1. An event that fell out. This is,

(1.) Propounded, in this phrase, she p)erished not.

(2.) Amplified, by the contrary event, which befell others.

In the amplification is set down,

[1.] The kind of judgment imjilied, in this phrase, ivitlv them.

[2.] Thecausethereofjin this phrase,ihatbelievednot.

2. An efl'ect. In setting down whereof three branches are expressed:

(1.) The particular act, she received. (2.) The object or persons whom she received, the S2'>ies.

(3.) The manner how, toith peace. Doctrines.

I. The seed of faith is accounted for faith. Such was the faith here mentioned. See Sec. 181.

II. God takes notice of pienitents by nam.e. Witness Rahab. See Sec. 182.

III. Some Gentiles under the law were called. Such a one was Rahab. See Sec. 182.

IV. Women may prove worthies. Rahab was a woman, and here reckoned amongst worthies. See Sec. 182.

V. Notorious sinners may obtain much mercy. A harlot here so did. See Sec. 183.

VI. God hath penitents in high account. Rahab was a true penitent. See Sec. 183.

VII. Faith keep)s from common destruction. See Sec. 184.

VIII. Others may reajo benefit from the faith of some. By Rahab's faith, all that were in her house were preserved. See Sec. 184.

IX. God can put difference betwixt different persons. Rahab perished not with others in the city. See Sec. 184.

X. Infidelity is the cause of destruction. They perished who believed not. See Sec. 185.

XI. Spies are lawful. This is here implied by the mention of spies in this place. See Sec. 186.

XII. Men in danger are to be preserved from such as seek their lives. Thus did Rahab preserve these spies. See Sec. 187.

XIII. They who are taken under protection must be dismissed in peace. So were these spies. See Sec. 188.

XIV. Mental equ.ivncatinn i^ «••/-'. goe Sec. l89.

XV. There are cases wherein the church is to be 2»'eferred before one's own country. Rahab's case was such a one. See Sec. 190.

XVI. Faith is justified by ivorks. So did Rahab here justify her faith. See Sec. 190.

Sec. 192. Of registering som^ specials in p)id>lic records.

Ver. 32. And what shall I more say? for the time tvould fail me to tell of Gedeon, and of Barak, and of Samson, and of Jepthae, and of David also, and Samuel, and of the prophets.

The apostle having long insisted on a distinct narration of the fruits of the faith of sundry worthies, he here contracts his catalogue, that his epistle might not swell too much.

The sacred Scripture setteth out the examples of many other worthies, which the apostle supposed to be very pertinent to his purpose. Therefore he doth not abruptly break off his induction of particulars, but elegantly contracts it, and that,

1. By a bare expression of their names, ver. 32.

2. By a concise declaration of the common efiects of their faith, in the verses following.

He passeth from his distinct description of particulars to a brief enumeration of others, by a transition in these words. What shall I more say ? the time tvould fail, itc.

This transition consists of a rhetorical communication, wherein a question is propounded, and an answer made by himself, which maketh it to be a rhetorical figure.

This question, What shcdl I more say? impUeth that he had much more to say. In the Greek it runs thus word for word, xa'i r! 'in Kiyu, and what do I yet say? which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons, though he had much more to say. For in the former catalogue he culled out some only of those who are recorded in the five books of Moses and in Joshua, till the church was brought into the promised land. He passed over Enoch, Shem or Jlelchisedech, Rebekah, Aaron, Caleb, and sundry others, whereby he hinteth that God had more worthies than are requisite to be made known.

1. There were more recorded in the Old Testament, j-ea, and in the books of Moses and Joshua, than are here recited.

2. There were without question many more in the

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[Chap. XI.

several ages of the world than are recorded in the foresaid books, or in any other part of the Bible. It is said of Enos, that ' then began men to call upon the name of the Lord,' Gen. iv. 26. Yet none of tlie men that did so are by name registered. It is said of all those pious long-lived patriarchs that lived before and after the flood, that ' they begat sons and daughters,' Gen. v. 4, &o., and xi. 11, &c. No doubt but iiiaL iuar.y of those sons and daughters gave good proof of their true faith : yet are they not by name registered. It is of persons as of things. !Many commendable things were done which are not set down, Heb. v. 11, John xx. 31, and xxi. 25; so many persons that did worthily are not in public records.

(1.) In regard of those saints themselves, it was enough that God took special notice of them, registered their name in his book of life, gave them evidences of his favour while they lived, received their souls to glory when they died, and gave them assurance of the resurrection of their bodies.

(2.) In regard of others that from time to time lived after them, it is sufficient that God hath afforded them so many patterns and examples registered in his book as he hath done. By them direction and encouragement sufficient are given to run the race as they did. They who are not moved by them would not be moved with millions more, if they were registered.

1. Considering that many worthies have had their names buried with their bodies, let not us be over solicitous about memorials after our death, but leave it to the divine providence, and to the wisdom of our survivors. There may be a good use of chronicles and of memorials of some men's names and acts, yet there may be too great excess therein : some things that in their compass are very useful, may beyond their compass be unuseful, if not hurtful. Should there be memorials of all good men's names, I suppose the world would not contain them, especially if thereto were added their meditations, sermons, conferences, works, and labours.

2. This may stay those who, in their time and generation, do the will of God, faithfully employing their talent, and doing much good by their words and works, and yet nothing thereof remembered after death. It is enough that in their generation they have been enabled to do good, and that the present age in which they lived had the benefit thereof. They may so much the more rest herein, in that the ever-living God knows it, remembers it, and will abundantly recompense it. Their works will follow them. Rev. xiv. 13.

The answer which the apostle himself gives to his own question, thus, for the time will fail vie, being a reason of his forbearing to go on in setting down more particular examples, as he had done before, giveth us to understand that there were very many more whom he might have produced. The multi-

tude of believers is very great: very many are registered in sacred Scripture, which the apostle styleth a ' cloud of witnesses,' Heb. xii. 1 ; but questionless there were many more, age after age, whose names are concealed. When Elijah thought that he had been left alone, God knew seven thousand more, and that in Israel, 1 Kings xix. 18, besides those that were in Judah. If there were, before Christ was exhibited, multitudes of believers, what are there since ? considering these promises, ' I will pour out my Spirit upon all flesh,' Joel ii. 28; ' and many shall come from the east and west, and sit down with Abraham,' (tc. Mat. viii. 11. See Chap. ii. 10, Sec. 91.

. This reason, as it hath reference to the altering of the style, in contracting such points as he more enlarged himself upon in the former examples, sheweth that tediousncss must wisely be avoided. ' Having many things to write unto you,' saith an apostle to an elect lady, 'I would not write w'ith paper and ink,' 2 John 12 ; the like he saith to Gaius, 3 John 13.

Tediousness dulls the mind, wearies the spirit, hinders devotion, draws away aflcction, yea, and m:my times deprives people of that comfort which otherwise they might receive from God's ordinances. Some who have some while given good attention, and that with cheerful aS'ection, by overmuch tediousness have been so dulled in their devotion as their former comfort hath been taken away.

It is therefore a point of prudence somewhat carefully to observe ordinary times limited for sacred duties,

There are times wherein men may enlarge themselves both in praying and preaching—namely, when days are set apart for those duties; for then people come prepared to hold out the day.

As for private duties performed by one alone, as any finds the vigour of his spirit to be in him, he may enlarge himself. But we must not measure others' spirits by our own. Christ, when he was alone, spent nights in prayer, Luke vi. 12. But we do not read that he did so with his disciples.

;' Sec. 192. Of the ajMstlt's setting tlie viore excellent before others.

Upon the foresaid transition the apostle continues his catalogue of worthies, but much contracted.

In this verse he sets them down two ways,

1. By their particular name.

2. By the function of some of them, in this word, prophets.

'There are six set dowTi by name, whereof four were judges, one a king, one a judge iind a prophet both, which is Samuel.

The four judges are, as the apostle hath set them down, Gideon, Barak, Samson, and Jephthah.

There were in all, betwixt Joshua, their general, and Saul, their first king, fifteen judges—1. Othniel;

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2. Ehud; 3. Shamgar; 4. Barak; 5. Gideon; 6. Abime-lech; 7. Tola; 8. Jair; 9. Jephthah ; 10. Ibzan ; 11. Elou ; 12. Abdon ; 13. Samson ; 14. Eli; 15. Samuel.

Out of these only five are called; the rest Tvere either not worthy to be named (as Abimelech, who usurped that dignity by fraud and blood), or had no memorable matter rec(3rded of them in their histories, as Tola, Jair, Ibzan, Elon, and Abdon. The others, as Othniel, Ehud, Shamgar, and Eli, did no greater matters than those which were done by those who are named; therefore there was no great need to mention them, especially in this place, where the apostle labours to contract his discourse.

In the particulars which are set down, the precise order of the history is not observed ; for Gideon, who is in the first place, was after Barak; and Samson, the third, was after Jephthah; and David, the fifth, was after Samuel.

Hereupon some say that the apostle had an eye only on his matter, to set down some choice worthies as they came to his head, but had no respect to method or order ; but I suppose that he rather aimed at some special thing in altering the order of these, and that might be to prefer the more excellent; for there is a double method.

One of time, which he observed in the former part of his catalogue.

The other of worth; for Gideon had a more excellent spirit than Barak, and Samson than Jephthah.

As for Samuel, he is put after king David, immediately before the prophets, because he was a prime prophet.

We may hence infer, that the greater grace men are endued withal, the more honourably they are to be esteemed.

Grace is the best, the most excellent, most divine, and most honourable quality that any can be endued withal.

Labour, therefore, to abound and excel in grace. See Ver. 4, Sec. 11, and Chap. ii. 10, Sec. 91.

Sec. 194. Of men's Jifness to their function.

All the six worthies that are here mentioned agree in one general, that they were endued with an extraordinary spirit.

Of their distinct and different gifts we shall speak when we come severally to touch them.

They all jointly, and every one in particular, give proof that God enables men to that whereunto he calls them.

The four first were extraordinarily called of Gud to be judges or generals over his people. Three were judges—Gideon, Samson, and Jephthah. Barak was a general under Deborah; for she judged Israel, Judges iv. 4, 6.

Gideon was called by an angel, Judges vi. 14; Barak by Deborah, a prophetess, Judges iv. 6 ; Sam-

son by an angel at his first conception, Judges xiii. 5 ; Jephthah by the choice of the people testified before the Lord, Judges xi. 11. As for David, he was expressly anointed by God's commandment, 1 Sam. xvi. 12.

And Samuel was called of God, 1 Sam. iiL 20, 21. In like manner Othniel, Ehud, Shamgar, Deborah, and other judges, and the prophets, were extraordinarily gifted, because they were called to extraordinary functions.

Only Abimelech, who was not called of God, but treacherously thrust in himself. Judges ix. 1, 5, was not endued with any spiritual gift, but rather with a diabolical spirit of dissension.

The extraordinary gifts wherewith such as were called of God were endued, are apparent evidences of God's prudence and providence.

Thus God gifted them, that his work might be the better effected by them.

1. This extraordinary work of God affords an ordinary rule to such as enter upon any work of God, to have good assurance that they are in some competent mea.sure enabled thereto.

2. It directeth those that are in place to set any apart unto God's work, to make good piroof of them, whether they be enabled thereunto or no.

Sec. 19.5. Of Gideon's names.

The first particular person here mentioned by the apostle is Gideon, concerning whom we will consider, as we find in his history, three points.

1. His names.

2. His infirmity,

3. His excellencies. He had two names.

One was Gideon, which is derived from a Hebrew word, i^U, that signifieth to cut doivii; so as Gideon, ]'\y]X importeth a destroyer.

How fitly this name agreed to him, it is evident by that great destruction that he brought upon the enemies of God's church.

The other name was Jerub-baal. This is compounded of two Hebrew words. The former, Jerub, is derived from a verb, ^n vel 3^1, that signifieth to contend, or to plead against. The latter part, baal, is derived from a word, 7^^, that signifieth husband or lord, and it was usually attributed to an idol. The meaning, then, of the wLole name, '?J7I1"1\ is, a pleader against Baal.

The reason of this name was given him from his act in throwing down the altar of Baal; and it was by way of derision, that no man might touch him for that act. Judges vi. 31, 32.

Both of those names were fit names, whereby a memorial of his zeal and success against false gods, and enemies of God's church, was preserved.

This giveth proof of their prudence who give significant and pertinent names to persons.

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[Chap. XL

Sec. 196. Of Gideon's iitfirmitjea. Though Gideon were in many respects a worthy man, yet he had manifold infirmities, .such as these :

1. Doubting of God's presence in his church, by reason of the afflictions thereof, Judges vi. 13.

2. Opposing his meanness against God's express charge. Judges vi. 15.

.3. Itequiring a sign, after God's will was expressly manifested. Judges vi. 16, 17.

4. Fearing death, because he had seen the face of an angel. Judges vi. 22, 23.

5. Fearing to do in the day that which he was commanded by God to do, Judges vi. 21.

6. Not contenting himself with one sign, but asking sign upon sign, Judges vi. 17, 37, 39, and vii. 10.

7. Setting up a dangerous monument, which was an ephod, Judges viii. 27. An ephod was a holy vestment, and it being so costly a one as he made it, it could not be but very dangerous. People are prone to idolatry and superstition.

a. Polygamy, Judges viii. 30.

9. Taking a concubine to many wives. Judges viii. 31.

10. His dotage on his concubine, manifested by the name given to the chUd which he had by her. Judges viii. 31. The name was Abimelech, which sig-nifieth father of a /ci)i(f, or a chief king. It was a common name of the kings of the Philistines. It was in itself too high a name, and it might add somewhat to his son's ambition after the kingdom.

These infirmities in such a man give instance that true justifying ftiith, yea, that a strong and great faith, may stand with many and great infirmities.

Sec. 197. Of Gideon's excellencies. The excellencies noted of Gideon in his history are these :

1. His providence in time of extremity. When enemies in great troops invaded the land, and spoiled what they could come by, he got corn, and threshed it in a secret place, to keep it from the enemy, that so he might thereby sustain himself and his father's house, Judges vi. 11. This point of providence is commended in Joseph, Gen. xli. 48, and pressed by the wise man, Prov. vi. 8.

2. His valour. Judges vi. 12. This'by the heathen is reckoned amongst their cardinal virtues. Such as were set apart to a weighty employment are commanded to be valorous, Deut. xxxi. 7 ; Josh. i. 6, 9. It is of excellent use for the managing of weighty works.

3. His acknowledgment of God to be the disposer of all, Judges vi. 13; for tlmugh he do somewhat too diffidently expostulate about Israel's present case, yet there is an apparent acknowledgment of God to be their former preserver and deliverer—yea, and to be he who brought them into trouble. Persuasion hereof

is an especial means to keep in our souls a true fear of God.

4. His humble lowly mind. Judges vi. 15. Though it were a weakness in him to oppose his mean estate against God's express word, yet his acknowledgment of his meanness argued a humble mind, which is in itself a principal grace, and addeth a grace to all other graces.

5. His desire to have his faith strengthened in God's promise. Judges vi.''17. It was a weakness to need strengthening ; but his care to have that which was weak made strong was commendable.

6. His gratitude to him that brought him the glad tidings of his delivering Israel, Judges vi. 18. He took him to be a man of God, and answerably desired to give him such entertainment as he thought fit for him. This gratitude is very acceptable, both to God and man.

7. His liberal hospitality. Judges vi. 19. Bounty and liberality much magnify a courtesy.

8. His fear and trembling at God's presence, Judges vi. 22. Indeed, there was too much excess therein. Yet take away the excess, and the affection is commendable. We ought to fear and tremble at God's presence, as Gen. xxviii. 17. It wUl work in us a reverent respect towards God.

9. His piety towards God, manifested both by building an altar to God (which was in those days a solemn rite of worshipping God thereby), and also by the name he gave to the altar, QlVi' mil', which signifieth the Lord giving peace. Thus he caused a memorial of God's kindness to be continued to posterity, Judges vi. 24.

10. His obedience to God's charge, and that both in the general substance and particular circumstances thereof, Judges vi. 27, 28. This is a real demonstration of that high esteem which we have of God, and of that good respect we bear to him. This is further manifested by his reducing his army to the number of three hundred.

11. His prudence, in making preparation for that work whereuuto God had called him, Judges ^^. 34, 35. This care of preparing means may well stand with true faith; yea, it is a fruit thereof.

12. His care to encourage others to that whereof himself was confident, Judges vii. 15. This argueth true Christian love, whereof we have a worthy pattern. Acts xxvi. 29.

13. His care to raise up the hearts of his soldiers to God, Judges vii. 18. Though he would have them acknowledge himself (whom God had deputed) for their general, yet would he have them rest on God, as the first mover, and chief author of that which they went about. Thus he makes God the principal, himself only the instrument ; and so gives unto God that which is God's, and reserves to Ciusar that which was CK.sar's, as Mat. xxii. 21.

14. His meek spirit and soft answer, whereby he

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pacified the furious rage of the Ephraimites, Judges viiL 1-3. A blessed effect followed thereupon, contrary to that which is noted of Jephthah, Judges xii. 1, &c. Hereby is verified that of the wise man, Prov.

XV. 1.

15. His constancy, in pursuing a victory well begun, Judges viii. 4, 11, 12. Many failing herein lose the glory and benefit of their former good success, which the prophet implieth, 2 Kings, xiii. 19.

16. His care to refresh his soldiers, weary with pursuing their eneniies, Judges viii. 5, 8. Jonathan doth set out the benefit hereof, 1 Sam. xiv. 27.

17. His just revenge on the inhuman and scornful men of Succoth and Penuel, Judges viii. 15, &c. However he might seem therein cruel, yet it was both just and expedient.

18. His modesty, in refusing that honour which the people would have conferred upon him. Judges viii. 23. How few are of that mind !

19. His care to preserve peace, after he had got full conquest upon his enemies; for it is noted, that after that conquest the country was in quietness all his days. Judges xviii. 28. This is the most proper end of war.

20. His contentcdness with his own private means, Judges viii. 29. In which resp)ect he is said to ' dwell in his own house.'

The principal observation concerning Gideon's faith is, that it made him with three hundred unarmed men, upon God's command, set upon an army of many thousands. Judges vii. 7; so as faith resteth on God with small means as confidently as, with great, 1 Sam. xiv. 6, 2 Chron. xiv. 11.

Sec. 198. Of BaraFs name, injinnities, and virtues.

The second particular is Barak, which, according to the notation of the Hebrew word, p')2, signifies lightning, Ezek. i. 13. He was a terrible lightning to Sisera and his host.

He was chosen general against the army of Jabin, king of Canaan, who had oppressed Israel twenty years. Judges iv. 2, 3.

One infirmity is noted of him, which was this, that being called of God he refused to go, except Deborah would go with him. Judges iv. 8. This shewed both diffidence in God's power and truth, and also disobedience to God's charge. But it seemeth that these came rather from the weakness of his flesh, than from the obstinacy of his disposition ; for he quickly recovered himself.

His virtues were these:

1. Prudence, in preparing an army out of those among whom he dwelt, and whom he might best command, and in whom he might best confide.

2. Obedience, in ordering matters according to the charge given unto him. Judges iv. 6, 10.

3. Courage, in setting upon a huge host well prepared with so few as he did, Judges iv. 3, 1-1.

4. Constancy, in pursuing the victoiy, Judges iv. 16.

5. Piety, in returning the praise to God, Judges v. 1.

In Barak's example we have a proof that such as are weak in faith may become strong.

Sec. 199. Of Samsoiis name, and sin.

The third particular is of Samson.

Some will h.ave his name, litt'Oiy, derived from a noun, lyati', which signifieth the sun. The last letter save one of the name (i, affixum relativiim,) is relative, as intimating his sun, in reference to God. The last letter of all, ], is the note of a noun. Thus it implieth two things,

1. That he was appointed of God.

2. That he was set amongst the people as the sun among the stars, more excellent- than any of them : and that by reason of the power of God's Spirit on him.

This was a fit name : for by reason of his unparalleled strength, his fame shined throughout the world. Never was there such a man heard of for strength.

The heathen report much of Hercules. Certainly the ground of that strength which they divulge about their Hercules, arose from some fragments that they had heard concerning this Samson.

Many of their reports concerning Hercules are fabulous ; but if all were true, yet are they not comparable to that which is recorded in the word of truth of Samson.

One notorious fruit of the flesh is noted of him, which was his strange dotage on strange flesh.

For once and agam he went in to harlots. Judges xvi. 1, 4. Hereby he implunged himself into great dangers. Once by his great strength he escaped the danger; but afterwards by the impudent importunity of his cursed Delilah, whom he too too much doted upon, he was brought to bewray wherein his great strength lay. Thus he fell into his enemies' hands.

Hereby it is manifest that God will not suffer scandalous crimes to pass unpunished—no, not in his dearest children. ' I will visit their transgression with the rod, and their iniquities with stripes,' saith the Lord of his dear children, Ps. Ixxxix. 32.

This is a good item to such as have evidences of the Spirit's abode in them; that they be not too proud, too bold, too secure, too loose.

Sec. 200. Of SaTnson's excellencies. The special excellencies commended in Samson were two—

1. His great strength.

2. His right use thereof.

The greatness of his strength was manifested two ways.

1. By the things which he did.

2. By the means, and manner of doing them.

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[Chap. XI.

For the things which he accomplished, they were such as thereby nothing seemed too strong for him : he vanquished .and removed whatsoever stood against him.

1. He tore a lion, Judges xiv. 6.

2. He oft slew multitudes of men, and that by himself alone, Judges xiv. 19, and xv. 8, 15.

3. He carried away the gates and posts of a city. These were, questionless, very massy, and fast fixed

in their places. Judges xvi. 4.

4. He brake cords, withes, and all other bonds whereby they sought to bind him, as flax burntwith fire.

5. Ho pulled do-mi at once two strong pillars of a great house, the roof whereof could bear three thousand people, Judges xvi. 29, 30.

The means and manner of doing many of these were with his own hands; so he tore a lion, Judges xiv. 6, and took the-doors and posts of the gate of a city, and carried them away u])on his own shoulders. Judges xvi. 3. And by himself alone brake all the bands wherewith he was bound. All the means that we read that ever he used, was once the jaw-bone of an ass, wherewith he slew a thousand men. Judges XV. 15. It is said, that he 'smote his enemies hip and thigh, with a great slaughter,' Judges xv. 8; that is, with kicking and spurning them.

As Samson's excellency was manifested by the greatness of his strength, so also by the right use thereof.

This was manifested two ways.

1. By using it against the enemies of God and his church. Though his own countrj'men provoked him much, by coming to bind him, and to deliver him into the hands of his enemies, yet ho was so far from taking revenge of them, as voluntarily he suflfered them to bind him, and to deliver him up to his enemies, Judges XV. 13.

2. In all his conflicts with enemies he never put any to hazard but himself. Other judges, generals, and commanders, in war against their enemies, have put their soldiers upon the greatest dangers.

This instance of Samson giveth evidence of God's power in enabling his people against their enemies. This general might be proved by many other instances, but none like to this.

In God is all power. He can derive it to whom he pleaseth, and in as great measure as seemeth good to himself, so as a divine power shall be manifested in human weakness.

A great encouragement this is against all sorts of enemies, and against all their assaults, especially spiritual.

In these doth God most usually manifest his greatest power.

Sec. 201. 0/Siansoris streni/th lying in his hair. About Samson four memorable matters are worthy our due consideration—

1. How his strength lay in his hair.

2. How fur he recovered after his fall.

3. Whether he were a self-murderer.

4. Wherein he was a type of Christ. Concerning that which he himself saith, 'If I be

shaven, then my strength will go from me,' Judges xvi. 17; it is not to be taken as if his hair were a natural cause of his strength. That cannot be in these respects,

1. Hair is no integral or essential part of the body : it is a mere excrement.

2. It hath no stability in itself, as bones have, but is exceeding weak.

3. Hair draweth strength out of a man's body, as weeds out of the ground. Therefore they use to shave off the hair of weak ones, especially when they are much wasted with a consumption or other sickness.

Yet to Samson, in particular, his hair was a sign, yea, and a means of his extraordinary strength, and that by God's voluntary appointment. For this is to be granted, that his strength came from God. God enabled him to do what he did. When he was not able to do as he had done before, God took away his strength. That his strength was of God, is evident by this phrase, ' the Spirit of the Lord came upon him,' which is used upon his achieving great matters, Judges xiii. 25, xiv. 6, 19, and xv. 14. And upon failing of his strength it is said, ' the Lord departed from him,' Judges xvi. 20.

God sanctified Samson, from his mother's womb, to be a Nazarite, Judges xiii. 5. And according to the law of Nazarites, the Lord charged that no razor should come upon his head, Num. vL 5. Answer-ably, Hannah, who vowed Samuel as a Nazarite to the Lord, U3ed this phrase, ' there shall no razor come upon his head,' 1 Sara. i. 11.

That rite implied,

1. Comeliness. For the hair is an ornament by nature. Had not man sinned, his hair would have had no need of polling. By sin it is that long hair becomes uncomely.

2. Purity. For the keeping of the razor from the hair shewed that they were clean, and needed not to be shaven, as the leper that was unclean needed, Lev. xiv. 8, 9. Yea, if a Nazarite by any occasion became unclean, he was to shave his hair. Num. vi. 9.

3. Subjection. For as the woman's hair is a token of her subjection, 1 Cor. xi. 10, so the Nazarite's hair of his special subjection to God, to which subjection he had by vow bound himself. This was sometimes by the vow of the parties themselves, Num. vL 2 ; scmietimes by the vow of their parents, 1 Sam. i. 11 ; sometimes by God's own special appointment. Judges xiii. 5.

Samson's hair beuig thus a sign of more than ordinary comeliness, puritj', and subjection, so long as, in testimony of his inward piety, that external rite

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■was observed, God's Spirit continued his assistance to him, and gave that evidence thereof, his extraordinary strength. But when, by a violation of that rite, he manifested his impure, disobedient, and rebellious disposition against God, God took away his Spirit, and, as an evidence thereof, his extraordinary strength; but when, by the judgment that followed thereupon, he repented, the sign being renewed, the Spirit returned, Judges xvi. 22.

This example of Samson in provoking the Spirit to depart from him, and take away his strength, giveth proof that prime professors may so far grieve the Spirit as he may be moved to forsake them, and withdraw his assistance. Hereof see Chap. iii. 12, Sec. 131, &c.

Sec. 202. Of Sanison's recovery.

Thougli Samson's fall were very great, j'et it is said that ' the hair of his head began to grow again after he was shaven,' which was a sign of the Spirit's return unto him. Judges xvi. 22. This was yet further manifested by the extraordinary strength wherewith he was endued. It was no less than before, if not greater; for the last evidence of his strength was the greatest. More was done thereby than all his life before. Judges xvi. 30.

This giveth proof that grace decayed may, by repentance, be recovered, and that with the greater advantage. Instance David, and the psalms that he penned after his great sin. Instance also Peter, manifested by Christ's question to him, and his answer thereupon, John xxi. 15-17. For true saving grace cannot be utterly lost. See more hereof. Chap. iii. 12, Sec. 132, &c.

This is a great enforcement to such as by any occasion have fallen from grace, and grieved God's good Spirit, thoroughly to repent thereof, and to turn to their God again.

Sec. 203. Of Samson's kind of death.

The last act of Samson was the greatest and best. It was the greatest evidence of his faith, and the most profitable to God's church. Yet out of it a double question ariseth.

1. Whether it were a lawful act.

2. Whether the like may lawfully be done by others.

His act was this, that he pulled down a great house where he was, upon himself, and upon the enemies of the church which were in and upon that house. Judges xvi. 27, &c. This personal act was in itself, as he did it, la-wful. For,

1. He did it with true devotion and invocation of God's name. Judges xvi. 28. So true, so hearty, so entire was his devotion, as God had respect thereto, even as he had to his prophet, Jonah ii. 2.

2. He did it with a true and steadfast faith ; for it was his last act, and he is here brought in as a pat-

VOL. III.

tern of faith. Of him, as well as of others, it is said, ' these all ha^g obtained a good report through faith,' (fee, ver. 39.

3. He did it by virtue of his vocation and function, which was deputed to him from his mother's womb, Judges xiii. .3, which was to deliver Israel out of the hands of the Philistines. If a valiant soldier should cut asunder a post of a bridge whereon an army of enemies stand, though the bridge should fall upon himself, yet he did but what his calling required.

4. He did it with a well-composed mind—not in any such passion or perplexity of mind as self-murderers do. It was a zeal of God's glory, love of the church, of his, and of his own country, due and just revenge on the church's enemies, and a recompense of his former folly.

5. He did it with a special warrant, which was the immediate and extraordinary motion of God's Spirit.

He did it with such a spirit as Elijah did, when he called for fire upon the messengers that came to apprehend him, 2 Kings i. 10.

6. He did it as a type of Christ. Hereof see Sec. 206.

Sec. 204. Of self-murder.

Concerning the second question (Sec. 203), whether the like may be lawful in others, a negative answer must be given, unless they have such a spirit. This answer of Christ, ' Ye know not of what manner of spirit ye are of,' Luke ix. 55, is pertinent to the point in hand.

Self-murder is in itself a capital and damnable sin ; for,

1. It is apparently against the very letter and sense of the moral law, Exod. xx. 13.

2. It is against the rule of charity. For this phrase, ' thou shalt love thy neighbour as thyself,' Mat. xxii. 39, sheweth that a man's self is the rule of loving another. For a man therefore to destroy himself, is to break the very rule of love.

3. Divine revenge is expressly threatened against it. For this distinction of God's requiring blood ' at the hand of man,' and ' at the hand of every man's brother,' pen. ix. 5, sheweth that God will require that blood which one man sheds of himself, as well as of his brother.

4. Self-murder is the highest pitch of tempting God. This was it which the devil essayed to bring Christ unto, Mat. iv. 6, 7. It provoketh God to let the soul sink into hell, or in an unusual and strange manner to save it.

5. It is a presumptuous usurpation of God's prerogative, unto whom ' belong the issues of death,' Ps. Ixviii. 20.

6. It is a preposterous prevention of God's call, thrusting a man's self out of that place wherein his Lord hath set him.

7. It sets a dam against God's mercy, for 'who

lU

GOUGE ON HEBREWS.

[Chap. XI.

can tell if God will turn and repent, and turn away from his fierce anger, that wo perish not 1 ' Jonah iii. 9. But self-murderers give judgment against themselves, as if they knew that God would not turn away from his anger.

8. It is a violent preniption of the place, time, and means of one's own repentance. The place is a body animated by the soul: a dead carcass cannot repent. The time is this life, IIeb. iii. 13. The means are God's word. Christian conference, invocation, and such like; whereof the self-murderer depriveth himself.

9. It is against the most principal principle of nature, which is to preserve its own being.

10. It is against that remainder of God's image which is reserved in man : by virtue whereof sundry of the heathen philosophers^ and others have condemned it. The Roman orator- excludes them out of heaven. The prime of Roman poets" placeth them in hell, wishing that they might be on earth to endure any want or hard labour.

iScc. 205. Of the future estate of self-imirderers.

A question is moved of self-murderers, whether there is any hope of their .salvation, or no.

Ans. 1. All the instances that the Scripture giveth of self-murderers are branded for reprobates,—as Saul, Ahithophel, and Judas.

2. We have as little ground of hope for them as for any.

3. The order of the church in denying them Christian burial imports as much.

4. The very heathen had such a law, which forbid their burial.''

Yet because the ways of the Lord are un.scarchable, and the mercies of the Lord infinite, and the work of his Spirit unconceivable (for at the moment of death the Spirit can work faith and repentance), we cannot, we may not, pass a peremptory sentence on them.

Pretences alleged for the hope of the salvation of many of thcni, are these—

1. They may be distracted in their wits.

Ans. Such are not to be accounted self-murderers. Our law doth acquit such.

2. They do it to avoid sin, or to jxrevent such tortures as, they fear, may draw them from the profession of tlic true faith.''

Ans. 1. They arc undue pretences. For—

(1.) No evil is to be done upon pretence of good, luim. iii. 8.

(2.) A mere pa-ssivc evU is not sin.

(3.) The pretended evil may, by the divine providence, be prevented.

' Plato, in Crit.; Ariet. ia Ktliic; Scnec. ' Cic. in .Somn. .Sclp.

• Qu.-im vellcnt oetherc in alto

Nunc ct pauperiem et duros perfcrre labores !

— Virg. JEn. 6.

• Inscpultiis alijiciatur.— Senec. Controvcrs., lib. viii.

• Euscb. Ecclca. Hist., lib. viii. cap. 12.

(4.) The remedy used is the worst of evils. It is like the flounders leaping out of hot water into flaming fire.

The pretence of preventing torments that might cause apostasy, implieth pusillanimity and infidelity; as if God could not prevent or mitigate, or give sufficient strength, courage, and comfort in all tortures.

3. Some pretend a hastening of their heavenly glory thereby. Heathen authors ^ give instances hereof,—namely, of Clcombrotus and Cato.

A ns. That is no way to hasten, but for ever to exclude, one's self from heavenly glory.

4. Some, thinking to give evidences of their salvation, set down the confidence they have in God's mercy, and leave it written in their pockets, that it may be seen by survivors.

Ans. It is a plain mockage of God to crave pardon for a sin to be committed. It is like the prayers of single combatants, who, immediately before their seeking to kill one another, make pretence of praying to God. This, their pretence, is an evidence against them.

This should move people to take heed of tempting God. It was the answer that Christ gave to the devil when he tempted him to cast himself down from a pinnacle of the temple, whereby he might have killed himself. Mat. iv. 7.

For preventing this sin—

1. Give no place to the de\-il, Eph. iv. 27.

2. Resist the devil, steadfast in the faith, 1 Pet. v. 9.

3. Pray against spiritual desertions, Ps. li. 11.

4. Oft meditate on the horrible nature and fearful issue of this sin.

5. Take heed of solitariness.

6. Set God always before thee, and reason as Joseph did. Gen. xxxix. 9.

Sec. 20G. Of Samson heinr; a ti/pe of Christ.

Samson and David were two of the mo.st eminent types of Christ that arc registered in the Old Testament. It will therefore be meet distinctly to declare in this jplace wherein Samson was a type of Christ. This will appear in the particulars following—

1. The name Samson, and notation thereof, which i.s, hk sun. See Sec. 199. Christ is called ' the Sun of righteousness,' Mai. iv. 2.

2. The prediction of his conception; compare Judges xiii. 3, &c.,with Luke i. 31.

3. His sanctification in his mother's womb; compare Judges xiii. 5 with Luke i. 32.

4. His special separation to be a Nazarite ; compare Judges xiii. 5 with Mat. ii. 23.

5. His miraculous birth. Samson was born of a barren woman. Judges xiii. 3; Christ was born of a virgin, Luke i. 34, 35.

' Cic. Tusc. Quest. 1, lib. i. Senec. Epist. 24.

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115

6. His principal function, which was to deliver God's people, Judges xiii. 5; so Christ, JIatt. i. 21.

7. His growth to admiration, Judges xiii. 2-t; so Christ, Luke ii. 52.

8. His marriage to a Philistine, Judges xiv. 1, ifec; so Christ was espoused to the Gentiles.

9. His great strength, Judges xiii. 25. Christ is said to ' travail in his strength,' Isa. Ixiii. 1.

10. The subject whereabout his strength was manifested, as a lion, Judges xiv. 5, 6, and the enemies of God's people, who were the Philistines, Judges xiv. i. So Christ exercised his strength upon the devil, who is a roaring lion, 1 Pet. v. 7, and in rescuing God's people from their enemies, Luke i. 71.

IL His manner of teaching by riddles, Judges xiv. 12. So Christ by parables.

12. The honey that Samson took out of the lion whom he had slain. Judges xiv. 8. Much sweetness comes from the destruction of the devil.

13. Samson's binding, Judges xv. 13, and xvi. 8. So Christ was bound when they apprehended him, John xviii. 12.

14. His breaking the bonds with which he was bound, Judges xv. 14. So Christ brake the bonds of death, Acts ii. 24.

15. His thirst, Judges XV. 18. So Christ thirsted, John xix. 28.

16. His subjection under his enemies for a time, Judges xvi. 21. So was Christ for a while under the power of his enemies. Mat. xxvii. 2.

17. His being sold for a sum of money. Judges xvi. 18. So was Christ, Mat. xxvi. 15.

18. God's seeming to forsake him for a time. Judges xvi. 20. Christ complained hereof. Mat. xxvii. 46.

19. The scorn whereunto he was put by men. Judges xvi. 25. So Christ was scorned of men, Mat. xxvii. 39.

20. His victorious death. Judges xvi. 30. ]\Iuch more victorious was Christ's death. Col. ii. 15.

Sec. 207. Of Jephthalis name and birth.

The fourth particular mentioned in this brief catalogue is Jephthah. His history is recorded. Judges XL and xii. About him we are to consider,

1. His name.

2. His birth.

3. His infirmities.

4. His excellencies.

I. His name is derived from a Hebrew verb, TM^^, which signifieth to open. It is oft used of drawing a sword out of the scabbard, Ps. xxxvii. 14. The first letter, i, useth to be prefixed before nouns ; according to the notation, n713''> Jephthah implieth one tluit openeth. It was a fit name, for in his time the Israelites were so kept under by the Ammonites as there was none to open a way of liberty for them, none to draw a sword in their defence. Jephthah

first drew out his sword, vanquished the enemies, and opened a free passage for the Israelites.

II. His birth was infamous, for he was basely bom, Judges xi. 1, 2. Bastardy hath in all ages been accounted a great infamy. God by his law barred them from public functions, even unto the tenth generation, Deut. xxiiL 2. This number of years is the greatest that we read of any sort of people so barred.

Bastards, by the law of many nations, have been excluded from inheritances. He is not accounted an heir by our law. He is said to be milliiis Jilius, no man's child.

States have thus judged them in sundry respects,

1. In detestation of the foul sin of uncleanne.ss.

2. In reference to that evil disposition that is for the most part in them; God laying a curse on such a corrupt brood.

3. In respect of their dissolute education. Bastards use much to be neglected therein. This phrase of the apostle, ' if ye be without chastisement, then are ye bastards,' Heb. xii. 8. seemeth to allude thereunto.

Yet God here in an especial and extraordinary manner couferreth his Spirit on this Jephthah, and advanceth him to the highest dignity and function amongst his people, and prospered him exceedingly-

By this it appeareth, that no outward condition, be it never so base, is a hinderance to God's grace : mt-ness Rahab, a harlot; Ruth, a Gentile; Judah and Thamar, adulterers ; Phares, born in incest. All these reckoned up in the catalogue of Christ's progenitors, Mat. i. 3-5. Many like instances are registered in sacred Scripture.

God hereby sheweth the freeness of his grace, extended to unworthy ones, and the riches of his mercy conferred upon the worst kind of sinners, and the power of his Spirit, whereby ' valleys are exalted, and crooked things made straight, and rough places plain,' Isa. xl. 4.

1. This may be an encouragement, even to those who are base born, to be diligent in using means of grace, and fervent in prayer for grace, setting before their eyes this instance of Jephthah.

2. This may be a direction to others, as they see any evidences of God's Spirit, even in such as are base born, to take notice thereof, and to make the best use thereof that they can. The elders of Gilead took notice of a more than ordinary spirit in Jephthah, and answerably made use thereof, and had good success thereby, Judges xi. 6, 29.

3. This should quicken up such as being base born are made partakers of a new birth, to be the more thankful, and to walk the more worthy of that privilege, 1 Tim. i. 12-14, and say, 'thus hath the Lord dealt with me, to take away my reproach among men.' It is a great means to enlarge the heart unto all thankfulness, well to weigh our former vile condition, Eph. ii. 11-13.

GOUGE ON HEBREWS.

[Chap. XI.

'Sec. 208. Of JejMialCs infirmities, and of his rash voio.

III. Some reckon up Jephthah's entertaining vain men, Judges xi. 3, to be one of his infirmities. But that rightly taken is rather to be reckoned among his excellencies, as we shall hear hereafter.

There are two apisarent infirmities registered of liim :

1. His rash vow, Judges xi. 30, 31.

2. His hasty and fierce revenge, Judges xii. 4, 6. His vow is on all sides granted to be over rash, but

for the extent of it great question is made, whether he did absolutely vow to sacrifice whatsoever should first meet him.

Arguments produced for that large extent thereof are these and such like :

1. These express words thereof, 'whatsoever cometh forth of the doors of my house to meet me, shall surely be the Lord's, and I will ofier it up for a burnt-oifer-ing,' Judges xi. 31.

Ans. The copulative, 1, betwixt the two sentences of the vow, thus, ' and I will,' is oft used disjunctively. So it is used, Exod. xxi. 17, and translated or. The evangelist, Mat. xv. 4, quoting that text, plainly setteth down this disjunctive particle, or, n, Greek. So it is uised, Lev. x. 3, when God thus saith, ' I will be sanctified in them that come nigh me, or before all the people I will be glorified ;' and Gen. xxvi. 11, in these words, ' He that toucheth this man or his wife.'

2. The extreme passion of Jophthah upon beholding his daughter to be the first that came to meet him out of his house. Judges xi. 35.

A lis. That passion arose from this, that his daughter was his only child ; and that by dedicating her to the Lord, all hope of issue was taken away. Children were always, among the seed of Abraham, accounted a gteat blessing. Abraham himself said to the Lord, when he promised him an exceeding great reward, ' What wilt thou give me, seeing I go childless?' Gen. XV. 1, 2. And Jacob's wife said to her husband, ' Give me children, or else I die,' Gen. xxx. 1. They counted it to be a reproach to die without children, 1 Sam. i. 6, 2 Sam. vi. 23, Luke i. 2.5.

3. The daughters of Israel much lamented the daughter of Jephthah upon her father's performing his vow upon her.

Ans. 1. The Hebrew word translated to lament, is nowhere else in that sense used.

2. There was great cause to lament her, though .she were not offered up a sacrifice ; even because by her father's vow she was kept from marriage.

Arguments to prove that Jephthah did not offer up his daughter for a burnt-oflfering are these :

1. Such an act had been .against the light of nature.

2. It is expressly forbidden by God's word, Exod. K. 13.

Obj. Why then did God command Abraham to offer up Isaac ? Gen. xxii. 2.

Am. 1. That was only for trial of Abraham's obedience; God never intended that Abraham should so do.

2. God's express charge in a particular case giveth a dispensation against general laws.

3. Such an act is against the evidence of that faith which is here hinted of Jephthah.

4. Nor priests nor i>eople would have suffered Jephthah to have committed such a fact. 'When Uzziah, a king, would have burnt incense upon the altar of incense, Azariah the priest, and fourscore other priests, withstood the king, 2 Chron. xxvi. 16, (fee.; when Saul would have unjustly put liis son Jonathan to death, the peojile kept him from it, 1 Sam. xiv. 45.

5. It is said that Jephthah's daughter desired leave of her father to ' bewail her virginity,' Judges xi. 37. It would have been said, to bewail her death, if she had been to be offered up.

6. She is said to know no man. Judges xi. 39. ■What doth this imply, but that being dedicated to the Lord she continued a virgin all her days ?

7. It is expressly said that the daughters of Israel went yearly to lament the daughter of Jephthah, Judges xi. 40. Had she been sacrificed, they would rather have buried such a fact in perpetual oblivion, than have revived it by an annual memorial.

The word, JTUd"?, translated to lament, Judges xi. 40, is nowhere used in that sense throughout the whole Old Testament. It properly signitieth to declare, or to rehearse, Judges v. 11. It here signifieth to talk ivith: for the daughters of Israel went yearly j_

to confer with the daughter of Jephthah, and to comfort her, in that she was kept from marriage. This affordeth a strong argument against sacrificing her.

9. Such a one as Jephthah could not be so far besotted as to vow that anything, whatsoever it was, that came forth of the doors of his house to meet him,should be offered up as a burnt-offering. What if one of the princes had come out? or another man? What if a dog or a swine, which were unclean, had first come out, would he have oft'cred up any of these ? God expressly forbade the hire of a whore, or the price of a dog to be brought into his house, Deut. xxiii. 1S.

Quest. 1. If it be granted that he only dedicated his daughter to God, to live unmarried, as a virgin all the days of her life, was that lawful ?

A ns. No, for we do not read that to consecrate a female to God is anywhere warranted. Neither is this answer here alleged to justify Jephthah's vow, but only to mitigate his fa\ilt, Excxstit nnn a toto, sed a tanto, and to excuse him from such an abominable fact as sacrificing his own child. Papists, therefore, can from this example have no warrant for a vow of perpetual virginity. Jephthah's vow, take it in the

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best sense that you can, was exceeding rash, and no good pattern.

Quest. 2. Was his vow, being ra.shly made, to be performed ?

Alls. Xo, it failing in the matter of a vow, the performing of it proved a double iniquity; one in making it, another in performing it. When David was put in mind of a rash vow he forbore to perform it, yea, and blessed God for aflording means to keep him from the performance thereof, 1 Sam. xxv. 32.

Here learn to take heed' of rash vows, and to be well advised about vowing. See more hereof in The Saint's Sacrifice, on Ps. cxvL 14, Sec. 91.

Sec. 209. Of Jephtluih's fierce revenge.

Another infirmity of Jephthah was his too great revenge of the Ephraimites' insolency. Judges xii. 4-6.

True it is that the Ephraimites first provoked him, and in such a manner as they justly deserved that sore revenge ; so as, what I shall sa}' of Jephthah's revenge is not to excuse the Ephraimites.

But that Jephthah failed in the excess of his wrath is evident by Gideon's contrary carriage in a like case with the predecessors of these Ephraimites, whereof see Sec. 197. Had Jephthah dealt so mildly with the Ephraimites as Gideon did, he might have pacified them and saved the lives of forty and two thousand of the people of God.

By this instance of Jephthah it is verified that ' wrath is cruel and anger outrageous,' Prov. xxvii. 4. Old Jacob upon such a ground thus checked the rage of two of his sons, ' Cursed be their anger, for it was fierce ; and their wrath, for it was cruel,' Gen. xlix. 7. Wrath is like an unbridled sturdy horse that carrieth his rider whither it list, even to his own and Lis rider's destruction. As the passion itself is very violent, so the eft'ects thereof are very fearful.

It will be our wisdom to repress and redress it.

Sec. 210. Of Jephthah's excellencies. IV. Many excellencies are in the history of Jephthah expressly registered.

1. His valour; he was 'a mighty man of valour,' Judges xi. 1. That phrase implieth that he was a man of a strong body and courageous mind. Valour rightly used is of much use against the enemies of the church and commonwealth in time of war, and against impudent offenders in time of peace, and against persecutors in time of persecution. God himself exhorteth Joshua hereunto, Josh. i. 6. David and his worthies are commended for it by the Holy Ghost. It is reckoned up as one of the prime graces of faith, ver. 33.

2. His improvement of liis valour against enemies —though he were disgracefully thrust out by his countrymen—as is implied in this phrase went out, Judges xi. 3. He spent not his time in base idleness,

nor in more base robbing and stealing; nor yet in plotting treason, or practising revenge. A worthy precedent this is for high minds that are disgracefully dealt with.

3. His care of others like himself. ' He went out with them that were gathered to him,' Judges xi. 3; so dealt David with his, 1 Sam. xxii. 1, 2.

4. His providence in securing himself and his country for the future, which was manifested by binding them to make him their head, Judges xi. 9-11. So long as he was head he had power to order matters, and he was privy to his own purpose and the integrity thereof.

5. His fair dealing with his enemies, Judges xi. 12, 13, (fee. He expostulates their wrongs; he ad-viseth them to desist; he manifesteth the equity and necessity of the engagements. All these he did to obtain peace without bloodshed. Herein he followed the direction of the law, Deut. xx. 10, a commendable pattern this is for commanders in war.

(j. His piety in waging war. Judges xi. 30, 31. Though he failed in the manner by reason of his rash vow, yet his course was commendable. It becomes God's people to begin all their weighty affairs with God. The heathen do it. A Jove principium.

7. His faith, which herein had an excellency, that he had no special and extraordinary charge or promise ; but he rested on God's general promise, Deut. XXX. 1-3, ifec, and upon the people's repentance manifested, Judges X. 15, 16.

Ohj. It is said that ' the Spirit of the Lord came upon him,' Judges xi. 29, whereby a special, extraordinary motion and instinct is implied.

Ans. That is noted after his resolution and preparation for the war, which were the effects of his faith. That of the Spirit's coming upon him sheweth God's approbation of what he undertook, and his encouragement thereunto, and his assistance therein.

Sec. 211. Of David's Tiame and frailties.

The fifth particular instance of the apostle's general catalogue is David. Of all the worthies before mentioned, his histor)' is the most copiously set down. It is as a large and thick wood, out of which a passage is not easily found after one is entered into it. But as, by a long thread, a man that is entered into a great labyrinth may be brought out of it again, so, by the help of method, a passage will be made out of this copious matter. The method which I propound in handling the points that concern David is distinctly to declare,

1. His name.

2. His frailties and failings, that in him we may see what the best are subject to.

3. His crosses, partly for trial and partly for punishments, to make us the more wary.

4. His graces, that we may understand what to endeavour after.

GOUGE ON HEBREWS.

[Chap. XI.

6. His privileges, or the recompenses which God gave him to encourage us in our warrantable endeavours.

I. His name, Ti~j and TH, 1 Chron. xi. 1, according to the notation of it, importeth a lovdy or friendly one. It is derived from a noun, 'y]'-^, amiom, di-lectus, Cant. v. 9, that denoteth a friend : thence this name, David. The name implicth such a one as he was—amiable and lovely before God and man, and friendly to all God's people. He was ' a man after God's own heart,' 1 Sam. xiii. 14; 'all I.srael and Judah loved him,' 1 Sam. xviii. IG; 'in the saints was all his delight,' Ps. xvi. 3.

II. His frailties were these :

1. His r;ish anger and too great desire of revenge, aggravated by an undue binding of himself thereto, even by an oath. That he sinned herein is evident by his after-repentance thereof, and by blessing God, and the instrument that kept him from accomplishing his rash purpose of revenge, 1 Sam. xxv. 22, 32, 33.

2. His wavering in faith. Though God had endued him with a great measure of faith, yet manifold trials made him waver. Once, in distrust, he said, ' I shall perish one day by the hand of Saul,' 1 Sara, xxvii. 1. This was spoken in diffidence: so also this, ' I said in my heart, All men are liars ;' hereof see The Saint's Sacrijice, on Ps. cxvi. 11.

3. His polygamy, or taking many wives and concubines together, 2 Sam. v. 13. That this was ever a sin, Christ himself doth manifest, !Mat. xix. 4-G.

4. His undue removing of God's ark. The law required that the ark should be carried on the priests' shoulders, Exod. xxv. 14, la, Num. iv. 1."), and vii. 9, Josh. iii. 14. So as David herein consulted not with the law of God, but rather imitated the uncir-cumcised Philistines, 1 Sam. vi. 7. He himself afterwards discerned how he failed herein, 1 Chron. xv. 13.

5. His adultery and murder; the former drew on the latter, 2 Sam. xi. 2, ic. These were two notorious crimes, accounted most heinous by the very heathen. They were sorely punished.

G. His foolish indulgency to his children, 1 Kings i. G, 2 Sam. xviii. 5, 33, for which God sorely punished liim in those children.

7. His sudden and undue sentence before both parties were heard, 2 Sam. xvi. 4. Much injustice and great wrong oft foUoweth hereupon. Kead Prov. xviii. 17.

8. Pride in the multitude of his soldiers, 2 Sam. xxiv. 2. The issue sheweth how far God was provoked therewith.

Sec. 212. 0/ Dai'id's crosses. III. David's crosses were of two sorts—1. Trial; 2. Punishments.

His trials were these—

1. His brother's envious interpretation of that

which he did by divine instinct, 1 Sam. xvii. 28. This kind of trials pierceth deep in the soul.

2. Saul's fierce persecution of him. Persecution in itself is a great trial, but David's was aggravated by many circumstances—

(1.) By the person who persecuted him, his own sovereign, ' the Lord's anointed.' In this respect, he could not get such assistance as otherwise he might have had ; nor might he do that to free himself which otherwise he might have done, 1 Sam. xxiv. 17, and XX vi. 11.

(2.) By the undue cause, which was no wrong on his part, Ps. xxxv. 7, 19, x. 3, cxix. IGl, and Ixi.x. 4. The cau.ses which Saul took to persecute him were those—

His valour, wisdom, succe.ss; people's acknowledgment thereof ; the love which the king's son and servants bare him ; and the notice which Saul had that David should be king after him.

(3.) By the extent of his persecution ; it was unto blood. For this cause Saul raised up armies to pursue him.

(4.) By the consequences following thereon, which were—

[1.] The destruction of the Lord's priests, 1 Sam. xxii. 18, 19.

[2.] The danger of his parents and kindred, I Sam. xxii. 3.

[3.] His own expulsion from the people of God, and from the house of God, 1 Sam. xxi. 10, and xxvii. 2. This pierced deepest to his soul, Ps. Ixxxiv. 1, 1 Sam. XXvi. 19.

3. The jealousy which they had of him to whom he fled for succour, 1 Sam. xxi. 11, and xxix. 4. How great this trial was is evident by changing his behaviour, 1 Sam. xxi. 13, and by the psalms which he penned thereupon, as Ps. xxxiv. 1, and Ivi. 1.

4. The spoiling of the city which he had allotted to him for himself, his soldiers, and all that belonged to him. This trial was the greater because his soldiers thereby were stirred ujj to mutiny against him, 1 Sam. XXX. 1, G.

5. The setting up of Ish-bosheth, the son of Saul, after Saul was dead, against him, and that by the General Abuer and the greatest part of Israel, 2 Sam. ii. 8.

Those trials David was brought unto betwixt the time that he w;vs first anointed and well settled in his kingdt)ms.

Hereby we see that God will not have great preferments easily attained to ; witness Joseph's case.

To those trials may be added others which befell him in his kingdom, as,

G. The indignity which was offered to his ambassadors (2 Sam. X. 4), whereby his intended kindness was misintcriirctcd and perverted.

7. David's fainting in the battle, 2 Sam. xxi. 15; such was the consequence thereof, that if one of his

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■worthies had not rescued him, he might have then perished, 2 Sam. xxi. 15.

The trials which arose from his sons, as Amnon, Absalom, Adouijah, were punishments of his sins, as we shall afterwards see.

Sec. 213. Of 2)i»iishmenis injlicted on David for his sins.

Other kind of trials whereunto David was brought ■were apparent punishments of his sins, which, being public, God would not suffer to go unpunished. I will therefore distinctly note both his particular sins, and also the punishments that were inflicted thereupon. They were these that foUow;—

1. His rash anger: this stirred up a purpose of revenge on Nabal and all his house, 1 Sam. ssv. 22. He did not put that his purpose into execution, but repented thereof, and blessed God for preventing Lim in shedding blood ; so as we do not read of any punishment inflicted for that sin, yet it may be that Saul's uusatiable desire of revenge on him and all his was a punishment of his foresaid purpose of revenge.

2. His distrust, 1 Sam. xxvii. 1 : this was punished with the jealouisy of the princes of the Philistines on him, 1 Sam. xxix. 4, and with the sacking of Ziklag, and the insurrection of the soldiers against him, 1 Sam. xxx. 1, 6.

3. His polygamy, 2 Sam. v. 13 : the children of those various wives proved great crosses unto him.

4. His undue manner of carrying the ark : this was so punished as David was afraid of the Lord, 2 Sam. vi. 3, 7, 9.

5. His adultery with Bathsheba, and murder of her husband: as these were most heinous sins, so punishments inflicted for these were the most grievous. The heads of them are generally set down, 2 Sam. xii. 10, 11, 14. The sequel of the hi.story declareth the accomplishment of them. They were these that follow :

1. His child died, 2 Sam. xiL 18.

2. His daughter was deflowered by her brother, 2 Sam. xiii. 14.

3. His son lay with his concubines on the roof of a house in the sight of all the people, 2 Sam. xvi. 22.

4. The sword departed not from his house, for— (1.) One of his sons killed another, 2 Sam. xiii.

28, 29.

(2.) That son of his thrust David out of his kingdom ; whereupon such a battle was fought as twenty thousands were slain, together with that ungracious son, 2 Sam. xviii., itc.

(3.) Another battle arose thereupon through the indignation of Sheba, 2 Sam. xx. 1.

(4.) Another son took the crown before his father's death, and that against his mind, 1 Kings i. 5.

{■').) His inward troubles were yet greater, for—

[1.] The Spirit withdrew his presence, so as to

David's present sense it clean departed from him. Thereupon David thus prayeth, ' Create in me a clean heart, O God, and renew a right spirit within me,' Ps. li. 10.

[2.] A deprivation of that joy and comfort which formerly he had. Whereupon in his prayer he thus addeth, ' Piestore unto me the joy of thy salvation,' Ps. li. 12.

[3.] No sense of any assistance of the Spirit for growth in grace, but only a bare, formal profession remained. This is intended under this phrase,' uphold me with thy free Spirit,' Ps. li. 12.

[4.] He apprehended God's wrath, and feared a dereliction, in this phrase, ' hide thy face from my sins,' Ps. li. 9; but more fuUy is this thus expressed, ' 0 Lord, rebuke me not in thine anger,' Ps. vi. 1.

[5.] His conscience was a rack unto him, which made him use this e.xpression, ' the bones which thou hast broken.' Behold here what a fearful thing it is for such as profess the name of God to grieve the good Spirit of God !

(C.) His undue cockering of his children, 1 Sam. xiii. 39, 1 Kings xvi. Two of his children so cockered proved a heavj' cross to him, and a fearful curse to themselve.5. They both proved traitors to their father, and brought themselves to an untimely death— namely, Absalom and Adonijah.

(7.) His hasty sentence against Mephibosheth. Compare 2 Sam. xvi. 4 with ver. 8.

(8.) His pride in numbering of his people was punished with the loss of threescore and ten thousand in three days.

Sec. 214. Of David's //races in reference to God. IV. The graces of David were many and great. They may be ranked into two heads—

1. Such as had an immediate respect to God.

2. Such as had respect to man.

The graces which had immediate respect to God were these—

1. His care to be instructed in and directed by God's word, and that both ordinaril)', Ps. cxix. 24, 105, and also extraordinarily, 1 Sam. xxiii. 2, 2 Sam. vii. 2, and xxi. 1. This made him to walk with a right foot, and this kept him from many by-paths.

2. His faith. Most of those evidences which the apostle in the verses following, to set forth the faith of God's ancient worthies indetinitelj-, may be in particular applied to David. For David by faith,

(1.) Subdued kingdoms. None more, after the Israelites were settled in Canaan, 2 Sam. viii. 12, 14.

(2.) Wrought righteousness—that is, justly governed his people, doing right to all, 2 Sam. viii. 15, Ps. Ixxviii. 72.

(3.) Obtained promises—namely, of being king, and having a wise son to build God's temple, and the descending of the Messiah from him.

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(4.) Stopped the moutbs of lions. David killed a lion indeed, and lion-like men.

(5.) Quenched the violence of fire—that is, of fiery persecutors, of fiery slanderers, and of other fiery enemies; yea, he rescued Ziklag that was burnt with fire.

(6.) Escaped the edge of the sword—namely, of Saul's sword, or the swords of the Philistines, and others.

(7.) Out of weakness was made strong. Being weakened by sickness, weakened by persecution, •weakened by jealousy of enemies, by mutiny of his own soldiers, by insurrections and rebellions, he recovered strength.

(8.) Waxed valiant in fight, against Goliath, against the Philistines, and others.

(9.) Turned to flight the armies of the aliens, even of all that were round about Israel, and enemies thereto.

3. His repentance. Many sins were before noted of him, Sec. 113. His repentance for them all is expressly registered, as—

(1.) For his rash anger and intent of revenge. Upon intimation of that .sin, he blessed God for withholding him, and did forbear to execute his wrath. A true penitent will not persist in sirL Kepentance is an alteration of the mind.

(2.) For his distrust. He confesseth it to be in haste, and after believed, Ps. cxvi. 10, 11. Yea, he checketh and rouseth up his soul, and that again and again, Ps. xlii. 5, 11, and xliii. 5. Repentance makes men careful to redress what is done amiss.

(3.) For his polygamy. This being according to the error of the times, his repentance hereof may be comprised under this phrase, ' Who can understand his errors?—Cleanse thou me from secret faults,' Ps. xix. 12; and under this, ' blot out all mine iniquities,' Ps. U. 9. When a penitent, upon confessing of some sins, craveth pardon for all sins, it implieth penitency for the sin whereof he is ignorant, and yet guilty.

(4.) For liis miscarriage about the ark, his repentance was manifested—

[1.] By grief at the judgment and cause thereof, 2 Sam. vi. 8.

[2.] By his future redress of that sin, 1 Chron. xv. 1, 2, 12, 13, &c. Kepentance makes men observant of the cause of the sin, and inquisitive after the remedy.

(.').) For his indulgency towards Absalom and Adonijah, his repentance for this is manifested by his prudent and pious care over Solomon, Prov. iv. 3, 4, 1 Chron. xxii. 7, and xxviii. 9. llcpentance makes men amend in others what they have done amiss in some.

(6.) For his adultery and murder, 2 Sam. xii. 13, the fifty-first Psalm is a suflScient proof hereof.

(7.) For his rash and unjust judgment against Mephibosheth, his repentance herein is manifested by

restoring to Mephibosheth what he had unduly caused to be taken from him. Restitution in case of wrong is a note of repentance.

(8.) For his pride. This is manifest by the contrition of his heart, confession of his sin, supplication for pardon, so soon as it was committed, and by laying the load of the sin upon himself rather than upon the people, and by following a prophet's direction for appeasing God's wrath, 2 Sam. xxiv. 10, 17, 18.

To this head of repentance may be referred the tenderness of his conscience, manifested in this phrase (which is pro|)er to David), ' his heart smote him,' 1 Sam. xxiv. 5, 2 Sam. xxiv. 10.

4. His sincerity and soundness of heart. This is that innocency, pureness, uprightness, and perfection for which he is much commended, and wherein he is made a pattern to others; insomuch as if any of his posterity were upright and perfect in heart, they are said to be ' as David their father,' 2 Kings xviii. 3, and xxii. 6 ; and, on the contrary, they that were not upright are said not to be as David their father, 1 Kings XV. 3, and 2 Kings xiv. 3.

5. His integrity, which was a due respect to everything that is pleasing to God. Sincerity hath respect to the manner of doing good ; integrity to the extent thereof. This integrity David professeth of himself both afiirmatively and negatively, Ps. cxix. 128. Hereunto David exhorteth his princes and his son,

1 Chron. xxviii. 8.

Excejition is made about the case of Uriah, 1 Kings XV. 5.

Ans. As one swallow maketh not a summer, so one sin daslieth not a constant course.

2. That sin was not committed with the full bent of his will, but through the violence of temptation.

3. By his faith and repentance that sin, as others, was washed awaj'.

C. His delight in God's law. It was his love and his joy; sweeter than honey, prized above gold. Therefore his meditation was thereon day and night.

7. His fervent zeal of God's glory. This was manifested,

(1.) By many divine forms of praising God. Never were all the figures of rhetoric so expressed to the life as in David's psalms.

(2.) By his forwardness and cheerfulness in bringing God's ark, the evidence of the Lord's presence, into a fit place, 2 Sam. vi. 13, 14.

(3.) By his great desire to build a temple to God,

2 Sam. vii. 1, whicli, because he was not himself permitted to do, he made great preparations for his sou to do it, and prescribes a pattern thereof, and both instructs his son and princes how to do it, and also incited them to be conscionable therein.

8. His great devotion, manifested by the ardency and frequency tliercof. His deep sighs and groans, his fijods of tears, his cryings, and sundry other expressions; his constancy in praying, morning and

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evening—yea, and at noon too (Ps. Iv. 17), and at midnight on special occasions (Ps. cxix. 62)—yea, and seven times a day (Ps. cxis. 164). All these gave evidence to his great devotion.

9. His humble and patient submission to God in his greatest distresses, Ps. xxxix. 9, 2 Sam. xv. 26. Under this may be comprised his acknowledgment of God's righteous dealing. Such a disposition nioveth pity in God, and procureth ease and deliverance.

10. His renouncing of all worth or merit in himself—yea, an acknowledgment of his own emptiness and unworthiness, 2 Sara. vii. 21, 1 Chron. xxix. 14, 15, Ps. cxliii. 2. The contrary to this takes away the glory of whatsoever we do, Luke xviii. 11-14.

Sec. 215. Of David's graces in reference to man.

The distinction of David's graces in reference to God and man is in regard of their end ; as the former had immediate respect to God and his glory, so these to man and his good. Particulars are these ;—

1. His loyalty to his sovereign, 1 Sam. xviii. 5, and xxii. 14. So far he excelled herein, as, though Saul persecuted him to death, yet he would not take any advantage of doing the least wrong to Saul, but rebuked those that advised him to lay hands on his king, or that offered to do it themselves, 1 Sam. xxiv. 5-8, and xxvi. 8, 9.

2. His faithfuhiess in his calling. So he was from his youth all his days. His father appointing him to keep his sheep, he did it diligently. Though there were a solemn meeting and a great sacrifice, whereat his father and all his brothers were, yet did not he stu- from his charge till he was sent for, 1 Sam. xvi. 11. When his father sent him of an errand to his brethren at the camp, he rose early in the morning and went, but left his father's sheep with a keeper; and when a lion and a bear fell upon the flock, he adventured his life upon them both, and killed them, 1 Sam. xvii. 20, 34, (fee. Great also was his faithfulness in other and higher callings.

3. His putting forth himself to the uttermost for God's church. Witness his combat with Goliath (1 Sam. xvii. 32), and with the Philistines and other enemies on all occasions. God having given him extraordinary valour, he improved it to the best advantage that he could for the good of others. He so improved other gifts, as his skill in music to the C]uieting of Saul's spirit, 1 Sam. xvi. 18.

4. His justice. This is implied under this phrase, ' he fed them according to the integrity of his heart,' Ps. Ixxvui. 72.

5. His keeping covenant with men ; witness the kindness that he shewed to Jonathan's son, 2 Sam. ix. 1. This is a note of a righteous man, Ps. xv. 4. Failing herein is accounted a heathenish abomination, Rom. i. 30. God's vengeance is manifested against

covenant-breaking even with men, Jer. xxxiv. 18 Ezek. xvii. 16.

6. His mercy to the poor and needy. The frequent mention which he maketh of such giveth proof that he himself was such a one, Ps. xli. 1, and cxii. 4, 9.

7. His sympathy at others' distresses, Ps. xxxv. 13, 14.

8. His liberality and bounty, 1 Chron. xvi. 3.

9. His retribution of kindness for kindness. This was it that moved him to send comforters to Hanun the king of Ammon, 2 Sam. x. 2, and to shew what kindness he could to Barzillai, 2 Sam. xix. 33, <fec.

10. His meek and patient bearing of wrongs. Instance the case of Shimei.

Ohj. He upon his death-bed advised Solomon his son to bring his hoar head down to the grave in blood, 1 Kings ii. 9.

A)u. He did not bid his son revenge that wrong, but only take such notice thereof, as if he found him faulty in any other thing to punish him. So much is implied in David's charge ; and the sequel of the history doth ratify the same.

2. David's patience towards him was sufficiently manifested in forbearing him for his own time. The charge which he gave to Solomon was but a fruit of justice.

David's patient bearing of wrongs shewed that there was more than flesh and blood in him.

11. His recompensing good for evil. This he oft professeth of himself, Ps. xxxv. 12-14, and cix. 4— yea, Saul acknowledgeth so much of David, 1 Sam. xxiv. 18.

This proceedeth from a divine spirit; this is of true spiritual virtue, which the apostle requireth, Eom. xii. 21. We have a worthy pattern hereof in Stephen, Acts vii. 60 ; but a more worthy pattern in Christ, Luke xxui. 34.

This is it which will give us assurance of God's overcoming our evil with his goodness, Mat. vi. 12.

Sec. 216. Of DaviiVs privileges.

V. The fifth point about David concerneth those privileges which, in way of recompense, God bestowed on him. In particular, they were these :

1. His preferment before and above others; for, (1.) The tribe of Judah (whereof he was) was accounted the chief of the tribes, Ps. Ixxviii. 67, 68.

(2.) His father's house was much advanced, 1 Sam. xvi. 1 : with this doth David beat down Michal's pride, 2 Sam. vi. 21.

(3.) David himself was preferred beftire all his elder brethren, 1 Sam. xvi. 11. David's preferments are much amplified by a due con.sideration of the two terms of motion, jrum what to what: from a shepherd to a king, 2 Sam. \\\. 8, Ps. Ixxviii. 70, 71. God's recompenses are to admiration.

2. The favour which he had of all sorts.

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[Chap. XI.

(1.) Jonathan loved liira, 1 Sam. xviii. 1.

(2.) Michal, Saul's daughter, loved Lim also, 1 Sam. xiii. 20.

(3.) He was accepted in the sight of all the people, yea, and of Saul's servants, 1 Sam. xviii. 5, 16.

(-1.) Samuel the prophet, and Ahimclech the priest, even when Saul persecuted him, much respected him and succoured him, 1 Sam. xi.x. 18, and x.\i. G, 9.

(5.) Acliish, king of Gath, bare good-will towards him, 1 Sam. sxvii. G.

(G.) Other enemies sought his favour, 2 Sam. viii. 10.

Thus God can turn the hearts of all sorts, even of enemies, towards his saints.

3. Preservation against the atten)|)ts of all that sought his hurt; as against Saul, Achish, his own soldiers, 1 Sam. xxx. 6, Absalom his son, Sheba, and others.

To this head may be referred such recoveries he had from deadly distresses, whether by sickness or other ways, Ps. vi. 1, xx.\i. 21, and cxvi. 3.

Such were the foresaid deliverances, as David penned many psalms in memorial of them ; witness the titles of Ps. iii., xviii., xxxiv., Ivi., Ivii, and lix.

In David, see how safe they are whom the Lord doth keep.

4. The puissant armies and brave commanders in war which he had. For multitude, he had fifteen hundred thousand, and seventy thousand men of war, in ten of his tribes ; for the number of two tribes was not given up, 1 Chron. xxi. 5. Vfe count thirty or forty thousand a very great army; fifty thousand is counted a camp-royal; what, then, a hundred thousand ? what a hundred thousand multiplied fifteen times, and seventy thousand added to them 1 Wise Solomon accounts it an honour to a king to have a multitude of people, Prov. xiv. 2S ; what is it, then, to have a multitude of such people as are men of war, able to defend their king and kingdom ( This must needs be a great honour, safety, and security.

Among these there were very many such worthies as never any prince or state had : one of the least could resist a hundred, and one of the greatest a thousand, 1 Chron. xii. 1-1 ; .so as in his time was accomplished that promise which is made. Josh, xxiii. 10. For j)articular instances, i)bserve 1 Chron. xi. 11, 18, 20, 22, 23, and xx. 4, <tc.

Where the Lord setteth a man apart to great matters, he will raise up answerable means.

5. Victories over all his enemies. Never the like from Joshua's days to his : he was never put to flight in any pitched battle; indeed he fled from Saul and from Absalom, but not as overcome, but as a prudent man, to prevent danger and avoid effusion of the blood of God's people. David by himself alone overthrew Goliath ; so did sundry of his worthies destroy other giants. By David's victories the peace of the land was settled, and the safety of God's people secured.

Thereby Solomon his son became such a man of peace as he himself was of war : so many and so great were his victories, as he is accounted one of the nine worthies of the world. The glory, fame, and triumph arising from conquest over enemies, hath ever been accounted one of the greatest.

6. A great and a good name, and that while he lived, and after he was dead, among Jews and Christians, to this very day. Upon the first shewing of himself against the enemy, his name was extolled above the king's, 1 Sam. xviii. 7. His fame was spread abroad, not only throughout all Israel, but al.so in otlier countries, even among the enemies,

1 Sam. xxi. 11, and xxix. 5 ; yea, it is said that ' his name was much set by,' 1 Sum. xviii. 30.

The Lord himself saith, ' I have made thee a great name,' ifcc, 2 Sam. vii. 9. No man's name after his death was more famous than David's. If any were of good name or note, they were said to be like David,

2 Kings xviii. 3, and xxii. 2. If any of his posterity degenerated, they were said to be unlike David, as

1 Kings xi. 4, G, xiv. 8, and xv. 3 : yea, the royal throne and city was styled the throne and city of David, 1 Kings viii. 1 ; the sepulchres where kings were buried, sepulchres of David, Neh. iii. 16; and the promises concerning Christ arc called ' the sure mercies of David,' Isa. Iv. 3, Acts xiii. 34. When God .sj)eaketh of him, he ordinarily giveth him this title, 'David my servant.' 1 Kings xi. 13; and God is styled ' the God of David,' 2 Chron. x.xxiv. 4, ' the Lord God of David,' Isa. xxxviii. 5 ; and David is called ' the man of God,' Neh. xii. 36.

They who desire a good name, let them endeavour to be like David.

7. A stock of the regal line. One king there was before David, namely, Saul; but he and his posterity were cut off. David's posterity continued to sit on his throne .so long as there was any king of Jerusalem. Herein a difference is made betwixt Saul and David,

2 Sam. vii. 15, 16. Though many of his posterity deserved to be cut off, yet for David's sake Gt)d continued them, 1 Kings xi. 11-13, 34, 35, and xv. 4, 2 Chron. xxi. 7.

8. A stock of Christ's kingdom. In this respect David's kingdom is said to endure for ever, 1 Sam. vii. 16, Jer. xxiii. 5, 6 ; therefore the evangelist Mat-thtw, who sets down the legal petligree of Christ, begins with David, Mat. i. 1.

Sec. 217. 0/ David's being a type of Christ.

David in sundry excellencies w;is an especial type of Christ, iis aj^peareth by the particulars following :

1. His name ; for Christ is oft called by that name of David, Ezek. xxxiv. 23, 24, and xxxvii. 24, 25.

Besides, David's name doth signify beloved (sec Sec. 211), and Christ was the beloved of God, Mat. iii. 17.

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2. His particular calling. David was a shepherd ; so Christ, John x. 11.

3. His faithful keeping of his father's sheep, 1 Sam. xvii. S-t. In this respect Christ is called 'the good shepherd,' John x. 14.

4. His manifold crosses. Christ was envied, scorned, persecuted, and other ways afflicted, as David was.

5. His patient bearing of crosses. Of David's patience we heard before (Sec. 214); but Christ's far surpassed David's.

6. His special functions, royal and prophetical. Christ also was a king and prophet.

7. His duel with Goliath. Christ in like manner did combat with, and overcame that great Goliath, the devil.

8. His victories over all his enemies. So Christ hath and will subdue all.

Sec. 218. Of the fruits of David's faith.

A question may be moved, how those things before mentioned may be accounted fruits of David's faith. For he, as others, are brought in as patterns of faith.

Ans. 1. His name, which signifieth 5(7o;'f(/, shewed that he believed in God.

2. His sins, though they came not from faith, yet they made way to the greater manifestation and exercise of his faith.

3. His manifold crosses did much more manifest and exercise his faith.

4. His graces were apparent fruits of faith. The apostle hath produced all the worthy works of other saints as fruits of faith ; in like manner were David's. Faith is a mother grace, from which all other graces do ijroceed.

5. His privileges were a recompense of his faith ; as God's accepting Abel, translating Enoch, saving Noah; and other recompenses of other saints followed ujjon their faith, and were evidences thereof.

Sec. 219. Of SamueVs name.

The sixth particular instance of the apostle's general catalogue is Samuel. David and Samuel are joined together by a double copulative, Aaj3i& n xa'i 2a,uov>;X. For besides that they lived together at the same time, they both sustained two great functions,—one civil, the supreme governor; the other ecclesiastical, an extraordinary prophet.

In Samuel we may observe,

1. His name.

2. His birth.

3. His education.

4T His life and conversation.

5. His crosses.

6. His blessings.

7. His rest in the typical resemblance of Christ in the grave.

I. His name, 'pxi.^^ir, Samuel, is compounded of three words, the first letter only of some of them being used. The Hebrew word signifieth thus much, bSD 1/1K ^n'^N^i ^ asked him of the Lord, for he was a cliild of prayer. This reason is rendered, 1 Sam. i. 20.

By this name we see,

1. What faithful and fervent prayer may do; even open a barren womb.

2. Memorials of God's mercies are to be kept. This name preserved a memorial, both of God's mercy in giving a son, and also of the means of obtaining that mercy, which was prayer.

3. Fit names are good memorials. They oft bring to mind the memorable matter for which the name is given.

4. God's hearing prayer is a matter worthy to be remembered.

Sec. 220. Of Samuel's hirth and education.

II. Samuel's birth was extraordinary, for it was out of a barren womb. So was Isaac's, Gen. xi. 30 ; Jacob's, Gen. XXV. 21; Joseph's, Gen. xxix. 31; Samson's, Judges xiii. 2; the Shunamraite's son, 2 Kings iv. 14; John Baptist's, Luke i. 7.

Hereby we see that matters above hope are under hope, Piom. iv. 18. This chapter giveth many evidences thereof.

III. Samuel's education was from his childhood seasoned with piety. As upon prayer he was conceived, so for his birth solemn praise was given to God, I Sam. ii. 1. By vow, before he was conceived, he was devoted to God; and in his infancy he was actually dedicated to God. From his childhood he was trained up in the house of Gi)d.

These acts of piety in his parents God rewarded with sundry other children, and with extraordinary endowments on this Samuel.

God spake to him while he was yet a child, and after so inspired him as he became an extraordinary projihct.

Oh that parents would set the parents of Samuel as a pattern before them! Assuredly they should, some way or other, find an abundant recompense.

Sec. 221. Of Samuel's life and conversation.

IV. Samuel's life and conversation may be considered two ways :

1. In his younger years, while he was under government.

2. In his riper and elder years, while he was a governor.

1. Wliile he was young he ministered unto the Lord before Eli, 1 Sam. ii. 11, and iii. 1. There he manifested his obedience,

(1.) To his parents, by abiding in that place and calling wherein they settled him.

(2.) To his tutor or master, to whom he was by his parents committed, as is intended under this

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[Chap .XI.

phrase, 'he ministered before Eli,' 1 Sam. iii. 1. This is further confirmed by his readiness to run again and again, and tliat in the night time, when he supposed that Eli had called him, and by declaring ihe whole message which he had received from the Lord, to Eli, upon his charge, 1 Sam. iii. 18.

A worthy pattern this is for such as are under authority.

2. When he came to riper years he became a prophet and a judge.

As a prophet he was faithful, 1 Sam. iii. 20. This is an especial property of a good prophet, 1 Cor. iv. 2.

His faithfulness was manifested two ways.

(1.) In declaring God's mind to the people.

(2.) In putting up the people's desire unto God, which was by prayer, wherein lie was very powerful, Jer. XV. 1, Ps. xci.x. 6.

He took a right course to make his prayer available for the people, for,

(1.) He brought the people together to join with him in public prayer.

(2.) He fitted them to that public duty, by calling them to forsake their sins.

(3.) He caused them deeply to humble themselves, and to pour out their .souls before God. In which respect they are said to ' draw water, and pour it out before the Lord.'

(4.) He brought them further to sanctify and enlarge their humiliatiim by fasting, 1 Sam. vii, 3, 4, &c.

(5.) He proniiseth to pray for the people himself, and acknowlcdgcth it a sin to omit that duty, 1 Sam. xii. 23.

(6.) His own prayer was so powerful, as thereby he did not only obtain preservation from enemies, but also such extraordinary thunder as scattered the enemies, 1 Sam. vii. 10.

The other function, whereby Samuel's life in his elder years is set out, respecteth his government, as he was a judge. Hereof two things are especially recorded :

1. His sedulity. 2. His integrity. To these two heads may all things becoming a good governor be referred.

Either of the.se without the other makes one's government very defective and fault}'. liCt a governor take indefatigable pains, yet if he be corrupt, his pains may prove the more pernicious. Let him be upright; if he be negligent and idle, where is the glory of his uprightness ! But if both concur, much may be expected from the government of such a one ; for much will be performed thereby, as was by Samuel, in whom both concurred.

This testified Lis diligence, that he stayed not at his own house for all the people to c<ime thither for judgment: but he went from jdace to jilace. He had his yearly progress and circuit, not for his own pleasure, but for his people's case and good. The places whither he went in his yearly circuit were Bethel,

and Gilgal, and Mizpeh, 1 Sam. vii. 16, all of them in the utmost wiistes of Israel.

Concerning his incorruptness, he challengeth all the people, if any way they could impeach him. But they were so far from that, as they bare public witness to his integrity.

Oh that Christian magistrates would set Samuel as a pattern before them, in sedulity and integrity!

Sec. 222. 0/Samuel's crosses.

V. It could not be but that Samuel, living and ruling in such evil times as he did, should meet with many crosses. Among them two are most observable. One in the beginning, the other toward the end of his government.

Samuel began with one of the most lamentable tragedies that had befallen that state since they were settled in Canaan. Israel was twice smitten before their enemies. Once about four thousand men were slain, and at another time three thousand, and withal the ark of God was taken, and the priests that carried it were slain. So dismal was this news, as old Eli, who then was judge, and whom Samuel succeeded, at the first news thereof fell from ofl'his seat backward, and brake his neck. Such an entrance into the government could not but be a heavy cross to Samuel, who was their governor.

The other cross, about the end of his government, was his rejection : aggravated by the quarrel which was picked to colour the same—that it was his sons' ill governing, 1 Sam. viii. 5.

To reject him whom God had chosen and settled for a judge over his people, could not be but a heavy cross to that good old man, and that two ways :

1. In regard of himself, who was much disgraced hereby.

2. In regard of the people, who herein manifested a tumultuous mind against God, and provoked hiui to give them a king in anger, Hosea xiii. 11.

But that they should laj' the cause thereof on him and his sons must needs much m(n-e pierce his soul: therefore it is said that ' it displeased him,' 1 S;im. viii. (J.

True it is that his sons were corrupt judges; but must the father be rejected thereupon? This was a remedy wor.se than the malady.

Though it be said that ' he made his sons judges over Israel;' yet doth not that phrase intend that he gave over the whole government to them, much less that he justified them in their mal-government. The people might have made their complaint to him for redress, which if he had refused, or neglected to do, they might have had some more colour for what they did.

The advantage which the people took at Samuel's sons' ill government, shcweth what pious parents may suffer for their impious children. This was before manifested in Eli's case.

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Sec. 223. Of blessings conferred on Samuel. VI. The blessings conferred on Samuel were many and great : as,

1. His extraordinary birth. He was a child of prayer: and after an especial manner given of God.

2. God's Son appearing unto him, even when he was a child.

3. His high advancement to be a prophet and a judge.

4. God's continual abode with him, and fulfilling his prophecy, 1 Sam. iii. 19.

5. God's hearing his pra3-ers.

G. God's blessing his government with the conversion of his people, and confusion of his enemies, 1 Sam. vii. 3, etc.

7. God's associating himself with him when he was rejected, 1 Sam. viii. 7.

8. God's sealing up his integrity by a visible sign, whereby the people were brought to see their sin, 1 Sam. xii. 18, 19.

9. The esteem wherein both king and people had him, even after Saul was made king, 1 Sam. xi. 7.

10. The fulness of days whereto he attained, 1 Sam. viii. 1, and xxviii. 14.

11. An honourable funeral, 1 Sam. xxv. 1.

12. Resting after his death. This I do the rather note in opposition to that popish position of Samuel's being raised by a woman that had a familiar spirit, 1 Sam. xxviii. 11, 12, &c. For quietly to rest after death is a common privilege of all saints.

True it is that the bodies of the best may be taken out of the grave, and may be hurried up and down : but the question here is, concerning the soul, which animated the body while it lived, and is severed from it by death, whether it do, or can before the resurrection enter into that body again, and in that body perform any duty of a living man without a miracle, for papists teach that the soul of Samuel appeared unto Saul after he was dead.' For this they render these reasons:

1. The Scripture expressly saith, that Saul perceived that it was Samuel, and that Samuel said to Saul, 1 Sam. xxviii. 14, 15.

Ans. It is usual in Scripture to give the names of things to resemblances of them, even to such things as are like them.

Besides, Saul might be deceived, and think that he perceived that to be Samuel which was not so.

2. He that is called Samuel foretold things to come, even such things as did answerably fall out, 1 Sam. xxviii. 19.

Ans. 1. There was probability of that which he that appeared to Saul did foretell, namely, that Israel should be delivered into the hands of the Philistines the next day, and that Saul and his sons should be dead. For the enemies were very strong, well pre-' Bellarm. De Christ. Anim., lib. iv. cap. 11.

pared to battle, and resolved to put it to the trial the next day : withal he knew that God had forsaken Saul, and supposed that God would leave him in that strait, and thereupon conclude that he and his sons should be destroyed.

2. God might use evU spirits to declare some things to come, as well as evil men, Deut. xiii. 2.

3. What did the devil care, if that which he foretold had proved untrue? He is the father of lies, and cares not to be found a liar, so as he may work any mischief by his lie.

That it was not the soul of Samuel, appears by these arguments:

1. The souls of those that depart in the Lord are so preserved by the Lord, as nor witches, nor sorcerers, nor the devil himself can disquiet them, and bring them to their bodies again.

2. The uniting of body and soul again after they are separated by death, is a divine work, and cannot be done by a diabolical power. Elijah and Elisha were declared to be the prophets of God by a like work, 1 Kings xvii. 22, 2 Kings iv. 35, 36, and xiii. 21. So Christ declared himself to be the Son of G«d by like acts. Mat. ix. 25, Luke vii. 15, John xi. 44. And Peter hereby shewed himself to be an apostle of Christ, Acts ix. 30; so did Paul, Acts XX. 10.

3. Had he been Samuel indeed, he would not have suffered himself to be worshipped, as Saul worshipped that personage which appeared to him. An angel would not suffer divine worship to be done unto him. Rev. xix. 10 ; nor Peter, Acts x. 25, 26.

We may therefore well conclude that Samuel himself being dead, quietly rested, and could not be molested by the devil upon any one's motion, as is suggested.

Sec. 224. Of Saynuel's beinc/ a type of Christ.

VII. The last point to be observed about Samuel is to shew wherein he was a type of Christ. This will appear in the particulars following.

1. In the ground of his birth, Samuel was'a child of prayer and a child of promise, intended in this phrase, ' God grant thee thy petition that thou hast asked of him,' 1 Sam. i. 17. This he spake as high priest, by the Spirit of God. So'was Christ, Isa. ix. 6, and xiv. 7.

2. In the great favour and especial grace wherein he grew up after he was born, 1 Sam. ii. 26. So did Christ, Luke ii. 40, 52.

3. In the rejoicing that was after his birth. A solemn form of praise was sprung thereupon, 1 Sam. ii. 1. So after Christ's birth, Luke ii. 13, 14.

4. In the stock out of which he was brought forth, which was a barren woman, 1 Sam. i. 15. So Christ out of a virgin. Mat. i. 23, 25.

5. In his worth and excellency, for so were all children of prayer and promise of singular worth,

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[CUAP. XI.

1 Sam. iii. 19, ic. But Christ herein infinitely surpassed all.

6. In God's timely manifesting him.self to him, even when he was but a child, 1 Sam. iii. 1, &c. So in Christ at twelve years old, Luke ii. 42.

7. In his distinct offices ; for Samuel was a priest, I Sam. vii. 10, a prophet, 1 Sam. iii. 20, and a judge, 1 Sam. vii. 1.5. So was Christ a priest, a prophet, and a king.

8. In his faithfulness, 1 Sam. iii. 20. Christ surpassed all sorts; as in other things, so in faithfulness, Heb. iii. 2.

9. In the end of his raising up, which was to rescue God's people from their enemies, 1 Sam. vii. 13, 14. This was the end of Christ assuming our nature, Luke i. 71. Therefore at the time, when the one and the other were raised up, the peojile of God were in great .servitude.

10. In that ingratitude of the people against him, notwithstanding his diligence in well governing them, and the great deliverances wrought by him, he was rejected, 1 Sam. viii. 5. So was Christ dealt withal, Luke xix. 14, Mat. xxi. 42.

Sec. 225. Of iliA special evidences of the iwopliets faith.

The seventh and last particular is more indefinite than the former were. They were set down by their distinct roomes.^

These are many of them implied under this title of function, ■s-gopjjrSv, prophets. The word is of the plural number, because there were many included under it.

Of this title prophet, of the function comprised under it, of the distinct kinds thereof, of their extraordinary endowments, of the reasons why they were raised up, and of sundry other points concerning them, see Chap. i. 1, Sec. 12.

That which I here intend to add about them is concerning the .special evidences of their faith; for for that end is mention here made of them.

The evidences were these :

1. Faithfulness in their function; this is manifested two ways.

(1.) They delivered nothing but what they had received; hereujjon many of their prophecies began with this style, ' Thus saith the Lord,' ' The word of the Lord,' Isa. vii. 7, Zech. iv. G.

(2.) They concealed nothing they liad received, though it were a burden. This therefore was another phrase of prophets, ' The burden of the Lord,' MaL i. 1. When by reason of the people's unworthiness, Jeremiah had a thought of concealing God's word, it was in his heart as ' a burning fire shut up,' Jer. xx. 9.

2. Diligence in their calling. This is set out by their rising betimes, 2 Chron. xxxvi. 15 ; and rising up early every day, Jer. vii. 25.

' Qu. ' names' ?— Ed.

3. Cour.ige ; they would not be daunted with people's oppositicm. Their faces were hardy, strong as an adamant, Ezek. iii. 8, 9.

4. A humble submission, to whatsoever God should call them. Isaiah walked barefoot, Isa. xx. 3. Jeremiah went with a yoke about his neck, Jer. xxvii. 2, and xxviii. 10. Ezekiel ate his bread made of all sorts of coarse corn mingled together, and drunk water by a stinted measure, which was a very small measure, Ezek. iv. 11, 12.

5. Patient bearing of all manner of persecution. Chri.st testifieth thus much of them. Mat. v. 12, and Stephen, Acts vii. 52, and an apostle, James v. 10.

6. Power in prayer. Of Samuel's power we heard before. Sec. 221. An apostle giveth testimony of Elijah's power herein, James v. 17, 18. The like is noted of Isaiah, 2 Chron xxxii. 20, 21, and of Daniel, Dan. ii. 18, and ix. 23.

Sec. 226. Of the analysis of, and observations frovi, Heb. xi. 32.

Ver. 32. And what slmll I moi-e say? for the time would fail me to tell of Gedeon, aiul of Barak, and of Samson, and of Jepihihae; of Darid also, and Sanuiel, and of the prophets.

The sum of this verse is a succinct catalogue of sundry worthies. Herein we may observe,

1. A transition.

2. An induction.

In the transition, observe,

1. The manner.

2. The matter.

The manner is by way of interrogation. The matter noteth out,

1. An extent.

2. A restraint.

The extent implieth that there were more worthies than he reckoned up.

The restraint implieth that it was not meet for him to reckon up all.

The induction setteth down sundry particular persons, and that two ways,

1. By their distinct names, which are in number six ; Gideon, Barak, Samson, Jephthah, David, Samuel.

2. By their function, prophets.

Doctrines.

I. Faith is the grace that much commends men. All here set down are commended by their faith, as the inference of this catalogue upon the former shcweth.

II. Gud had more vvrlhies than are requisite to be made htown. This interrogation. What should I more satjl intendeth as much. See Sec. 192.

III. Great is the multitude of believers. Time would fail to reckon them uii all. See Sec. 192.

IV. Tediousncss is to be avoided. This is the reason why the apostle forbeareth to go on as largely as ho had done before. See Sec. 192.

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127

V. Grace, malceth honourable. All these that for honour's sake are put into this catalogue were endued with grace.

VI. God enahhth men to accomplish 7i'hat he calleth thsm unto. All these here mentioned were called unto great achievements, and answerably enabled.

VII. A mean vuxn may be enabled to great matters. So was Gideon. See Sec. 195, &c.

VIII. Such as are loeah in faith may become strong. So did Barak. See Sec. 198.

IX. God can give strength to admiration. Instance Samson.

X. Grace lost may be recovered. So it was in Samson.

XI. 3fe7i of eminent parts are subject to gross sins. So was Samson and other of the worthies here mentioned. Of these three last doctrines, see Sec. 199, &c.

XII. Bastardy is no bar to regeneration. Jeph-thah was base born, yet new born. See Sec. 207.

XIII. Rash vows are dangerous. Witness Jeph-thah's vow. See Sec. 208.

XIV. Best saints are subject to sorest trials. Witness David. See Sec. 212.

XV. God punishes sin in liis dearest\children. So he did in David, and in Samson before him. See Sec. 213.

XVI. God can make a child to be a pro2}het. So he made Samuel. See Sec. 220.

XVII. The most faithful governor may be rejected. So was Samuel. See Sec. 222.

XVIII. God, of old, had extraordinary ministers of hi^s word. See Sec. 225.

XIX. Faith exerciseth itself hi men of extraordinary parts. Such were the prophets, and such were all the extraordinary persons who are commended. See Sec. 225.

Sec. 227. Of subduing Hngdoms through faith.

Ver. 33. Who through faith subdued kingdoms, VTOught righteousness, obtained jjromises, stopped the vwuths of lions.

The faith of the forementioned worthies is in this, and the verses following, commended by sundry rare effects, which may be brought to two heads:

1. Great things done, ver. 33, 3i.

2. Sore things endured, ver. 35-37.

This relative, c", wlio, hath reference to the worthies mentioned in the former verse, of whom some did some of the things here mentioned ; others did others, as we shall shew upon the particular acts.

This phrase, ha, m'srsai;, through fiith, is set down in the beginning, to shew that faith extended itself to all those kinds of works done, and sufferings endured ; and it sheweth, that by faith matters above human power may be done. So were many of the following instances.

Faith eyeth God, and resteth on him, yea, and draweth virtue from him, to do or endure whatsoever shall seem good to him.

The first of the great things here mentioned to be done is thus expressed, subdued kinrjdoms.

The Greek word, Karriyontsa^To, which we translate subdued, is a compound. The root whence it cometh, dyiiv, certameii, is a noun that signifieth strife, ox fight; and the simple verb thence derived, ay(,i1^(,!j,ai, signifieth to strive or to fight, 1 Tim. vi. 12. ""This compound, Karayoti^onai, implieth, by .striving or fighting, to subdue and destroy.

As our English word kingdom hath his notation from a king, so the Greek word fiasiXiia, used by tlie apostle ; and by kingdoms he meaneth whole nations, consisting of many towns, cities, and people in them; and those several nations under the government of several kings.

This in.stance of subduing kingdoms being brought in as an effect of faith, giveth proof to the lawfulness of war ; for war is the ordinary means of subduing kingdoms. Hereof see more. Chap. vii. 1, Sec. 9.

Yea, further, this giveth proof that by war nations may be subdued; and that either by bringing the inhabitants thereof under subjection, or by destroying of them.

This effect hath in special reference to David. All the forementioned judges, as Gideon, Barak, Samson, Jephthah, and Samuel, subdued such kingdoms as in their time tyrannised over the people of God; but none of them brought under and destroyed so many as David did.

To subdue and destroy so many as David did, may imply a bloody and cruel disposition ; but such a disposition may not be imagined to be in him who was so guided by faith as David was, and who was endued with such excellent graces as hath been observed to be in David, Sees. 214, 213.

They who take a warrant from Joshua and the judges that succeeded him, or from David and the kings that succeeded him, must be sure of a good ground; that it may be said of them, through faith they waged war, and subdued kingdoms. Thus may they with courage attempt such matters; and upon their good success rejoice and give the praise to God.

Of the just grounds of war, sec The Church's Conquest, on Exod. wni. 9, Sees. 18, 19.

Sec. 228. Of tvorking righteousness.

A second effect of faith is thus set down, ivrought righteousness. The verb, iisydsatTo, translated ivrought, cometh from a noun, 'ioyov, that signifieth work, and the verb, hyd^oiMai, to tvork. Mat. xxvi. 10. It being applied to faith, as an effect thereof, plainly demon-strateth that faith is operative, James ii. 22, Gal. v. 6, 1 Thes. i. 3.

There is such a life, vigour, and spirit in it, as will not, as cannot, be wholly smothered. The spirit

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[Chap. XI.

of faith forceth the believer to speak, 2 Cor. iv. 13 ; so also to walk, and to do. So long as a man hath life and spirit in him, there will be motion—at least there will be breatliing.

By working, we may give evidence of the truth of faith in us.

See more hereof in The Saint's Sacrifice, on Ps. cxvi. 9, Sec. 59.

The proper work of faith is here said to be iixaio-ffun)«, rii/hieousness.

Of righteousness, what it is, and of the distinct parts tliereof, see Chap. i. 9, Sec. IH.

Of the excellency of righteousness, see Ver. 7, Sec. 33.

This effect of faith hath reference to all the fore-mentioned worthies ; for all of them wrought righteousness, both in the good which they did for God's people, and also in the righteous vengeance which they executed on their enemies. So did Gideon, Barak, Samson, Jephthah, David, and Samuel.

Of David, it is expressly said that ' he executed judgment and justice unto all his people,' 2 Sara. viii. 15.

Of righteousness in governors, which is here especially meant, see Chap. vii. 2, Sec. 20.

Sec. 229. Of receivinr/ promises.

The third effect of the faith of the foresaid worthies was this, the// obtained promises.

Of the Greek word, iwiruyjiv, translated obtained, see Chap. vi. 15, Sec. 109.

Of the other word, I'jrayyiy.iw, translated promises, see Chap. iv. 1, Sec. 6.

To obtain promises, implieth three things—

1. To be accounted in the number of those to whom the promises belong, Acts ii. 39. In this respect, such are called 'heirs of the promise,'Heb.vi. 17.

2. To believe those promises, and thereby to apply them as matters which concern ourselves in particular. Thus, to believe and to receive are put for one and the same thing, John i. 12.

3. To enjoy the things promised. Thus, promises are taken nietonymically; the efficient put for the effect, as Heb. vi. 12, and x. 36.

All these may well stand together; neither of them cross the other, but do very fitly de{)end one upon another, as so many links upon one and the same chain : for the gospel, assuring those that live under it and attend unto it that the promises belong to them and their children, they thereupon believe them, as Acts ii. 39, 41 ; and through this faith they come, in time, to enjoy the things promised, as the saints of old did, Heb. vi. 12.

The last of the foresaid respects, which is to enjoy the things ])romised, is here csiieciully meant; and that is most agreeable to the word of obtaining, or enjoying (£-£ni;^o»'), here u.sed by the .apostle. ' Adepti sunt, Vulg. Lat. ; assccuti sunt, Beza.

Ohj. It is said of the ancieut patriarchs, that they ' received not the promises,' ver. 13 ; yea, as much is said of all that lived before Christ, ver. 39.

Ans. 1. There are three distinct Greek words in this and the two other verses, out of which the objection is raised,-— '/.a^^vn;, ver. 13, irriruy^ot, ver. 33, ixo/ii-oavro, ver. 39 ;—yet I cannot deny but that those three words do oft signify one and the same thing.

2. We must distinguish betwixt times. The worthies mentioned ver. 17, lived long before those that are intended in this text. In the former place he speaketh of Abraham, Isaac, Jacob, Joseph, and such as lived before Israel's entrance into Canaan; but here of the judges, kings, and prophets, that pos.sessed that land. Thus tlie former received not the promises of driving out the Canaanites, inhabiting their land, and being a populous and settled polity. These did enjoy those promises.

3. Observe the difference of promises. Some were of special matters belonging to themselves, as a promise was made to Joshua of subduing the nations, Josh. i. 5. Promises to several judges of victory over those enemies, which in their days oppressed the people, Judges iv. 7, and vi. 14. To David a kingdom was promised, 1 Sam. xvi. 13. These they obtained. Other promises were of the mystical truth and spiritual substance of the external and typical promises. That truth and substance was Christ himself actually exhibited, and all things which he did and endured for man's redemption and Sidvation. None that lived within the time that the apostle here speaketh of received these promises, as ver. 39.

4. Put difference, inter speiti et rem, betwixt an assured expectation and a present fruition: and betwixt that evidence which faith givetli, ver. 1, and that which is by sense. In the former respect, namely, in an a.ssured expectation, all the faithful embraced and received all the promises made to them, even before they were accomjilished. Abraham saw Christ's day, John viii. 56. Thus David saw Christ crucified (Ps. xxii. 1, &c.), raised (Ps. xvi. 10), ascended (Ps. Ixviii. 18), set at God's right hand (Ps. cxLx. 1). In the latter respect none received the promises, but they that lived when they were actually exhibited. Acts xiii. 32, 33.

5. Distingiush betwixt Christ himself, and the things which he did and- endured on the one side ; and the benefits which flow from thence on the other side, which are remission of sins, and eternal salvation. Though they enjoyed not the former, yet they did these latter, Heb. vi. 12, Acts xv. 11.

This that is here noted as a fruit of their faith, that they obtained the promises, clearly demon.strat-eth, that divine promises are the ground of faith, as hath been proved. Chap. vi. 13, Sec. 96.

This also doth further demonstrate, that by faith things promised are obtained. By faith Abraham obtained the promised son.

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129

By faith Moses carried tlie Israelites out of Egypt. By faitk JosLiua vanquished the nations, and divided their huid amongst the Israelites. The like might be exemplified in all other accomplishments of God's promises. Hereupon it is said, ' Believe in the Lord your God, so shall you be established,' 2 Chron. xx. 20. On this ground, said old Elizabeth to tlie Virgin Mary, ' Blessed is she that believed; for there shall be a performance of those things which were told her from the Lord,' Luke i. 45.

Faith is that means which God hath sanctified to this end. Hereof see more in The Church's Conquest, on Exod. xvii. 27, Sec. 43.

Sec. 230. Of stopping the mouths of lions.

A fourth effect of the faith of the foresaid worthies is thus expressed, stopped the mouths of lions.

The word, 'ipoa^at d, psarrw, ohturo, translated stojyped, signifieth the hindering of the force and violence of a thing. It is thrice only used in the New Testament.

1. It is used in reference to a man's mouth, so as he cannot utter anything against this or that point, nor reason against the same, in this phrase, ' that every mouth may be stopped,' liom. iii. 19.

2. In reference to a man's credit, thus, ' no man shall stop me of this boasting,' 2 Cor. xi. 10.

3. In reference to the fierceness of lions; so here. Thus it may be taken literally, and have reference to those lions among whom Daniel was cast; their mouths were so shut as they could not hurt Daniel, Dan. vi. 22. It may be metonymically extended to every way of hindering lions from doing any hurt : as to Samson, who tore a lion, and so kept him from doing hurt to himself, or to any that were in his company, Judges xiv. 6 ; and to David, who slew a lion and a bear, that entered upon his father's Hock, 1 Sam. xvii. 34, ifec. ; and to Benaiah, who also slew a lion, 2 Sam. xxiii. 20.

Lions are of all living creatures the most fierce, cruel, and irresistible, Prov. xxx. 30. Their very roaring is terrible, Amos iii. 8. They live upon other living creatures, sparing none, no, not men, Ezek. xix. 3, Dan. vi. 24. Their walking is to devour, 1 Pet. V. 8. They devour with their mouths: therefore by stopping their mouths, they are kept from devouring, Dan. vi. 22.

Obj. They can with their claws tear their prey aU to pieces.

Ans. Synecdochically their most dangerous part is put for all other parts wherewith they do mischief. Therefore to stop their mouths extendeth to a restraining of them from doing hurt, yea, and to killing of them, as in some of the cases before propounded.

Hereunto may be applied this promise, ' Thou shalt tread upon the lion and adder : the young lion and the dragon shalt thou trample under feet,' Ps. xci. 13. Metaphorically also, it may be applied to such men

Vol. III.

as for cruelty and strength are as lions. Thus it is said, that Benaiah ' slew two lion-like men,' 2 Sam. xxiii. 2. David thus expoundeth this metaplior, ' My soul is among lions, even the sons of men,' >fcc., Ps. Ivii. 4. Paul was delivered from such a lion, 2 Tim. iv. 17. Prayer is made against such, Ps. xxii. 21, XXXV. 17, and Iviii. 6.

Yea, the metaphor may be extended to the devil, who by faith is vanquished, 1 Pet. v. 8, 9.

This must needs be a fruit of faith, for man by hk strength is not able to stop the mouths of lions. Daniel was but one, yet he believing, the mouths of many Uons were stopt: but his adversaries and accusers were many; when they and theirs were cast into the den of lions, the lions quickly had the mastery of them, Dan. vi. 22, 24.

'Thus it appeareth, that that may be done by faith, which otherwise cannot be done.

Sec. 231. Of quenching the violence of fire.

Ver. 34. Quenched tlie violence of fire, escaped the edge of the sword, out of ive<ikness tvere made strong, tvaj:ed valiant in fghi, turned to fight the armies of the aliens.

This verse dependeth on the former, as going on with an enumeration of other effects of the faith of the forenamed worthies; so as a fit effect is thus expressed, quenclied the violence of fire.

The word, Eff/Sssa* cb ff.Ssnu.a/, extinguo, translated quetiched, is applied to the wasting of lamps and their going out. Mat. xxii. 8, and to the flax that taketh fire. Mat. xii. 20, and to fiery darts, Eph. vi. IG, yea, and to the fire of hell; but negatively, because it can never be quenched, Mark ix. 44. Metaphorically it is applied to the Spirit, and to the fervour thereof, which we ought in no wise to quench, 1 Thess. V. 19.

Here it is properly taken in that it is applied to fire; for fire is properly said to be quenched, and thea especially when so much water is poured upon it as taketh away all the heat thereof; for water is a contrary element, so as when fire and water meet, the stronger overcometh.

It may also be extended to any manner of way or means of putting out fire, and taking away the heat thereof.

Fire is of all senseless creatures the most terrible, dangerous, and pernicious. We say in our proverb, fire and water are merciless; whole cities have been destroyed therewith. Josh. viii. 28, Judges xx. 47; yea, many cities together, Gen. xix. 24, 25. The whole world shall be destroyed with fire, 2 Pet. iii. 10, 12.

^Metaphorically God's wrath is so styled fire, 2 Sam. xxii. 9 ; yea, God himself, when he is incensed, is so styled (Dent. iv. 24), and divine vengeance (Heb. x. 27), and hell torment. Mat. xxv. 41.

The word, 5Jia,tti», translated violence, properly

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[Chap. XI.

sigiiifieth force, or pou'cr. Fitly it is attributed to fire ; because fire overcometh cverjtliing, and nothing can withstand it. But then, especially, fire gctteth force, strength, and violence when much fuel is put to it, and when it is kept in, as in an oven, furnace, or any other like place. By keeping it in, the force and violence of it is much increased, as Dan. iii. 19, 22.

This violence of fire is, in general, said to be quenched, when it is kept from burning, and that is not only by pouring water upon it, but also when fuel is drawn from it, Prov. xxvi. 20.

This eflect of faith hath an especial respect to the three companions of Daniel, who being cast into the midst of a burning, fiery furnace, were no whit at all hurt thereby, 1 Dan. iii. 21, 25.

To them the fire was as quenched ; yea, this may be applied to the burning of martyrs, who (though they were consumed to ashes), by reason of their patient enduring thereof, may be said to Cjuench the violence of that fire. Many of them sang in the midst of the flames of fire, whereby it appears that they were not so terrified thereby as to deny that truth for which they suft'ered.

This also is an evidence of a true and great faith. As the former instance, of stoi)ping the mouths of lions, gave proof of the power of faith over the fiercest and strongest of unreasonable creatures, so this instance giveth proof of the power thereof over the fiercest and strongest of senseless creatures.

That which is said of fire may also be ajiplied to ■water, another merciless creature, Jonah ii. 10, 2 Cor. xi. 25, Isa. xliii. 2.

Sec. 232. Of escaping the edge of the sword.

The sixth effect of the faith of the forenamed worthies is this, they escaped tJie edge of the sword.

A sword is a sharp, piercing, mortal instrument. Many have in all ages been destroyed thereby.

The Greek word, fj.u.yu.i^a, is derived from a verb, (j,a.yfjii/,ai, that signifieth to Jig/it, or strive, James iv. 2, Acts vii. 2. Hence a noun, iJ'O.yji, which signifieth a fight, or strife, James iv. 1. A sword is used cither for defence, Luke xxii. 38, or offence. Mat. xxvi. 51. Magistrates use the sword against malefactors, Rom. xiii. 4. Others, against sucli as they are displeased ■withal. Gen. xxxiv. 25. All have ever used it against their enemies, Exod. xvii. 13.

The word, ffnj/iara, translated edge, properly signifieth mouth.

In all the learned languages the edge of a sword

is called the moutli of a sword ;' for as a mouth de-

voureth that which entercth into it, so a fsword by

he sharp edge of it destroyoth that which is smitten

y it, and is said to devour, 2 Sam. ii. 2G, and

. 25.

' ^'in ^31 (TTOyuo /iaxa'paj; OS ffladii.

In the Greek the plural number is used, thus, moutlis, or edges, either to shew a sword of two edges, which is the sharpest. Chap. iv. 12, Sec. 71, or many swords ; for faith makes men escape both the greatest dangers, and also many dangers.

In Hebrew one and the same word signifieth a sword, and destruction. Sword is^liere synecdochically put for javelin, spear, stone, or any other mortal instrument.

To escape the edge of the sword is to avoid that danger, which by a drawn sword, or other mortal instrument, is intended against one; as if a naked sword were by an enemy held at one's breast, and yet he escape safe. Thus David escaped Saul's spear, which in regard of danger was as a naked sword,

1 Sam. xviii. 11, and xix. 10; yea, though Saul commanded his servants to kill David (1 Sam. xix. 1, 11), and pursued him himself (1 Sam. xix. 22), and that with an army (1 Sam. xxiii. 8), yet David escaped. So Elijah escaped the edge of Ahab's and Ahaziah's sword, 1 Kings xviiL 10, and xix. 2,

2 Kings i. 9 ; so Micaiah, 1 Kings xxLL 28, and Elislia, 2 Kings vi. 14, 31.

This instance sheweth that by faith desperate dangers may be escaped. I say desperate, not in regard of God and his power, as if there were no hope of help in him, but in regard of man ; the danger being above his strength to stand against it, and above his ability to overcome it, or to free himself from it. That which to sense is desperate, -without, beyond, above hope, to faith in God, is sperable, under hope, and recoverable. David was oft in danger of death, Ps. xviii. 4, 5, cxvi. 2 ; so Hezekiah, Isa. xxxviii. 10, 11, &c., and Paul, 2 Cor. iv. 8-10, and xi. 23, 24 ; yet -were they all delivered from those deadly dangers.

Faith makes a man depend on him who is able to deliver him in the greatest straits. A heathenish king could say to Daniel, ' Thy God whom thou servest continually, he will deliver thee ;' and again, ' Is thy God able to deliver thee from the lions V Dan. vi. IC, 20. But much more to the purpose is this of an apostle, ' We had the sentence of death in ourselves, that we should not trust in ourselves, but God which raiseth the dead,' &c., 2 Cor. i. 9, 10.

Quest. May saints in confidence expect every deliverance that God can give ?

Ahs. Not simply, but with submission unto liis will, as they who said, ' Our God whom we serve is able to deliver us; and he will dehver us : but if not, -we will not serve thy gods,' ikc, Dan. iii. 17, 18. See more hereof in The Sainfs Sacrifice, on Ps. cxvi. 8, Sec. 52.

This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are, or may be brought. None are or can be so great as to give just occasion of despair; because none do, or can exceed God's ability to help.

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On this ground tlie believer is confident, wlien that man that walketh only by sense utterly despaireth.

Sec. 2.33. 0/ saints being weah

A seventh effect of faith is thus set down, out of weakness were made strong.

These words, were made strong, are the interpretation of one Greek compound verb, insdmaij-uOtjaav. It is used both actively and passively.

The simple verb, b\imij,ai, whence it is compounded, signifieth to he able.

This compound, to inahe able, or to mahe strong. It is applied to God, 1 Tim. i. 12, 2 Tim. iv. 17.

In the passive it is attributed to Abraham, Eoni. iv. 12; to Paul, Acts ix. 22 ; to Timothy, 2 Tim. ii. 1 ; and to all Christians, Eph. vi. 10.

Here it is passively taken, and may be applied to sundry of God's worthies, who were brought to great weakness, but yet recovered, and made strong.

Of the Greek word translated weakness, see Chajj. iv. IG, Sec. 89.

To aggravate the weakness whereunto they were brought, the abstract is used. He doth not say, of weak (which is the concrete), but out of weakness (which is the abstract), were made strong.

This carrieth emphasis, and implieth such an extremity of weakness, as there was little or no hojie of recovery from the same.

Tbis fruit of faith, in being made strong out of weakness, differeth from other fruits before mentioned in this, that it setteth out the vigour of faith in a man's weakness.

The former instances shewed the vigour of fiiith against other strong and violent things, as kingdoms, lions, fire, and sword, which presupposed strength in those that believed. But here is weakness, weakness in themselves, and out of that made strong.

This may fitly be applied to the bodily weakness of Hezekiah, he was ' sick unto death.' And thereupon he received this message from the Lord, ' Thou shalt die, and not live,' 2 Kings xx. 1. It appears that he was sick of the plague or pestilence, for he had a boil, or plague-sore, which arose on his body, and was afterwards healed by a lump of figs. The venom of that sickness had seized on his vital parts ; and it is probable that the tokens apj)eared upon his body, which are counted apparent signs of death. In this respect it was truly said, according to the course of nature, ' Thou shalt die, and not live.'

Thus was Hezekiah, very ' weakness ;' so weak as there was no hope of gathering strength. Yet out of this weakness was he made strong—that is, he recovered his health and strength again. This recovery was extraordinary; yet was it obtained by faith, as is evident by the faithful prayer which he made, 2 Kings xx. 3, and which was graciously heard, whereupon we may conclude that it was in faith, for ' the prayer of faith shall save the sick,' James v. 15.

ObJ. In his prayer he jjleads his walking with God, which implieth works.

Ans. 1. He pleaded not the merit of liis works, but his sincerity in doing what he did, as an evidence of God's Spirit in him, and of his respect to God.

2. He doth not plead his walking before God as a thing done by him, but as a condition prescribed by God, whereby it might be known to whom God's promise did belong; for God had said that David ' should not want one of his seed to sit on the throne of Israel, if they did take heed to their way, to walk before God in truth,' 1 Kings ii. 4. But Hezekiah, being conscious to his own integrity, and having at that time no son to succeed him on the throne, in his prayer calls God's promise to mind, and pleads that to God The word i-eimmber, in Hezekiah's prayer, sheweth that he had reference to God's promise, as Moses had in his prayer, Exod. xxxii. 13.

This sheweth that by faith incurable diseases may be cured.

Quest. May recovery of health and longer life, when one is sick, be prayed for ']

A ns. Yes, with submission to God's wUl, and that on these grounds:

1. They are comprised in the fourth petition.

2. Christians are enjoined so to do, James v. 14,15.

3. Such things are promised as a blessing, Exod. xxiii. 25, Ps. xli. 3.

4. Saints have prayed for those blessings, 2 Sam. xii. IG.

5. God hath accepted and granted such prayers, Phil. ii. 27.

6. Saints' recovery and continuance on earth is a blessing to the church, Phil. L 24.

Though the weakness here intended may be applied to bodily sickness, yet is it not to be restrained thereunto ; for the word zceahuss is such an indefinite word as may be appKed to all manner of weakness, whether of body or soul. Under weakness of soul are comprised all manner of troubled passions, as anger, grief, fear, with the hke ; so also Satan's manifold temptations, and sundry effects following thereupon, as trouble and anguish of mind, doubting, despairing, and other the hke.

Under weakness of body are comprised external maladies, as blmdness, lameness, sores, boils, and such like. Job and Lazarus were much afthcted with such, Job ii. 7, Luke xvi. 20.

Inward, are all manner of distempered humours and diseases within the body, as fevers, Mark i. 30, and other sicknesses.

There are also weaknesses partly within and partly without a man's body, as hunger, thirst, wearisome-ness, and such like.

The primary ground of all these was man's defection from God.

This subjection, even of saints, to manifold weaknesses, admunisheth all of aU sorts to take heed of

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[Chap. XI.

two dangerous extremes, ■which are security and insolency. These do commimly arise from health, strength, peace, and all manner of prosperity. David, in hi.s prosperity, said, ' I shall never be moved,' P;;. XXX. 6. We ought to be the more watchful against these, in that not only wicked worldlings, but also the best saints are subject thereunto.

The former, which is security, niaketh men little to regard God, as they who say unto God, ' Depart from us; for we desire not the knowledge of thy ways,' Job xxi. 14.

The latter, which is insolency, maketh God little regard them, for ' though the Lord be high, yet hath he respect unto the lowly ; but the proud he knoweth afar off,' Ps. cxxxviii. 6.

Sec. 234. Of mahiiig strong such as are weak.

The main end of the apostle's mentioning such as are weak, is to amplify the power of faith, in that they are imuU strun;/.

By faith weak children have been made strong ; witness Josiah, 2 Kings xxii. 1, 2; and Samuel, 1 Sam. iii. 1, 2; David, 1 Sam. xvii. 42; and others. So weak women were made strong, as Deborah and Jacl, Judges iv. 9, 21. And men, after they have been weakened, as Samson, Judges xvi. 22; Job, chap, xlii. 10; David, Ps. Ivi. 13; and Peter, John xxi. 15.

The apostle expressly saith that ' God is able to make him' that is weak 'stand,' Rom. xiv. 4.

Yea, God himself saith that his ' strength is made perfect in weakness,' 2 Cor. xii. 9.

1. This is sufficient to keep such as are weak from despair. God is as near to all his in their greatest dangers, and in their greatest weakness, as Jesus was to Peter when he began to sink, and was in danger of drowning, Mat. xiv. 31.

2. This dirL-cteth such as feel their weakness, and find themselves ready to faint, to look up unto God, and say, ' We know not what to do, but our eyes are upon thee,' 2 Cor. xx. 12.

3. This should keep us from despising sucli as are weak, because the Lord is able to establish them, and to make them strong, llom. xiv. 4.

4. Christ teacheth such as are out of weakness made strong to do what they can to strengthen their brethren, Luke xxii. 32.

The apostle thus layeth down the end of God's strengthening and comforting such as have been weak, * God coniforteth us in all our tribulations, th.at we may be able to comfort them which are in any trouble,' 2 Cor. i. 4. See more hereof in J'he Saint's Sacrifice, on Ps. cxvi. 8, Sec. 56.

Sec. 235. Of waxing valiant infi/ht.

The eighth effect of the vigour of faith is thus ex-I)re.':scd, wiured valiant in fight.

The word, iywfir,(sai, translated waxed, is for the most part used as the verb substantive, to set out

the being of a tiling, as if it were thus translated, wei-e valiant.

The word, iayyso), translated valiant, is spoken of such things as are irresistible, and cannot be stood against. Of the derivation and emphasis of the word, see Chap. v. 7, Sec. 37.

It is applied not only to bodily substances, but also to spiritual, as to angels, Ilev. v. 2, to Christ, the angel of the covenant, Kcv. x. 1, and to God himself, Kev. xviii. 8. Our translators, therefore, have well and fitly turned it valiant, which word hath especial relation to the mind and courage of man; for a man little in stature, and not very strong-limbed, m.iy be of gre;it valour; and on the other side, a tall and strong-limbed man may be a very coward.

It is probable that David w;is but a little man, 1 Sam. xvii. 33, yet of mighty valour; so as he set upon a bear, a lion, a giant, and vanquished them, 1 Sam. xvii. 36, 50.

The apostle addeth this clause, h crc/.j.ttu, in fight, as a further proof of their valour. The word translated fight, is derived from a verb that signifieth to turn, overturn, or destroy. It is ordinarily translated war.

By it more than by anything else, men, cities, nations have been overthrown.

Others will have this word derived from a verb, oXXu.tt/, that signifieth to destroi/.

Others will have it comjjounded of two words that signify much blood, rrok-o a'iij.a, ac si esset To/.ia/.aor.

Whatsoever the original of the word be, experience sheweth that it importeth destruction. As it is taken indefinitely for war, so more especially for a battle or for fight, as our English have here translated it. Not for a mononiachy or duel, which is a single combat betwixt two on a private quarrel : that rather argueth choler than courage; vainglory, rather than valour; a fruit of natural aud corrupt flesh, than of true faith. But it importeth a pitched battle in field, a fight against jiublic enemies. Such a fight will prove the valour of a man. Many seem very valorous till they come into the field to the fight, who, when they see armies of men and horses well prepared against them with glittering swords and long spears, when they hear the sound of trumpet and drums and the thundering of guns aud cannons, when they observe bullets fiying about their ears, and multitudes of men slain on this hand and on that, then tiieir s[iirits faint aud fail in them. Therefore in war ai\d in fight not to be daunted, but to retain spirit and courage, importeth great valour. Such valour is here noted to be the fruit of faith, 'through faith they waxed valiant in fight.'

Here then we have an exemplification of faith's vigour, in this phrase, wa.red valiant, aud an amplification thereof, in this word, fight.

Tlie e.xempUfication giveth proof that true valour is praiseworthy. The application hereof to faith

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giveth further proof that faith makes valorous in greatest danger, even in fight.

Sec. 236. Of valour.

That true valour is praiseworthy is herein evident, that it is set down among those things for which ' the elders obtained a good report,' ver. 2.

1. Valour is a grace which God expressly requires, Josh. i. 7.

2. It is promised as a blessing, Lev. xxvL 8.

3. A reward is promised to it, Deut. xxxi. 23.

4. It is commended in those that had it, 1 Chron. xi. 10, ifcc, and xii. 1, 8, <fec.

5. A recompense hath been given to it, Josh. xiv. 14. These particulars demonstrate God's approbation of

valour.

6. Saints have prayed for it. Acts iv. 29.

7. They have incited one another thereto, 2 Chron. xxxii. 7.

8. Praises have been sung in commendation of it, 1 Sam. xviii. 7.

9. Thanks hath been given to God for it, Ps. cxliv. 1.

True valour is an evidence of more than a human spirit, even of a divine one. When Samson did any valorous act, it is said that the Spirt of God came upon him. Judges xiv. 6, 19, and sv. 14. When that Spirit went from him be became weak as other men, Judges xvi. 17.

Obj. 1. This was an extraordinary example.

A ns. Yet it giveth evidence also of ordinary courage, for the same Spirit worketh ordinary and extraordinary valour. It is said of Caleb, whose courage was but ordinary, that he had another spirit. Num. xiv. 24, another than the other timorous and fainthearted spies that discouraged the peopla

Obj. 2. Sundry heathen men were men of great valour, as Hector, Achilles, Alexander, Scipio, Pom-pey, Cssar, and others.

Ans. 1. That valour which they had was rather vainglory than true valour.

2. What was good in it was by the Spirit; for the Spirit worketh on the unregenerate as well as on the regenerate, though not in the same manner. The Spirit of God came upon Balaam, Num. xxiv. 2, and upon Saul, 1 Sam. x. 10. In this respect Cjtus is styled ' God's anointed,' Isa. xiv. 1, that is, deputed and enabled' of God to destroy the Babylonians, and to restore Israel.

True valour aimeth at God's glory and his church's good. It produceth many worthy effects. It daunt-eth the impudency of the wicked. It maintaineth good causes. It freeth the oppressed. It preveuteth man}' mischiefs.

Heathen philosophers could say that true fortitude is always accompanied with justice and truth. Christians may further add, that it is joined ■n'ith piety and faith.

What an incitation is this for every one to labour for this grace !

This is one of the things whereon the apostle would have us think, Phil. iv. S.

In special and peculiar this is to be heeded of captains and soldiers, whose calling is to go to war; for here it is said, ' they waxed valiant in fi^ht;' see Ttve Dignity of Chivalry, on 2 Chrun. ii. 9, Sec. 10.

It may also be aj)plied to all sorts of governors, who, by reason of men's rebellious disposition against good and wholesome laws, have great need of valour and courage; therefore it is one of the characters of a good magistrate, Exod. xviii. 21. Ministers also, in regard of men's adverse disposition against God's laws, have great need hereof, Jer. i. 17, Ezek. ii. 6, 1 Tim. V. 20, Tit. i. 9, 10.

Yea, all Christians, in regard of the many stout enemies which continually fight against them, have great need hereof, see The Whole Armour of Go I, en Eph. vi. 10, Sec. 4, and on Eph. vi. 14, Sec. 3.

Sec. 237. Of faith's making valorous.

The means of attaining to the foresaid valour is implied, by this phrase, through faith, in the beginning of ver. 33, for all the particulars following after have reference thereunto. Faith makes so valorous as no fight, no pitched battle, can daunt him. If not fight, what other danger can do it ? 'I will not be afraid for ten thousands of people,' saith a believer, Ps. iii. 6. Many like passages hath that man of faith in his psalms. The like might be exemplified in Caleb and Joshua, Num. xiv. 9, in Jonathan, 1 Sam. xiv. C, in Nehcmiah, chap. iv. 14, in Daniel and his three companions, Dan. vi. 10, and iii. 18.

1. Faith looketh higher than the bodily sight can. In fights it beholdeth that Captain which appeared unto Joshua, Josh. y. 13, and from sight of him re-ceiveth much courage.

2. Faith assureth a man of his reconciliation with God, of God's fatherly care over him, of God's wisdom in ordering all tliing.s, and turning them to the best advantage for his children's good. This is it that makes a man valorous and venturous as a lion, ProT. xxviii. 1. The believer's conscience will not suffer him to adventure on anything but that which is lawful and warrantable, and his faith makes him valorous therein. They say that sundry jyassions will supply the want of blood in a wounded man; but no passion can so support a man as the sjiirit of faith. This makes a man more regard the cause than the event. If he prevail in his attempt, he is an apparent conqueror. If he lose his life therein, he gains a more glorious, though a less visible, triumph : and that with the glorified saints in heaven.

Among other points before noted, this sheweth the necessity and benefit of faith; and that as in general for all men, so in particular for soldiers. All have need of courage,—magistrates, ministers, parents,

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[Chap. XT.

masters, yea, subjects and other inferior.?; for all in their places have need of courage : but without faith there can bo no true valour. The greater danger men are in, the more need they have of faith. Soldiers therefore nio.st of all. There can be no courageous standing in the field without faith. Therefore I may say unto them, ' above ail take the shield of faith,' Eph. vi. IG.

Sec. 238. Of turning to flijlit the armies of the alien.1.

The ninth effect of faith is in these words, turned to flight the armies of the aliens.

The word, Tass/A/SoAa;, translated armies, signifieth a setting in order, or ranking soldiers, or pitching their tents, or armies set in array.

Of the notation and divers acceptions of the word, see Chap. xiii. 3, Sec. 127. Here it setteth out such armies as are encamped, very strong, and well fenced; so as it is an amplification of the valour of believers, who arc here said to put to flight {'ixKivav) such armies. The Greek verb, aXinta, properly signifieth to lai/, Luke ix. 58, and to hoiv down, Luke xxiv. 5, or to tvear away, Luke ix. 12. It is here used after the manner of the last conjugation in Hebrew (Hith-pael), to nuike one depart, and applied to soldiers in battle array, to make them give ground, or turn the back, which is to run or fly away. Thus the word is here fitly translated, turned to flight.

The per.sons against whom they so prevailed are here styled aXKor^lav, aliens, in opposition to the people of God. Of the notation, and divers acceptions of the Greek word, see Chap, ix^ 25, Sec. 127. Aliens arc properly opposed to free denizens or citizens; they aro otherwise called strangers or foreigners : Christ opposeth these to children. Mat. xvii. 2.5. All the time of the law till Christ was ofifered up, all that were not of the commonwealth of Israel were counted aliens (Eph. ii. 12), because they had no right to the privileges of Israel, who were then the only visible church of God. This is here noted, to shew the ground of their overthrow—even because they were not of the people of God. God protected his people against aliens, who were not his people.

This, and the former effect of faith, do much com-■"nd it. They shew that faith is of force, not only strcep men from danger (as these instances, stopping ' God s of lions, quenching fire, escaping the sword, may be ''rom weakness, import), but al.so to enable 2 Cor. L -ibdue others, in that it makcth valiant in on Ps. cxvmtteth to flight the armies of the aliens.

^r of these two noteth out valour ; the

Sec. 235. So as this latter is an effect of the

The eighth ■ is an effect of valour: faith works

j)rt'.sscd, waxed ur produceth victory. Hereby it is

The word, sysur, arising from faith, proves victo-

most part used atories of believing .saints give proof

hereunto; as of Abraham, Gen. xiv. 15; of Moses, Num. xxi. 24, 35, and xxxv. 7, 8; of Joshua, and of the judges and kings after him.

Faith brings God to be a party : believers will enterprise nothing without God. In effect they .say to God, as Barak did to Deborah, ' If thou wUt go with me, then I will go: but if thou wilt not go with me, I will not go,' Judges iv. 8. So said Moses to God, ' If thy presence go not with me, carry us not up hence,' Exod. xxxiii. 15, IG.

Therefore God goeth with them. As a visible evidence hereof, the Lord ajjpeared to Joshua, and told him that, ' as captain of the host of the Lord, he was come,' Josh. v. 14. Hence is it that God is oft .styled the Lord of hosts : he goeth out with the armies of his people ; he ordereth them ; he giveth victory to them, Ps. xcviii. 1. Thus is God himself and his honour engaged in his saints' battles, which are styled ' the battles of the Lord,' 1 Sam. xxv. 28.

This therefore doth Joshua thus plead : ' O Lord, what shall I say, when Israel turneth their backs before their enemies? What wilt thou do unto thy great name?' Josh. vii. 8, 9.

Hence may be inferred one reason of the ill success which many that profess the true faith have in war. In general this is it : they do not well exercise their faith.

Particulars to prove this are these that follow :

1. Israel, in Joshua's time, fled before their enemies. Josh. vii. 4; for it is an especial fruit of faith to make men search into themselves, and into them who join with them, whether there he anything that might keep off God from them ; which they did not at that time; yet had they just cause to do so, because of the strict charge that was given them, and that upon pain of a curse, Josh. vi. 18.

2. The eleven tribes that fought against Benjamin in a good cause, were twice overthrown, Judges xx. 21, 25. For—

(1.) It is probable that they were too confident in the number of their men, so as they fought not in faith.

(2.) They took upon them to punish other men's sins before they had repented of their own, which is not to fight in faith. After they had lost two and twenty thousand in one battle, and eighteen thousand in another, and thoroughly repented, with fasting and weeping (Judges xx. 2(i), they prevailed.

3. Jonathan, a true believer, perished in war, 1 Sam. xxxi. 2 ; for—

Though Jonathan did in general believe, to the salvation of his soul, yet could he not, in faith, enter into that war, whereby he perished; for he could not be ignorant of God's refusing to answer his father; and he might also be privj' to his father's consulting with a witch, 1 Sam. xxviii. 6, 7.

But, concerning Jonathan's cause—

(1.) God may suffer an army to be overthrown for

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the sins of some, and in that overthrow sufifer believers to be slain for their good, as to free them from the evil to come. This was the case of Jonathan. God ■would not suffer him, who was heir-apparent to the crown, see another sit upon the throne.

(2.) God translates his saints in such overthrows from earth to heaven, where they triumph over all their enemies.

4. Believing Josiah was slain in war, because he enterprised not that war in faitli, but against God's will, 2 Chron. xxxv. 21, 22. Saints may in their general course walk by faith, and yet in some particulars swerve from it, and God for that justly punish them; so he dealt with Moses, Num. xx. 12.

To conclude, if thorough examination be made of such battles as believing saints have lost, or wherein they have been slain, it will be found that their enterprises have been without warrant, or unwarrantably prosecuted. In such cases, God makes enemies his rod to scourge his children. But what do enemies get thereby ? what do God's children lose thereby ? When God's work is done, the njd is cast into the fire ; they who were scourged, bettered thereby, received into grace and favour, and, in case they die, crowned with an incorruptible crown. They are 'judged in this world, that they might not be condemned in the world to come,' 1 Cor. xi. 32.

A good direction hence ariseth for making war prosperous; which is to get faith, and rightly to use and exercise it. For this end, observe these rules:

1. Acquaint thyself with God's word and promises. Thereby thou mayest learn what wars are lawful ; how lawful wars are to be waged; to what ■wars God hath made a promise of victory, 2 Sam. V. 19.

2. Be sure of peace with God, and take heed that he have no quarrel against thee, Deut. xxiii. 14.

3. Eenew thy covenant with God, renew thy repentance. Judges XX. 26 ; for we are all prone to fall from our former steadfastness.

4. In the best manner that thou canst, seek help of God, humble thy soul, sharpen thy prayer by fasting, 2 Chron. xx. 3.

5. Let thy soul remain steady with God, and faint not, Exod. xvii. 11.

6. The greater the danger is, the more confidently rest upon God, 2 Chron. xiii. 14.

Sec. 239. Of loarring against aliens.

The persons over whom faith makes men valorous and victorious are here said to be aliens: such as are strangers from the covenant of God, none of Ms confederates, but rather opposite to them. Jlost of the victorious wars before mentioned, and approved in Scripture, were such.

They are God's enemies, and we may in that respect the more confidently rest upon God for his assistance. But for God's confederates to fight one against another

without just cause, is to make God to fight against himself : or rather to make God to be on neither part, but in justice to suffer them to devour one another, Gal. V. 15.

ObJ. 1. After the division of the ten tribes from the house of David, there were wars bet^vixt Judah and Israel.

Ayi^. Israel separated themselves from the ordinances of God, and became no people of God. They were like those who said they were Jews, but were not so, Eev. ii. 9. Such are papists, who carry the name of Christians. What can papists more plead for right to the church of God than the ten tribes after their division could ?

OljJ. 2. There was long war betwixt the house of David and the house of Saul, 2 Sam. iii. 1.

Ans. The cause is to be considered as well as the persons. If such as profess the true faith offend other professors and invade them, they who are so offended may defend themselves : or if they do notoriously sin against their profession, and provoke God's wrath, they may by that public sword of justice, which is war, be punished. Josh. xxii. 12, Judges xx. 10. In such cases professors make themselves to be 'as heathen men and publicans,' Mat. xviiL 17.

Of war betwixt professors of the faith, see Tfie Church's Conquest, on Exod. xvii. 9, Sec. IG.

1. By the foresaid point of warring with aliens, the ambitions, envies, jealousies, quarrels, and wars of Christians against Christians, and churches against churches, are justly taxed. This is a matter much to be lamented. Religion itself much suffers hereby : superstition, idolatry, heresj', and schism get too great ground hereby. While churches are at variance among themselves, enemies of the church get great advantage. Here that mind in us which was in Abraham (Gen. xiii. 8, die), the very consideration of this, that we are sons of the same father, the Lord God, and of the same mother, the church, would make us yield, as he did, from our right, rather than by bloody war seek to recover it.

2. Oh let us pray for the peace of the church, and every way seek it! If any desire to give proof of their valour, let them do it upon right objects : even such as are God's enemies, such as are aliens, idolaters, antichristians. Thus they may in faith expect and obtain such success and victory, as the weakening of enemies may prove to be the strengthening of the church.

Sec. 240. Of the meaning of tliese words, ' Women received their dead raised to life again.'

Ver. 35. Wo7nen received their dead raised to life again : and others were tortured, not accepting deliverance; tlmt tliey might obtain a better resurrection.

A tenth effect of the vigour of faith is in these words, ivonien received their dead, &c.

This diflfereth from the former nine, two ways.

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[Chap. XI.

1. In the persons who manifested that effect, yw-alx-i;, women.

2. In the strangeness of the effect, which was a receiving tlieir dead to life.

The persons were of the weaker sex. This hath a particuhir respect to a widow at Zarephath, 1 Kings xvii. 23, and to a married wife at Shunam, 2 Kings iv. 3G, 37. For throughout the whole Old Testament we read of no other women to whom this evidence of faith can be applied.

Though these were of the weaker sex, yet the evidence here given is the greatest of all. For death is the most irresistible and irrecoverable that can be. Lions, fire, sword, armies of enemies, are nothing in comparison of death. That which makes those and other like terrible things formidable, is, that they are means to bring men to death. By strength, valour, agility, and cjuickness of body, or by wit, wariness, and such like properties of the mind, mouths of lions may be stopped, violence of fire may be quenched, the edge of the sword may be avoided, armies of men may be put to flight: but by no strength or wit of man can any be raised from the dead. Many of the other instances have been found among the heathen ; but this last, of being raised from death, was never heard of, but in those that were endued with divine power.

The emphasis of this effect, which makes it to be applied to women, resteth upon this word, EAa/Sov, received, which is the proper signification of the Greek word.

Olij. It was the faith of prophets who raised the dead children, rather than of the women, who received them being raised.

Alls. The women first desired the prophets to restore their children being dead, which argued their faith, 1 Kings xvii. 18, 2 Kings iv. 30. Had not they believed and made known their desires to the prophets, the prophets would not have attempted to raise them. Naj-, we may further say, that if the ■women had not believed that the prophets could have restored their children, the prophets could not have raised them up. It is said of Christ himself, that in Lis own counti-y ' he could do no mighty work,' Mark vr. 5, the rcas<in whereof is thus rendered, ' because of their unbelief,' JIaf. .xiii. 58. Christ said to one who desired the devil to be cast out of his son, ' If thou canst believe, all things are possible to him that bclieveth,' Mark ix. 23. And it was usual for him to say to other.s, ' Be it unto you according to your faith,' Mat. ix. 29. And of the woman of Canaan, who ini-jjortuned him to dispossess her daughter, he said, ' O woman, great is thy faith,' Mat. xv. 28. So as faith is manifested in believing that the dead may be raised, even iti tho.se who received that benefit, though they be not themselves ministers or instruments to raise them.

The Syriac translation takes away this amplifica-

tion of faith by the persons, in turning the words thus, Ileddiderunt mulieribui mortuos e'lritm, They delivered to women their soM from the resurrection of t/ie dead. Thus this relative, they, hath reference to the prophets that rai.sed the dead, and not to the women that received them being raised. But the original Greek is as our English and other translations have turned it. Only in the Greek it is, i^ diaa-rderciic, from, or out of the resurrection. This is an elegant hyperbole. Whereas death had taken away their children, resurrection restored them : for if they had not been raised, their mothers could not have had them .again. Our English hath plainly and fully expressed the meaning of the phrase by this paraphrase, raised to life af)ain.

This phrase, roi); vExooi; aorm, their dead, hath reference to the sons of the foresaid women which were raised, and therefore well expressed in the masculine gender.

Sec. 241. Of faith in raising tlie dead.

The express mention of women in these great effects of faith giveth proof that women may give as good proof of faith as men. It hath been shewed in the former section, that this evidence of receiving their dead raised to life is the greatest effect that hath been noted of faith among all the worthies here set down. See more hereof, Ver. 11, Sec. 53.

The particular effect of faith here mentioned giveth further proof that the vigour of faith extends itself to the. raising of the dead. Witness the two foreraen-tioned instances, of the widow of Zarephath, and the Shunammite. Witness also the faith of another widow, Luke vii. 15, and the faith of Jairus and his wife, Mark v. -10, and of Jlary and Martha, John xi. 3i, and of the widows that remained by Dorcas's dead cor[)se, Acts ix. 39.

To raise the dead is within the compass of God's power, and not always against God's will, as the forementioned examples shew.

Now, what God can do, faith, in a humble submission to God's will, believeth.

1. Herein we have a confirmation of the eleventh article of the creed, concerning the resurrection of the dead.

2. Here is a demonstration of the want, or at least the weakness, of their faith, who are affrighted with such dangers iis may prove deadly ; especially if they be so frighted as to renounce their holy profession, or any way sin against God. He that can raise from death can jjrevcnt death, or sufficiently sui>port a man in death. Faith in God's power of raising the dead will embolden a man to anything: witness martyrs.

3. It will be useful frequently and seriously to meditate on this evidence of faith : as it is the greatest evidence of God's power, so of the strength and vigour of man's faith.

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4. By way of allusion and inference, we may be here stirred up to use all means for quickening the dead in sin, and to use them in faith ; for we have more ground here in this world to believe the resurrection from death in sin than from a natural death. When Dorcas was dead, Peter was sent for, Acts viii. 38; so send for ministers, or at least carry thy children and other friends unto the means of quickening their souls, as the friends of him that had a dead palsy carried him unto Christ, Mark ii. 3.

Sec. 242. Of believers receiving the henejit of otheri faith.

Though they were prophets that were the ministers of raising the dead, yet the women that believed the prophets in God's name could do it, received the benefit hereof : they ' received their dead.' Elijah delivered the child whom he raised unto his mother, 1 Kings xvii. 23 ; so did Elisha, 2 Kings iv. 36 ; and Christ delivered the young man whom he raised to his mother, Luke vii. 15 ; and Peter presented Dorcas, whom he raised from the dead, to the widows. Acts ix. 41. The like is noted of other miracles ■tt rought by Christ and his apostles.

Yea, faith is of such power as it can draw virtue and benefit from the labiuir and gifts of others that receive not the benefit thereof themselves. They that entered into the ark enjoyed the benefit of their pains and skill who built the ark, though the builders thereof perished. The like may be said of those who were cured by ■wicked men's working miracles, Mat. vii. 22, 23, and who were wrought upon by the ministry of Judas, Mark \i. 12.

Faith hath an attractive virtue : it is to God's power, truth, mercy, and other like properties, wheresoever they appear, as the loadstone to iron, diawing them, or rather the benefit of theiii, to itself

1. This sheweth one reason of that httle or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in tliese later days, and from those powerful' means of grace which he hath aflrorded. The reason is unbelief.

2. To other motives of getting and nourishing faith, add this, thereby mayest thou partake of the benefit of all God's properties and excellencies in himself, in his Son, in his Spirit, in his saints, in other men, and in other creatures. Who would be without.so useful, so behoveful a gift ]

Sec. 243. Of faith enabling saints to bear sore iruils.

In the two verses immediately before this, and former part of this verse, the apostle hath noted ten distinct rare act.s whereby the vigour of the faith of God's ancient worthies was manifested. Here he be-ginneth to add great sufierings, whereby a like vigour is demonstrated; they are ten in number, but may be drawn to three heads :

1. Of such as were professors.

2. Of such as were martyrs.

3. Of such as were confessors.

Of the first rank, five particulars are mentioned. The first is thus expressed, and others were tortured, &c.

This copulative, and, is in Greek, ii, hut, which being joined with this distributive particle, uM.oi, others, implieth that howsoever some may be enabled unto worthy exploits, yet God calls others to sore sufferings, and that faith is exercised and manifested in the one as well as in the other; for faith enables to endure as well as to do ; and the excellency of this grace doth shine forth as much in the one as in the other; for this phrase, through faith, ver. 33, must be extended to all the particulars following to ver. 39. I cannot produce greater instances to prove the point than are here set down by our apostle ; they shew to what trials saints are subject (hereof see The Whole Armour of God, on Eph. vi. 15, Sec. 12), and how faith enables to pass through all.

Faith persuades the soul of such principles as are sufficient to support it in the greatest trials, even such as these :

1. God is our Father.

2. God ordereth our estate.

3. All our enemies can do no more than what our Father permits.

4. Our Father is with ns in our greatest trial, even in fire and water, Isa. xliii. 2.

5. Our Father knoweth the greatness of our pressures.

6. He is not ignorant of our strength or weakness.

7. He can lighten the burden.

8. He can give us sufficient strength to bear it.

9. He will not suffer us to be tempted above that we are able to bear.

10. He will with the temptation make a way to escape, 1 Cor. x. 13.

11. He will make all things work together for our good, Rom. viii. 28.

Sec. 244. Of the apostles quoting things out of human authors.

The particular instances wherein and whereby the trials of the saints are exemplified are such as are not registered in any part of the Old Testament: hereupon some infer that the trials of Christians for the gospel are here intended; but that is not probable : for,

1. This epistle was written by an apostle that lived in Christ's time. See Cliaj). ii. 3, Sec. 27.

2. It is said of all those that were brought to these trials, that ' they received not the promises,' ver. 39— namely, the promise of Christ exhibited, and of the full revelation of the gospel by Christ.

If they which received not the promises endured so much, what should not we endure ?

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[ClIAP. XI.

It is more than probable that the apostle doth, in the suffering of saints, set down in this and the verses following, aim at the persecutions of the church after the Jews' return from the Babylonish captivity.

Quest. How could the apostle come to the knowledge of them 1

Ans. He might have them either out of human records, or from traditions conveyed from fathers to children, age after age. So had Paul the express names of Jannes and Jambrcs, 2 Tim. iii. 8 ; so had another apostle the striving of Michael with the devil .ibout the body of Moses; and the prophecy of Enoch, Jude 9, 14 ; and our apostle this of Moses, that he said, ' I fear and quake,' Hob. xii. 21.

Quest. Doth not this make human records as authentic as sacred Scripture? and traditions equal to the written word ?

Ans. In no wise. For though in human records there may bo and are many truths, yet we cannot absolutely rest upon thorn, because there may be falsehood in them ; but sacred Scripture is the word of truth, James i. 18. Yea, truth itself, John xvii. 17, and that in three respects :

1. In regard of the author, who is the God of truth, Pa. .xxxi. 5, from whom nothing but truth can come. He ' cannot lie,' Tit. i. 2.

2. In regard of the matter. There is nothing but truth in it, no falsehood, no ciTors, no uncertainty, Ps. xix. 8.

3. In regard of the effect. It persuades a man of the truth revealed in it, so as what God's word revealeth may safely, and ought to be confidently, believed. It is not so with human writings.

Quest. Why then doth the apostle produce matters to bo believed out of human writings ?

Alls. The Holy Ghcst so assisted the apostles, as they were able to discern betwixt truth and falsehood, so as what they took out of human writers was without question most true, and by their quoting the same they have made them authentic.

The like may be said of those testimonies which the apo.stle quoted out of heathen poets, as Aratus, Acts xvii. 28, Menander, 1 Cor. xv. 33, Epimenides, Tit. i. 12. The apostle's quoting these hath now made them to be sacred. Thus can none do but they who have such a Spirit.

Tiie same judgment is to be given of traditions. Apostles, by the immediate assistance of God's Spirit, could judge what traditions were true and divine ; but we cannot. It sufficeth us that all things requisite to make us wise imto salvation are in sacred Scripture, 2 Tiin. iii. 1.5, Ac.

Some say that tliose stories whercunto our apostle hath here relation might be part of canonical Scripture, but now lost.

Ans. That conceii, that jwrt of the canonical Scripture is lost, is noi to be admitted ; for,

1. It impeacheth that Scripture which we have of

imperfection, or else that which is lost of needless-ness.

2. It impeacheth the providence of God, in suffering canonical Scrijiture to be lost.

3. It layeth a blemish on the fidelity of the church, which is the pillar of truth.

4. It takes away some means of our learning and grounds of our comfort and hope. For ' whatsoever things were written aforetime, were written for our learning,' itc, Horn. .xv. 4.

As for the instances given of books of Scripture lost, they are either of politic records and chronicles, as 1 Kings xiv. 19, or of philosophical discourses, 1 Kings iv. 33, or of such books as are yet extant, but under other titles, as 1 Chron. xxix. 29.

Sec. 245. Of 2^rofessors' totinents.

The first particular pressure wherewith saints of old hath their faith tried is thus set down : II'iTe tortured, not accepting ddiverance, that tlvey might obtain a letter resurrection. The pressure itself is in this word, tortured. The other words are an amplification thereof.

The Greek word, srvfirraitlahieav, translated tortured, signifieth to stretch out, or to beat with bats. The root, TU'7Tu, from whence it is derived, signifieth to beat, thence a noun, r-jfLrratov, which signifieth a hat or a st'iff. It signifieth also a drum, the heads whereof being skins, are stretched out very hard and stiff, and used to be beaten upon with drum-sticks. In reference hereunto, a rack, whereon men's bodies use to be stretched, and whereon, being so stretched, they were wont to be beaten; such a rack, I say, or instrument of torture, was called by the same name tliat a drum is, and they who are so racked and beaten were said to be ru,aTav;^o,a=K);, stretched and benten as a dnim, or to be drummed. Thereupon our former English translators thus turned this word, were racked, but our last translators, taking the word more generally, turned it thus, u<ere tortured; so as here is a double trope.

1. A metaphor taken from stretching and beating a drum.

2. A synecdoche, a particular kind of torment being put for any kind. It is probable that the apostle here hath some reference to the sufterings of saints, registered in the Book of Maccabees, for the torment whereunto Eleazar was jjut is expressed under a Greek word, ru/iTuvov, that ordinarily signifieth a drum, but is there translated torment, 2 Mace. vi. 19,28. Yea, it is said that Eleazar might have been delivered, and would not, vere. 22, 30. It is also noted of a mother and her seven sons that they would not, on their persecutor's promises, be dehvered, in hope to be raised up again, 2 Alacc. vii. 14, 29.

This metaphor givcth an instance that professors of the truth may bo brought to exquisite torments for their profession's sake. It is said of Joseph that

Vee.

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139

' they liurt liis feet with fetters,' Ps. cv. 18. True it is that he was so dealt withal' upon a false accusation, and upon suspicion of violence offered to his mistress ; but if his fear of God had not kept him from committing folly with his mistress, he had escaped that torment. Jeremiah was apparently cast into a dungeon, where he sunk in the mire for his faithfulness in delivering the word of the Lord, Jer. sxxviii. 6. Upon the same ground Jlicaiah was ' cast into prison, and fed with bread of affliction, and with water of affliction,' 1 Kings xsii. 27. Job also was miserably tormented even for his integrity's sake, Job ii. 3, &c. The things which Christ endured, and his apostles, and all sorts of martyrs after their time, give further proof hereunto. See Sec. 255.

(1.) For the more thorough trial of his champions, that their courage, faith, patience, and other graces might be the more manifest.

(2.) To seal up that truth which they profess more firmly.

(•3.) To establish other professors.

(i.) To give them some sensible evidence of what Christ endured for them.

(5.) To make themtjiebettertoconceive the torments of hell, for if they whom God loves, and whom in love he suffereth to endure what they endure, be grievously tortured, what may we think of those torments which God in wrath inflictcth upon those whom he hateth ?

2. Satan and his instruments inflict such torments on professors of the truth in malice. Their delight is in cruelty, and they have mischievous ends, which are to discourage professors, to draw them from their holy profession, and to triumph over them.

1. This teacheth professors well to weigh what their profession may cost them ; what they may undergo and endure for it. This is it which Christ adviseth his unto, Luke xiv. 27, 28, ifcc.

2. In that a holy profession may bring on it such torment, it becomes professors to take unto themselves an invincible courage, and resolve to endure whatsoever by man or devil can be inflicted. A full resolution in this case is of singular use.

Sec. 246. Of suffering wUlingli/. The amplification of believers enduring the foresaid torment is set out two ways.

1. By the manner of their suflfering, not accepting deliverance.

2. By the end which they aimed at, a better resurrection.

Of the Greek word translated accepting, see Chap. X. 34r, Sec. 129. Of the other word translated deliverance, see Chap. ix. 13, Sec. 89.

This phrase of not accej^ting deliverance, hath reference to their persecutors ofiering them freedom from those torments, in case they would renounce their profession (2 iLicc. vi. 21, <fec., and vii. 24, (fee), which offer on such condition they woidd not accept; so as

this phrase, tliei/ accepted not, is not simply to be taken, but relatively to such terms as they could no way approve. This deliverance in this place is taken for setting one free from torment intended.

The wliole phrase, in general, implicth that true professors willingly endure torments for their profession's sake. They are not as bears hauled to the stake, and brought perforce, to endure the baiting, biting, and tearing of persecuting dogs, but willingly yield. In another kind of suft'ering, it is said ot Moses, that he refused honours, and chose to suffer affliction. Vers. 24, 25, Sees. 13G, 137. It is in this respect said of Aquila and Priscilla, that they ' laid down their necks,' Rom. ivi. 4, which implieth a voluntary yielding to suffer. So doth this phrase, ' I am ready to die for the name of the Lord Jesus,' Acts xxi. 13.

They discern much good and great advantage to accrue by their sufferings, and that,

1. To God, whose glory in having such servants is set out, 1 Pet. iv. 14.

2. To the truth, which is maintained and ratified thereby, Phil. i. 17.

3. To other professors, who <are encouraged and emboldened thereby, PhU. i. 14.

4. To succeeding ages, whose ground of faith, being by their predecessors left scaled unto them, they are made more confident iu standing to it. Hence arose this Christian proverb, 'The blood of martyrs is the seed of the church.'

5. In reference to enemies, who cannot be but much daunted and disappointed hereby.

6. To themselves, whose present joy and comfort is the more abundant, 2 Cor. i. 5, and whose recompense shall be great. Mat. v. 12.

This is a worthy pattern for us to set before us when we are called to suffer for the name of Christ. By yielding thereto willingly and cheerfully, we make a virtue of necessity, and we make that which we endure more acceptable to God ; for God, who loveth a cheerful giver, 2 Cor. ix. 7, doth much more love a cheerful suS'ercr. All the sacrifices that we offer unto God must be freewUl-offerings; much more this oblation of ourselves.

Quest. Ought professors to offer themselves to martyrdom ?

Ans. In this case we must distinguish betwixt the ordinary course, wherein all ought to walk, and extraordinary occasions. In an ordinary course professors are not bound to offer themselves. There is no precept nor approved pattern in God's word to enforce this. The liberty that is granted for escaping, when a fair way is opened by the divine providence, maketh against this conceit. Mat. x. 23. Yea, if persecutors do freely let them go, they may go and escape; so did the apostles. Acts iv. 21, 23. Butif Goddo give to any such a spirit as openly to make known himself, and so to offer himself to any persecution, we are to

GOUGE ON HEBREWS.

[Chap. XI.

account it a special motion, and not over-rashly to censure them. Verianus and Marcellianu.s, in the time of Decius the emperor, seeing Secundianus led to martyrdom, cried out that they also were Christians, and thereupon were apprehended and cruelly tortured to death. 80 many others. I'olycarpus, being sought after, might have escaped, but would not—saying, as Paul did, Acts xxi. 14, ' Tlie will of the Lord be done.' Apollonia leaped into the fire ■while they were hioving her to recant. God Lath in all ages been pleased to put more than an ordinary sjjirit into many of his servants.

Sec. 2-47. Ofperseculnrs oferingrdeitsefioni tortures.

This phrase, )i(it accepting/ deliverance, presupposeth that deliverance was offered to them, otherwise they could not have rejected it; for their not accepting was a rejecting. That offering of deliverance was by their persecutors ; but upon condition that they should yield to them. This is evident by that which Nebuchadnezzar said to Daniel's three companions, when they were accused for not worshipping his idol, which was this, ' If ye be ready to fall down and worship the image.' He thereby implies that they should be spared : for he addcth, ' If you worship not, you shall be cast into a fiery furnace,' Dan. iii. 15. Most evident is this in those to whom this apostle hath reference, 2 Mace. vi. 22, 30, and vii. 24 ; so also Acts iv. 18. This was usual with the persecuting emperors, and governors under them, in the first ten persecutions against Christians, and also with anti-christian persecutors, and particularly with such persecutors in England in Queen Mary's days.

1. Their envy and malice is more against the truth professed than against the professors thereof. If, therefore, the professors will relinquish the truth, they shall find favour enough. That their malice is not so much against the persons of professors as against the truth professed, is evident, in that they persecute strangers, whom they knew not before. It is said of Paul, that ' if he found any such he brought them bound,' Acts ix. 2. Yea, if the dearest to them, as fatlier, child, brother, or any others linked unto them by near bond, siiall profess the truth, they will persecute them. Mat. x. 21. Truth is a light that dis-covcreth their darkness ; therefore they pereeeute all that hold out that light, John iii. 19.

2. They aim at a corrupt triumph over the truth. In this resi)ect they can be content to spare such as they hate, that they may get matter of this boasting, thinking thereby to justify themselves.

1. This is a great aggravation of the wretched and cursed disposition of persecutors. It is against God's truth, against God's manifested will, yea, and against God him.sci'f; so a.s, indeed, they are haters of God. Will Gild let such go scot free f He may use them for a while as his rod; but at length the rod shall be c.ist into the fire.

2. This may encourage professors of the truth more willingly and patiently to suflfer what shall be infiicted upon them, in that they suffer more for the truth, yea, and for God himself, than for themselves. Will not God stand by such 1 Will he not give sufficient assistance to them 1 Yea, and an abundant recompense too.

3. It is a matter of great comfort and content to martyrs, that God's truth, yea, and God himself, suffers in them, and with them, and that more directly than they themselves.

Sec. 248. Of the meaning of these words, ' That the// mir//it obtain a better resurrection,'

The end of professors suffering what they do is thus set down, that they might obt<tin a letter resurrection. Of the derivation of tliis word, rly^uai, obtain, see Chap. vi. 1.5, Sec. 109. It here importeth again that* they aimed at. For the verb here, ruy-yji-nis, to obtain, signifieth to get something by that which we do, undergo, or let go. To get, I say, not upon merit, but uj)on God's promise.

To shew that it was no small gain, he expresseth it under this word, avaoTasic, resurrection.

The Greek word translated resurrection, is a compound of a simple verb, 'iarrifi,!, that signifieth to settle or establish,■ from thence a compound, dtierrnj,!, with a preposition, &va, that in composition signifieth again. The compound verb is sometimes used neutrally, and signifieth to rise, Rom. xiv. 9, and sometimes transitively, to rai-'te. Acts ii. 24. Thence this word, resurrection. It presujiposeth a former life ; so as such rise, or are raised again to a new life.

Here in this place is meant the resurrection of the body at the last day, when the soul being united again with it, both shall enjo)- eternal glorj'.

To amplify this pain'-' the more, it is set down comparatively, in this word of comparison, x^iirrovot, belti'r, so as it hath reference to another resurrection, before \\hich this is preferred. Was it that resurrection which is implied in the first clause of this verse, ' Women received their dead from a resurrection '(

A ns. They had no ground to expect such a resurrection. Was it then a greater degree of glory for sufferings 1

A us. This text maketh no comparison betwixt degrees of glory.

Is the comparison then made betwixt the resurrection of professors and persecutors ?

Ans. No. The comparison is betwixt a resurrection which professors rejected, and which they obtained.

What was the resurrection which they rejected 1

Ans. The deliverance before mentioned, upon condition of renouncing their profession. For when jjro-fe.ssors are in the clutches of bloody persecutors, they arc as dead men ; to escape out of their clutches is as

' Qu. ' a gain of that' ?— Ed. ' Qu. ' gain 'f— Ed.

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a resurrection from tbe dead. In this sense, but in another case, Abraham is said to receive Isaac from the dead, ver. 19, because he was deputed to death. In that the professors here mentioned would not be delivered on the persecutors' terms, they may be said to reject a resurrection. Now, they aimed therein at the resurrection to eternal life, and this was a far better resurrection than any resurrection from their persecutors could be.

That this was the end of their suffering, is evident by the apostle's express setting it down so, with this final conjunction, iVa, that, so as they did it not rashly, but upon good advice, and to a good end. They had reason to do what they did.

Sec. 249. Of believers sufferimj advisedly.

The general expression of the end of saints' sufferings, noted in this causal particle, that, giveth us to understand that true believers advisedly endure what they endure for the fiiith's sake. ' So fight I,' saith the apostle, 1 Cor. ix. 26, ' not as one that beateth the air'—that is, not as a madman that fighteth with a shadow, not weighing what he doth, but as a man of understanding, that have good cause to do what I do. This advisedness with reference to the cause he doth here set out : ' For the which cause I suffer these things; for I know whom I have believed,' 2 Tim. i. 12. All those texts which set down the causes and motives why saints were induced to suffer, give proof hereof.

Particulars were these—

1. Submission to the will of God, Mat. xxvi. 42.

2. Confirmation of the gospel, Phil. i. 17.

3. Establishing the professors thereof, Phil. i. 14.

4. That ' eternal weight of glory' which foUowcth thereuiion, 2 Cor. iv. 17.

Believers are endued not only with reason (which in general moves men to prefer the most excellent), but also with spiritual understanding and divine wisdom, which makes them well weigh what they do and endure. Thereby also they are enabled to distinguish betwixt things that dift'er, and thereupon to choose and prefer the more excellent, needful, and useful.

Take notice hereby of the perverse censure which the men of this world do in this case pass upon believers. They judge them to be no better than sots, idiots, frantic, mad; if they suffer imprisonment, loss of goods, reproach, or any kind of censure, What madmen are these! say they, not knowing the ends which saints aim at, and that blessed fruit that will foUow thereupon.

Sec. 250. Of believers suffering ivith an eye to the better resurrection.

The end that is here set down doth apparently surpass all that they lose or endure by their suffering, so as they suffer upon advantage. They ' obtain,' they get, they gain thereby. Well did he understand

this who said, ' Our light affliction workcth for us a far more exceeding and eternal weight of glory," 2 Cor. iv. 17. All the rewards that are mentioned in Scripture of sufFermg, give proof hereunto.

This may not be imagined to be any mercenary matter, as arising from a man's own merit, but from God's promise, wliich ariseth from his free grace and good pleasure.

This sheweth that there is a mystery in this trade of suffering, which we shall do well to incpiire into. In the things of this world, if we observe men by such and such courses to thrive, we use to be inquisitive after the same. Inquire therefore, and that with diligence, into God's word, and thou shalt find that by holding close to God, by holding fast a profession of his truth, by sufiering for that same, thou shalt have an abundant recompense. God will not suffer anything to be done or endured for his sake in vain. The more and greater the suflerings be, the more ample and excellent will the reward be.

This is here exemplified by the resurrection. A resurrection was the end they aimed at.

Of the word translated resurrection, see Sec. 248.

The resurrection emboldens believers to do what they do.

This phrase, ' What advantagcth it me if the dead rise not ]' 1 Cor. xv. 32, sheweth that the apostle in his sufferings had an eye upon the resurrection ; which also is implied, 2 Cor. iv. 14.

By the resurrection we are fully exempted from all manner of misery, and estated in that felicity as ex-ceedeth all expression, all ajiprehension.

This is it that the world doth not understand, they know not what the resurrection meaneth. They dote only on things present, like brute beasts. The heathen, who wanted the light of God's word, never believed the resurrection of the body, though they had some glimpse of the immortality of the soui. Their philosophers counted Paul a babbler, because he jireachcd the resurrection. Acts xvii. 18.

Many that carry the name of Christians, and in general know and believe that there shall be a resurrection of the body, do not understand the difference betwixt the distinct kinds of resurrection—namely that there is a ' resurrection of life,' and a ' resurrection of damnation,' John v. 29. Neither are they acquainted with the true grounds and sure evidences of that diflereuce. Hence it is that both heathen and comnion formal Christians do so wonder as they do, that believers should be so forward to suffer, and so prodigal of their lives as they are. Faith in the resurrection of life will make a man less careful of preserving his mortal life in God's cause.

That resurrection whereon true believers have their eye in suffering, is here said to be a better resurrection —better than any deliverance in this world better than anything that can be enjoyed in this life. Thus much the apostle implies in this phrase, ' to be

GOUGE ON HEBREWS.

[Chap. XL

■with Christ is far better,' Phil. L 23 ; and in this, ' ye have in heaven a better substance,' Heb. x. S-i.

This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture.

1. We read of a ' first resurrection,' Rev. xx. 5, 6. This resurrection here spoken of by the apostle is the second resurrection, which is the end of the first. But the end of a thing is better than the means of attaining to it; besides, the first resurrection is but in part, till it be made jjerfect by this second resurrection.

2. We read of a resurrection in vision, Ezek. xxxvii. 10 ; but this is a real resurrection, and in that respect better.

3. We heard of a resurrection in a figure, ver. 9. That was but a supposition, or, at the best, a type; but this is the thing itself.

4. There is a resurrection from deadly danger. Such were many deliverances of the saints, as of Daniel and his three companions, Dan. iii. 26, and vL 23 ; and of Jonah, chap. ii. 10. Yet those have not been exempted from all future dangers, as they are who are made partakers of this resurrection.

5. There hath been a resurrection of such as have been actually dead, but to this mortal life and to manifold infirmities, as 1 Kings xvii. 32 ; but this is a full freedom from every infirmity and from mortality.

C. There is a resurrection from the clutches of persecutors, whereof see Sec. 248. But the resurrection here intended is expressly said to be better than that.

What a folly is it so to dote on that resurrection from persecutors, as to forfeit this better resurrection ! Woeful in this respect is the case of all apostates, who forsake the truth to be free from sufi'ering for the truth.

To prevent this point of folly, let us advisedly g;neditate on the surpassing excellency of this better ^ ,f I'frection.

'''"-•■Id,

tcfii'^- Of mochings, a hind of po'secutioii. Q^oUi.-''"'' others had trial of cruel mockings Ver. OK). - y^^^^ moreover of bonds and imprison-and scourgintj

'n^nt. t Ih on in setting down other kinds

The apostle goet^"t

of persecution. <=' j persons endured sundry

And because hat suri _^ ^^jj.^ ^^^^ ^^ .^1^ ^^^^ ^^^_^^ J kinds of trials, he Joincth,^ ^^^ copulative and is a thus, and others j^^^^f^"^- down, mjo, &, brU disjunctive, ii, but: thus seW s

otlifrs. ,,.,<• „„,„„«„f;,,n^)iere set down was

The second kmd of persecu lonY mocUna ■ which, because of the vaYP^ty, anu several tods therrof, is ;et down in the plural^«;'""'ber, .^.u.y-

'^'^.rSS word is a compound, ^-rived from a

noun, r:ai:, that signifieth a child: thence a verb, •rdi'Qa, or rraioi^a, which signifieth to play as a child, 1 Cor. X. 7; and from thence a comjtound, u.ta.'ra.iZia vcl ifiTuii^co, which signifieth to mock, Mark xv. 20, 31; hence is derived the word used in this i>lace, l/j-Taiy-fioc, which signifieth mocking; and another noun of the same composition, litnaUrr,;, which signifieth mocker, 2 ]'et. iii. 3, Jude 18.

To the word here used, our English add this epithet, cruel; which is not in the Greek, yet may it well be added to the mockings of the enemies of the gospel, because they use to be with all the despite that may be.

This kind of persecution, and the three others following, are thus brought in, they had trial of mockings, &c.

The word, ^rf'^a, translated trial, signifieth also experience. It is supposed to be derived from a verb, ce/sw, that signifieth to jxiss over.

From that noun is derived a verb, misd^'ji, that signifieth to tri/ or to tempt.

The word, tXa/3ov, translated had, properly signifieth received. They received those trials from their persecuting adversaries.

The word received is used in a threefold respect:

1. In that they were not only threatened with the kinds of persecutions, whereunto this phrase is annexed ; but they did indeed fall upon them, they were afilictcd -n-ith them, and so had experience of them.

2. In that persecutors thereby tried and essayed to draw them from their profession.

3. In that their faith was tried and proved thereby to be tight and sound.

Of trials and temptations we shall speak more, on ver. 37.

The setting down of mockings .amongst other kinds of persecutions, giveth apparent proof that mocking is a plain persecution.

Hereof see more, Chap. xiii. ver. 13, Sec. 135.

Sec. 252. Of scourging professors.

The third kind of persecution is thus set down, scourgings.

This word scourgings doth properly set out the meaning of the Greek word, iio-aTiyiai. For a verb, ixaariyita, that is of the same notation, signifieth to scourge, Mat. x. 17, and xx. 19.

The word of the text is also applied to painful and tormenting diseases, Mark iii. 10.

This was a sore trial, very pivinful, and hard to be endured ; especially as persecutors used to scourge saints with scourges of whipcord, of wire, and other like things, that fetched blood, and tore the flesh of those who were scourged. In regard of this kind of punishment many a saint may say, ' the ploughers ploughed upon my back, and made long their furrows,' r.s. cxxix. 3. Thus this kind of i)ersecution may be reckoned up under torments. This was

GOUGE ON HEBREWS.

143

always counted a base kind of punisliment. Vassals, slaves, base, beastly persons, were wont thus to be punished. Under the law, if a man were so base as to lie with a bondmaid, he was to be scourged, Lev. xix. 20.

Hereby we see that professors for their religion are punished in the basest and sorest manner that can be. So was Christ dealt withal, Mat. xxvii. 26, 29. So the apostles, Acts v. 40, and xvi. 23. So sorely were Paul and Silas scourged, as the wounds, made by the scourges, W'ere suppled and washed by the jailer. In persecutions against Christians by the heathens, many were scourged in open and public places for the greater disgrace, and so cruelly, as they died thereof. The like hath been done by antichristians.

No such malice and hatred is ordinarily found in any, as in persecutors against professors of the gospel. For there is nothing so contrary to error, heresy, or idolatry, as God's truth. One error is not so contrary to another, nor one kind of heresy or idolatrj', as divine truth is unto them all. No marvel, then, that the hatred and malice of persecutors hath been so insatiable against professors of the truth—whom they handle as slaves, yea, as beasts.

This teacheth us who are resolved to hold the truth, to be prepared against all kinds of trials, whether of shame or pain. It is said of Christ, that he ' endured the cross and despised the shame,' Heb. xii. 2. Look unto him, and consider the cause rather than the kind of suffering. It skilleth not how enemies of God's truth esteem us, and deal with us, so long as God, good angels, and holy men approve us.

Sec. 253. Of using professors as malefactors.

The fourth kind of persecution of professors was by bonds. The Greek word dia/ibg, is here fitly translated bonds. For it is derived from a verb, 5jw, that signifieth to hind. The bonds here meant are cords, and iron chains, and fetters, and manacles, wherewith they held men fast, and kept them from running away, or any other way escaping. Of the many ways of keeping men fast, and restraining them from liberty, see Chap. xiii. 3, Sec. 2.3.

The fifth kind of persecution is like unto this, which is said to be ipuXaxii, imjyrisnnmeiit. For men are cast into prison to be kept fast, that they should not flee away. The verb (fuXdrroi, that is of the same root, signifieth to hee}), and he that hath the charge of a prison, is called (ZuXaj, a keeper: yea, there is a verb of the same notation, puXaxi^w, which signifieth to cast into 2y>'ison.

Because a prison is to hold men fast, prisons used to be as castles, strong built, of stone, or other like materials, with strong doors, iron bars, and grates, and jailers to look unto them.

Bonds and prisons are for murderers, thieves, and other malefactors. Now in that professors of the true faith had trial by bonds and imprisonment, it giveth

evidence that persecutors deal with professors of the truth, as with malefactors. Hereof see more in The Whole Armour of God, Treat. 3, Part 7, on EpL vi. 20, Sec. 189.

1. This may be some comfort to such as are so handled in these our days. It is no worse with them than it was with their Lord and Master in his days, and with other his faithful servants in their days. ' So persecuted they the prophets, which were before you,' Mat. v. 12, and so the apostles, and so other saints age after age.

2. By way of allusion, professors of the truth may learn to keep their souls free from the bonds of sin ; then need they not much care for men's bonds, at least they shall then more comfortably lie bound with men's bonds, and if they have learned to make every place a temple to worship God therein, even in prison they may worship God. The more they are restrained In their bodies, the more they may exercise their souls in divine meditations and contemplations.

3. Considering true saints are subject to bonds and imprisonments, and thereby kept from seeking needful and seasonable succour, it is our duty to inquire after such, and to afford them all the succour we can. Hereof see more, Chap. xiii. 3, Sees. 24, 26.

The manner of setting down the four kinds of persecution mentioned in this verse, thus, had trial, giveth us to understand that the persecutions of professors were real; they had experience of them; they had a sense and feeling of them, and in that respect haf" "^ triah See Sec. 251.

If racking, if scourging, if bonds and imprisor be real persecutions, then were theirs real. ',

Such was the malice of persecutors, as ■' .7 , themselves to make professors to feel the' § ^ their malice. *" ,

This sheweth the necessity of true sn ^. . -^ , "*^^'

yea, and of the perfect work thereof'' . ' ,. ^. '^,, •^,. J ivii 1 ' extendms; itself

only true and sound, but also larije. , ^ ? , ,, . u e 4. «iid constant, hold-

to all manner ot persecutions; yea, „ . m, ',,r, ,

I * *i J Ti r More in The Whole

ing out to the end. Hereof see.j^ ^^^^^^

Armour of God, on Lph. vi. > - "i

Sees. 14-16, &c.

Sec. 254. Of stoning praffT "^ '^' """'^ ^

Ver. 37. They u^erestot^'S'^Z"'-''''''TV'"''^''''

, J " , ■ f vnth the sword: they wan-

toere tempted, were slaih'_ , ^ ,. , .-' "

, ; i ., • 7 7 /"*) <^nd goat-shms, heinq des-

dcred about in sheep-skiL , " i v "^o

titute, afflicted, tonnentL^' „ti . /.

There are iA this vfc*^"'^;' ^°t' ^^ ^r'T"""^

set down, three of tfe,^"f.'\^°"S^'^^^^^1!°'' 1 *!, • f -ti ^ ^^t" t"eir blood : so as those to seal up their faitl^f^^_

were the sunerings ' „„ i ^i • ii i . j r

rpi fi ,. f n° P' ^"d tue sixth kind of persecu-

tion is thus°e^ ih^' ^'"^«"'''"^-. '^^'^ "'"•^ atoned. Uon, IS thus ey -»'re used is derived from a noun, Xiioi, The Greek verb heL, j,i,„ ^.-^ . ^^ they were

wo^ntTo'ttw It- ^' ^-'' ^^' ^^-^^ ^^'^Z^^--

/

GOUGE ON HEBREWS.

[Chap. XI.

This kind of death was of old more in ii.se than now, and more common among the Jews than among other nati()n.s.

It was a kind of death appointed by God himself to be indicted upon notorious malefactors, Lev. xx. 2.

That this kind of death may be the better conceived, I will distinctly shew,

1. How men were stoned.

2. Why this kind of death was used.

For the first, the manner of stoning was this : A malefactor being condemned, heaps of stones were prepared, and brought to the place of execution, where the malefactor was fiist bound to a stake, and then all the people took up stones, and threw at him till he was dead. In setting out this kind of death, it is said, ' the people shall stone them to death,' Lev. XX. 2; 'let all the congregation stone him,' Lev. xxiv. 14. For exemplification hereof, read Josh, vii. 24, 25.

For the second, these reasons may be given of this kind of death :

1. That all the people might testify their zeal and indignation against the crime so punished; for in throwing stones against a malefactor, they strived who should be the forwardest.

2. That the blame of condemning the malefactor might not lie wholly upon the judge ; for all the people, executing the sentence of the judge, thereby gave approbation of it.

3. That there might be a more thorough expiation of the land from that crime for which the malefactor was stoned. As many men's conspiracy in sin, and making themselves accessory thereto, doth defile a land the more, so the zeal of many in punishing a public sin doth more cleanse the land. Josh. vii. 2G.

This kind of death inflicted by persecutors on professors of tht truth giveth evidence of two points.

1. That thev accounted profes.sors of the truth as notorious maleiactors, or at least that they would have the people so to account them. Hereof see Sec. 2.53.

2. That many were brought to have their hands in the death of martyrs; for stoning was by the hands of many. The people were almost ready to stoiie Moses, Exod. xvii. 4; nay, they did stone Zechariah, 2 Chron. xxiv. 21.

The multitude cried to Pilate, and said of Jesus, »Let liim be crucified,' Mat. xxvii. 22. It was the multitude that stoned Stephen, Acts vii. 57, 58; so the people stoned I'aul, Acts xiv. 19; and the multitude of them at another time were ready to have torn him in pieces, Acts xxi. 30, &c.

Experience of all ages have given too woeful proof hereof. o

1. The greater sort of peopF j.'emain in their natural condition, and cannot e^^ *•■« the light of truth, which discovereth their dar ^ (■•

2. They are of a foolish disposi; | ready to sway

with the times, and to do as their guides do, though with them they run blindfold to their destruction. As silly sheep will follow one another, though it be into the water, where they may be all drowned, so the common people will follow one another even to hell.

1. Learn hereby to take heed of judging persons or matters according to the judgment and censure of the multitude. This is a caveat, which God in his law doth give, Exod. xxiii. 2. A multitude is prone to run downhill, as all evil is.*

2. This may be a good item to pray for good guides in church and commonwealth, that thereby the common people may be brought into the right way.

Where guides are idolaters, or otherwise corrupt, a pretence may be of taking away the life of God's saints by way of justice, though it be most unjustly, as in the case of Zechariah and others before mentioned ; and likewise in the case of Naboth, 1 Kings xxi. 12, 13.

Or otherwise, heady people may tumultuously rise against God's servants, as in David's case, 1 Sam. XXX. 6 ; and in Christ's case, John viii. 59, and x. 31.

Sec. 255. Of sawing professors asunder.

A seventh kind of jiersecution setteth out a second sort of death in this word, i'^oieSijeav, they were sawn asmidei: The Greek word may seem to be derived from a noun, rrsmv^ that signifieth a saw. The word here is properly translated according to the usual succession thereof.

Some authors do also use it more generally for any cutting or pulling asunder; as in the story of Susanna, where it is said ' the angel waiteth with his sword to cut thee in two,' ver. 59 ; this word is used in the Greek. It is also used about cutting otf the tongue, and utmost parts of the eldest son's body, 2 Mace, iv. 7.

We do not read in sacred Scriptures of any that were sawn asunder. But the Jews, among other their traditions, have this, that the prophet Isaiah was sawn asunder with a wooden saw in the time of king Manasseh. Epiphanius, in setting out Isaiah's life, noteth as much ; so doth Jerome, in the last close of the fifteenth book of his comment on Isaiah Ivii.

Whether that be true of Isaiah or no, most sure it is that some have after such a manner been mart3'red, cither by sawing them asunder, or by pulling the members of their body asunder. This testimony of the aj)ostle is suflicient to assure us of the truth thereof, and it giveth an instance of the cruelty of persecutors, which sheweth itself even in the death of martyrs. They think it not enough to torment them beforehand, for trial's sake, to see if they can make them yield, nor after that to take away their lives, but to take them away with bitter and grievous torment, as sawing asunder, especially with a wooden saw. Thus

GOUGE ON HEBREWS.

145

Aiitiochus, after he had cut out the tongues, flayed oif the skins, pulled asunder many parts of the body of the seven brethren, fried them in pans to death. The Koman persecutors dealt as cruelJy with the martyr St Lawrence ; after they had scourged him, aud plucked off a great deal of his flesh with red hot pinchers, they broiled him to death on a gridiron. They roasted others to death on spits ; they boiled others to death in scalding lead ; they brake the bones of others, and let them lie on engines till they died. Other like cruel kinds of death they put others unto.

The ordinary kind of means whereby papists put niartyrs to death, is burning with fire, which is a cruel kind of death, especially as they used it; for Sdine martyrs were hours together burning in the fire, and some had limb after limb dried up with the fire bcfuie their breath was taken away. Some had barrels of pitch over their head set on fire, to drop down aud scald them on their head and other parts. Some were hanged upon a gibbet, with a pulley thereon, and a burning fire under them, into which they were let down till the lower part of their feet were burnt off; then drawn up and let down again, till other parts were consumed, and thus kept long under torment. Time will not suffer to set down all their kinds of cruelty. See Sec. 2i5.

The ground of all was their extreme hatred of truth, and malice against maintainers thereof, which made them cast out all bowels of pity, yea, it made them take a devilish dehght in cruelty. Herein lieth a difference betwixt cruelty that tends to death, and that which is in death. The former may be to make men yield, but this is on malice, and a mere devilish disposition.

1. This giveth instance of the depth of man's corruption, which makes him as a devil incarnate, worse than the most savage beasts. Some tyrants have so far e.xeeeded in cruelty, as they have hired men to invent instruments for cruel kinds of death. Phalaris among the heathens is famous, or rather infamous, for this. Perillus, at his motion, made a bull of brass, hollow within, which with fire might be heated rod hot, and men put thereinto; their crying out for that torture seemed to be as the lowing of a bull, and thereupon no pity taken of them. Other like things are noted of Dionysius, Kouseris, and other tyrants.

2. These tortures do give demonstration of the unconceivable supportance and comfort of the divine Spirit, whereby martyrs have been enabled with patience to endure what cruelties could be inflicted on them, and in the midst of torments meekly and sweetly to commend their spirits into God's hand, to the world's astonishment.

3. How should this stir us up patiently to bear smaller trials, yea, not to be affrighted or discouraged with anything that man can do, but to rest upon this, that that God who hath enabled his servants in for-

VoL. III.

mer times to endure such exquisite tortures unto death, wiU enable us to endure what he shall bring us unto ! Pertinent to this purpose, is the advice of Christ, Luke xiv. i, 5.

Sec. 2.5G. 0/ t/m danger of temptation on the right hand.

Betwixt the second and third kind of death, this is inserted, i'^nimaSridav, tvere tempted, which is the eighth kind of persecution.

Great question is made concerning this word tempted; and concerning the apostle's inserting it in this place.

Some conceive that it was not here inserted by the apostle, but put in the margin by some that would give a sum of all the trials here mentioned, and that afterwards it was by others put into the text. But thus it would imply a mixture of human inventions with sacred Scripture, which is not to be admitted.

Others conceive the Greek word was mistaken, through the mistake of a letter (i/); instead whereof a vowel (.=/) is here used. For the Greek word with the single letter, £Tu;a.<!ir,aav, signifieth to be burnt. In sense this might well stand, and thus there would be four distinct kinds of death set down : 1. Stoned; 2. Saivn asunder; 3. Burnt; i. Slain irith the sword. Many of our later expositors yield to this; but seeing all the Greek copies agree in the former, which is, were temjited, I suppose it is not safe to open such a gap to atheists and papists about the imperfection of the original.

To take it, therefore, as it is in the text, were tempted, it may be inserted as a reason why they were put to such cruel deaths, even because, being tempted, they remained resolute, and would not yield to their persecutors.

Thus, in the next verse he inserts these words, of ivhom t/ie zcorld was not tvortli;/, as the reason why saints wandered up and down so as they did.

In this sense it is agreeable to this phrase in the former verse, tluy had trinls of mockiiKjs, ifcc.

Or else it may be taken for long and grievous oppressions, either by enemies in a strange land, or by cruel governors in their own couutr}', which by their long continuance, proved great trials and temptations, even worse than death, and therefore here set among the kinds of death.

Yea, further, it may be taken for temptations on the right hand (as we speak), as riches, honours, promotions, immunities, pleasures, and other such like fair baits, and are here reckoned amongst the kinds of cruel death, because this kind of temptation was as dangerous as the cruellest death, if not more. For instance, take David, who, all the while he was persecuted by Saul, and while ho had enemies in his kingdom, remained f;uthful and constant with his God; but peace and prosperity stole away his heart

Ui

GOUGE ON HEBREWS.

[Chap. XL

to satisfy his lust, and to follow the same, to the taking away of the life of Uriah, 2 Sam. xi. 2, &c. Demas was an old disciple, and had long, in the time of fiery perseoitions, held the true faith; yet, at length, the world made him revolt, 2 Tim.iv. 10. It is said of Antiochus, that ' by peace he should destroy many,' Dan. viii. 25. Though for many years after Christ was ascended the church was under fiery persecutions, yet then were the purest times thereof; and in that respect Satan is said to be bound. Rev. XX. 2. But when, through Constantino's and other emperors' largo donations to the church, they enjoyed peace, obtained much wealth, and attained to high honours, they proved, in time, to be antichristian. In this respect Satan is said to be loosed, Rev. xx. 3. Experience of all ages giveth further proof hereof. In the latter end of Queen Mary's days, there were sundry professors, who, for the truth they held, had patiently and courageously endured long and hard imprisonment, and other trials for the truth's sake, and had remained so constant therein, as they were condemned to death, and ready to be burned ; but by the sudden death of Queen Mary, were as brands pulled out of the fire, and set at liberty. Of these, many in the halcyon days of Queen Elizabeth, being preferred to high places, and having obtained much wealth, denied the power of godliness, and made shipwreck of faith and a good conscience. There are two especial grounds hereof—

1. The deceitfulness of these temptations.

2. The foolishness of man's heart.

1. This epithet, deceitfulness, is in general added to sin, comprising under sin all temptations that lead thereto, Ileb. iii. 13. In particular, it is attributed to riches. Mat. xiii. 22, and to pleasing lusts, Eph. iv. 22. Of the respects wherein sin is deceitful, see Chap. iii. 13, Sec. 148.

2. The foolishness of man's mind herein appeareth, that it .so doteth on these temptations, as it is intoxicated therewith, and prefers them before all other things.

Voluptuous persons are ' lovers of pleasures more than lovers of Ood,' 2 Tim. iii. 4.

Covetous persons are ' idolaters,' Eph. v. 5; they make their wealth their god.

Ambitious persons ' advance themselves above all that is called God,' 2 Thes. ii. 4.

Baits are not more dangerous to the silly fish, fowl, and beasts, than these temptations to men. They are like a sweet poison, the venom whereof is not discerned till it hath soaked out the vital vigour in man, and become incurable.

1. This informs us in the vigour of faith, that enables a man to stand against these temjjtations, as hath been exein[)lified in Mo.ses, vers. 24, 2.5, 26.

2. This givotli proof of the subtlety of persecutors, who can so far fawn on them they hate, as to offer all pleasing things unto them. We have heard how

persecutors could offer freedom to professors, if they would yield. Sec. 247. They shew themselves herein to be guided by the spirit of the old wily seqjcnt, who hath his wiles, Eph. vi. 11. Thus he tempted Christ, reserving this kind of temptation to the last place, which Christ resisted with greatest indignation, ]\Iat. iv. 8-10.

3. This instructoth us in the need, use, and benefit of crosses. They are especial means to keep us from those temptations, which are so dangerous. We have cause in this respect to bear crosses the more patiently, because they are means to wean us from this world.

4. This teacheth us to moderate our de.sire of the things of this world, in that they are temptations so dangerous. ' They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition,' 1 Tim. vi. 9.

We ought, therefore, to be so far from an immoderate desire of riches, as ' if they increase, not to set our hearts upon them,' Ps. Ixii. 10.

5. This is enough to keep us from envying those that have this world at will, they deserve more pity, for they are subject to dangerous temptations.

6. This also is enough to comfort such which want the preferments and profits and pleasures which others have. What want they? Nothing but dangerous temptations, snares, and such things as may make them for ever miserable.

Sec. 257. Of persecutors seeking the blood of professors.

The ninth kind of persecution, and last of the three which was to death, is thus set down, were slain with the sword, or word for word, '^v finiji /ia;^a/jaj aTetfam*, they died in the slauc/hter of the siooi'd.

The sword hath in all ages been a usual instrument to put men to death therewith, and that by beheading them, or thrusting them through, or otherwise taking away their life. Much cruelty hath been shewed upon saints by the sword.

I suppose that this kind of death is in the last place noted, to intimate the multitude of martyrs that by their blood have .sealed up God's truth. The apostle's phrase iuducoth me to suppose so much. The slaughter of the sword implieth a great slaughter.

In this respect, a mouth, '3, os, is attributed to the swnnl; and the sword is said, 7DX, to cat or devour; and the same word, 2irr, which significth destruction, is put for a sword, beaiuse thereby many are destroyed. See Sec. 232.

So many prophets and professors were slain with the sword in Ahab's time, as Elijah thought none to be left but himself, 1 Kings xix. 10.

That which is here said of slain, or slaughter (fovifj), sheweth that professors may be brought to seal their profession by their blood. The first professor that ever was, was brought hereunto, namely,

GOUGE ON HEBREWS.

147

Abel, Gen. iv. 8; so was Zechariah, 2 Chron. xxiv. 21. I have the rather named these two in particular, because Christ hath made especial mention of them. Yet so, as he implies many more betwixt them, under this phrase, 'all the lighteous blood shed upon the earth, from the blood of Abel unto the blood of Zacharias,' Mat. xxiii, 35.

1. This ariseth from an immortal hatred of the truth, and an unsatiable thirst of the blood of professors thereof, in persecutors.

2. From a secret fear that persecutors have of professors, thinking they can never be secure till they be sure of the death of professors.

Hereby we see a necessity of preparing against the utmost that persecutors can do; which is, to kill, Luke xii. 4. This caution is hinted, in this phrase, ' ye have not yet resisted unto blood,' Heb. xii. 4. What advantage is it to have much resisted persecutors, if we yield before we die 1

Sec. 258. Of the multitudes tvhich pei-secutois destroyed.

The instrument, whereby the forementioned slaughter is made, is here set down to be the sword; which gives a hint that a few martyrs satisfieth not persecutors: for slaying with the sword implieth the slaughter of many, Witness Ahab's persecution, which was so great as Elijah thought he had slain all that professed the name of God, 1 Kings xix, 10. Nimrod in this respect is said to be a mighty hunter, Gen. X. 9. It is said of Manasseh that he shed innocent blood very much, till he had filled Jerusalem from one end to another, 2 Kings xxL 16. An ancient father said, that there was no day in the year, except the first of January, wherein more than five thousand were not martyred, Papists have exceeded pagans herein : witness their many cruel massacres in France and other places; witness their burning and otherwise destroying houses full, barns full, churches full, towns full, cities full, and countries full of professors of the truth.

Their malice and thirst after the blood of professors of the faith is unsatiable. The Holy Ghost saith of the whore of Babylon, that she was drunk with the blood of saints, Eev. xvii. 6. It is said of Nero, that he wished all the necks of the inhabitants of Rome to be as one, that he might cut them all off at one blow.

1. This admonisheth those who live amongst such persecutors, and see their brethren martyred before them, to be the rather induced to prepare themselves for the like; not thinking that persecutors will spare them, because they have exercised their cruelty on many others. We may as well think that a wolf will give over worrying sheep, because he hath worried many. The wolfish nature remaining in him, he will take all opportunity of devouring more. Conmionly wolves are made the more eager in seeking after

others, by sucking out the blood of some : so is it with persecutors.

2. This teacheth us to be the more earnest with God, in calling upon him to restrain the cruelty and unsatiable thirst of persecutors, and to keep the remainder of his flock from their clutches; and thereby to shew himself the potent, pnulent, and provident pastor of his sheep. A good shepherd knowing the ravenous disposition of a wolf, when he observeth that the wolf hath worried some sheep, will with more vigilancy keep the other. But there is no such shejjherd as God: only he expects that we should take aU occasions of seeking help of him, Ps. Ixxix. 1, 2, (fcc, Joel ii. 17.

Sec. 239. Of flying in time of persecution.

The third kind of sufferings here set down, are such as befell confessors.

Confessors were such as professed the truth, and stood constantly to it; but ha^dng a fair way made by the divine providence for escaping death, made use thereof: yet shrunk no whit at all from their holy profession.

All their sufferings may be comprised under this word, tmndered about; but aggi-avated by many circumstances, which we shall note in order.

This phrase, teo/^X^ov, they vxtndered about, is the interpretation of one Greek compound word. The simple verb, 'ia-/oiJ.cti, significth to come, or yo.

The preposition, teo/, about. It is very weU according to the meaning of the word, Ti^ihy^o/iai, cir-cumea, wandered about. They could not with safety abide in their own house, or home, and thereupon went into other places, and not knowing where to abide securely, they wandered up and down, as those that fled from persecution to save their lives. Hereupon a question is raised, whether a professor of the truth may fly from persecution.

A71S. Yes, he may. The prophets have so done, 1 Kings xix, 3, and xviii. 13. Yea, God is said to hide his servants from persecutors, Jer. xxxvi. 19, 26. Many Christians fled from Jerusalem by reason of the persecution there. Acts viii. 1. Paul also fled from persecution, Acts ix. 25; yea, an angel was sent to free Peter out of prison. Acts xii. 7. Chri-st conveyed himself from persecutors, Luke iv. 30, John iv. 3, and viii. 59. Yea, Christ adviseth his disciples so to do. Mat. X. 23.

Times m.ay alter, and more good may afterwards be done.

The valiantest captain that is may see a fit occasion of leaving the field. That which the apostle said of his continuing to live, may be fitly applied to this case : to abide in the flesh is more needful for you, Phil. i. 24.

Ohj. Christ proriounceth them blessed that .ire persecuted, ilat. v. 10, &c., and martpdom procureth a crown.

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[Chap. XI.

Ann. These are grounds to move Christians to etand stoutly to their cause, when they are called, though it be by suffering death, the case so standing, as they must die or deny the truth.

But as there is a season for all things, Eccles. iii. 1, there is a time to fly, and a time to die. Christ, who oft avoided the danger of persecution, in the season of suffering, would not be dissuaded from it. Mat. xvi. :23, Luke ix. 51; but offered himself thereunto, .John xviii. 4.

That we may the better apply this, we must duly weigh and well distinguish these circumstances following :

1. The persons. Private persons have more liberty than they who have a charge. These latter must stand to the utmost, even for their charge's sake. This Christ exeinplifieth in a good shepherd, John x. 11.

2. The kind of persecution. There may be a personal persecution against one particular person. In this case, Paul escaped from those that went about to slay him. Acts ix. 29, 30. There are also public persecutions, in which professors by standing maintain the cause that is persecuted.

3. The condition of persecutors. If sheep prove wolves, and people that are under good governors or ministers prove per.'iecutors of them, such shepherds, governors, or ministers, by flying, do no wrong to their flock and people, but good to themselves. Thus the Jews, even the common sort, proved persecutors of Christ, therefore he oft avoided their persecution.

4. The time. Before a professor be taken, his hour of .suffering is not come. In that case he may prudently avoid : but being apprehended, as a professor, he must then stand to it, for that event shew-cth that then is his hour, Luke xxii. 53.

5. The means of escaping. They must be lawful; such as bj' the divine providence are afforded. If we use not such means, we may seem to neglect God's providence ; but to use unlawful means, as breaking bars of the prison window, forcing open of the doors, bribing the keepers, or any other like indirect means, is to make ourselves trespassers of the law, and malefactors. Thus the cause for which wc are first apprehended is lost, and such suffer as evil doers, which is exprcs.sly forbidden, 1 Peter iv. 15.

Considering that there are cases wherein professors may avoid persecution, and cases wherein they must stand to it,

1. Professors are to pray for wisdom, and also for a good conscience. Both are joined together by Christ, Mat. x. IG. By wisdom they may be kept from giving advantage to the adversaries of the gospel. By a good conscience they will be kept from giving offence to their bretliren. They must be .sure that the mark at which tlicy aim be good, whether they stand or fly. The ni;irk in general must be God's glory and the church's good; for these two are inseparably linked.

2. Charity is to be used in judging professors, whether they fly or die. As martyrs are not to bo condenmed for rashness, so, nor confessors for tinior-ousness. Prophets, apostles, yea, and Christ himself, saw a time when to escape danger, and when to stand to the uttermost danger.

This land hath a great benefit, both by the courage of martyrs in Queen Mary's time, and also of confessors, that fled beyond the seas in her days.

Sec. 260. Of confessors^ wanderings.

This word, loander about, is taken both in a good and bad sense; in a bad sense, for a sin or judgment.

For a sin, either in such as do wander, or in such as cause others to wander.

1. In such as wander. It is a sin when men wander up and down from the charge or place where they should abide, or wherein they should be firm and constant. This the aj)ostle taxeth under this phrase, ' wandering about from house to house,' 1 Tim. V. 13. In this respect the common course of beggars is questionless sinful; but most sinful is their course who wander up and down to beguile such as know them not, as jugglers, sorcerers, and such as are called exorcists. The word here used, •zfsiis'^oij.itoi, is applied unto them, and translated ' vagabond.s,' or wanderers. Acts xix. 13. Like to these are Jesuits, friars, priests, and other popish vagrants, who wander up and down to ensnare men's souls, and to make them ' twofold more the children of hell, than themselves are,' Mat. xxiii. 15. They are like those whom the apostle describes, 2 Tim. iii. G.

2. Wandering is a sin in such as cause men to wander unjustly through tyranny, oppression, or persecution.

Of these, the Lord thus saith, ' I will send unto him wanderers, that shall cause him to wander,' Jer. xlviii. 12, Lam. iv. IG. Such therefore are accursed, Deut. xxvii. 18, Ezek. xxxiv. 6.

3. Wandering may be counted a sin in superfluous gentlemen, who upon mere curiosity travel from place to place, and that many times to idolatrous countries, where they are seduced to idolatry.

Wandering is taken for a judgment when it is inflicted as a punishment for sin. Thus the Israelites' wandering forty years in the wilderness was a judgment, Num. xxxii. 13, Ps. cvii. 40. It is threatened as a judgment, Ps. lix. 15.

Wandering is taken in the better part, when men in God's cause, for maintaining his truth, keeping a good conscience, or for avoiding idolatry or any other evil, are forced to wander. Thus .4hraluim wandered, Gen. XX. 13 ; and sundry Levites and others in Jeroboam's time, 2 Chron. xi. 13, itc. In this sense is it here taken; so as believers may be wanderers; for this wandering is licre brought in as an effect of saints'faith j besides the instances before noted, this

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is exemplified in Elijah, 1 Kings xis. 3; yea, and in David, Ps. Ivi. 8.

The grounds hereof are these,

1. The envy and hatred of the world against them, which will not suffer them to sit safely and securely on their own nests. The men of this world are to believers as fowlers to fowls, and hunters to beasts ; so was Saul to David, 1 Sam. xxiv. 11, 14, and xxvi. 20.

Hereunto doth the prophet allude, Jer. xvi. 16, Micah vii. 2, Lam. iv. 18.

2. Saints' high esteem of the truth of God, and of the peace and quiet of their own conscience, which they prefer before house and home, kindred and country. They had rather wander with a quiet conscience, holding the truth, than sit at ease in their own house, under their own vines and fig-trees, with a torturing conscience, upon denying the truth.

3. God's wise providence, who opens a way for them to escape death; yet so as their faith is proved to be sound by this kind of trial, which is a great one ; and in the consequence thereof may prove worse than a present death. Yea, further, God hereby kcepeth the light of his truth from being put out, and causeth it to shine up and down in more places, Acts viii. 1, .1

This being the condition whereunto believers may be brought, they who have settled places of abode ought to succour such wanderers. See Chap. xiii. 2, Sec. 12, &c.

This may be a motive to such as are put to this trial, patiently to pass it through. It is no other condition than what the best saints have been brought unto. An apostle useth this argument to bear all manner of crosses, because no temptation taketh them ' but such as is common to man,' 1 Cor. x. 13.

This then must needs be a strong motive to endure this trial, because it is no other than what is common to all saints.

That we may the better observe this, take notice of these rules :

1. Be well instructed in the nature of this world, and vanity of all things under heaven ; how nothing is certain and sure. ' The fashion of this world passeth away,' 1 Cor. vii. 31. Why, then, should men seek a certain abiding in so uncertain a place 1

2. Get assurance of that house, city, and country which is to come. Assurance thereof will make us more content to be without a house, city, and country here in this world. See Ver. 10, Sec. 17, and Ver. 13, Sec. 68, and Chap. xiii. 14, Sees. 138, 139.

3. In thy best security and most settled estate be a pilgrim in thy mind and disposition, as Abraham and other patriarchs were. See ver. 13.

Herewith the apostle supports Christians, 1 Cor. X. 13.

Sec. 201. 0/ ivamlerinij in sheepskins and (/oat-skins.

The first branch of the aggravation of confessors wandering, is by the kind of aiipurel which they wore, here said to be sheep-skins and ijofit-skiiis. The noun, dh/j,aTa, translated s/cins, derived from a verb, ohca, that signifieth to Jlc()/: for skins <ire flayed off from beasts or other creatures. An adjective, ds>/j,dri\ioii, derived from the same verb, is translated leatliern, Mat. iii. 4.

The two epithets, /ijjXwra??, a'r/iioic, joined with skins, thus, sheep-skins, goal-skins, shew what kind of skins they were. For the former is derived from a word, /j,fi\iv, that signifieth a s/ieep, and the latter from another word, o/^, that signifieth a goat.

We call apparel made of such skins, leathern.

Some apply this [to] coarse apparel made of the wool of sheep and hair of goats which many prophets and others did voluntarily wear, and that on these grounds :

1. To shew their contempt of the world's vanity.

2. To manifest their own content in the meanest things.

3. To declare their compassion, sorrow, and mourning for the iniquity of the times wherein they lived.

4. To be distinguished thereby, and known from others. To these purposes it is said of Elijah that he was ' an hairy man, and girded with a girdle of leather,' 2 Kings i. 8 ; so of John Baptist, !Mat. iii. 4; so much is implied of Isaiah, chap. xx. 2, &c. In imitation of true prophets, false prophets so attired themselves, Zech. xiii. 4. To this may be ajjplied that which is spoken of sheeps' clothes. Mat. vii. 15.

Others apply this to wearing of sackcloth, Ps. Ixix. 11, Joel i. 13. This of old in common judgments was much practised.

Though the apostle's phrase may be applied to such kind of habits, yet his main scope is not so much to set out the attire, which sundry saints of old on special occasions did wear, and that voluntarily upon their own choice, but what through the violence of persecution they were forced unto, because they could get no better. This therefore maketh nothing for papists' superstition in wearing shirts of hair, grey-freeze, or other like coarse raiments.

The apostle here meaneth such mean apparel as we call (somewhat answerable to these phrases) leathern pilches, or skuis of beasts cast over their back, and knit about their loins, so as they might be naked on many parts, and barefoot.

Thus this implieth that saints may be brought to wear the meanest apparel, even to clothe themselves with sheep-skins and goat-skins. This phrase, ' They caused the naked to lodge without clothing,' ifec, Job xxiv. 7, may somewhat tend thereunto. The opposition made betwixt Dives and Lazarus, that Dives was ' clothed in purple and fine linen,' but Lazarus as a beggar (Luke xvL 20, 21), may intend as

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[Chap. XI.

much ; so also tliiit wldch the apostle speaketh of cold and nakedness, 2 Cor. xi. 27.

This giveth proof of the extent of the vigour of faith, whereby men are enabled, as patiently to bear reproaches, torments, and such other afflictions, so also want of apparel and such things as are needful for health ; and to put on anything that may liide their nakedness, be it never so coarse.

This sheweth the vanity of over-brave and costly apparel. For if God's dear oue.s and worthies in tlie ■world were .'^o meanly attired, as with sheep-skins and goat-skins, surely true glory and honour consisteth not in vain apparel. What the apostle saith of meat and drink, may fitly be applied to apparel. The kingdom of God is not therein, Kom. siv. 17.

Take heed therefore of setting your hearts too much on outward deckings of the body; you may be brought to such times and cases, as for keeping faith and a good conscience such bravery be abandoned. He whose heart is set upon apparel will hardly be brought to wander in sheep-skins and goat-skins to keep a good conscience. The young man that set his heart ou wealth, left Christ rather than he would let go his wealth. Mat. six. 21.

This caveat is now the more seasonable and useful, by reason of that dotage which possesseth most men and women about apparel; which yet is one of the basest dotages that can be : for it is not in anything that is in themselves, or done by themselves; not in gifts of mind, not in parts of body, but in weavers, tailors, sempsters, and other like curiosities. This is such a bewitching dotage as makes many spend their estate thereupon, and pufFs them up far above that which is meet : preachers have just cause to take all occasions of beating down the pride of men and women herein.

Sec. 262. Of the exlreme want whereunto coii/essors mail be hrowjht.

The second branch of the aggravation of confessors' wanderings is, in this phrase, ior£joi/,u.sK)/, bthuj dtsti-tute.

Of the notation and derivation of the Geeek word, see Chap. iv. 1, Sec. 11. Here it implieth a want of succour.

When one wantcth this or that particular, then that particular useth to be joined with this word, as where it is said, CtrrEs^uajTo; oiujm, ' they wanted wine,' John ii. 3 ; but when it is put alone, it implieth a general want of all necessaries, as where it is said of the prodigal, ' he began to be in want,' Luke xv. 14. In this general sense it is here taken. Thus it is opposed to a verb that signifieth to abound, as where it is said, -Tiiiaai-jiU, iariiiMai, ' to abound, and to suffer need,' Phil. iv. 12.

Here it iuiiilieth that the intended confessors were left succourlcss ; they had no good apparel, as was noted in the former section, nor had they sufficient

food nor other necessaries, nor yet did any pity them 80 far as to supjtly their wants.

Thus we see that saints may be brought to extreme exigencies. So was David, 1 Sam. xxi. 3. And Elijah,

1 Kings xvii. 6; had not a raven brought him provision, he might have starved; and so again, had not an angel provided for him, 1 Kings xix. 7, 8. So Laearus, Luke xvi. 21 : and many others in all ages.

1. God suffers this, that his children might be the rather moved to look up unto him, and wholly and only to depend upon him. External means are many times an occasion of drawing the hearts, even of saints, from God, Ps. xxx. 6. The wise man saith that ' the rich man's wealth is his strong city,' Prov. X. 15.

2. God sufiFers this, that his succouring of them might be the more manifested and magnified. See more hereof in The Saint's Sacrifice, on Ps. cxvi. G, Sec. 41 ; and of uses that may be made hereof, see The Saint's Sacrifice, on Ps. cx\i. 3, Sec. 10.

Sec. 263. Of ilie great perplexities whereunto confessors may he brought.

The third branch whereby the wanderings of confessors is set forth, is in this word, 3X(,3&.u.£vc/, affiicieJ. Of the emphasis of the word, see Chap. x. 33, Sec. 125. A noun, '^>.i-^ic, commonly translated ajiiction, is thence derived.

The verb is applied to the pressing of grapes in a press, and to the pressing of people in a throng, and translated ' throng,' Mark iii. 9. It is oft metaphorically taken, to set forth some men's oppressing of others by violent injuries. It is applied both to outward oppressions and afflictions of the body, and also to inward perplexities and troubles of the mind,

2 Cor. i. 6, and vii. 5.

To join them both together, this sheweth that saints by persecutors' oppression may be brought to great perplexities, even to such as afflict them within and without, in mind and iu body, 2 Cor. vii. 5. Such were Elijah's pressures, as he wished to die, 1 Kings xix. 4. The many complaints which David made, through Saul's persecuting him, give evident proof hereof, Ps. xviii. 3-5, and Ivi. 1, 2, &c. But the greatest pressures of all were Christ's, John xii. 27. See more hereof in T/ie Saint's Sacrifice, on Ps. cxvi. 7, Sec. 44.

Quest, How can perplexities of mind stand with faith 1

Ans. Distinguish betwixt flesh and spirit, which are together in saints, and that doubt may easilj' be reconciled. Faith is a fruit of the spirit : perplexity of mind is a fruit of the flesh. Therefore, as the flesh and spirit are in the same subject together, so the fruits of the one and the other may manifest themselves in the same persons.

Though these two may be together in the same person, yet believers must labour to subdue all the

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fruits of the flesh ; and in particular concerning this, they must take heed that outward crosses do not too much afflict their spirits. For this end, these rules are to be observed :

1. Know that God hath a hand in all thy troubles, Ps. xxxix. 9, 2 Sam. xvi. 11, 12.

2. Get assurance of God's favour to thee, Ps. xxiii.

1, Heb. xiii 6, 2 Pet. i. 10.

3. Acquaint thyself with God's promises, Isa. xliii.

2, Heb. xiii. 5.

4. Be instructed in the divine properties.

5. Call to mind God's former works, and these both to others, Ps. xxii. 4, and also to thyself, Gen. xxxii. 10.

6. Possess thy soul with patience, Luke xxi. 9.

7. Stir up thy soul with wise expostulations, Ps. xliii. 5. See The Saint's Sacri^ce, on Ps. xi. 7, Sec. 48.

Sec. 264. Of evil entreating confessors.

A fourth aggravation of the wandering of confessors is in the last word of this verse, y.a.Ki,\jyoiiiiivoi, which we thus translate, tormented. It is a compound of a noun, xaxhc, that signifieth evil, and a verb, £;j^£o, that in the active signifieth to have, and in the passive, to be handled. According to the notation of it, it signifieth he ill handled, or evilly dealt withal. See more of it on Chap. xiii. 3, Sec. 38. The signification which our translators give of it— thus, tormented —is an effect of the intent of the word; for they that are ill treated, or ill handled, are oft tormented. In this sense, it may intend such points as were noted on this word, tortured, Ver. 35, Sec. 245.

We will here handle this word in the proper signification thereof, and shew that saints in their wandering find Ul usage. So soon as Israel came into the wilderness, the Amalekites set upon them, Deut. xxv. 17, 18, 1 Sam. xv. 2. Edom, in the day of Israel's affliction, ill entreated them, Obad. 13, 14, Amos i. 11. Jeremiah much complaineth hereof. Lam. ii. 16. The apostles, wheresoever they came, w-erevery ill entreated.

There is but one naked, single, simple truth; but impiety, iniquity, falsehood, error, heresy, idolatry, and all infidelity, are hydras of innumerable heads. That one truth is light ; aU the forenamed hydras, and others like unto them, are darkness of several kinds, to all which light is contrary. Therefore, all that are of any kind of darkness do mortally hate and abominate both the light it.self, and all that hold it out, which confes-sors of the truth do wheresoever they go. Now, there being in every place some kind of darkness or other, how can it be but that confessors should be everywhere ill entreated 1

Besides, Satan is the god of this world, and his dominion extendeth to every part thereof. He hath everywhere subjects that are guided by his spirit. But in confessors there is the spirit of Christ, which

the spirit of Satan hath from the beginning resisted, Gen. iii. 15. How, then, can such look for any other than ill handling, wheresoever they are ?

1. This should teach confessors not to be over-forward in removing from place to place, upon surmise that they may in this or that place be quiet from troubles. I will not deny but that in some places they may be more free than in others; but, to be wholly free, they cannot be in any place of this world.

2. This instructeth them that are forced to wander in sundry duties :

(1.) To prepare themselves for evU entreatings, whithersoever they come.

(2.) Not to think it strange when they meet with them.

(3.) To bear them patiently.

(4.) To get assurance of God's favour.

3. This should stir up those that, professing the true fiiith, meet with confessors that wander, to shew them all the courtesy they can, and thereby declare that the Spirit of God is as powerful in them to shew kindness to others that have the same .Spirit, as the spirit of Satan can be to do any mischief to them.

Of entertaining strangers, see Chap. xiii. 2, Sec. 15, ifec.; see also Chap. xiii. 3, Sec. 28.

Sec. 265. Of the world's xinworthiness of saints.

Ver. 38. Of whom the world icas not loorthij: tliey tvandered in deserts, and in mountains, and in, dena and caves of the earth.

In the former verse, the apostle having set forth the wanderings of confessors in habitable places, in this verse he further setteth them out in places unhabitable. But betwixt them, he rendereth a reason of theii- wanderings in the one and other kind of places, in these words,— of whom the world was not toorthy; which in many Greek copies and sundry translations are included in a parenthesis.

The reason is taken from the world's unworthiness of them, and compriseth a judgment inflicted on the world by this their wandering.

The reason may be thus framed :

It is just that they should be estranged from the world, of whom the world is not worthy :

But the world is not worthy of confessors of the truth:

Therefore, it is just that they be estranged from the world.

The force of the argument lieth in God's just judgment against the world, manifested by removing such from it as might be means of much good to the world, if they were well entertained therein.

This reason is here inserted, to remove an ofi"ence which might be taken at the wandering of confessors ; for many imagine that they are forced to w;uider from place to place, and are left destitute, afflicted, and ill entreated of all men, because they are an unquiet generation, not worthy to live in any society among men.

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[Chap. XI.

To remove this scandal, the apostle setteth the saddle on the riglit horse, and sheweth that [it] is not any unworthiness in them, but the world's un-worthiness of them, that causeth this dist;ince and separation betwixt them and the world

That the form of this reason may the better appear, two points are to be cleared :

1. Who arc meant by the u'orld.

2. How the world is unworthy of confessors.

Of the notation of the Greek word, x6e(j,o;, translated lonrhl, see Ch.ap. iv. 3, Sec. 29.

Of the nietonymical acception of the word worlJ, for the inhabitants thereof, and worser part of them, see Ver. 7, Sec. '32.

Here in general it signifieth the company of evil men in the world ; and in particular, such as persecute and evil entreat confessors of the truth. In this respect t/ie world is opposed to such as confess Christ, and believe in him, John xv. 18, 19, and xvii. 14.

The word, a^;o;, translated wortliy, is derived from a verb, v.yoi, which signifieth to jioise, and the metaphor is taken from things poised : such things as, being equally poised, carry the same weight in each balance, are counted worthy of one another; but such as are not of a like weight are counted unworthj'. Thus the world is very light in comparison of true believers, and therefore not worthy of them. They are not worthy in two respects :

1. By reason of that worth which is in saints. A true believer, by reason of his interest in Christ, and of the abode of the Spirit of sanctification in him, is more worth than millions of worlds; as a rich and precious jewel is more worth than many loads of filthy nmd.

2. By reason of that benefit which saints bring to the places where they are. The world, through ignorance, taketh no notice of that benefit, or, through

\ obstinacy, sconieth it, or, through malice, persecute them who bring that benefit; and thus shew themselves like hogs and dogs, and so are not worthy the society of saints.

In this reason two things are necessarily implied, anH two others plainly expressed. (1:) The things implied are these :

il.] The worth and benefit of saints. 2. J 'li.e world's esteem of them. (2.) The 1 "<) things expressed are these :

tl.l The worlu^'s vvleness. 2.] The judgment toiA'Jwing thereon.

See. 2G6. Of the worth of sulnts. ■

Of the first point employed, which is the worth and benefit of sjiints, see Chap. xiii. 1, Sec. 8.

One special ground thereof is Cod's favour to them. A mortal king's favour may make a mean man precious and of high account. I

Instance Pharaoh's favour to Joseph, Gen. xli. 40, <kc.; and Darius Lis favour to Daniel, Dan. vi. 3; |

and Ahasuenis his favour to Esther and !Mordecai, Esth. ii. 17, and ix. 4; and the favour of other kings to their favourites in all ages. Much more will the favour of the eternal God, Almighty Lord, and King of kings, make men precious. There is a Hebrew word, D'TDn, which fitly answereth to our English \yc^vA favourite ; whereof see The Saint's Sacrijice, on Ps. cxvi. 15, Sees. 9.5, 9G.

Another ground is their union with Christ. As Christ assumed man's nature in general, so he hath united in special their persons to that mystical body whereof he is the head : they are all called ' Christ,' 1 Cor. xii. 12. In this respect they must needs be the most precious creatures of all.

A third ground is the abode of the Spirit of God in them, whereby they are enabled to do much good wheresoever they come.

1. This is a matter of high admiration, and re-quireth much gratulation.

2. It is a great incitement to be of this society and fraternity : men will serve seven years or more to be of a good company ; but what company like to this 1

3. This should make us content with this worthy estate and precious condition. With what estate shall any be content, if not with this ? The honourable man is in a slippery estate : witness Haman. The rich man holds an eel by the tail; for ' riches fly away as an eagle,' Prov. xxiii. 5. The voluptuous man nourisheth an adder in his bosom ; for he that withheld nut liis heart from anj'joy, discerned 'all to be vanity and vexation of spirit,' Eccles. ii. 11. But believers, when they wander, have cause to be more content than they that dwell in stately palaces; and they that are clothed with ' .sheep - skins and goatskins,' have more cause to rejoice than Herod in his ' royal apparel,' Acts xii. 21; when they are ' destitute,' they have more cause of content than Dives, who 'fared sumptuously every day,' Luke xvi. 19; when they are ' affiicted,' they are in a better condition than Belshazzar, when he w;»s most ' merry with his princes, wives, and concubines,' Dan. v. 3, 4 ; when they are ' evil entreated,' they are better than they who are applauded as Herod was, Acts xii. 22 ; when they are ' tormented,' they are in a better case than they that ' stretch themselves upon beds of ivory,' Amos vi. 5.

4. The worth of saints tcacheth them to walk worthy of that worth. The)' must be like the woman arrayed with the sun, which trampled the moon under her feet, Bev. xii. 1. Their wortliy walking is to be lieavenly-minded, and to have a h&ivenly conversation. Their condition calls them to contemn the world ; and their want of a settled place in this world should put them on to wander heavenward, and to seek that city which is to come. So did wanderers of old, ver. 16.

5. The aforesaid worth of saints is a great com-1 '"ort and encouragement against the scofl's and scorns

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153

of the men of this world. It i.s enough that (whatsoever the world judge of them) they are precious in God's sight, that good angels answerably have them in high esteem, and that other saints account them as God's chiefest treasure.

6. This affords a caveat to the men of this world to take heed of abusing these wanderers. These are they of whom the Lord saith, ' Touch not mine anointed,' Ps. cv. 15 ; and again, 'He that toucheth you toucheth the apple of mine eye,' Zech. ii. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried, and thereupon suffer adversaries and persecutors to prevail against them for a while ; but assuredly, as God's precious ones shall not be utterly forsaken, so their adversaries shall not go scot free, 2 Thes. i. 6, 7.

Sec. 267. Of the uwliVs vile esteem of saints.

The other thing implied is the world's esteem of saints, and that is a base and vile esteem, as if they were not to be regarded ; for the aforesaid instances, that ' they wandered in sheep skins,'itc, doth manifest a vile esteem of them. They neglected, they rejected, they iU entreated them. Lshmael had a mean esteem of Isaac, manifested by mocking him, Gen. xxi. 9 ; so had Saul of David, 1 Sam. xxii. 11; and Michal his daughter, 2 Sam. vi. IG. David's oft complaints hereof, Ps. cxix. 51, and Ixxix. 4 ; so Job, chap. xsx. 1, i&c. The prophets observe this to be the common conceit of the world, Isa. Ixii. 4, Jer. xxs. 17 ; so doth an apostle, 1 Cor. iv. 13. Woeful experience giveth too evident proof of the truth hereof even in these our days.

This is so by reason of many corruptions in the ■world: as,

1. Ignorance, both of the true worth of saints, and also of God's high account of them. The world is blind in spiritual matters, 1 Cor. ii. 14.

2. Unbelief. The world will give credit to nothing revealed out of God's word, Isa. liii. 1.

3. False principles. As false rules of judging, which are outward show, sense, and worldly glory. The world sets too high a price on external and earthly things.

4. Malice. This adds much to their blindness; yea, it casts dust upon the eye of their reason.

It becomes us to take heed of being beguiled with the -world's esteem and account of men ; yea, and to take heed that we be not over-credulous in believing the reports that t'ne world giveth, and rumours that it spreadeth abroad of saints. What vile reports did they give of John the Baptist, and of Christ himself ! Mat. xi. 12, 19. The like might be exemplified in every age of the world.

Sec. 268. 0/ the world's unwotihiness, a cause of saints' u'andering.

The first thing expressed in this reason of con-

fessors' wandering, is, the world's vileness. The world is not worthy of them.

This consequence is confirmed by this direction which Christ giveth to his disciples, ' inquire who is worthy, and there abide;' and, on the contrary, 'if the place be not worthy, let your peace return to you,' Mat. X. 11, 13; that is, let them receive no benefit from you. They who preferred the things of this world before communion with the great king, were counted not w'orthy of that favour to sit at his table. Mat. xxii. 4, 5.

Christ accounteth them as swine who trample pearls under their feet, and as dogs who fly in the faces of them that bring precious things unto them, Mat. vii. 6.

This should dissuade confessors of the truth to take heed of complying too much with the men of this world.

This had almost cost Jehoshaphat his life, 2 Chron. xviii. 31. He was sharply reproved for it by a prophet, 2 Chron. xLx. 2.

Saints do herein undervalue themselves, and give occasion to be trampled under foot, yea, and torn to pieces.

The world may take great advantage hereby ; but saints may be sure to get no good. Should saints comply with them whom God thinks to be unworthy of them 1

This is the second thing expressed ; for this phra.se, was not worthy, is here set down as a judgment, which followed upon saints' wandering from them ; so as the world's unworthiness depriveth them of the society of saints, which might be very beneficial unto them. On this ground Christ saith to the Jews, ' The kingdom of God shall be taken from you,' Mat. xxi. 43. And it is expres.sly noted that Christ returned back again from the unworthy Gadarenes, where they besought him to depart from them, Luke viii. 37.

This departing from the men of the world is sometimes done by the world's forcing them. Thus, by reason of a great persecution of the church, professors are scattered abroad. Acts viii. 1. Sometimes by professors' voluntary leaving them ; for Christ gives this advice, ' when they persecute you in this city, fly you into another,' Mat. x. 23.

Thus God, in his wise providence, maketh persecutors spoilers of themselves. Potiphar spoiled himself of a very faithful and profitable servant, by casting him into prison. Gen. xxxix. 20 ; so tlie Jews spoUed themselves of Christ, John vii. 33, 34 ; and of the apostles, who carried the light of the gospel from the Jews to the Gentiles, Acts xiii. 46, 47.

1. Here we have one special reason of saints' suffering what they do by the world. It is not God's displeasure against them ; for in love to them, and for their present and future glory, are they here persecuted. It is for the punishment of the world,

OnUGE ON HEBREWS.

[Chap. XI.

to deprive it of those that would be their greatest honour, comfort, and profit, if they were well entertained among theni.

2. Herein ai)peareth the world's sottishness, in punishing themselves by their attempts to punish saints.

They may spoil saints of earthly habitations and revenues ; they may put them to bodily pains, and deprive them of life ; but they spoil themselves of the means of spiritual grace, of peace of conscience, and comfort of soul, yea, and of eternal life, and implunge themselves into easeless and endless torments.

3. This sheweth whose case is the worst, whether theirs that arc persecuted, or theirs who do persecute. Surely if all things be duly weighed, we shall easily discern that the jjcrsecuturs' case is the worst. The persecuted, tlierefore, may say, ' weep not for us, but weep for yourselves,' Luke xxiii. 28. The persecuted arc as the figs, the good figs which were very good ; but persecutors like the evil figs. ' very evil, that cannot be eaten, they are so evil,' Jer. xxiv. 3.

4. This giveth occasion to such as are deprived of faithful ministers, and godly neighbours, to examine themselves, and consider whether their unworthiness hath not been the cause thereof

5. This exhorteth us to esteem ministers, saints, divine ordinances, and other holy things appertaining to the kingdom of God, so as God may account us wortiiy still to enjoy them, and not take them away by reason of our unworthiness.

Sec. 2G9. Of the meaning of these tvorJs, ' They wandered in deserts, and in mountains, and in dens and caves of the earth.'

The apostle having shewed the true reason of saints' suffering in this world, returns to set out tlieir wanderings, not only from one habitable place to another, but also to desolate places, and habitations of wild beasts. Hereof he giveth four distinct instances:

1. Deserts; 2. mountains; 3. dens; 4. caves of the earth.

In expressing the main point of wandering, the apostle useth another word, r:\a\iJiiJ.ivoi, than before.

Tiie former, Te»/^X()ov, implied a going up and down from one city, or town, or house, to anutiier, in hope somewhere to find succour ; but they utterly failed of their hope, as the forementioued aggravations sIkjw.

The word here used implieth such a wandering as is without hope of succour—a wandering in unknown jilaces, when men know not whore they are, nor whither they may go, but are as blind men ; for they are said thus to wander. Lam. iv. 14, Deut. xxvii. 18.

Tlic Hebrew word signifieth the very same thing. It is used of Abraham's wandering from his countrj',

Gen. XX. 13, concerning which it is said, that ' he went out, not knowing whither he went,' ver. 8. It is also used of Hagar's wandering, she knew not whither. Gen. xxi. 12 ; and of Joseph's wandering in the field, Gen. xx.xvii. 15.

The LXX do use to expound that Hebrew word with the word, rXaiaeiai, here used by the apo.stle. It is attributed to a sheep that goeth astray, called a wandering sheep, Ps. cxix. ult., Ezek. xxxiv. G, Mat. xviii. 12.

The aggravation of this word by the places here expressed, sheweth that such a kind of wandering is here meant.

The first is styled deserts, and that according to the true meaning and notation of the Greek and Latin word, iiri.aia, desertum —places deserted and forsaken of men, waste places, no way tilled ; none inhabiting there but wild bfasts.

The second is, t'asa/, mountains. These, by reason of their height, are unfit fur habitation, and left desolate ; yet fit to hide from the sight of other men, Josh. ii. 16.

The third, a-^rriXam:, dens. These were holes in rocks, which, by reason of the craggedness of stones, do many times grow naturally, and beasts oft take them for their resting-places.

Sometimes holes in rocks are made by art of men, as the grave where Christ was laid. Mat. xxvii. 60. It is i)robable that Lazarus his grave was such a one ; it hath this name given unto it, azriXamv, John xi. 38, and we translate it ' a cave.'

The apostle here seemeth so to take it, because the other place signifieth such a secret place, for

The fourth place, according to the notation thereof, iTaT; rrn yri;, signifieth such a secret place as he that is in it may espy others, and not be seen himself; we translate it caves of the earth, so as this setteth out holes in the earth, as the former set out holes in rocks.

Such as these, both men and beasts doth make.

The former are oft in Scripture styled ' holes in rocks,' Isa. vii. 19, Jer. xvi 16; and they are distinguished, as here, from caves of the earth.

Some caves were so big as they could lodge fifty men together, 1 Kings xviii. 4 ; yea, six hundred ; fur David had an army of about six hundred men, 1 Sam. xxiii. 13, and they were in a cave together. When men were in dens and caves, it was when they durst abide nowhere else, as the Israelites, 1 Sam. xiii. 6, and the prophets, 1 Kings xviii. 4 ; therefore they are said to be hid therein.

Ordinarily, and most usually, deserts, niountain.s, dens and caves of the earth, are the habitations of wild and savage beasts, Mark i. 13 ; which implieth that confessors of the true faith have less feared wild and savage beasts than persecuting men, for they have fled from the habitation of such men to the habitation of beasts.

Vee. 33-38.]

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Sec. 270. Of confessors keeping out of the sight of persecutors.

The wandering of confessors in places not habited by men, such as were deserts, mountains, dens and caves of the earth, plainly denionstrateth that they lived in such times as they durst not be known where they were. This was the case of David, 1 Sam. xsiii. 13, 16, and xxiv. 3 ; and of Elijah, 1 Kings xix. 3, 4 ; and of the hundred prophets whom Obadiah fed in two caves, 1 Kings xviii. 4 ; and of Jeremiah and Baruch, Jer. xxxvi. 26 : so of others in other ages.

This so fell out, not upon any guilt or wrong done by them, but by the implacable hatred of the world against them. Could the men of this world get them into their clutches, they would do with them as dogs do with hares, even tear them all to pieces. As hares, therefore, and other like creatures, keep as much as they can out of the sight of hunters and hounds, so do these keep themselves from the sight of persecutors.

1. Papists hence infer that it is lawful and commendable, yea, more than ordinarily meritorious, to live as hermits in deserts, dens and caves, to give themselves, as they pretend, to contemplation and devotion ; but, to give a full answer to these—

(1.) They clean mistake their grounds, for these did not voluntarily aflect such places; they were forced to do what they did.

(2.) Popish hermits and anchorites now dwell by towns, cities, and highways, to make a gain to themselves thereby.

(3.) They cast themselves out of all callings, whereby they might do more honour to God and good to men than by their pretended devotion.

(4.) Their pretence of private devotion apparently liindereth public devotion, which is more honourable to God, so as they come under this censure of Christ, ' Thus have ye made the commandment of God of none effect by your tradition,' Mat. xv. 6, 7.

(5.) By solitariness men make themselves more subject to the devU. Then did the devil most fiercely set upon Christ, when he was alone in the wilderness, Mark i. 12, 13.

2. This admouisheth us to get into acquaintance vdth God, to be well exercised in his word, to accustom ourselves \into divine contemplation and meditation, to be well instructed in the presence and attendance of angels or saints, that if we be ever forced thus to wander, we may have wherein to solace ourselves.

3. Hereby we have a warrant of the lawfulness of saints concealing them.selves in time of persecution, Prov. xxii. 3.

Sec. 271. Ofpei-secutors' crueltyexceedinghruteheasts.

The places whereunto confessors wandered being for the most part such as wild beasts do accustom themselves unto, giveth instance that confessors (f the truth have less feared savage beasts than per-

secuting men. It is said of Christ, when he was in the wilderness, that ' he was with the wild beasts,' Mark. i. 13.

Cruel men have been resembled to tlie most cniel beasts, as to a lion, 2 Tim. iv. 17, a wolf, a leopard, a bear, an ape, a cockatrice, Isa. xi. 6-8 ; yea, to such beasts as never were : such as are described, Dan. vii. 4, ifec, because they exceed all beasts in savagenesa and cruelty.

1. Brute beasts make no difference betwixt professors and others; they discern not the image of God in man, nor the light of God's word, which do much incense adversaries of the truth.

2. Brute beasts have not that wit to search after such as are out of their sight, as reasonable men have, nor can they so use the help one of another to find out such as they hate, as men can.

3. Reason abused and perverted proves the more violent. Optimi corruptiopessima. As ordinary men are more violent than beasts to such as they hate, so false Christians, Dan. vi. 22, Luke xvi. 21. Auti-christians have proved more cruel than pagans.

4. Satan puts on men to mischief mure than he puts on brute beasts.

1. Herein we may see the power that Satan takes over men, when he is permitted. We may also see the depth of the corruption of man's heart, when man is left to himself and nut restrained. In such cases men are worse than brute beasts. Man's filthy delight in sin is worse than any beast's delight in anything.

2. Hereupon we see great cause to pray, both on our own and others' behalf, to have our natural corruption suppressed and altered.

Sec. 272. Of the resolution o/Heb. xi. 33-38.

Ver. 33. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stojyped the moutliS of lions,

34. Quenclied the violence of fire, escaped the edge of the sword, out qf weakness ivere made strong, waxed valiant in fight, turned to flight the armies of tlie aliens.

35. Women received their dead raised to life again : and others were tortured, not accejitiiig deliveraiice : that they might obtain a better resuiTection :

36. And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment :

37. They were stoned, t/wy were sawed asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skiris; being destitute, afflicted, tormented :

38. Of whom the world was not worthy: tliey wandered in deserts, and in mountains, aiid in dens and caves of the earth.

The sum of these six verses is an enumeration of sundry effects of faith, all which may be brought to two heads—

GOUGE ON HEBREWS.

[Chap. XI.

1. Great acts, vers. 33-3.5.

2. Great sufferings, vers. 35-38.

Great acts are in number, ten. Of them nine concern men, and one concerneth women.

The nine concerning men are these in order—

1. They subdued kingdoms.

2. They wrought riffhteoiisiiess.

3. Obtained promises.

4. Stopped the moutlis of lions. H. Quenclied the violence of fire.

6. Escaped the edge of the sword.

In these si.x there is a distinct mention both of the several acts, and also of the subject whereon the distinct acts were e.\ercised.

7. Out of weakness were made strong. Here one thing is presupposed, namely, that believers were weak. Another expressed, that they were made strong.

8. They waxed valiant in fight. Here we have an especial property of a believer, valiant; and the extent thereof, in fight.

9. Turned to fiight the armies of tJie aliens. Here ■we have,

(1.) The a,ct, put to flight.

(2.) The subject whereupon it was exercised, armies.

(3.) The kind of persons whose armies they were, aliens.

10. That effect of faith which concerned women is thus expressed, ivomen received their dead raised to life again. Here observe,

(1.) The persons whose act it was, women.

(2.) The act itself, received.

(3.) The subject or thing which they received, their dead.

(4.) The great alteration of that subject, wliich was, to life again.

The other head of fruits of faith are great sufferings, which are ten in number. Those may be reduced to three heads.

1. The sufferings of professors.

2. The sufferings of martyrs.

3. The sufferings of confessors, Sec. 259.

Of the sufferings of professors, five distinct heads are set down.

Of the sufferings of martyrs, four heads.

Of the sufferings of confessors, one general one.

The five effects of professors' sufferings were these:

1. They were tortured. This is amplified,

(1.) By their willing undergoing their tortures, thus, not acce2>ting deliverance.

(2.) By the end of their enduring, tliat they might obtain a better resurrection.

2. They had trial of cruel mochings. Here observe, (1.) The reality of the thing, they liad trial.

(2.) The kind of suffering, morkings.

(3.) The extent of that kind, in this epithet, cruel.

3. They were scourged.

4. They were cast into bonds.

5. They were imprisoned.

Three effects of raartjTS were these:

1. They were stoned.

2. They w'ere sawn asunder.

3. They were slain with tli^ sword.

4. Before this last, this which was as dangerous as the other three, is inserted, thus, were tempted.

The effect of confessors is expressed, in this phrase, wandered about; and it is aggravated,

1. By the places whither they wandered.

2. By the reason of their wandering.

The places whither they wandered were of two sorts.

1. Habitable by men.

2. Habitable by beasts for the most part.

The former sort of places is implied under other men's neglect of them. This is set down four ways.

(1.) By their mean apparel, slteep-skins and goatskins.

(2.) By their want, being destitute.

(3.) By their affliction, afilicted.

(4.) By men's evil entreating them, in this word, tormented.

The reason of the wandering of confessors is taken from the world's unworthiness of them, thus expressed, of whom the world was not ivorthy.

The places not inhabited by men, are expressed in these four kinds.

1. Deserts.

2. Mountains.

3. Dens.

4. Caves of the earth.

Sec. 273. Of observations raised out of Heb. xL 33-38.

I. Faith doth things above human power. Such were many effects of faith here set down. See Sec. 227.

II. War is lawful. This act of faith, subdued, w.os by wars. See Sec. 227.

III. Nations may be subdued by war. So much is implied under this word kingdonu. See Sec. 227.

iV. Faith is operative. It is here said to work. See Sec. 228.

V. The j>roper work of faith is rigfUeousness. Believers are here said to work righteousness. See Sec. 228.

VI. Divine promises are tlie ground of faith. Those are they on which fiiith hath an eye. See Sec. 229.

VII. Promises are received by faith. The)'are here expressly said to be obtained thereby. See Sec. 228.

VIII. Faith can vanquish the fiercene.'is of unreasonable creatures. Lions are the fiercest of all, yet their mouths stopped by faith. See Sec. 230.

IX. Faith freeth from the most violent, senseless crealure.9. Fire is that creature, yet by faith quenched. See Sec. 231.

X. Faith prcserveth from the deadliest instrument; that is, the sword. See Sec. 232.

Ver. 33-38.]

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157

XI. Saints may be toeak. This is here taken for granted, in this phrase, out of weakness. See Sec. 233.

XII. By faith such as are weak may be made strong. This is here plainly expressed. See Sec. 231.

XIII. Valour is commendable. Believers are here commended for it, in this word, waxed valiant. See Sec. 236.

XIV. Faith makes valiant. This is an effect here attributed to faith. See Sec. 237.

XV. Faith makes valiant in greatest danger; namely, infght. See Sec. 235.

XVI. Faith makes victorious. This phrase, turned to flight, intends as much. See Sec. 238.

XVII. War is especially to be against aliens. Their armies are here said to be turned to flight. See Sec. 239.

XVIII. Women may have a strong fiiilli. The express mention of women proves as much. See Sees. 240, 241.

XIX. By faith the dead have been raised. See Sec. 211.

XX. Faith receives benefit from otliers' acts. Those believing women received their dead children raised by the prophets. See Sec. 242.

XXI. Believers are enabled to endure -mre trials. Such were they which follow. See Sec. 243.

XXII. J/atters of faith may be quoted out of human authors. Such were the authors out of whom the apostle quotes many of these acts of faith. See Sec. 244.

XXIII. Professors of truth may be brought to exquisite torments for the truth's sake. Such were many of the torments here set down. See Sec. 245.

XXIV. "True professors willingly endure their torments. They would not be delivered. See Sec. 246.

XXV. Persecutors can offer favour upon yielding. So much is here intended. See Sec. 247.

XXVI. Faith in the resurrection makes 2^ofessors endure what they do. This end is here expressly set down. See Sec. 248.

XXVII. The last resurrection is the best. It is here styled the better, in comparison of all other resurrections. See Sec. 248.

XXVIII. Believers suffer advisedly. The end which they propound to themselves demonstrateth as much, in this word, t/tat. See Sec. 249.

XXIX. Believers suffer for their advantage. This phrase, t/iat they might obtain, intends as much. See Sec. 250.

XXX. Mockings are a kind of persecution. It is [as] an instance of persecution they are here mentioned. See Sec. 251.

XXXI. Mockings pierce deep. Therefore this epithet, cruel, is added to them. See Sec. 251.

XXXII. Professors are basely handled. For they are scourged. See Sec. 252.

XXXIII. Professors of t/te truth are used as nude-

factors. Witness their bonds aiui imprisonments. See Sec. 253.

XXXIV. The things which professors endure are real. They have trial or experience thereof. See Sec. 254.

XXXV. Stoning toas an ancient kind of death. Express mention is here made of it. See Sec. 254.

XXXVI. Multitudes may luive their hands in persecuting saints. For, in stoning, a multitude of people were used. See Sec. 255.

XXXVII. Professors Iiave been sawn asunder. This is expressly set down. See Sec. 255.

XXXVIII. The death of martyrs hath been with much cruelty. The distinct kinds of death here specified demonstrate as much. See Sec. 256.

XXXIX. Professors may prove martyrs. This word, slain, imports as much. See Sec. 257.

XL. Persecutors make many martyrs. This instrument, sword, implies as much. See Sec. 258.

XLI. Tempitations on the right liand are as dangerous as cruel martyrdom. This word, were tempted, joined with sundry kinds of death, iutendeth as much. See Sec. 256.

XLII. Such as suffer not as martyrs may prove confessors. For it is said that they xoandered, &c. See Sec. 259.

XLIII. Believers may be wanderers. So much is here expressed of them. See Sec. 260.

XLIV. Confessors may fly from persecution. The word ivandering, as here used, imports as much. See Sec. 259.

XLV. Saints may be brought to loear leathern pilches. Sheep skins and goat-skins, here mentioned, imply as much. See Sec. 262.

XLVI. Confessors may be brought to extreme want. They may be destitute. See Sec. 262.

XLVII. Confessors may be brought to much per-plexiti/. The word, afflicted, implieth as much. See Sec. 263.

XLVIII. Confessors are subject to ill usage. The word translated tormented, implieth as much. See Sec. 264.

XLIX. Saints are precious and profitable. This is the reason why God suffers them to wander from the world. See Sec. 266.

L. Tlie world hath a vile esteem of saints. Therefore it forceth them to wander. See Sec. 267.

LI. T/te world u unwoithy of saints society. This is here plainly expressed. See Sec. 268.

LII. The tvorld's uniro/ihiness of the society of saints, is a cause of their wandering. This is here expressed as a reason of their wandering. See Sec. 268.

LIII. Confessors have lived in such times as they durst not be known ivhere they were. The places not inhabited by men here mentioned, do prove as much. See Sec. 270.

GOUGE ON HEBREWS.

[Chap. XL

wilil beasts. For they have wandered in places where wild beasts were, rather than among persecutors. See Sec. 271.

Sec. 274. Of (ill praiseivorthy having their due.

Ver. 39. And these all, having obtained a good report tliroiigh faith, received not the promise.

Tlic apostle, having distinctly and largely set out the vigour of faith by the admirable effects thereof, both in doing and enduring, in these two last verses he giveth the general sum of all; so as here is avaxi-(pu.y.u,i!iii!ii, a recapitulation, or a brief recollection of the sura of all.

The first word, xal, being a copulative, sheweth that all here meant did in general agree in one and the same faith, which made them all praiseworthy.

This is made more clear by these general words of reference, oSro/ cavn;, these all. They have reference to all that were before named, and to all that are implied under any of the acts of faith before mentioned, and all others that wore, at any time before Christ was exhibited, of the true faith.

This general particle, all, is a word of extent, and implieth all sorts of believers before Christ's time.

This relative, these, is a word of restraint, and ex-cludeth all that are not of the faith before mentioned.

That for which they are here commended is, obtaining a good report. This is the interpretation of one Greek word, /iaPTUoriHsifTSi; whereof see Ver, 2, Sec, 6.

The ground of that good report is here said to be faith, dia. TTii mdTiu:, even such a faith as is described, ver. 1, 'for by it the elders obtained a good report,' Ver. 2, Sec. 6.

This confirmeth that which hath been noted before, that faith esj)ecially makes men praiseworthy, and also that the worth of men hath had due testimony. See Ver. 2, Sec. 6.

To shew that all that are praiseworthy have their due, he premiseth this general particle, all. He that saith all, cxccpteth none at all. Take a view of the before-mentioned catalogue, and you will find this general exemplified in all sorts of particulars : as in kings, instance David ; and in other governors, instance i\Ioscs, Joshua, Gideon, and others. In women, also, Sarah, Raluib, and others; in old men, as Ntiah ; young men, as Isaac, when he suSered liimself to be bound and laid on the altar; honourable men, as Jose[)h, the next in dignity to king Pharaoh ; mean men, basely esteemed, as they that wandered up and down; rich men, as Isaac, Gen. xxvi. 13, 19 ; poor men, as they who were 'destitute.' There can hardly be named any sort of believers that have not obtained good report.

There is no respect of persons with God, Eom. x. 12, Eph. vi. 9.

This is a good inducement to all of all sorts to do what they can to get faith. Let none sufler any ex-

ternal condition to be an impediment thereunto. This incitation is so much the more needful, because men are too prone to pervert that extei-nal condition and state wherein they are, so as to hinder their spiritual good, and that by jjutting it off from one to another. Great men think it concerns mean men most, because they are well enough with their outward condition ; but wretched is that outward estate that is destitute of faith, though never so great. Mean men put it oflF to great ones, as having more leisure thereunto; but a man were better find leisure to get faith, than food for his body. It is usual in other diflerent estates to put off all care of getting faith from one to another, which argueth egregious folly.

Surely such plainly shew that they are not of the society of true saints. They are none of those, nor like those that are mentioned in this catalogue of praiseworthy persons, that obtained a good report through faith. They are not simply all, but, as is here expressed, all these; those that are named, and others like unto them. Praiseworthy men are a choice sort, Many more than these lived before Christ exhibited, yea, lived in the time and place that some of these did, yet received no good report. Cain lived and offered a sacrifice with Abel, yet was none of those. Ham was in the ark with Shem ; Ishmael in Abraham's family with Isaac; Esau in the same womb with Jacob ; Dathan and Abiram came through the Red Sea with Caleb and Joshua : many other wicked unbelievers were mixed with believers, yet they obtained not such good report as believers did.

Though their outward condition were alike, yet their inward disposition was much different. Unbelievers had not the same matter of good report in them, as believers had. No marvel then that they had not such good report.

Quest. ^lay not hypocrites carry themselves as the upright, and so gain such report?

Alls. 1, Before men they may; but not in their own conscience, nor before good angels, much less before God,

2. Hypocrites may appear for a time to be such and such ; but when, as corn that wants rooting, they wither, when the veil of their hypocrisy falls off, and they are discovered, then that report withereth.

3. Though their hypocrisy should not be discovered in this world, yet in tiie world to come it shall be. Then they shall have shame and horror, instead of good report.

Much are they deceived who conceive that they may partake of the privileges of believers, though they be no believers. At Christ's coming to judgment, two shall be in one bed, two grinding together, two in the field together, yet one taken, the other left, Luke xvii. 34, 35. An apostle giveth three famous instances hereof : one, of the angels that stood, and fell; another, of them that entered into the ark,

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159

and that refused : the third, of the Sodomites, and Lot, 2 Pet. ii. 4-7.

Therefore it stands every one in hand thoroughly to try himself, that if he find true faith in himself, he may have the more sound comfort, and expect this good report: if he have it not, then to labour for it.

Sec. 275. Of Christ, th^e prime promise.

The forementioned vigour of faith is much amplified, in these words, received not the promise. As the words lie, they are a simple proposition, and a plain denial of a privilege ; but by the inference of the next verse, it appears that they are made a ground of a comparison betwixt believers that lived before Christ was exhibited, and believers that lived after. They received not the promise, but ive have received it. Bring the foresaid simple proposition into a discretive, and the amplification will more clearly appear, thus, though they received not the promise, yet through faith they obtained a good report.

Promise is here metonymically taken for the thing promised, as oft in this epistle.

For the notation of the word, i'rrayyO.ioi, promise, see Chap. iv. 1, Sec. 6.

Of the word, ixo/i/aavrsf, which we translate received, see Ver. 19, Sec. 100.

Of receiving, and not receiving promises, see Ver. 33, Sec. 229.

Here the word promise, being of the singular number, implieth some eminent, excellent thing promised, and this is Christ Jesus himself, who is elsewhere set forth under this word promise, as Acts iL 39, and xxvi. 6. Christ is said to be given according to the promise, Acts xiii. 23 ; and God's promise is said to be fulfilled in raising up Jesus, Acts xiii. 32.

Christ must needs be the prime promise, in that he is the first promise since Adam's fall, Gen. ii. 15, and in that he is the complement, or accomplishment of all other promises, 2 Cor. i. 20.

This might be exemplifi.ed by sundry promises made in the Old Testament, and manifested to be accomplished in the New, by this and such like phrases, ' All this was done that it might be fulfilled,' &c.. Mat. i. 22.

1. This giveth evidence of the free grace, and rich mercy of God, in making and accomplishing such a promise. It must needs be free, in that there could be nothing in man to deserve such a promise. Glorious angels, glorified saints, man in his innocency, were not worthy of such a promise, much less may sinners be thought worthy. If Jacob were ' less than the least of God's mercies,' much more less is he than this, the greatest of all.

2. The greatness of the promise doth manifest and magnify the rich mercy of God. Mention is made of ' great and precious promises,' 2 Pet. i. 4, but in reference hereunto. Of all promises, this is the greatest

and most precious. This is that treasure and pearl whereof Christ speaketh. Mat. xiii. 44, 46.

3. This promise should make us faithfully promise and vow ourselves, all that we have, and all that we can do, unto God.

4. This promise gives us good ground in all doubt-ings, when through weakness of the flesh we are brought to stagger, and to question the truth of any promise, to meditate thereon, and to reason with ourselves from the greater to the less—thus, God having made good this great promise, will not fail of others • all depend on this, Rom. viii. 32.

Sec. 276. Of Christ, the prime proviise, not received hy true believers.

Of the believers before mentioned, and of others that lived before Christ was exhibited, it is said that they received not the promise—that i.s, saints under the Old Testament had not an actual exhibition of Christ, This was one of the promises, concerning which it was said of the patriarchs, ' they received not the promises,' ver. 13. In this respect it is said that ' many prophets and righteous men desired to see those things,' Mat. xiii. 17, namely, Jesus Christ incarnate, living, preaching, working miracles, ic, and that ' the prophets inquired and searched diligently about those things,' 1 Pet. i. 10. Therefore they did not enjoy them.

God was herein pleased to manifest his wisdom in reserving such a promise to a fulness of time, Gal. iv. 4, and that—

1. That his goodness might by degrees increase, as the sun doth, and so be the better discerned; for by degrees it was more clearly revealed.

2. That so great a blessing might be the more expected, inquired after, and longed for.

3. That the patience and other graces of saints might be the better exercised.

4. That Christ himself might be the more honoured, in that he was reserved to the latter age of the world, as being a blessing which surpassed all other blessings before it.

1. Hereby we have instruction in the nature of faith, which is to rest upon promises for things future, as if they were actually accomplished.

2. This doth much amplify the faith of former believers, in that they did and endured so great thinga for Christ before they enjoyed him.

3. It checks our backwardness and dulness in believing, who live in the times wherein the promise may be and is received.

4. This should stir us up to seek to excel them, in that we have received the promise, which they received not.

Sec. 277. Of God's provi<knce in ordering men's different privilege.

Ver. 40. God having provided some better thing for us, that tlt^y witlwul us should not be made perfect.

GOUGE ON HEBREWS.

[Chap. XI.

In this last verse is laid down the privilege of believing Cbii.stians above believing Jews. The author of that privilege is expressly said to be Qehi, God. God maketh the estates of men to differ. That which Eve said of a third son, ' God hath appouited me another seed instead of Abel,' gives proof hereof, Gen. iv. 25. So also doth that which is said to Noah finding grace in the eyes of the Lord, Gen. vi. 8. And the promi.se which God made to Abraham, Gen. xii. 1, 2; and renewed, Gen. xvii. 20, 21. This is most lively exemplified in Isaac's two sons, even when they were in their mother's womb. Gen. x.\v. 23, Mat. i. 2, 3. The apostle plainly cxpresseth the point, 1 Cor. iv. 7. Hence it is that they who are called out of the world are styled ' God's elect,' or ' the elect of God,' Rom. viiL 33, Titus i. 1, Col. iii. 12.

The tniest and highest reason that can be given hereof is here set down by this word, 'Tr^ofSXi^afj-ivou, Juiving jnvi'kled. The Greek word is a compound, and signifieth, according to the true notation of it, to foresee. Our last English translators have noted as much in the margin. Now God's foresight is operative ; what he foreseeth to be good and meet he efiect-eth, and therefore his foreseeing of this and that is justly styled a providing it. Thus also the Hebrew word, 7\VC\, which signifieth to see, being applied to God, implicth his providing this or that, and so is translated. Gen. xx. 8, 1 Sam. xvi. 1.

Foresight cannot properly be attributed to God, because all things past and future are present to him. But for teaching's sake in relation to us, unto whom times are distinct, is it applied to God. Thus God is said to foresee such things as he doth determine and decree. For distinction's sake to our better understanding, God determining and decreeing such things, doth thereupon foresee that answerably they will fall out: yea, thereupon he provideth that in their season they do infallibly so and so f:ill out.

'Thus this word is here fitly used, to shew the reason and cause why the better things were reserved to the later times. Even because God having determined them so to be, foresaid' it to be the fittest so to be ; for ' God worketh all things after the counsel of his own will,' Eph. i. 11. There can be nothing of'^ God to move him to do what he doth, Ps. cxv. 3.

And in man there can be nothing : for in man's best estate he had what he had of God. God gave him his being, and God endued him with all that excellency which then he had, comprised under tliis phrase, ' image of God,' Gen. i. 20, 27.

But since man's fall, all are under sin: 'there is none righteous, no, not one,' lloni. iii. 10. Well therefore miglit the apostle say, ' it is not of him that wiUeth, nor of him that runneth, but of God that sheweth mercy,' Rom. ix. 10.

1. This directeth such as desire any excellency to

' Qu.' Foresaw'!— Ed. ' Qu.' Out of'?—En.

be di.stinguished from other common natural men, as excellency of knowledge, excellency of faith, or excellency of any other grace, yea, or excellency of means of grace, to look to the author and fountain whence that excellency cometh, and to consider the ground that moveth God to do what he doth. ' If any hath [not] wisdom, let him seek it of God,' <fec., James i. 5.

2. This may be a caveat to such as have obtained any excellency above others, to take heed that they boast not therein, 1 Cor. iv. 7. That excellency arose not from a man's self, neither was there anything in him to move God to confer what he hath done upon him. Dent. ix. 4-7, Rom. xi. 18. All Christians, who in the light of the gospel excel Jens, Turks, and all infidels, may apply this. So all Protestants to whom the errors of antichristianism are revealed ; so they who have the jiovver of godliness in them above ordinary formal professors. ' God is the judge: be putteth down one, andsettethup another,' Ps. Ixxv. 7.

3. We hereby learn to return the glory of all that excellency which God hath provided for ns above others, unto the author thereof, who maketh thee so differ, Rom. xi. 3.5, 36; yea, also to use all to the glory of his name, 1 Cor. x. 31. Thus wiU the Lord never repent his conferring any excellency upon such grateful persons. Ingratitude is it which moves him to withdraw blessings bestowed; but gratitude moves him to increase them.

Sec. 278. Of Gods providing the better things for the Cliristian church.

That which God is said to have provided for Christians is thus expressed, some better thing, that is, a better estate, or better means for the church's good ; or rather, Christ himself exhibited. He is that better thing that excels all other better things whatsoever.

Of the various acceptions of this word better, see Chap. i. 4, Sec. 30.

Of better things reserved to the time of the gospel, see Chap. ii. 3, Sec. 21.

This in general sheweth that God's providence is still to the better. Hereof see more in 'The Progress of God's Providence, on Ezek. xxxvi. 11. Hence is it that it is said of believers that they ' desire a better country,' Yer. 16, Sec. 75; and that their hope is 'a better hope,' see Chap. vii. 19, Sec. 87; and the covenant made to them a ' better covenant,' see Chap, viii. 8, Sec. 53.

1. Due notice is to be taken of God's wisdom, in causing his goodness so to increase for the better; that so our hearts may be the more enlarged to admire and magnify the same. This is the end that God aimeth at herein. We must not suffer God to fail of his end.

2. Herein we ought to shew ourselves children of God, wc must still grow and increase in all goodness.

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IGl

Thus shall we shew ourselves to be of the kingdom of God, in whom the Spirit of God is. For the kingdom of God, and things appertaining thereunto, are like mustard-seed, which, being of the least kind of seeds, groweth up to be as a tree, Mat. xiii. 31.

The forementioned better thing, is expressly said to be provided for us. Under this phrase he com-priseth himself, that lived after Christ was exhibited, and all others that lived and believed from Christ's first coming in the flesh, and shall live and believe to his second coming : so as the best things have been provided for the Christian church ; even that church which hath been, and shall be under the New Testament. ;Most of the great and glorious things that were prophesied of by the prophets of old. were concerning these times, which are styled ' the last days,' Isa. ii. 2, Acts ii. 17, Heb. i. 2. Hereupon an apostle saith of the better things here understood, that ' it was revealed unto the prophets, that not unto tliem-selves, but unto us they did minister the things, which are now reported,' I Peter i. 12. Hereof see more in The Progress of God's Providence, on Ezek. XXXvi. II.

Sec. 279. Of the meaning of these words, ' That they withoxit us should not he made perfect.

An especial end why God made so great a difference betwixt former and later times is thus expressed, that thei/ without as should not be made perfect.

By this relative, t/i^i/, are meant such believers as lived and died before Christ was exhibited. Indeed this relative, thei/, is not expressed in the Greek ; but yet necessarily understood, for the verb 7nade perfect hath reference to the relative, ouro/, these, in the beginning of the former verse.

By this other relative, ri'Muit, us (joithout us), are meant believing Christians.

Of the word, nXnuSSiai, translated made perfect, see Chap. ii. 10, Sec. 97.

There the derivation and diverse acception of the word is set down.

Great question is here made about the meaning of the phrase.

Because the perfection of a thing consisteth in the well finishing thereof, and a full accomplishment of all things appertaining thereto, this word, whose derivation is taken from t'sXo;, the end of a thing, is here and in sundry other places translated, to make perfect in the active, and to be made perfect in the passive.

This, therefore, some apply to the glory of saints in heaven, wherein their perfection consisteth. Thus is this word used, chap. sii. 23.

It may not be denied but that the eternal glory of saints in heaven is comprised under their perfection : for tUl then they are not fully perfected.

But in regard of tlic degrees whereby that perfection is attained, and the means of attaining thereunto,

Vol. III.

those means and degrees are not to be excluded. These are :

1. The taking away of siu, which maketh man most imperfect; and the putting on of righteousness, which makes us appear perfect before God. This is done by the obedience of Christ, both active and passive, whereby we are justified hi God's sight, Eom. V. 19.

2. The subduing of the power of sin in us, and enabling u.s to walk in hoUness and righteousness. This is done by the Spirit of Christ conveyed into us; whereby we are sanctified, Eom. viii. 11.

3. The Spirit enableth such as are united to Christ to stand against all assaults, and to persevere in a spiritual growth till they come to be perfect men in Christ, Eph. iv. 13.

4. The receiving of the soul to glory when it leaves the body. In assured confidence hereof, not only Christ, Luke xxiii. 4G, but Stephen also, Acts vii. 59, commended his soul to God.

5. The resurrection of the body to eternal life, John V. 28, 29.

6. The uniting of body and soul together again ; and settling them in glory eternally, ilat. xxLi. 32. Christ's argument, as it holdeth for the resurrection of the body, so for the union of them with their souls. For God is not the God of our bodies alone, but of our persons, consisting of body and soul.

All these are the degrees of man's perfection. None of them may be left out. In all these were believing Jews made perfect; and in all these are, and shall be, all believing Christians made perfect. And without eveiy one of them can none of them be made perfect.

Quest. 1. How then is perfection denied to them, as it seemeth to be denied in this phrase, that they should not be made perfect 1

Ans. It is not simply denied ; but restrictively in relation to us. Therefore it is added irithout us.

Quest. 2. How doth their perfection dei)end on us, or on our perfection?

Ans. 1. In that the resurrection of the bodies of all believers shall be at once, and so their perfect consummation in body and soul, John v. 28, 29. Abel, the first believer that died, and all others after him, must rest ui their graves till the last of God's elect be perfected.

2. In that the means of perfecting believing Jews were reserved to our times; which were Christ's incarnation, subjection to the law and accomplishment thereof, oblation of himself a sacrifice, resurrection from the dead, and ascension into heaven. All tiiese were in the last days; in the time of the Jewish church they were not actually done. If in our days they had not been done, those ancient believers had not been perfected. But being all actually done in our days, we thereby are perfected, and they also are perfected Ts-ith us. For they believed that in the latter days they should be accomplished, as indeed they were; and by

GOUGE ON HEBREWS.

[Chap. XI

that faith they were justified and sanctified in tliis life, died a blessed death, had their souls received to heaven, shall have their bodies raised and united to their souls to enjoy eternal rest and glory: as we also who believe in Christ exhibited.

This I take to be the clear meaning of the text.

Hereby sundry errors raised from tlicnce are plainly refuted.

1. None of the souls of the faithfid shall be in heaven till the last day.

This was the opinion of many ancients—as of Tcr-tullian, Vigilantius, and others. Among other arguments they press this text. But they err, not knowing the Scriptures, nor the power of God, Mat. xxii. '2'J. For they apply that to the soul separated from the body, which belongeth to the last union of body and soul together.

I deny not but that by Christ's entrance into heaven, there was a great access of joy and glory to such saints as were dead, in their souls glorified before. But that then their souls should first enter into heaven may and must be denied.

Besides, they take that to be spoken of the efi"ect, ■which is meant of the actual exhibition of the means. Whereas the means of making men perfect, which was Chri.st, was not actually exhibited before the last days, they deny the eff"ects thereof, which is the perfecting of saints thereby.

Quest. Could the efi"ect be before the cause?

Ans. 1. The highest procuring cause was before the effect; which was God's decree and purpose.

2. So also was a primary efficient cause, God's jiro-mise, Gen. iii. 15.

3. So likewise the virtue and efiicacy of the working cause, Kcv. xiii. 4.

4. The instrumental or applicatory cause, which is faith, Heb. xi. 1.

As they who maintain the foresaid errors mistake the main ground thereof, which is this text, so they go against the current of other scriptures, which are these and other like, 2 Cor. v. 1,2, &c., Luke xxiii. 43, Phil. i. 23.

A second error is this: The souls of the faithful ■were in a place in the uppermost part of hell, called Limhu.1 Patriim. Of this see Chap. viii. 8, Sec. 50.

A third error is this: The souls of the fiiithful before Christ were in a place of beatifical vision, but not in heaven.

This is the error of some Protestants, who cut but a thread betwixt themselves and papists. Hereof see more Chap. viii. 8, Sec. 50.

Sec. 279. 0/ the insiifficienry of external means in case nf jierfection.

The denial of iierfection to the Jews before Christ exhibited, is in regard of the means which they had. Those means were not sufficient to make them perfect. All the means which they had may be com-

prised under this word, law; but ' the law made nothing perfect,' Chap. vii. 19, Sec. 8G, which in this case must be the moral or ceremonial law.

The moral law cannot make perfect by reason of our impotency, Horn. viii. 3. In reference to that h.\\ the ajjostle saith, ' No man is justified by the law in the .sight of God,' Gal. iii. 11.

Of the ceremonial law it is expressly said that the offerings thereof ' could not make him, that did the service, perfect,' Chap. ix. 9, Sec. 49, and Chap. x. 1, Sec. 3.

In this respect it is called a ' carnal commandment,' Chap. vii. IG, Sec. 21. And the ordinances thereof are styled 'weak and beggarly elements,' Gal. iv. 9.

Quest. 1. Why was that law then ordained 1

Ans. 1. To shew we stood in need of means to perfect us.

2. To point out those means. Therefore they are called ' a shadow of good things to come.'

Quest. 2. Were not then believing Jews made perfect?

Ans. Yes. But by the means which were typified under their rites.

This gives a demonstration of their blindness and folly, who expected perfection from the observation of that law. Against such the prophets much inveighed, Isa. i. ll,Micah vi. 6, 7; and Christ in his time, Luke xvi. 15; and the apostles in their time. Gal. iv. 9. Great also is their folly, who wish the continuance of that external law, 3'et still; and also of them who think to be perfected by human inventions. If external divine ordinances could not make perfect, much less can human.

Sec. 280. Of perfecting all believers in all ages hy the same means.

To .shew that God did not leave his people utterly destitute of all means of perfection, this phrase of limitation, ivithoitt vs, is inserted. Whereby we are given to understand that they had means to be made perfect; but such as belong to us Christians, and are expressly manifested in our days. Hereof see more, Chap. vii. 19, Sec. 87.

The foresaid limitation, without us, is the rather added to give evidence that God would have all believers in aU ages perfected by the same means. In this respect, it is said that the ark and baptism are 'like figures,' 1 Pet. iii. 21, setting out one and the same thing; yet the ark was in the first age of the world, and bajjtism in the last. The like is noted of other sacraments in the ages betwixt these, 1 Cor. x. 2-4. In this rc.si)ect the gospel is said to be preached to the Jews, Chap. iv. 2, Sec. 17. And we who live under the gospel are said to be saved, ' even as they,' Acts XV. 11. But most pertinent to this point is the end which the apo.stle hath noted of God's making known mito us the mystery of his will, in these words, ' that in the dispensation of the fulness of time he

Vek. 39, 40.]

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1G3

might gather together in one, all things in Christ,' &c., Eph. i. 10, Col. i. 20. This God hath so ordered—•

1. To shew the all-sufficiency of that one only means, which is Christ Jesus, who is able to save to the uttermost, Heb. vii. 25, and that in regard of—

(1.) His sufficiency. He of himself, without any assistance from any other, can save.

(2.) The manifold miseries whereunto men are subject. He is able to save from all sins, and from all miseries that arise from their sins.

(3.) The several persons that stand in need of salvation. He is able to save all of all sorts, such as lived before him or with him, or shall live after him, Heb. xiii. 8.

2. To shew his impartial respect to all, Acts sv. 9, Gal. iii. 28. Thougii in wisdom God saw it meet that some should live in one age of the world and others in another, yet he prepared but one heaven for all, and one way for all to attain thereunto.

3. To give evidence of the union of all believers in one mystical body. Had believers that lived before Christ been perfected without us, or by any other means than we are, they had been another body, and that body had been so perfected that no more members should have been added thereto ; but as there is but one head, so there is but one body, Eph. iv. 4. This is that catholic church which hath been from the beginning of the world, and shall continue to the end thereof.

This is a forcible motive to incite us to imitate them, and to walk in that way to perfection, which they did. If they walked in that way which was but obscurely revealed to them, yet is clearly and fully made known to us, what a shame then would it be for us to come short of them ! They are gone, we yet live; let us shew that their spirit lives'in us. See more hereof. Chap. vi. 12, Sec. 83, and Chap. xiii. 7, Sec. 100, (fee.

Sec. 282. Of the resolution of, and observations /ro?re, Heb. si.'39, 40.

The sum of these two verses is, a commendation of ancient saints. The parts are two—

1. A general proposition.

2. A particular amplification thereof. In the proposition there is—

1. An intimation of the persons commended, these all.

2. A manifestation of the matter for which they are commended.

This is set out—

(1.) By the cimse, faith.

(2.) By the effect, a good report.

The amplification is set down comparatively. Of the comparison there are two parts.

The first concerneth such as lived before Christ was exhibited.

The other concerneth such as lived after.

That which concerneth the former is a privation of a privilege, in setting down whereof we have—

1. The privilege itself, which was the promise.

2. Their privation of it, received not.

That part of the comparison which concerneth believers since Christ was exhibited, is a fruition of the foresaid privilege. Hereof arc two jiarts—

1. The kind of privilege, some better thing.

2. The end thereof, that they witlutut us, <fcc. The kind of privilege is set out—

1. By the author, God.

2. By the procuring cause, having provided.

3. By the subject-matter, some better thing.

4. By the persons for -whom, for us.

The end is a universal perfection, that they, <tc. In setting down this end we may observe,

1. The manner of propounding it, negatively in reference to ancient Jews, should not be made j^erfect.

2. Affirmatively, to Jews and Christians together, in this phrase, without us.

Doctrines.

I. Worth of men hath always had its due testimony. This ariseth from this phrase, obtained good report. See Sec. 274.

II. Faith especially 7)ialies men praiseworthy. Good report is here said to be through faith. See Sec. 274.

III. All that are piraueworthy have their due. Thus much doth the apostle here expressly affirm, these all. See Sec. 274.

IV. Prai^eu'orthy men are a choice sort. This particle of reference, these, imports as much.

V. Christ is the j^rime promise. See Sec. 275.

VI. God's promise is the ground of believers hope. This is here taken for granted, in the word, promise. Sec. 275.

VII. It is a great privilege to receiiv a promise. Herein Christians are preferred before Jews. See Sec. 275.

VIII. Saints under the laiv had not the fruition of Christ. This is it that is here denied unto them, in tliis phrase, thei/ received not. See Sec. 275.

IX. God is the author of the difference belwurt men. So he is here expressed to be. See Sec. 276.

X. God's own providence moveth him to order matters as he doth. See Sec. 276.

XI. God's provision is to the better. This phrase, jirovided some better thing, intends as much. See Sec. 276.

XII. The better things are reserved for the Christian church. The Christian church is intended, under this phrase,/or us. See Sec. 277.

XIII. Saints, before Christ exhibited, had not then actually sufHcienl means to perfect them. This is implied, under this phrase, no< made perfect. SeeSec. 278.

XIV. The perfection of those rvlio died before Christ r.rhibited, depended on the means which we enjoy. See Sec. 280.

XV. God tvojdd have all, in all ages, to be perfected by the same means. See Sec. 280.

GOUGE ON HEBREWS.

[Chap. XII.

CHAPTER XII.

Sec. 1. Of the resolution of Ylah. xii.

There being two main ends of the apostle's setting out Christ in his excellency—namely, perseverance in the faith, and worthy walking thereof—in this chapter he finisheth the former, and sctteth upon the latter, of these two ends. See Chap. i. 1, Sec. 10, in the end.

To enforce the former, of perseverance, he produceth many motives to encourage them against the many trials wliereunto they had been brought, and might further be brought, for their profession's sake. Then he raiseth an exhortation unto courage, vers. 12, 13.

The apostle's motives are these :

1. The pattern of former believers, to whom he hath reference, ver. 1.

2. The example of Christ, concerning whom,

(1.) He distinctly setteth out his sufferings, ver 2.

(2.) He calleth Christians to a review, or to a more serious consideration, of him, ver. 3.

(3.) He removeth an objection, which might be this :

Ohj. We have already suffered much.

Ails. Yet there remaineth more, in that 'ye have not resisted unto blood,' ver. 4.

3. The author of Christians' sufferings ; this is,

1. Propounded, ver. 5. It is ' the chastening of the Lord.'

2. Amplified, in the six verses following. In the amplification is declared,

1. The motive that puts on God to correct, love, ver. 6.

2. The evidence that he so doth. About this he, (1.) Propoundeth the evidence itself, ver. 6.

(2.) He maketh an inference thereupon, ver. 9.

The evidence is propounded two ways :

[1.] Affirmatively, under a ijaternal affection, by the mention of son, vers. 5-7.

[2.] Negatively, by denying them to be sons, if they be without correction, ver. 8.

The inference is, that we patiently submit ourselves.

This is set down comparatively. The comparison is betwixt uncquals ; which are the ' Father of spirits" and ' fathers of our flesh,' ver. 9 ; so as the argument is from the less to the greater. In it,

1. There is one thing taken for granted, that children are subject to the correction of the fathers of their flesh.

2. Another thing is inferred thereupon. The inference is set down,

(1.) With an interrogation : thus, 'Shall we not,'itc.

(2.) It is confirmed two ways :

[1.] P)y the different ends that the Father of spirits and fathers of the flesh aim at in correcting their children, ver. 9.

[2.] I'y removing an objection. The objection is this: afflictions are grievous.

This is answered by making known the cllect that

follows from thence; which is the ' jieaceable fruits of righteousnes.s,' ver. 11.

The exhortation raised as a conclusion from the former motives, importcth two duties.

One, to redress what has been amiss, ver. 12 ; the other, to endeavour after a better progress, ver. 13.

Hitherto of the main duty of professors of the true faith. Hereunto are added other duties, which much grace a Christian profession.

The particular duties mentioned by the apostle are these :

1. Peace with men.

2. Holiness towards God. This is pressed by the benefit thence arising, implied under a negative: without it no man shall see the Lord; but with it they may, ver. 14.

3. Circumspection against apostasy, ver. \').

4. Avoiding such sins as disgrace a professor. Hereof two sorts are mentioned.

(1.) Uncleanness. Under this particular,/o7-njca<or.

(2.) Profaneness. This latter is exemplified in Esau, concerning whom two points are noted.

[1.] His sins : he sold his birthright, ver. 16.

[2.] The punishment: he was rejected.

To enforce the foresaid and other gospel dutie-s, the apostle falleth into a digression about the excellency of the gospel above the law. Therein he de-clareth two points :

1. The kind of excellencj', ver. 18, ic.

2. The use to be made thereof, ver. 25, <fcc.

The kind of excellency is set down comj)aratively. The comparison is betwixt the law and the gospel. It consisteth of two parts :

1. The terror of the law.

2. The sweetness of the gospel.

The terror of the law is manifested by ten signs:

(1.) A mount that could not be' touched.

(2.) A burning fire.

(3.) Blackness.

(4.) Darkness.

(•'5.) Tempest, ver. 18.

(G.) The sound of a trumpet.

(7.) The voice of words, which the people could not endure, ver. 19.

(8.) Beast not daring to touch the mountain.

(9.) Striking such through as should touch it, ver. 20.

(10.) Moses's fear, ver. 21.

The sweetness of the gospel is set forth by the society wliereunto it bringeth us. Hereof are eleven particular instances :

(1.) Mount Sion.

(2.) The city of the living God.

(3.) The heavenly Jerusalem.

' Qu. 'could be'.'— Ed.

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165

(i.) An innumerable company of angels, ver. 22.

(5.) The general assembly.

(6.) The church of the firstborn.

(7.) They ^ho are written iu heaven.

(8.) God the judge of all.

(9-.) Spirits of just men, ver. 23.

(10.) Jesus the mediator of the new covenant.

(11.) The blood of sprinkling, ifec.

The use of the foresaid difference is twofold.

One is set down negatively ; and it is,

1. Generally propounded, ' See that ye refuse not,' &c.

2. Enforced by the damage which will follow upon neglect thereof.

The damage is set down comparatively, and that by an argument from the less. Hereof are two parts :

1. God's judgment on despisers of the law.

2. His judgment on despisers of the gospel, ver. 15. Both these are amplified by the diti'crent manner

of delivering the one and the other. The earth was shaken at delivering the ]aw; earth and heaven at delivering the gospel. The point is propounded, ver. 26 ; and expounded, ver. 27.

The other use is set down afiirmatively; wherein we have,

1. The ground of the duty, a kingdom tvhich cannot be moved.

2. The kind of duty, to serve God acceptably, ver. 28.

3. The motive to enforce it, God is a consuming fire, ver 29.

Sec. 2. Of God's luitnesses. ■ Ver. 1. Wherefore seeing ive also are compassed about with so great a cloud of ivitnesses, let vs lay aside every weight, and the sin which doth so easily beset Its, and let us run with patience the race that is set before vs.

The first word of this verse, roiya^ouv, translated wherefore, sheweth that this verse, and others following, depend ujion the former chapter as a just and necessary consequence. In the Greek word there are three several particles compounded together, which add emphasis. That word is once more used in the New Testament—namely, 1 Thes. iv. 8. It sheweth that that which foUoweth is inferred as a duty on our part, to endeavour to be like unto those excellent ones, whose examples have been set before us. And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are lawful and useful, and that such general points as are in Scripture recorded of others, may and must be in particular applied to ourselves, so far as any way they concern us. See more hereof, Chap. x. 19, Sec. 52.

This phraise, xal r,iJ.iT;, we also, hath a special reference to this clause, without vs (chap. xi. 40), and it coufirmeth that which was there noted con-

cerning God's perfecting all of all sorts by the same means. See Chap. xi. 40, Sec. 280. Withal it sheweth that the good example of the Jews are required as well for us Christians as for the jiostcrity of the Jew.s. The apostle teacheth, as Cliri.stians, to apply that to ourselves which is registered of Joshua and David. See chap. xiii. 5, 8.^

This phrase, seeing we are compassed about with so great a cloud, &.C., is tlius iu the Greek, we having so great a cloud compa.ising vs. This manner of expressing the point further confirmeth that right, which Christian Gentiles have to those things which are registered of believing Jews, ive have titem (^lyovTii) as witnesses fur us. In this respect we ought the more carefully to heed tliem, and to be followers of them. Of imitating such saints as have lived before us, see Chap. xiii. 7, Sec. 100.

Those ancient worthies are the rather to be imitated, because they were witnesses to that faith which they professed.

The Greek word, /la^rupii, translated witnesses, is that which we in English sometimes translate inartyr, as Acts xxii. 20, Rev. ii. 13, and xvii. G.

The word is ordinarily put for a bare witness, even such a one as giveth testimony to a thing, chap. x. 28. See Chap. iii. 5, Sec. 63. 'When any so far standeth to the maintenance of the true faith as he loseth his life rather than renounce the truth, he is by a kind of excellency called a martyr. And such witnesses were many of these that are here pointed at.

Though all believers be not brought to that extent of witness-bearing as to confirm their testimony with their blood, and so prove martyrs, yet are aU saints God's witnesses ; as,

1. They who faithfully profess the truth.

2. They who conform their lives according to the truth which they profess.

3. They who declare and preach it unto others.

4. They who maintain it against gainsayers. See more hereof, Chap. iiL 5, Sec. 53.

This should stir us up to do what lieth in our power for bearing witness to God's truth, that we may be in the number of God's witnesses to oUr posterity.

Sec. 3. Of the midtitude of God's ivitnesses.

The apostle styled these a cloud of leitnesses. The Greek word, nifoi, translated cloud, is here only used throughout the New Testament; but there is another word, vj^eXj], derived from it, which signifieth the same thing, and is frequently used. Mat. xvii. 6.

A cloud is the gathering together of many vapours out of the earth and waters, which vapours do sometimes wax dry and thin, and are driven away by winds; sometimes they wax moist and thick, and melt out into rain.

1 This reference seems to be inaccurate.— Ed.

J 66

UGE0^

The apostle here useth thLs metaphor in I'eferenoe to God's ancient witnesses, to shew, /

1. Their penalty.' They are high/.,nd heavenly, as clouds are above in the heavens, a*d contain those waters which are said to be ab«^ve the finnanioiit. Gen. i. 7. ^

2. Their effects. Clonds./by the rain which they distil, make the earth fruit,?!!! : they also cool it. Thu.s do the forcmeiitioned xyi.Vfnesses make the church fruitful, and comfort it.

3. Their end. We read of a cloud that guided the Israelites in th^ir way. Num. ix. Lo, ifec. Thus those witnesses guide the church in the right way to the heavenly Canaan.

4. Their number. For a cloud containeth rancli water in it, even an innumerable company of droits.

I suppose that this last respect is most esjjecially intended by the apostle. Thereupon he addeth this epithet, (TEwzE/.ttnon, compassed about. This implieth a thick cloud that covereth the whole fivco of the sky, so as wheresoever we look this cloud appeareth.

The Greek word translated compassed about, is the same that is used. Chap. v. 2, Sec. 12. There is sliewed in what respect it is used. Thus it •appeareth that we need not .seek fiir for examples, they are everywhere before our eyes; we cannot know them from this cloud.

To amplify this point the more, he [ircmiseth this pronoun of an admirable number, roaouroi, so t/reat, whereof see Chap. i. 4, Sec. 31). Well might he here insert the word ; because the like catalogue and number of witnesses is not to be found together in any other place of Scripture; yet here and there many more like examples are registered. For since the beginning of the world the multitude of believers hath been very great. See Vcr. 32, Sec. 11)2.

Of the aforesaid great compassing cloud it is expressed to be ri,a7>, for us, that is, for our use and benefit, for our learning, that wo should follow them ; so as the lives of former saints are for our imitation. See more hereof, Chap. xiii. 7, Sec. 100, iSjc.

Sec. 4. Of removinri impediments.

Upon the forcmentioned number of witnesses the apostle inferroth a duty on us Christians about running our race, for the better effecting whereof he pre-niiseth certain means to lielp us in our Christian race, which are in general the removing of such tilings as might hinder us in our Christian course. This in general is implied under this word, lui/ a.iide. In the Greek it is set down with a participle, thus, aro-di,aitoi, laying aside, imi)lying thereby a necessity of using this course, in that we cannot well run our race except we lay aside such things as will otherwise hinder us in our Christian com'.sc. This phrase, /ai/ aside, is the interpretation of one tJreek compound word, which properly signifieth to put from one. It ' Qii. ' dignity ' ?— Ed.

[Ch.vp. XII.

is used of those who put off their clothes, and lay theni down. Acts vii. 58 ; but most frequently it is metajjliorically applied to the putting off, and casting away of the old man, and the several corrupt lusts thereof. Thus I find it five times used, besides this place, as Ei)h. iv. 22, 25, Col. iii. 8, James L 21, I Pet. ii. 1."

That which is here intended under this removal of impediment.s, is the constant doctrine of the prophets, Isa. i. IG, Jer. iv. 4, of Christ himself, Mat. v. 29, 30, and of his apostles, 2 Cor. vii. 1, 1 Pet. ii. 1.

All skilful arti.sts take this course, for the better effecting of that good which they intend. Physicians use to give preparatives ; chirurgeons will first draw out the festering matter from a wound ; husbandmen will root out briers, thorns, broou), and such like hindrances of good seed.

Else all labour is lost. Thus much Christ implieth, by his double repetition of this phra.se, ' It is profitable for thee, tliat one of thy members should perish, and not thy whole body should be cast into hell,' Mat. V. 29, 30.

1. This mauifesteth a reason that men do make no better progress in their Christian course. Impediments are not removed.

2. This teacheth us diligently to search, and wisely to observe what stumbling-blocks lie in our way, that they prove not like the wounded body of Amasa in the midst of the highway, which made all the people stand still till lie was removed, 2 Sam. xx. 12.

When impediments are found out, they must be utterly abandoned. They must, according to the notation of the Greek word, be put from us, for it is compounded of a verb, riOri/ii, that signifieth to put, and a jireposition, a-o, that signifieth from. As this word is a[iplied to the old man, and the several lusts thereof, it signifieth a thorough casting them off. Christ sets this forth under these phrases of ' plucking out,' ' cutting off,' and 'casting from' one.

It is an egregious point of folly to dally with temi)-tations. Such are like the fly that is soon burnt with the candle.

Sec. 5. Of burdens to be cast off.

The first impediment here mentioned is called, oyx«», a weight. The Greek word is not elsewhere in the New Testament used. It signifieth anything that lieth heavy on a man. So long as such a burden lieth on him, he cannot be free to go, or run, as otherwise he might be.

Herein the apostle alludeth to the metaphor following, of a race. If a man be to run a race, he will be sure to suffer no burden to lie upon his back, but he will cast it off from him. He will not run in a long side coat, which may dangle about his feet, and hinder him.

Because there are many things which may prove burdeuuus, and so hinder us in our Christian course,

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the apostle addeth this general or indefinite particle, mavra, every. For there are veiy many burdens, both inward and outward. Particulars are these—

1. Actual sins, especially if they be gross ones, Ps. xxxviii. 4.

2. Cares of this life, Luke xxi. 34.

3. The world, James iv. 4. Under it are comprised, (1.) Riches, Mark xi. 2.5, 2 Tim. iv. 10.

(2.) Honours, John v. 44, 3 John 9.

(3.) Pleasures, 2 Tim. iii. 4.

These an apostle doth thus set out, ' All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life,' 1 John ii. 1G.

(4.) Company. Many of an ingenuous disposition are clean drawn out of their Christian course hereby. Instance Eehoboam, 2 Chron. ii. 8, and Joash, 2 Chron. sxiv. 17.

(5.) Fashions. These steal away men's hearts, Isa. iii. 16.

(6.) Sundry kinds of callings, especially such as are questionable.

(7.) ^Multitude of businesses. This makes many find no leisure for piety.

(8.) A man's self, namely, all his own corrupt desires. A man must deny himself, Mat. xvi. 24.

Sec. 6. Of original corruption besetting us.

To that word, weight, which compriseth under it all outward burdens, the apostle addeth another, which intendeth inward hindrance, translated the sin which doth so easili/ hes't us. This phrase, so easily beset us, is the interpretation of one Greek word, i'j-e^icTarov, which is a double compound. The simple verb, krri,u,i, signifieth to set, settle, or estabhyi, ^Mat. iv. 5. The first compound, ■jriiiiaTriai, signifieth to co7npass about, Acts XXV. 7. The double compound, iu-^iplararog, is here only in the New Testament used. It signifieth to be ready and'forward to compass one about.

The sin, afia'-ria, whereunto this is here added as an epithet, is our original corruption, that inward natural pollution wherein we are conceived and born, and which we carry in us and about us as long as we live. This sin is ever readj' on all sides to assault and hinder us in every good course. This is it that moved the apostle thus to complain, ' I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin ;' and ' when I would do good, evil is present with me,' Rom. vii. 21, 23. This sin lives in us, flows forth out of us, and poUuteth everything that passeth from us. In all our good purposes and endeavours it is ever at hand, and ready to molest us, so as it becometh us to be very diligent in suppressing and keeping it down. ' Every one that striveth for the mastery is temperate in all things,' 1 Cor. ix. 25. He observeth a strict diet, to keep down corrupt humours within, which otherwise might make hiiu unwieldy, and unfit to accomplish his task.

This taketh it for granted that original corruption is truly and properly a sin. It is here expressly so called, and in sundry other places, as Ps. Ii. 5, Rom. V. 12, and vii. 17.

It is against the law, 1 Jnhn iii. 4.

It is against the whole law, which is spiritual, and requireth such integrity in man as God in his creation endued him withal; but original corruption is not only a want or deprivation of the same, but also an averseness or depravation of the whole man : for by reason thereof, ' there is none righteous, no not one,' for ' all have sinned, and come short of the glory of God,' Rom. iii. 10, 23. Yea, ' every imagination of the thoughts of man's heart is only evil continually,' Gen. vi. 5.

In particular, original corruption is a special sin against the first commandment, which requireth an entire disposition towards God, and against the last, which requireth an entire disjiosition towards man.

1. Hereby the position of Pelagians is refuted, who taught that man's nature was like a paper whereon nothing was written, but anything, good or evil, might be written thereon. Tiiey meant thereby that man's nature was neither endued with virtue nor infected with vice, and that Adam no further hurt his posterity than by example, and that all the evil which the posterity of Adam drew from him was by imitation. These gross errors have, by ancient fathers and later divines, been sufficiently refuted.

2. Papists themselves^ do too much mince man's natural corruption.

(1.) Some hold that original corruption hath not the true nature of sin in it, and that infants have no sin in themselves, but only bear the punishment of Adam's sin.

(2.) Others say that it is less than any venial sin, which, according to their posititm, deserveth not damnation. Hereupon they have forged a Limbus Infantum for such infants as die in origin;d sin. See Chap. viii. 8, Sec. 50.

(3.) Others hold that by baptism original sin ia clean washed away ; and that in the regenerate, such as they account all baptized to be, there is nothing that (Jod hates ; but that they are pure, and free from all sin, till by actual sins they defile themselves.

None of these positions can stand with this text, which manifesteth this sin to compass them about who were baptized and believed.

3. There be that dream of a perfection of sanctifi-cation in saints; but so long as this besetting sin remains in man, which will be so long as he hero lives, there cannot be any such perfection in him.

1. This besetting sin doth much aggravate the vileness of man's natural disposition. The disposition of unreasonable creatures, no, not of the worst of them, is so vile. Sin is the vilest thing that can be ; it is contrary to the purity and perfection of God. ' Pigb. iu coutrovera. de orig. pec.

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[Chap. XII.

2. What cause hiive we then to be humbled for tlie same ! If John had cause to weep for man's im-potency in reference to divine matters, Rev. v. 4, ■what cause have we to weep and howl for man's natural pravity! Many can mourn for particular gross sins, but very few take notice of this besetting sin.

If men well weighed what kind of sin this besetting sin i.s, they would cry out with the apostle, ' O wretclied man that I am! who shall deliver me from the body of this death f Rom. vii. 24 ; for,

(1.) It contains in it the seed of all sin. All particular sins are counted works of the flesh. Gal. v. 19.

(2.) It defiles the whole man, Gen. vi. 5.

(3.) It is ever soliciting man to go on further and further in sin, Rom. vii. 23.

In this respect it is said to lust against the Spirit; that is, readily, eagerly, sorely to assault and fight against the new man, Gal. v. 17.

3. The power of the divine Spirit is much magnified by restraining, suppressing, and renewing the corrupt nature of man.

Sec. 7. Of suppressiiiff inward cori-iipiion.

The foresaid besetting sin is here set down as an inward impediment of a Christian in his race, and joined with the former outward weight by this copulative, xai, and, so as it dependeth upon the j)arti-ciple, aTtiD;//,ttoi, lai/iiiff aside. Man's endeavour must be for suppressing of his inward, inbred corruption, as well as fcjr laying aside external weights. We must, as much as in us lieth, lay aside this besetting sin.

This title, a.aagr/'a, sin, in the singular number, is frequently put for our natural corruption : five times in Rom. vi., six times in Rom. vii., three times in Rom. viii. It is also called ' a body of sin,' ' a body of death,' ' flesh,' ' old man.' E.xhortations about this sin are, that we suffer it not to reign, Rom. vi. 12 ; that we destroy it, Rom. vi. G ; that we crucify it, Gal. V. 24; that we cast it off, Eph. iv. 24.

1. The condition of this enemy should the rather incite us to subdue and destroy it. It is an enemy within U.S. More danger ariseth from traitors that are within a nation or city, than from foreign enemies without. David was never in such danger by reason of any, or of all the nations without, as of those that rose against him in his own kingdom.

As for this inbred enemy, no enemy without, nor world, nor devil, nor all the jwwer of hell, can hurt our souls, unless they get this traitor within to take part with them.

2. This enemy is tumultuous and troublesome, never at rest. As it can easilj', so it will wilfully on every side set upon us. AVe cannot do, speak, or think anytiiing, but it will infest u.'', and that at all times, in all places, in company, when we are alone, at church, and at home, in duties of piety, charity, and justice, in duties of our calling, waking and sleeping.

Great is their filly who let this enemy do what he please, who care not to hold him in, much less to cast him off.

This is the cause of the many outward abominable enormities that men fall' into, that they sufler this enemy withni them to plot and practise what he lists.

For suppressing of this besetting sin, observe these few rules :

1. ' Keep thine heart with all diligence,' Prov. iv. 23. The heart is as a spring. Mat. xii. 34, 35.

2. Keep the doors of thy soul, by which good or evil is let into it. These arc thy senses, Job xxxi. 1.

3. Use such means as in God's word are sanctified for subduing corruption ; they will be as water cast upon fire. Such are temperance, sobriety, diligence in calling, duties of piety, fasting, and other ways beating down thy bod\', 1 Cor. ix. 27.

4. Set the bias of thy thoughts aright. Acquaint thyself with the divine art of meditation, esi)ecially when thou art alone, or awake in thy bed. Men's thoughts will be working, and that on evil, if they be not set on good matter. If good seed be not sown in the ground, it will send forth noisome weeds.

5. Get the stronger man into thy house, Mat. xii. 29. This is the Spirit, Gal. v. 17. For this pray, Luke xi. 13. Thus thou shalt be safe.

Sec. S. 0/ a Chrislian's course resembled to a race.

The main duty which the apostle intendeth, by setting before us the example of such as well finished their course, is in these words. Let tis run with patience the race that is set before vs.

He doth here set out a Christian's course of life by a race ; and answerably the manner of carrying themselves, to their beliaviour, who, in running a race, look to get the prize ; for they will make all the speed they can, with as much patience as they may, till they come to the end of that race which they are ajipointed to run, and where the jirize is to be had.

In setting out the point, he appropriateth not the dutj' to himself, saying, / will run, nor putteth it off to others thus, do ye run, but by a word of the first person, and plural number, includes others with himself, .and incites both others and himself by this phrase, let us run. Hereof see Chap. ii. 1, Sec. 4.

In the foresaid exhortation every word hath an emphasis, and are all pertinent to the metajihor of a race, whercunto he doth resemble a Chrislian's course, which is somewhat nuire fully set out, 1 Cor. ix. 24.

Particulars wherein they may be resembled are these :

1. There is a distance betwixt the goal where they begin and tiie goal where they end. On earth we begin our race, at death it is finished, and in heaven is tlie prize. We may not think to be in heaven so soon as we enter into this race.

2. Tlicre is a prize at the end of the race, 2 Tim. iv. 7, 8.

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3. An endeavour must be used to attain the prize, Luke xiii. 2-i.

4. There are many runners, Luke xiiL 24.

5. All that run do not obtain the prize.

6. Runners fit themselves to the race, so do true Christians, 1 Cor. fx. 24.

7. There are like duties to be observed by Christians which runners in a race observe, 2 Tim. ii. 5.

God hath thus ordered our Christian course;—

1. To give proof of those graces T\hich he con-ferreth upon children of men.

As of faith, hope, obedience, patience, courage, and other like. Our faith in God, our hope of heaven, our obedience to God's word, our subjection to his will, our patience in holding out, our courage against opposition, are hereby manifested, proved, and exercised.

2. To wean us from this world. Had we not a race to run, and a prize set before us, we should be like Peter, and think it is good to be here still, !Mat. xviL 4.

3. To make us long for heaven, and to make death the more welcome.

In these and other like respects our Christian course is also resembled to a journey, to a pilgrimage, to a battle, to a labour, and to other like things. Answerably, Christians are styled travellers, pilgrims, soldiers, labourers.

Sec. 9. Of running our Christian race ivithpatience.

Of the Greek word, Tis'/jti't'-v, translated run, see Chap. vi. 20, Sec. 158. It is an act that importeth the best speed that a man can make. JIan hath not wings like fowls to flee ; it is by running that he dotli most put forth himself to the speedy attaining of a thing ; and in a race especially doth he most manifest his speed by running; a little laziness may lose the prize. The apostle then doth here by this metaphor imply, that we may not be slothful in our Christian course ; but diligent, earnest, and zealous therein; striving to outstrip others, as runners in a race do. See more hereof. Chap. iv. 11, Sec. G4, and Chap. vi. 11, Sec. 79.

Every one in his Christian course is like to meet with many crosses, which may prove as sharp stones or stumps in the way, or as briers and thorns, or as stumbling-blocks, which may liinder him, and slacken his speed ; the apostle therefore preseribeth the best remedy that can be, to pass them over the more lightly, which is, i/ro.aoi)!, jMticnce. Hereof see Chap, vi. 12, Sec. 80, and Chap. x. 3G, Sec. 135.

This phrase, Tsiyoiij.it 70» aydio., let us run the race, implietb a holding out in our Christian course till it be finished. A man may run in a race, and leave off before he come to the goal; but he that runs the race, holds out till he come to the end thereof. So as to diligence, iiatience and perseverance must be added.

Sec. 10. Of a race set before vs.

To shew that diligence, patience, and perseverance must be in a right course, tlie apostle addeth this clause, that is set before us. Of the meaning of the Greek word, T^oxfif/.tvot, translated set befure, see Chap. vi. 18, Sec. 149.

The word may be taken two ways.

1. Passivel}', for that which by God is set before us.

2. Actively, for that which a man sets before himself, and hath an eye upon, for his encouragement. Thus it is especially taken ui the next verse, where it is said that Christ, ' for the joy that was set before him, endured the cross ;' that is, having his eye fixed upon that joy, endured.

In this verse I take the former sense to be especially intended, namely, for that which God doth prescribe unto us : after which we ought to endeavour: so as prudence must be added to diligence, patience, and perseverance.

All must be in a right course. This doth the church promise, where she sayeth to Christ, ' I will run after thee,' Cant. i. 3 ; and David thus, ' I will run the way of thy commandments,' Ps. cxix. 32. The way of God's commandments is the race set before us. The phrase of ' turiung neither to the right hand or to the left,' Deut. v. 32, importeth thus much, 1 Sara. xii. 6, 2 Kings xxii. 2. The riglit way is opposed both to the right and to the left hand, Isa. xxx. 21.

1. The prize is oidy at the end of that course which is set before us.

2. Whatsoever is done in a wrong course, is not only fruitless but damageable : and the more diligence, patience, and continuance is used in a wrong course, the worse it is. Thus it falls out with travellers out of their way. Paul's eagerness much increased his sin, Acts xxvi. 9, Phil. iii. C; so the eagerness of Pharisees in a wrong course, Mat. xxiii. 15.

1. This limitation of running in a course set before us, demonstrates the grossness of this error, that a man may be saved in any religion.

2. This discovereth the folly and vanity of all that zeal, patience, courage, and constancy, which papists pretend in their superstitious and idolatrous courses. The like may be said of all others that run in a race not set before them.

3. This teacheth us to seek and search after the right way. God hath set the right way before us in his word. This is the main end why the Scriptures were written, 2 Tim. iii. IG.

Out of God's word, we may know what race God hath set before us, these six ways:

1. By precept. This is the surest rule of all ; for that which is commanded us is without contradiction set before us.

2. By counsels, Eev. iii. 18. Under this I com-

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[CiJAP. xir.

prise all advices, admonitions, exhortations, persuasions, and incitations.

3. By promise. That whereunto, if we do it, God promisetli a reward, is set before us to be done, tro-mise therefore is one of those ten words whereby the law of God is set out.

4. By prayer. What God's faithful servants have prayed to be enabled thereto, is a duty set before us.

5. By inhibiting the contrary. Where the apostle forbiddeth vainglory, he requireth humility. Gal. v. 26.

6. By example and practice : and that of God, God-man, and good men, Eph. v. 1, 1 Cor. xi. 1.

Because a general warrant is not sufficient, unless it behmg to us in particular, the apostle addeth thi.s relative pronoun, iii/,Tv, 71s, 'set before us;' for every one must consider what in special belongeth unto himself. Hereof see more, Chap. vii. 13, Sec. 73.

Sec. 11. Of the concatenation of all needful (/races.

The concatenation, or chaining, and knitting of the foresaid graces together, sheweth that Christian graces depend one upon another; they neither can be, nor will be, singly alone. They are all as several links (if one chain, and depend one upon another : the want of any one of them, makes all the rest fruitless. If one link of a chain drawing up somewhat by it break, the whole chain is broken : and that which was held up thereby will fall down. Of what use can diligence be, if patience be wanting ? Crosses will soon cool the zeal and fervour of the most forward. What good will patience do, if we do not persevere ? The man that falleth from that whereunto he hath attained, loseth all the benefit thereof. What good will perseverance do, if it be in an unwarrantable course, but aggravate his folly the more? what good will a general warrant do, if it concern not us in particular 1

To shew that the latter duties depend upon the former, as well as the former ujion the latter, go backward, and consider whether pretence of a matter belonging to our ])lace, if in general it be not warrantable, be a sufficient pretence. Again, what benefit is it to do that which is lawful, if it be done only for a time, and not finished t And canst thou finish any weighty and commendable matter without patience ? And will patience stand a luskish, lazy, slothful Chri-stian in any stead ?

It is observable that blessedness is attributed to every needful grace, Mat. v. 3, <S:c., which could not be, unless he that hath one needful grace, had every needful grace ; for where one grace is that is requisite to blessedness, there are all graces that make up and consummate blessedness.

God hath thus linked all sorts of graces together, and made them all in their kind necessar)', in regard of himself, and of us also.

1. In regard of himself; to manifest his manifold

wisdom, which lively appeareth by diflFerent graces, all tending to the same end.

2. In regard of us; to produce the better trial of our obedience.

Hereupon it becomes us,

1. To be well in.structed in all those graces that are requisite for finishing our Christian course.

2. To use all good means, and do our best endeavour for attaining them.

We may not be idle and slothful; we must run: we may not be weary or discouraged; we must run with patience: we may not think it enough with diligence and patience to enter upon the race; we must run the race.

We may not be fervent, patient, and constant in an unwarrantable course ; we must run with patience the race that is set before its.

We may not think every warrant sufficient, but that which is proper, and pertinent to ourselves and to our own calling.

Sec. 12. Of Jesus, a help in our Christinn race.

Ver. 2. LooJcimi unto Jesus, the author and finisher of our faith; tcho for the joy that was set before him endured t/te cross, despising tlw shame, and is set down at the right lutnd of the throne of God.

The manner of inferring this verse upon the former by a participle, thus, looking unto Jesus, sheweth that it dependeth thereon, as a further means to help us on in our Christian course. li'un, looking unto Jesus.

The Greek word, a^ccfivrsc, translated looking, is a compound. Of the simple verb, i^dui, see Chap. ii. 8, Sec. 68. That properly signifieth to see. This compound carrieth emphasis, and properly signifieth to look back, or see again : and j<iiiied with the preposition, tl;, which signifieth unto (as here it is joined), intiniateth a withdrawing of the eyes from all other objects, and fastening them on that which they behold.

That the word, seeing or looking, is taken sometimes literally, sometimes metaphorically, hath been shewed, Chap. ii. 9, Sec. 72.

Here it is taken metaphorically, and applied to the eyes of the mind, and settling them on Jesus.

The eye of the soul is fiiith, wherewith tilings invisible to the bodily eye may be seen, Heb. .\i. 27. Thus Abraham saw Christ before he was actually incarnate, John viii. 50. So may we that live since his ascension look on him. Thus have, thus shall, all true believers look on Christ, from the beginning of the world to the end thereof.

Of this title Jesus, see Chap. ii. 9, Sec. 73. It setteth forth the main end of Christ's assuming our nature, which is, to be our Saviour: and that to save from our sins, Mat. i. 21. It is here fitly used, in that thereby we are ]iut in mind of that help we may cxjicct from Josus : for this title shcwcth that Christ hath undertaken to be our Saviour, and to free us

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from all dangers, and from all things that may hinder us in our race to heaven.

This direction of looking unto Jesus giveth us to understand that the ability which we have to run our Christian race is from Jesus. This is demonstrated,

1. Affirmatively, thus, ' I can do all things through Christ, which strengtheneth me,' Phil. iv. 13. In this respect is Christ resembled to a vine, John xv. 1 ; and to a head, Eph. iv. 14.

2. Negatively; ' Without me,' saith Christ, ' ye can do nothing,' John xv. 5.

By Christ, that disability which man at first by his sin brought upon himself to good, is taken away. His nature is altered, he is made a new creature, 2 Cor. V. 17.

1. Much doth this commend the goodness of God, ■who, though he hath set a hard race before us, 3'et he hath provided sufficient help. He deals not with his people as Pharaoh with the Israelites, who imposed a heavy task upon them, and yet denied ordinary means for the accomplishing the same, E.Kod. v. 7.

2. This goodness of the Lord should encourage us against our own weakness, and encumbrances inward or outward. Jesus can do more for our help, than the devil and all his instruments for our hindrance. He is ready at hand to put out his hand to save us, as he did Peter, when we are ready to sink, Mark xiv. 31.

This metaphor, looking, setting forth the act of faith, gives evidence that faith is the means of obtaining help from Jesus. This was lively represented by the Israelites looking upon the brazen serpent, Num. xxL 8, John iii. 14, 15.

Christ is the fountain, faith the pipe whereby grace is conveyed to us. See The Church's Conquest, on Exod. xvii. 11, Sec. 43.

Sec. 13. Of Christ, the author of faith.

To enforce the foresaid dutj' of looking unto Jesus, he is here set forth to be the author anJjiuisher of faith.

Of this word, io^riyoc, translated author, see Vha\x ii. 10, Sec. 95. There it is translated ' a captain,' but such a one, as is also the beginner and first author of a thing. It being here premised before the other title, finisher, it impUeth such an author as is the primary beginner, as hath the absolute ordering of that which he begiuneth : so as he can and will finish it according to his mind. Thus is Christ the author of our faith. This is evident by these and such like general proofs: faith is ' the gift of God,' Eph. ii. 8. ' It is given to you to believe,' Phil. i. 29. But more particularly in that the apostle prayeth for faith ' from the Lord Jesus Christ,' Eph. vi. 23. On this ground this gift is styled ' the faith of Jesus Christ,' Rom. iii. 22, Gal. ii. IG, 20. For as Christ is the revealer of faith, and the object of faith, and the matter of faith, so also the author of it.

The means whereby this grace is wrought are of

Christ, as the principal outward means, which is, the preaching of the gospel, styled ' the word of faith,' Rom. X. 8. And the sacraments, which are ' seals of the righteousness of faith,' Rom. iv. 11. Yea, also the Spirit, which is styled ' the Siiirit of faitli,' 2 Cor. iv. 13. And faith is said to be given by the Spirit, 1 Cor. xii. 9. All these mcan.s, outward and inward, are of Christ; therefore the grace wrought by them must also be of him.

It is not of man by nature, neither doth the law reveal or work it : but it is by Jesus.

1. This clearly demonstrateth that without Christ, no faith, at least, no such faith as should bring men to salvation. For this author of faith is also styled, the captain or author of salvation, Chap, ii 10, and Chap. V. 9, Sec. 50.

2. It inforiueth us in the kind of this gift, that it is supernatural.

The Son of God came from the bosom of his Father to reveal it, and to work it in us.

3. It is our duty to use such means as Christ hath sanctified for attaining this gift. He that is the author of it will work it in his own way and course.

Sec. 14. Of Christ, the finisher of faith.

To shew that Christ goeth on in that good work of faith which he hath begun, the apostle addeth this other work of Christ, riX-iaTr,;, finishii):

Of the Greek verb, riXs/oM, whence the noun here translated /ZHw/if/- is derived, see Chap. ii. 10, Sec. 97.

According to the notation of the word, it signifieth one that perfecteth what he taketh in hand : and so, as nothing needs be added thereto. So as faith is perfected by Clu-ist. With much confidence doth the apostle thus confirm this point, ' I am confident of this very thing, that he who hath begun a good work in you, will perform it until the day of Jesus,' Phil. i. 6. But more expressly speaking of Christ, he thus sayeth, ' AVho shall contirm you unto the end, that ye may be blameless,' 1 Cor. i. 8. In this resjiect, saith Christ himself, ' Him that comcth to me, I will in no wise cast out,' John vi 37.

Thus he giveth his sheep eternal life, John v. 28.

Christ doth finish what he undertakes, because,

1. It is his Father's will that he should so do, John vi 39, 40.

2. To manifest his power, wisdom, faithfulness, and other like excellencies. He is far from a foolish builder, Luke xiv. 28, &c.

3. To move men to depend on him, in that he wUI in no wise fail such as believe on him, 1 Pet. ii. 6.

1. Here we have the true ground of a believer's confidence, and of persevering unto the end. Hereof see more. Chap. iii. 12, Sec. 133.

2. This cannot but much encourage us against our own weakness, and manifold temptations whereunto we are subject, that he who is the author of our faith, is also the finisher thereof.

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[Chap. XII.

3. This givcth proof of th;it sufficient help which we may liave from Clirist to finish our course aright. For he that is tlie author of our faith, and sets us in the way, is also the finisher thereof ; so as he will iiphold us till he brings us to tlie end tliercof. What can more be desired than to be brought into the right way, and to be enabled to hold out unto the end 1 Christ is not only as other saints, a companion in our way with us, nor yet only as a guide to go before us, and shew us the right way, but a heli)er and supporter, enabling us to run and finish our race.

Sec. 15. Of Christ's setting joy lefore Mm.

The more to encourage us in our Christian race, to look unto Jesus, the apostle further setteth him forth in those things which he did, as a pattern for our imitation, in these words, lt« endured, <fcc.

Of imitating Christ, see Chap. xiii. 13, Sec. 132.

For our greater enc(mragement and better direction for following Christ, the apostle premiseth that which Christ aimed at in his snfl'eriugs, and whereby he was encouraged the more cheerfully to endure them, in these words, for the joy tliat was set before him.

The preposition, d\/rl, translated for, is of a different signification.

1. It signifieth, inslar, vice, loco, instead, or in the place or room; as, where it is said,' Archelaus reigned instend of Herod,' Mat. ii. 22 ; and thus, ' will he for a fisli give him a .serpent ?—that is, instead of a fish—Luke xi. 11. Thus do many take this phrase, ' grace for grace,' John i. 1G—one grace instead of another.! They who thus take it here, give this interpretation of it, Christ, instead of that glory which he had in heaven, voluntarily humbled himself to caith, and there endured the cross, and despised the shame.

In the general, this collection is a truth ; and the phrase, simply considered in itself, may well bear it. It is expressly set down, Phil. ii. G-8.

2. It implieth a final cause, and here setteth down the prize wliich Christ aimed at in enduring the cross, and desj)i.sing the shame.

That here it is so taken, is evident by these reasons :

(1.) This preposition is frequently so used, as Eph. V. 31, Mat. XX. 28 ; and so it may be taken in the fifteenth verse of this chapter.

(2.) The participle here used, Tfoxs/^sfJi;, set before, is tlie same that was used, Vcr. 1, Sec. 10.

(3.) The corresiKindcncy of this pattern of Christ with that former pattern of saints, doth further confirm the i)oint.

(t.) The great encouragement that we may hence have in running our race ; for by tliis joy set before Clirist, we may know that we also have a joy set before us.

Thus this shews that Christ, by having his eye set upon the joy which should follow upon his sufferings, ' I'ro Icgia gratia, gratiam evangclii.—.4 kj., epist. 11.

was thereby encouraged to endure what he did ; for, with the nature of our infirmities he assumed the infirmities of our nature. In thLs respect it is said, that ' he trusted in God,' Chap. ii. 13, Sec. 119. On this ground it is said that an angel appeared to him in his agony, ' strengthening him,' Luke xxii. 43.

This is a good warrant unto us to have an eye upon that recompense which will follow upon all our undertakings and sufferings in that course where-unto God calls us. See hereof, Chap. vi. 18., Sec. 149, and Chap. xl. 26, Sec. 146.

Sec. 16. Of thai joy which Christ set before him.

That end which Christ especially aimed at, is here styled, %aja, joy, and is derived from a verb, X'^'i'^' that signifieth to rejoice, or be glad, John xi. 15.

This grace of joj^ or rejoicing, is set down under another Greek word, y.a.j-/r,iJ.a, Chap. iii. 6, Sec. G3. There is distinctly shewed what rejoicing is, and what

j^y is- . .

Here joy is taken in a very high and transcendent degree; as—

1. For all that glory which Christ left when he descended into the lower parts of the earth, Eph. iv. 9 ; therefore, a little before his ascension thereunto, he thus prayeth, ' O Father, glorify thou me with the glory which I had with thee before the world was,' John xvii. 5.

2. All that was added by the work of redemption"; as—

(1.) A clearer manifestation of God's divine properties.

(2.) The exaltation of his human nature.

(3.) Man's redemption and salvation, following thereupon.

(4.) The praises that through all ages should be given to him.

(5.) The preaching the gospel through the whole world.

These, and other particulars like to these, are expressed under this title joy, in four respects :

(1.) In opposition to the cross and shame, which were very bitter and grievous.

(2.) In regard of that true and great joy which that glory did give in itself; for he was to be ever before his Father, in his presence, at his right hand, Ps. xvi. 11.

(3.) In regard of that joy and delight which Christ took therein : the very expectation thereof was very joyous, Ps. xvi. 9, much more the fruition.

(4.) In regard of the joy which it bringeth to all that are given him of his Father, Heb. iii. 16.

By this we see that Christ's cross and shame had joy aijpertaiuing to it, even while he was on earth.

Tlie place and time of his suffering and shame, ' Jesus rejoiced in spirit,' Luke x. 21. This was foretold, Ps. xvi. 9, 10. Christ cheerfully enduring the one and the other, giveth further proof hereunto.

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By this we are informed in sundry remarkable points : such as these—

1. The kind of saints' sufferings : they are herein like to Christ; therefore Christ biddeth them to rejoice, Mat. V. 12; so his apostle, 1 Pet. iv. 13. On this ground they have rejoiced. Acts v. 41, 1 Pet. i. 6.

2. The difference betwixt saints' and others' sufferings. Saints suffer as members o£ Christ, with liim and for him ; and in tliat respect have joy accompanying them : others' sufferings are not so.

3. The difference betwixt faith and sense. What is grievous to sense, is joyous to faith.

4. God's tender care over his Son, and all that belong unto him. Though in wisdom he see it meet to make them fulsome potions, and to swallow bitter pills, yet he so sweetens them, as they willingly and joyfully take them.

5. The reason why so many shrink from the cross, or faint under the burden of it, and why they are troubled at shame. Surely it is want of a due apprehension of this joy. They are either ignorant of it, or believe it not, or regard it not, or do not well poise the one with the other; the cross and shame with the joy. They walk by sense, and not by faith.

Sec. 17. Of Christs crosses.

The things which moved Christ to set the foresaid joy before him, were two— cross and shame.

A cross [arav^hi), properly taken, signifieth a frame of wood, wherein one piece is fastened across unto the other, fitted for malefactors to be stretched thereon. As we use to hang malefactors upon a gallows or gibbet, so the Komans were wont to naU them to a cross : so was Christ, being delivered by the Jews to the Eomans. So as here the instrument of Christ's death is metonymicaUy put for the kind of his death, which was a most painful and shameful death, yea, and a cursed death too, Gal. iii. 13.

Here also, under this word cross, synecdochically, all Christ's sufferings, from his conception to his ascension, may be comprised; for this word cross, both in sacred Scripture and also in other authors, is put for all manner of afflictions. In this respect, Christ's whole life was a cross,'—that is, full of afflictions.

Christ's crosses were either connatural or accidental.

Connatural were such degrees of his humiliation as made him like unto man. Hereof see Chap. ii. 17, Sec. 169.

Accidental crosses were such as arose from external causes. Hereof see Chap. ii. 10, Sec. 96.

His heaviest crosses were at the time of his death ; for that was the hour of his adversaries, and the power of darkness, Luke xxii. 53.

Those crosses may be drawn to four heads. 1. His apprehension.

' Tola Christi vita crux fuit.— Bern, de Pass. Dom. C. 5.

2. His examination.

3. His condemnation.

4. His execution.

1. To apprehend him, one of those whom he had chosen to be his disciples, and an apostle, came as a guide. This was foretold as an aggravation of the point, Ps. Iv. 12-14. Others, that foUowed that traitor, came with swords and staves, as to a thief, Luke xxii. 52; and they bound him as a notorious malefactor, John xviii. 12.

2. To examine him, they hurrj'him from one judge to another five several times. In all which places he is egregiously abused ; and kept waking all night, and the next day to his death.

(1.) He is brought to Annas, John xviii. 13. There they smote him with a staff, or wand.

(2.) From Annas to Caiaphas, John xviii. 28. There they spit in his face and buffet him. Mat. xxvi. 67.

(3.) From Caiaphas they send him to Pilate, Luke xxiii. 1.

(4.) From Pilate to Herod, Luke xxiii. 7. There he was ill-treated by Herod and his guard.

(5.) From Herod to Pilate again, Luke xxiii. IL There they scourged him and platted a crown of thorns on his head, John xix. 1, 2, and smote him with their staves on the head so crowned. Mat. xxvii. 30.

3. He is condemned,

(1.) By the senate of the Jews, who adjudged him worthy of death. Mat. \y.\\. 66.

(2.) By the suffrage of the common people, a murderer and raiser of sedition is acquitted, rather than he.

(3.) By the like suffrage, it is required that he should be crucified,

(4.) By Pilate the judge he is condemned to the cross,, merely upon the importunity of the Jews; for the judge professed that he found no fault in him, Mat. xxvii. 24.

4. About his execution.

(1.) They force him to carry his own cross, under which, by reason of his former ill usage, he even fainted : so as a stranger was forced to help him to bear it. Compare John xix. 17 with Luke xxiii. 26.

(2.) They bring him to a most noisome place, Mat. xxvii. 33.

(3.) They gave him vinegar to drink mingled with gall. So they did again whilst he was hanging on the cross. Mat. xxvii. 34, 48.

(4.) They disrobe him and strip him naked to all kind of weather. Mat. xxvii. 35.

(5.) They nail to the cross his hands and feet, the most sensible parts of his body, where store of sinews and nerves meet together, John xx. 25.

(6.) They caused him so nailed to hang on the cross tUl he died.

B}' the aforesaid particulars we may observe how they offended all his senses.

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[Chap. XII.

1. His hearing, by crj'ing, 'Crucify Lini, crucify him.'

2. His sight, with scoffing and scorning gestures.

3. His smell, with the noisome place of Golgotha.

4. His taste, with vinegar, gall, and myrrh.

5. His feeling, with thorns on his head ; boxes and blows on his cheeks; filthy sjiittle on his face; piercing his hands and feet with nails ; cruel lashes on all his body. So torn was his flesh with whipping, as I'ilato thought it might have satisfied-the Jews. Thereupon bringing him out in that case, he said, ' Behold the man,' John xix. 1, 5. Thus from the crown of his head to the soles of his feet, there was no part not vexed, not tortured.

Great and heavy were these crosses ; but his in-Wiird anguish of soul was infinitely more. Hereof see Chap. ii. 9, See. 7C, and Chap. v. 7, Sec. 38.

An internal curse accompanied the kind of Christ's death, which was upon a cross. By the law this kind of death was accursed, Deut. xxi. 23.

Quest. Why this kind of death rather than any other?

A IIS. To be a type of that curse which Christ took upon him, as our surety, Gal. iii. 13.

The heavy weight of Christ's cross doth,

1. Much commend the transcendent love of God and of Christ to man.

2. It doth aggravate the horrible nature of sin.

3. It doth amplify the invaluable price of man's redemption.

Sec. 18. Of Christ's enduring the a-oss.

Of the aforesaid cross, collectively comprehending all Christ's sufferings, it is said that Christ, i-rrifj^iive, endured it. Of this verb, see Chap. x. 32, Sec. 121. The word is sometimes used to set out a courageous standing against a hostile power. Here it implieth a so bearing the cross as not to be discouraged or hindered thereby in his course.

Among other virtues, it intendeth two especially, namely, patience and constancy. The verb is translated to ' take patiently,' 1 Pet. ii. 20, and the noun, ' patience,' Luke xxi. 19.

It is also put for perseverance, Mat. x. 22, Acts xvii. H, Rom. ii. 7.

Thus Christ most patiently endured his cross; and constantly abode under it.

Christ's patience had respect to God himself, and liis enemies, the instruments of his troubles.

1. In relation to God, Christ did,

(1.) Obediently submit himself to God's will. This was the ground of all, Phil. ii. 8. In nothing did he thwart the same ; nor failed in fulfilling any part thereof, Heb. v. 8.

(2.) Contentedly he endured what was the good pleasure of his Father to lay upon him ; though otherwise, through the great extremity of agony, he could have wished that it might have passed over, Mat. XXvi. 39.

(3.) He willingly endured all.

(4.) With much humihty he submitted himself ' He humbled hini.self,' PhiL ii. 8.

(.i5.) Confidently ho depended on God in his greatest extremity. This title, 'My father,' and the ingemina-tion of tliis phrase, 'My God, my God,' shew as much, Mat. xxvi. 39, and xxvii. 46. He neither doubted of his Father's favour, nor despaired of his succour.

2. In relation to liimself, Christ most meekly and mildly endured the cross, without any inward fretting and vexing his .spirit. Indeed, his .soul was troubled and very heavy; but that was by some unexjiressible burthen that pressed upon his .soul, not by perplexing his soul through outward afHictions. They who deny that he suffered in soul, and apply all his inward agonies to external causes, come too near an undue charging of Christ with overmuch discontent. His not opening of his mouth, and the resemblance of him to a sheep, Isa. liii. 7, give evidence of his meek and quiet spirit.

3. In relation to his enemies, Christ's patience was manifested, by his continuing to do all the good he could to them, notwithstanding their continual seeking to do all the evil they could to him ; for,

(1.) He continued to instruct them.

(2.) He miraculously helped them according to their needs.

(3.) He forbade his disciples to strike them.

(4.) He healed the wound that was rashly made by one of his disciples, Luke xxii. 49, 51.

(5.) He prayed for them.

(G.) He excused them by their ignorance, Luke xxiii. 34.

Christ's constancy under his suflferings was manifested,

1. By his invincible resolution to endure the uttermost. He so set himself thereto, as he would not be kept from it, Luke ix. 51, and xii. 50, Mat xvi. 22, 23.

2. By his continuing to do the things which occasioned his sufierings ; and that was to discover the superstition, hypocrisy, pride, ambition, and other corrui)tions of priests, scribes, Pharisees, and others among the Jews. This he did, not long before his death, Mat. xxiii. 3, itc.

3. By resisting unto blood; that is, as long as he could suffer in this world.

4. By finishing, and accomplishing all that was to be endured, as is evident by this phrase, ' It is finished,' Jolin xix. 30.

1. Christ's enduring the cross is a motive to us to endure that cross which God shall lay upon us; for shall not we be willing to do what Christ did 1

2. Christ's manner of enduring the cross affordeth a good direction for well bearing our crosses. Therefore we ought duly to observe the several circumstances of his enduring.

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Sec. 19. Of the sltame whereunto Christ teas put.

One thing which moved Christ to set joy before him, was tlie ci'oss which he endured; the other was shcnne.

Of the notation of the Greek word, akylntn, translated shame, see Chap. ii. 11, Sec. 108.

Shame properly taljen, is a disturbed passion upon conceit of disgrace.

But here it is metonymically taken for that which causeth shame—namely, reproach or disgrace : the effect being put for the cause. So it is used, Phil. iii. 19, 'their glory is their shame'—that is, in that which should make them ashamed, they glory. Thus here Christ with a kind of scorn passed by those reproaches which ordinarUy cause shame.

This, joined with the cross, sheweth that the cross useth to be accompanied with shame ; that is, with such reproaches, and disgraces, as are enough to work shame. This might be exemplified in sundry sufferings of saints ; but we will exemplify it only in the examples of Christ, who was put to as great shame as ever any.

Shame was laid on him by words and deeds.

By words, in these particulars:

1. By upbraiding to him his-country, John vii. 52, and his kindred, and his education, Mark vi. 3.

2. By casting his company into his teeth, and therewith .slandering him, Mat. ix. 11, and xi. 19.

3. By cavilling at his doctrine, John vii. 12, !Mat. V. 17.

4. By blaspheming his miracles. Mat. xii. 2-4.

5. By slandering his whole life, John ix. 24.

At his death, the flood-gates of shame were opened against him.

1. Judas in scorn saith to him, ' Hail, master,' Mat. xxvi. 49.

2. False witnesses charge him with false crimes. Mat. xxvi. 60, Luke xxiii. 2.

3. They accuse him of blasphemy. Mat. xxvi. 65.

4. They blindfolded him, and bid him prophesy who smote him, Luke xxii. 64.

6. In scorn they say, ' Hail, king of the Jews,' Mat. XXvii. 29.

6. One of the thieves that were crucified with him reviled him, Luke xxiii. 39.

7. AVhen he was on the cross, they bid him in derision come down. Mat. xxvii. 41.

8. Passers-by reproach him. Mat. xxvii. 39.

9. When in the bitterness of his agony, he cried, ' EH, Eli,' mockingly they replied, ' He caUeth for Elias; let Elias come and save him,' Mat. xxvii. 46, (fee.

By deeds they put him to shame, in these particulars :

1. They lay hold on hira as if he had been beside himself, Mark iii. 21.

2. They send officers, as a malefactor, to apprehend him, John vii. 32.

3. They bind him as a thief, when they had taken him, John xviii. 12.

4. The priests' men blindfold him, .spit in his face, and bufl'et him, Luke xxii. 64, Mat. .xxvi. 67.

5. They preferred Barrabas, a murderer, before him. Mat. xxvii 21.

6. Herod, with his men, in scorn array him with white, Luke xxiii 11.

7. Pilate's soldiers strip him, array him in purple, plat a crown of thorns on his head, put a reed as a sceptre into his hand, bow their knees to him as to a king, but all in derision. Mat. xxvii. 28.

8. For the greater disgrace, they made him bear his own cross, John xix. 17.

9. They put hira to a rhr.n-'°^''l death, in a disgraceful place, betwixt two thieves, at a soleuiu t.imp. when all sorts assembled to Jerusalem, Mat. xxvii. 33, &c.

10. They nod their heads in mockage of him, when he was on the cross. Mat. xxvii. 39.

11. They give him in derision vinegar and gall to drink, Mat. xxvii. 34, 48.

12. They cause his sepulchre to be sealed and watched, as if he had been a seducer. Mat. xxvii 63.

13. To conceal the power of his resurrection, they give it out that his disciples stole him away. Mat. xxviii. 13.

Never was such shame laid on any, and that by all of all sorts,—great, mean, young, old, priest, people, rulers, subjects, countrymen, strangers.

Sec. 20. Of the aggravation of Christ's shame. There are three circumstances which much aggravate the shame whereunto Christ was put.

1. The eminency of his person.

2. The integrity of his life.

3. The goodness of his dispo.sition.

1. To lay shame upon a noble man, an honourable person, a great officer, is counted scandalum magna-tum, and maketh one liable to a heavy censure. To lay it on a king is little less than treason. AMio in eminency of place or calling, to be compared to Christ? Did ever any in nobility, in high and excellent offices, or in any other kind of greatness, excel him ?

2. To lay shame on an innocent person, who hath no way deserved any blame, is a monstrous defamation. David doth oft aggravate the wrong which in this case w'as done unto him, Ps. Ixix. 4, and cix. 3.

But who is to be compared unto Christ in iimocency and integrity ? He was ' holy, harmless, and undefiled.'

3. To lay shame upon a good man, such a one that might win all of all sorts to speak well of him, is an exceeding shameful thing, ilore than barbarous inhumanity. Da^nd doth also much aggravate the undue shame that was laid on hira by this cir-cumstaucc, Ps. xxxviii 20, and cix. 4, 5.

In goodness Christ exceeded all. Never did any more good. Never did any more freely and readily

GOUGE ON HEBREWS.

[Chap. XII.

do the good which he did. He never put any back that came to him for any good; but freely offered much good to many that sought it not.

Shame is further aggravated by tlie persons that lay this shame on another, as, if they be of the same profession; if familiars; if such as have been made partakers of the goodness of those whom they seek to disgrace. By this circumstance was the shame laid on Christ much aggravated, as is evident by these typical complaints, which are most properly appUable to Christ, ' Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me,' Ps. xlL 9. ' It was thou, a man, mine equal, my guide, and mine acquaintance ; we took sweet counsel 'agti-tLxir,' ifec, Ps. Iv. 13. Thus I .QiiT.nQst;, tnat the shame of Christ appears to be the greatest that ever was unduly laid upon any.

Sec. 21. Of Christ's despising shame.

Of the foresaid shame, it is said that Christ despised it. The Greek word, xarap5o>;i(raj, is a compound. The simi)le verb, ip^onlv, signifieth to mind a thing. The preposition, xara, against; thus this compound verb, to have one's mind set against a thing. So as it importeth a light esteem of a thing ; so light, as not to be moved at all therewith, but rather to pass it by, as a thing not to be regarded.

It is taken in a bad, and in a good sense.

1. When things worthy of high esteem are vilified and despised, the word is used in a bad sense, as to ' despise government,' 2 Pet. ii. 10.

That is a fault, and a sin. The more excellent the thing is, the greater is the sin in despising it.

2. When things not to be regarded are despised, that kind of despising is good. The shame which Christ is said here to despise was despicable and contemptible, and in that respect well despised.

Two things do clearly demonstrate that Christ despised the shame cast upon him :

1. They did no whit distemper his mind.

2. They did no way hinder his good course.

His undistcmpered mind was manifested two ways.

1. By his silence, in that he gave no answer at all to many disgraces.

2. By the meekness of those answers that he gave. He was silent,

1. Before the priests, when many false witnesses ■were suborned against him, JIat. xxvi. 62, 63.

2. Before Herod and his courtiers, though he were accused vehemently, Luke .xxiii. 9, 10.

3. Before Pilate, so as the governor admired his patience. Mat. xxviL 14.

4. Before all sorts that gathered about him, as soldiers, common people, and strangers, notwithstanding the reproaches were laid on him.

This silence was expressly foretold, Lsa. liii. 7. The meekness of his answers may be exemplified in these particulars ;—

1. Against their upbraiding to him his country and kindred, he only useth this proverbial speech, ' A prophet is not without honour, save in his own country, and in his own house,' Mat. xiiL 57.

2. To their exprobration of his comjiany, he an-swereth, ' I came to call siimers to repentance,' Mat. ix. 13.

3. To their cavils at his doctrine, he thus replieth, ' My doctrine is not mine, but his that sent me,' John vii. 16.

4. Their blaspheming of his miracles, he refuteth with sound arguments. Mat. xii. 2o, kc

5. To all their reproaches on the cross, his answer is prayer for them, Luke xxiii. 34.

Not to insist on more particulars, it is said, 'when he was reviled, he reviled not again,' &c., 1 Pet. ii. 22.

The second evidence of his despising shame wa.s, that he was not hindered thereby from doing any good.

1. The upbraiding of his countrj', and kindred, kept him not from them ; but on all occasions he had recourse to them, and did good unto them.

2. Their blaming his company, restrained him not from taking opportunity of calling sinners.

3. Their slandering his doctrine and miracles, moved him not to forbear the one or the other.

4. Their accusing him of breaking the Sabbath, hindered him not from doing works of mercy on the Sabbath-day.

The like is verified of every good thing for which he was slandered.

As the shame which Christ despised ministereth much comfort to the members of Christ, who for the profession of his truth are put to much shame, for therein they are made conformable to their he.id ; so it affordeth an excellent direction for their carriage in that case of shame. In which respect that which hath been noted of Christ is the more thoroughly to be considered. See Chap. xiii. 13, Sec. 137.

Sec. 22. Of Christ's sitting at the right haiul of the throne of God.

As Christ had an eye in his sufferings on the joy that was set before him ; so after he had suft'ered, ho was made partaker of that joy, which is expressed iii this high transcendent phrase, and is set down at the right hand of the throne of God. This containeth the recompense which followed upon his sufferings ; and, in general, it sctteth out an advancement above all creatures, next unto God himself. It is to be taken of Christ in that relation wherein he suffered —namely, in reference to his human nature ; but so as united to his di«ne nature, even tliat person which was God-man, as hath been shewed, Chap. i. 3, Sec. 34.

Every word in this reward carricth an especial emphasis.

GOUGE ON HEBREWS.

177

1. The particle of connexion being copulative, ri, and, slieweth that it followeth upon his cross and shame.

2. The verb, ly.diigi, translated is set down, is of the active voice, and is translated 'sat,' in reference to Christ himself, chap. i. 3, and x. 12. It im-plieth a joint act with his Father. His Father said unto him, xddoj, sit, and he sat. It intendeth a settled continuance in that honour. See Chap. i. 3, Sec. 31.

3. Eight Jiand, 5.=g;'a, is here metaphorically taken, and setteth forth the high degree of Christ's dignity, whicli was next unto God himself, above all creatures. See Chap. i. 3, Sec. 33.

4. Tlie throne, Sjoro?, is a royal seat, as hath been declared, Chap. i. 8, Sec. 106.

5. This title, rou Qioij, of God, much amplifieth all the forenamed degrees of Christ's advancement. He was set by God ; he was set at the right hand of God ; he was set on the throne of God. To manifest that this, of God, is an amplification of Christ's advancement, it is thus expressed, ' of the Majesty,' chap. i. 3 ; 'of the throne of the Majesty,' chap. viii. 1. Hereof see Chap. i. 3, Sec. 32.

This recompense far exceeded all his sufferings. And by a due consideration of this, which Christ knew would follow upon his sufferings, was he encouraged to endure what he did.

It affordeth unto us sundry weighty considerations.

1. Christ was advanced as high as ever he was brought low.

2. He hath a supreme power.

3. There is no more suffering for Christ. He is ' set down on a throne.'

4. Sufferings shall not lose their reward.

5. The reward shall exceed all sufferings.

These, and other like recompenses, which were conferred upon the head, may be expected by the several members of the mystical body, according to that degree that they are capable of, and is fit for them.

Sec. 23. Of considering weighty matters.

Ver. 3. For consider him t/uit endured such contradiction of sinners against himself, lest ye be ivearied, and faint in your minds.

This causal particle, yaj, for, sheweth that this verse is inferred upon the former as a reason thereof. The reason may be taken from the dignity of the person that was put to shame, implied in this em-phatical particle, rov, him, and in the kind of contradiction against him in this relative, roiaiiTriv, snch ; and it thus lieth. We ought the more thoroughly to consider the shame whereunto Christ was put, because he was so excellent a person, and yet the shame so great.

The word, a.va'>.(iyiisach, translated consider, is a compound. The simple verb, Xoyiio/j,ai, siguifieth to think

Vol. III.

(1 Cor. xiiL 5), to reason (Mark xi. 31), to conclude (Rom. iii. 28). The preposition, dm, with which this word is compounded, in composition signifieth again ; so as this compound, di:a.>.oyi^o//,ai, signifieth to review, or to tliink .again and again upon a thing, to ponder upon it; this is to consider. It is in other authors attributed to men's casting up, and to their reviewing of their accounts.

Of considering weighty matters, and of Christ above all to be considered, see Chap. iii. 1 Sees. 21— 23.

The word here used, which Lmporteth a thinking on a thing again and again, declareth that it is not sufficient advisedly to heed a weighty matter at the first hearing or reading thereof, but that it must be pondered on again and again.

For this end two especial duties are requisite.

1. Meditation with ourselves thereupon. Of meditation, see Chap. xi. 19, Sec. 96.

2. Conference with others thereabouts. Meditation is an especial part of consideration,

whereby men call to mind what they have learned, and so come to conceive the same ; for that which is not thoroughly conceived at first, will be by meditation more thoroughly understood. Meditation, to man's mind, is as chewing the cud to beasts : that meat which is not at the first eating well digested by the beast, through chewing the cud is thoroughly concocted. It will therefore be useful to meditate on such weighty points as men hear and read ; 5-ea, and if they have time, to write down tlieir meditations.

Conference about what we have heard may be more useful than meditation, in that thereby we have not only our own help, but also the help of others ; yea, we may also thereby bring much help to others.

Sec. 24. Of the contradiction of sinners ivhich Christ endured against himself.

The person whom we ought especially to consider is here described by his great patience. Before it is premised an emphatical particle, tov, which implieth such a one as none like unto him.

We translate it him. Some, the more fully to express the emphasis, translate it with a paraphrase, thus, quis ille sit — who he was, or what manner of person he was. He was such a one as never the like was, will be, or can be in the world again. Yet he endured.

The word, ucTo,!i;,a.£v)jxora, translated endured, is the same that was used. Sec. 18, and it impUeth patience and constancy.

To amplify Christ's patience, the proof thereof is set out in this word, dvriKoyiai, contradiction. It is the same word that was used, Chap. vi. 16, Sec. 121, and translated ' strife ;' but Ch.ap. vii. 5, Sec. 46, it is translated as here, ' contradiction.' It implieth an opposition against Christ's doctrine and works.

GOUGE ON HEBREWS.

[Chap. XII.

They opposed against Christ's doctrine in saying that he deceived the people, John vii. 12. They accused him before Pilate for perverting the people, Luke xxiii. 14 ; and for speaking against C'jesar, John xix. 12 ; whereas he taught them to give to Caesar that which was Caesar's, Mat. xxii. 21. When by their ini|)()rtunity he plainly declared who he was, they accused him of blasphemy. Mat. xxvi. 65. The like they did when he j)ronounced remission of sin to a poor distres.sed sinner, Mat. ix. 3. When he declared who were of God and who were not, they said that he was a Samaritan, and had a devil, John viii. 48. It is said of the Jews that ' they spake against those things which were spoken by Paul, contradicting and blaspheming,' Acts xiii. 45. So they did against Christ.

They also spake against his works, as against ■works of mercy on the Sabbath-day, Mark iii. 2 ; against his conversing with sinners, though it were for their conversion, Mat. ix. 11; against his miracles, as done by the prince of devils, Mat. xii. 24.

In these and other like respects, this word, To/aiiT?jv, such, is fitly added. It carrieth emphasis. It was such contradiction, both in the matter and manner, as never the like offered to any other. It was such as may justly astonish and amaze those that hear it, such as cannot sufficiently be set out. This was part of that shame which is set out, Ver. 2, Sec. 19.

This is much aggravated by the persons who did so contradict him. It is said to be the contradiction, iirti) Tuv a/iaorwXwc, of sinners.

The word sinners is in the New Testament usually put for such as arc impudent and obstinate in sin; who live and lic^ inipenitcntly therein; who are so far from Christian contrition and godly sorrow for sins past, or from care to have their sins covered before God by faith in Christ, and before men by true repentance, as they account it nothing to be accounted sinners. In this sense, publicans and sinners are oft joined together. Mat. Lx. 10, 11, and xi. 19. This title is given to a notorious strumpet, Luke vii. 37, 39, and to the chief among publicans, Luke xix. 2, 7. The Jews, in detestation of Christ, attribute this epithet, sinner, to Christ, John ix. 24.

Sinners are ordinarily opj)osed to the righteous— that is, to such as, having repented of their sins past, endeavour to live righteously, 1 Tim. i. 9, 1 Pet. iv. 18.

The sinners here intended were,

1. The scribes and Pharisees. Howsoever the Pharisees made a great show of sanctity before men, yet before God they were such sinners as are here intended. They were out of measure proud, covetous, superstitious, and cruel. In these and other like respects, John the Baptist and Christ himself styled them ' a generation of vipers,' Mat. iii. 7, and xii. 34. They were oft taxed for the foresaid vices, and yet ' Qu.'die'?— Ed.

they obstinately continued in them; they repented not, Mat. xxi. 31, 32. In their oppositions against Christ, and persecutions of him and Ms, they were most impudent.

2. Sadducees, who were among the Jews as epicures among the heathen ; for they say ' that there is no resurrection, neither angel nor spirit,' Acts xxiii. 8.

Therefore they gave themselves to all licentiousness.

3. The high priest's men, Luke xxii. 63, 64.

4. Herod and his men, Luke xxiii. 11.

5. Pilate's soldiers, Mat. xxvii. 27.

6. The thief crucified with him, Luke xxiii. 39.

7. The common rabble that followed him to execution, Mat. xxvii. 39.

To be so thwarted by the worst sort of people must needs be a grievous contradiction.

Further, to aggravate this contradiction, it is said to be i'li a.'\irh, against himself; indeed, sometimes they contradicted his disciples to blame him thereby, as in the case of not fasting. Mat. ix. 14, and rubbing corn on the Sabbath-day, Mat. xii. 1, and eating with unwashed hands. Mat. xv. 2. But even against his own self, against that doctrine which he himself preached, and the works which he himself wrought. They regarded not the dignity of his person, the integrity of his life, the benefit of his works, nor any other thing in him which might have restrained them from their violent contradiction, but impudently they contradicted him himself.

By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vDest among men.

Sec. 25. Of being weary and fainting in our Christian course.

That Christ's pattern, in enduring such contradictions as he did, may be the more deeply weighed, the apostle declareth the damage that may follow upon neglect of th.at means.

The damage is iu general hinted in this particle, lest, which is the interpretation of two Greek words, "iva firi, thai not: 'that ye faint not.' It is a word of caution and prevention, implying th.at such a damage of mischief is like to follow upon neglect of the foresaid duty.

The damage consisteth of two branches. The first, xa.ajjrE, is thus translated, he xeearied.

The metaphor is taken from runners in a race, or from such as labour and toil in any hard work, and with the difficulty thereof, or rather through their own sluggishness and laziness, wax weary, and give over the former course.

I find this word used in two other places, as where it is said, ' the prayer of faith shall save him that is weary,' and ready to faint; we translate it ' sick,' James v. 15, and where Christ saith, 'thou hast laboured, and hast not fainted,' Eev. ii 3.

Hero is added the subject, roT; -\i\j-)(a.Ti u/j,uf, your

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179

7ninds, wlicrcin such maybe wearied or faint. In the Greek it is so placed between two verbs, as it may be referred to either of them ; thereupon, some thus translate it, ' lest ye be wearied in your minds, and faint;' others thus, ' le.st you be wearied, and faint in your minds.' There is no great difference in referring it to the one or the other : it hath reference to both, and is fitly fixed betwixt them. They who be wearied in their minds, faint in their minds ; and they who faint in their minds, are wearied in their minds.

The latter word, fxXu6,u,;voi, translated faint, signi-fieth to be loosed ; it is used of things fast knit, whereby they remain strong and steady, as a man's joints and limbs; but if they be loosed, they lose their strength, and become feeble and weak. It is used of the fainting of the spirit or soul of man for want of food. Mat. ix. 36, and xv. 32 ; and to such a fainting under affliction, ver. 5. Here it is taken in a spiritual sense, as appears by joining it with this phrase, in your minds ; and thus it is taken, Gal. vi. 9.

By the inference of this danger, the apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses, Ps. Ixxiii. 13, 14, Jer. xx. 7-9.

As those crosses are in their kind grievous, so human frailty is much perplexed therewith. And because good courses are occasions of such contradictions, many wax weary of their good courses.

Well, therefore, did the apostle premise this note of caution and prevention— lest. We have cause to be circumspect over ourselves herein, and carefully use all means to encourage ourselves against those temptations.

Hereof see more. Chap. iii. 12, Sec. 122.

This last clause, and faint in your minds, is added as the reason of their wearisomeness in good courses. Howsoever the bitterness of contradiction may give occasion of being weary, yet the proper cause thereof resteth in ourselves, even in our own faint spirits. Hereupon, saith the wise man, ' If thou faint in the day of adversity, thy strength is small,' Prov. xxiv. 10. David acknowledgeth thus much of himself, ' I said, this is my infirmity,' Ps. Ixxvii. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confess him, John xii. 42.

That weariness ariseth from fainting in men's minds, is evident by the different disposition of men diversely minded; for where there is the same occasion of weariness in all, there is not the same effect. In the time of the captivity many Levites went away from the Lord, but the sons of Zadok remained faithful, Ezek. xliv. 10, 15 ; and, in the time of the primitive persecution, many forsook Paul, 2 Tim. iv. 16; yet not all.

' The spirit of a man will sustain his infirmity,' Prov. xviii. 14. Nothing dismayeth a man of courage; instance Moses, David, Job, the prophets, the apostles,

and martyrs in all ages. It is not simply contradiction, but pusillanimity, which causeth wearisomeness. It is an undue plea to pretend the grievousness of contra diction for excuse of men's wearisomeness in their Christian course. It becometh men rather to take notice of themselves and of their own faintheartedness, that they may be the more humbled and brought to repentance for the same, that so the Lord may be the more merciful unto them. When men duly load themselves, God will be ready to ease them ; but if men, by laying the blame elsewhere, think to ease themselves, the Lord will load them the more. Now, whether it be safe for a man to ease himself, and the Lord load him, or to load himself, and the Lord ease him, judge ye.

This further sheweth how needful and useful it is to get an undaunted spirit and an invincible resolution to go on in our Christian course, though all the world should contradict us. Courage and resolution doth much in temporal and earthly matters, yet they may in their bodies, notwithstanding all their courage, wax weary—as in war, in running a race, in travelling, in undertaking any other task ; but spiritual courage will so enable us, as we shall not only well begin, and hold out a good while, but go on to the end of our Christian race.

Sec. 26. Of resisting iinio blood.

Ver. 4. Ye have not yet resisted unto blood, striving against sin.

The apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended, even nnto blood.

The word, atTi-KariaTriTi, which we tran.slate resitted, is a double compound. Of the simple compound xaSiBTr,iu, see Chap. ii. 7, Sec. 62.

The preposition, avz'i, added in this double compound, signifieth against, and is well translated resisted. It is a soldierlike word, and importeth a manly standing against an enemy, pede pes, et cuspide cuspis —foot to foot, spear to spear—not yielding a foot, or hairbreadth, as we say, and that unto blood — that is, so long as blood or breath remains in our bodies, or so long as we live. Man's life remains in his blood; when that is clean spilt, life is gone.

He setteth down this extent of enduring negatively, thus, ye have not yet resisted, to meet with an objection about that which they had already suffered ; for the apostle granteth that they had already suffered much, chap. x. 32-34, which he here implieth und<' this particle, oS-w, yet, as if he had said, ye hav • deed endured much, yet ye may endure nio", ; '

The objection may be thus framed ''^''^'^ ^^ "^S-"*'

thou, O our apostle, so much me' . ^ .. ,,

,, .'^ ■ ., ar pomts considerable:

as a pattern to us, seemg tho'" . ^

a great fight of affliction 7^ . ' , ,, , T *i • *i Ai thereof, unto blood.

lo tins the apcx'tle '

brought.jlo endu

tnvmg. ^jccl thereof, against sin.

GOUGE ON HEBREWS.

[CiLVP. XII.

BO were subject to more trials. Their blood was yet in them, so as they had ' not resisted unto blood.'

Hereby it is evident that professors may bj brought to seal their profession with their blood. Hereof see more, Chap. xi. 37, Sec. 2.57.

It is also as evident that professors cannot promise to themselves immunity from sufferings for their profession so long as they live.

Professors, therefore, have need to take heed of security by reason of some trials that they have passed through. Experience hath shewed how dangerous this hath been in reference tn temporal deliverances and victories. Much more dangerous is spiritual Becurity ; for Satan, being cast out, will seek to make a re-entry, !Mat. xii. 4-t; and God is by spiritual security much provoked to give men over to their spiritual enemies, so as it is a great point of wisdom, after some trials, to prepare for others.

Sec. 27. Of sirlviwj against sin.

To avoid another extreme opposite to security, which is an uimecessary casting one's self into danger, the apostle adds a limitation about saints' suil'erings, in this phrase, striving against sin.

The word, a.maywi?J>iJ.i^oi, translated striving, is a compound. It is derived from a root, ayiiv, that signifieth strife. It is the word that was used, Ver. 1, Sec. 8.

The preposition, auri, with which it is compounded, signifieth against. It is fitly translated striae against. It is, as the former verb, a soldierlike word, which implieth an opposing or fighting, as an enemy, to whom a man will not yield.

The opposed enemy is here styled, dfiaoTia, sin.

Some here take sin raetonymically for sinners, who commit sin, as heretics, idolaters, or other impious persons that would draw us from the profession of the truth. This is a good sense; but there is no need of using a trope here, for the sufferings^ of saints are for the most part not against the persons of men, but against vices themselves, as idolatry, heresy, error, or it may be impious and licentious liberty. Sufferings of .saints are because they will not yield to those and suchlike sins of their adversaries.

Others apply the sins here meant to saints' own corruptions, which they say are by afflictions subdued. This also ia a truth in itself, but not pertinent to this place.

The sins of the adversaries of professors of the

ith are questionless here meant, and so they set out

use of saints' sufferings, which is sin. We must

t"^'^'^ ^'yinst sin, cither by fast holding the truth, tended, -inej. f^^,^^ j^ ^^ ^ji^ ^^^^ ^^ j^ ^^^^ -^.j^,

superstitious, anu ^^ ^;,, j,^ .^^^^f_

respects, J,.hn the Ba,...^ ^„,, j„,jj(,^^j sufferings of them a genera ion of vipe.,,^1, find this verified. Ihey were oft taxed for the ,..„ j,^ ^^.^^j^ ^^^^ ^^^^3^ ' Qu. • die ■ ?— Ed.- , .

sees before

from calling upon his God, Dan. vi. 12; the apostles strove against sin when they would not forbear to preach the gospel, Acts iv. 2, 3, 19, and v. 29; believers in the apostles' time strove against sin when they would not renounce their profession of Christ, Acts ix. 2 ; so the martyrs that suffered in heathenish Rome, and in antichristian Rome.

On the other side, Joseph strove against sin when he would not yield to commit foUy with his mistress, Gen. xxxix, 12 ; and Daniel's three companions, when they would not bow to Nebuchadnezzar's image, Dan. iii. 16.

It is the cause, and not the suffering, which makes a martyr— causa, nan poena, facit mart i/rem ; therefore, to incitations to suffer, and remunerations of sufferings, the cause uscth to be added expressly or implicitly.

Great is their folly who run a contrary course; who strive for sin, and suffer in their striving, as heretics, idolaters, traitors, murderers, thieves, adulterers, and all such gross sinners; yea, and busybodies also, 1 Pet. iv. 1.5 ; so did Achan suffer, Josh, vii; and Ahab and Zcdekiah, Jer. xxLx. 21; so Servetus, Legat, Campion, and other jiopish traitors. They strove to uphold the man of sin and mischievous plots against the land of their nativitj'.

It is a special pouit of wisdom, in all our strivings and sufferings, thoroughly to examine the cause thereof. He that shall fail in his cause, his sufferings wUl be so far from bringing comfort, as, without sound repentance, they will be the beginning of hell torments, and a means of aggravating the same. To suffer for sin, so as suffering draws him not from sin, importeth impudent obstinacy ; but if our cause be good that we strive against sin, then may we have much comfort in our sufferings. Thus striving against sin, let us resist unto blood.

Sec. 28. Of the resolution of the four first verses of Heb. xii.

Ver. 1. WJierefore, seeing we also are compassed about loith so great a cloud of witnesses, let ns lay aside every iveight, and the sin which doth so easily beset iis, and let us run with patience the race i/utt is set before us,

2. Looking unto Jesus, tJie author and finisher of our faith ; who, for the joy that was set before him, endured the cross, despised the shame, and is set down at tlie right hand of the throne of God.

3. For consiiler him not that endured such contradiction of sinners against himself, lest ye be wearieil and faint in your minds.

4. Ye liave not yet resisted unto blood, striving against sin.

In these four verses arc declared helps for well finishing our Christian course. Herein we may observe,

1. The inference, wherefore,

2. The substance; which sctteth down the kinds of helps.

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181

They are of two sorts :

1. Examples of former saints, ver. 1.

2. The pattern of Christ himself, vers. 2-4. The former setteth down,

1. The motive to follow them.

2. The matter wherein we slu)uld follow them. This latter is,

1. Propounded, in the end why the pattern of former saints is registered, implied in this word, witnesses.

2. Amplified, and that two ways : (1.) By the multitude of them.

(2.) By the right we have to use them.

Their multitude is implied under this metaphor of a cloud, and amplified by this note of comjiarison, so great.

Our right to them is intended in this phrase, we are compassed about, or, word for word, having compassing us.

The matter sets out two duties :

1. To cast off impediments.

2. To use fit helps.

Two sorts of impediments are here expressed.

One outward, in this word weight; amplified by the extent thereof, in this word, every.

The other, inward, styled the sin, and described by this effect, which doth easily beset us.

In setting down the latter, about use of helps, we may note,

1. The manner of propounding it, in the first person and plural number, lei us.

2. The matter whereof it consisteth, which is set down in a metaphor of running a race, whereby is intended a right finishing of our Christian course, and it pointeth at four virtues.

(1.) Diligence and speed, in this metaphor, »*a». (2.) Patience, which is plainly expressed. (3.) Perseverance, in this phrase, run the race. (4.) Prudence, in these words, set before us. This noteth out two points :

1. The warrant we have for what we do, in this phrase, set before.

2. The special right which concerneth us, in this word, us.

The former sheweth a direction.

The latter a limitation.

The pattern of Christ himself is,

1. Propounded, ver. 2.

2. Amplified, vers. 3, 4.

In setting down this help, the apostle noteth,

1. A duty, which sheweth what we must do.

2. A reason why we must do that duty. In setting do'wn the duty, observe,

1. The action required, in this word, looking tin to.

2. The object of that act, Jesus.

The reason here alleged for looking unto Jesus is taken from that which Christ did; which is of two sorts;

1. What he works in ns, faith.

This is amplified by two kinds of working : (1.) His beginning it, the author. (2.) His perfecting it, t/w finisher.

2. What he wrought, or rather endured, for us. This is,

1. Propounded.

2. Amplified.

The proposition consisteth of two branches, in both which is set down the object and the action thereabout.

The first object is, cross; the action appertaining thereunto, endured.

The other object is, shame; and the action thereabout, despised.

That which Christ endured for us is amplified two ways :

1. By that which Christ set before him, which is here styled ^oy.

2. By that which followed upon his suflfering. Here note,

1. The method or order, in this copulative, and. He first suflered, and then was exalted.

2. The matter, which was a high exaltation. This is described,

1. By the stability of it, is set doivn.

2. By the eminency of it, at the right hand.

3. By the dignity or royalty of it, of the throne. All these are amplified by the person whose right

hand and whose throne it was, namely, God's.

The amplification of the foresaid pattern of Christ is set down two ways :

1. By a review thereof, ver. 3.

2. By the extent of following Christ, ver. 4. In the review we may observe,

1. A duty enjoined.

2. A reason to enforce the same. About the duty, observe,

1. The act required, consider.

2. The object thereof; which is described, (1.) By the dignity of the person, him.

(2.) By the kind of opposition against him, contradiction, amplified by the greatness thereof, such.

(3.) By the special person opposed, himself.

(4.) By the condition of the persons who opposed him, sinners.

(5.) By his manner of bearing it, endured.

The reason is drawn from prevention of a great damage, wherein is set down,

1. The kind of damage, lest ye he wearied,

2. The cause thereof, and faint in your minds.

In the extent of following Christ we are to observe,

1. The manner of propounding it—which is negatively, ye have not.

2. The matter, wherein are four points considerable: (1.) The act to be done, resist.

(2.) The continuance thereof, unto blood.

(3.) Another act, striving.

(4.) The object thereof, against sin.

GOUGE ON HEBKEWS.

[Chap. XII.

Sec. 29. Of observations raised from Heh. xii. 1-4.

I. Examples of saitits before ns are to he followed. The inference of this verse upon the former chapter, implied in this word, wJierefore, iutendeth as much. See Sec. 2.

II. Former examples of Jews are registered for us Christians. Thus much is implied in this phrase, ive also. See Sec. 2.

III. Suffering saints are God's witnesses. They are here so expres.'^ly called. See Sec. 2.

IV. God hath a luidtitude of witnesses. This metaphor, o cloud, and these two epithets, compassing, apd so great, do fully demonstrate this point. See Sec. 3.

V. Impediments 7mist be removed. This is the first kind of helps here prescribed. See Sec. 4.

VI. Impediments »«w.s< be clean abandoned. This ■word, lai/ aside, intendeth as much. See Sec. 4.

VII. Things burthensome hinder Christians in their race. This is implied under this word, toeight. See Sec. 5.

VIII. Ui'erg burthen is to be laid aside. The universal note, everg, is here expressly set down. See Sec. 5.

IX. Original corruption is properly a siyi. That is the sin which is here intended. See Sec. 6.

X. Onginal corru])tion is ready to stir us up to actual sins. This is the meaning of this phrase, doth so easily beset us. See Sec. 6.

XL Inward and inbred corruption is to be subdued. The sin here spoken of must be laid aside. See Sec 7.

XII. General directions are to be applied to ourselves. The manner of expressing the duty in the first person, vs, declares as much. See Sec. 8.

XIII. Christians must draw on others to the duties which they p'ofcmi themselves. The manner of expressing the duty in the plural number, which hath reference to others, proves this point. See Sec. 8.

XIV. A Christians course is a race. The metaphor of running a race here used, proveth as much. Sec Sec. 8.

XV. Diligence is requisite for the finishing of our Christian course. This metaphor, run, intendeth as much. See Sec. 9.

XVI. Patience must be added to diligejice. Thus much is plainly expressed. Sec Sec. 9.

XVII. Perseverance is requisUe for finishing our Christian course. This jihrase, run the race, implieth perseverance till we come to the end of our race. See Sec. 9.

XVIII. Prxidence is requisite for well ordering our Christian course. It is an especial jjoint of ])rudence to observe what is set before us, that is, what is warranted in God's word. See Sec. 9.

XIX. That is viost warrantable which is prescribed to us in particular. This is that which is set before us. See Sec. 9.

XX. Ability to run our Christian race is from Jesus. For this end is he here brought in, and described unto us. See Sec. 12.

XXI. An especial menns of receiving grace from Christ is to know and believe on him. This ismtended under this word, looking unto. See Sec. 12.

XXII. Jesus first worheth faith in us. In this respect he is the autlwr of our faith. See Sec. 13.

XXIII. Jesus perfecteth the good tvork of faith which he hath begun. In this respect he is styled the finisher of otir faith. See Sec. 14.

XXIV. Chriit is a pattern to Christians. For this end, that which he did and endured is set before us. See Sec. 15.

XXV. Christ had joy set before him. This is here expressed. See Sec. 15.

XXVI. By the joy that was set before Christ, lie •was encouraged to endure what he did. This preposition, /or, intendeth so much. See Sees. 15, 16.

XXVII. Christ had his cross. This is implied under this word, cross. See Sec. 17.

XXVIII. Christ endured Ids cross to the full. The word endured intends as much. See Sec. 18.

XXIX. Christ was ]mt to shame. This is here taken for granted. See Sees. 19, 20.

XXX. Christ despiised the shame that was laid upon him. This is here plainly expressed. See Sec. 21.

XXXI. After Christ's sufferings followed glory. This copulative and implieth as much. Sec Sec. 22.

XXXII. Christ's glory is an established glory. Therefore it is here said, he is set down. See Sec. 22.

XXXIII. Christ's glory is an eminent glory. It is at the right hand of God : above all creatures, next to God himself. See Sec. 2'2.

XXXIV. Christ's glory is a royal dignity. He sits on a throne ; even the throne of God. See Sec. 22.

XXXV. Matters of weight are to be tvell weighed. The word consider imports as much. See Sec. 23.

XXXVI. Chi^st's deeds and sufferings are especially to be iveighed. This is gathered from this relative, him. See Sec. 23.

XXXVII. Professors of the truth must look for contradictions. As the head was dealt withal, so shall his members. See Sec. 24.

XXXVIII. T/ie vilest of men are subject to contradict the best, dinners contradicted Christ. See Sec. 24.

XXXIX. Chi-ist was so contradicted as nei'er any more. This particle of admiration, such, intendeth as much. See Sec. 24.

XL. Christ hi/nself was not spai-ed. There were contradictions, not only against his disciples, but also against himself. See Sec. 24.

XLI. Christ endured tJie contradictions that were against himself. Thus much is plainly expressed. See Sec. 24.

XLII. Bangers are to be prevented. This particle, lest, intends as much. See Sec. 25.

GOTJGE ON HEBREWS.

183

XLIII. Contradictions may make Christians iveary of their good courses. This inference, lest you be wearied, imports as much. See Sec. 25.

XLIV. Weariness of good ariseth from, m,ens oimi imoard remissness. This clause, and faint in your minds, intends as much. See Sec. '15.

XLV. A due consideration of Christ's enduring u'ill move us to endure. This I gather from the inference of this verse upon the former, by this causal particle, for. See Sec. 23.

XLVI. Professors may he brought to seal their jiro-fession with their blood. This is here taken for granted. See Sec. 26.

XLVII. Christians must stand to their cause so long as they have any blood in them. This phrase, ye have not yet resisted unto blood, implieth as much. See Sec. 26.

XLVIII. Sin is the only true cause of saints' sufferings. They must strive against sin. See Sec. 27.

Sec. 30. Of rememhenng encouragements to hold out.

Ver. 5. And ye have forgotten the exhortation which speaketh unto you, as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.

A third motive to stir us up to persevere in the faith, notwithstanding our suffering for the same, is taken from the author of our sufferings, which is God himself.

The first motive was taken from the example of former saints, ver. 1.

The second from Christ's pattern, vers. 2-4.

Thus this is the third.

The first particle, xaJ, and, being a copulative, sheweth that that which followeth is in general of the same kind that that which went before was.

The word, ixX'sXriah, which we thus translate, ye have forgotten, is a compound, and here only used in the New Testament. But the same simple verb, compounded with another preposition (smXaiiatofLai), which intendeth the same thing, is frequently used, and translated, as this word, to forget. It is used thrice in this epistle, chap. vi. 10, xiii. 2, 16.

To forget is at least an infirmity, and so it is here taxed.

Some, to aggravate the reprehension, set it down interrogatively, thus. Have ye forgot t But this phrase, ye have forgotten, is the more pertinent, because the apostle here setteth himself with all mildness to manifest their weakness.

Which way soever we read it, it is apparent that to forget the encouragements which God affords, is a fault. It is ta.xed in the ancient Jews, Ps. Ixxviii. 11, and cvi. 13, 21. It is expressly forbidden, Dent, vi. 12.

It is a branch of that corruption, which seized on man by his fall; for thereby, as other powers of a man's soul, and parts of his body were depraved, so

his memory, which was placed in man as a useful treasury, to lay up and fast hold the directions and consolations of God's word.

1. People are to take heed of this fault; for hereby the use of good directions and consolations is lo.st.

2. Ministers, as they see occasion, must lovingly put their people in mind hereof.

3. Jleans must be used for .strengthening memory. The inference of this taxation upon ver. 3, where

he giveth a hint of their wearisomeness, and fainting in their minds, sheweth, that forgetting grounds of encouragements is an occasion of fainting.

This was it that made the disciples afraid. Mat. viii. 25. Man by nature hath a fainting spirit in himself; he is like a lamp that will fail to give light if there be not a continual supply of oil. So a fire, without supply of fuel, will go out.

This may be a motive well to heed the encouragements of God's word. While men well consider the same, they think all the power and terror of hell cannot make them shrink. But if those encouragements be forgotten, every little blast makes them shake Uke an ashen ^ leaf.

Sec. 31. Of exhortations spoken to all of all sorts.

That which the apostle taxeth them for forgetting is here styled the exhortation. Of the verb, Tctjaxa-Aew, whence this noun, exhortation, is derived, see Chap. iii. 13, Sec. U3.

Some translate the noun, ^rajaxXjjff;;, here, consolor tion, and so it is oft used, as Luke ii. 28, 2 Cor. i. 3. So it doth also signify exhortations, as Acts xiii. 15, Eom. xii. 8.

Here this word hath reference to the text of Scripture that followeth ; which, in regard of this sweet compellation, My son, is a great consolation, and in reference to the manner of expressing the point, thus, despise not, nor faint, it is an exhortation. So as either signification may be used in this place. It is a consolatory exhortation, and an exhortatory consolation. To the metaphor of running here used by the apostle, the latter word, exhortation, is the more proper: for runners in a race, by exhortations and acclamations, are much quickened.^ Whereby it ap-peareth how useful exhortations are. See more hereof. Chap. iiL 13, Sec. 143.

This relative, f,Tig, which, hath reference to that exhortation which is quoted in this verse. It is an elegant figure : for a voice, or faculty of speaking, is attributed to the exhortation recorded in Scripture. So as the word written is as a sermon preached, it hath a kind of voice whereby it speaketh to us: as Chap. iii. 7, Sec. 74, in the end.

The word, diaXiyerai, translated speaketh, is a compound, and signifieth more than a simple speaking, namely a reasoning, or disputing, or convincing a man

' Qu. ' aspen'?— Ed.

' riausuque volat tremituque eecundo.— Virg.

GOUGE ON HEBREWS.

[Chap. XII

of the cqHity of what he speaketh, Mark ix. .34, Acts xvii. 17, and xix. 8, 9. The title of the art of reasoning, oia.'KixTixri, is sot down under a word derived from the same root.

The persons to whom this was spoken are comprised under this relative, i/.u", unto you. He means hereby those to whom he wrote ; which were, both these Hebrews, and all other Christians, that should read or hear this epistle; for God, in his word, speaketh to all of all sorts, to all of all degrees, to all of all places, to all of all ages, to all of any other distinction whatsoever. This Christ thus plainly cx-presscth, ' What I s.ay unto you, I say unto all,' JIark xiii. 37; and Moses thus, ' Neither with you only do I make this covenant; but with him that standeth here with us this day before the Lord our God, and also with him that is not here,' Dcut. xxi.x. 14, 1.5. Thus may, thus ought, every one to apply the word of God, wherein it concerneth him, to himself, though at first it were spoken to others. See Chap. xiiL 5, Sec. GS.

Sec. 32. Of GocTs speakbtg to saints as to children.

This phrase, w; i//d7c, as unto children, hath reference to that sweet compellation, u/l /jlou, My son, in the following exhortation.

This giveth an evident instance that God respecteth saints, as a father his children, Ps. ciii. 13, Jer. iii. 19, and x.\xix. 9.

1. This ariseth from his mere mercy and free grace. Princes when they gi'aut favours use to render this reason, out of our own special grace and mere motion we grant this ; yet may they have many inducements from their subjects ; but God can have nothing out of himself to move him to do what he doth. These therefore be frequent phrases in Scripture: ' For my own sake,' 'for my name's sake,' Isa. xlviii. 9, 11; 'grace,' EpL ii. 5; 'free gift,' Kom. v. 15; 'rich mercy,' ' gre.at love,' Eph. ii. G.

2. This relation of children to God, is by virtue of our union with Christ. Christ is his true proper Son; but saints are one with Christ, members of his body, and in that respect his children.

1. This is the ground of saints'confidence. If God speak to them as to chUdren, they have good ground to fly to God as to a father, and in all time of need to ask and seek of him all needful blessings. Mat. vii. 11, yea, and in faith to depend on him for the same, Mat. vi. 31, 32. What useful thing shall such want? wh.at hurtful thing need such to fear? If God deal with them as with children, he will provide for them every good thing, he will protect them from every hurtful thing, he will hear their prayers, he will accept their services, he will bear with their infirmities, he will support them under all their burthens, and assist them against all their assaults; though through their own weakness, or the violence of some tempta-

tion, they should be drawn from him, yet will he be ready to meet, them in the midway, turning to him. Instance the mind of the father of the prodigal towards him. See more hereof in The Guide to go to God, or Explanation of the Lord's Prayer, Sec. 8.

2. This is a forcible motive to stir us up to bear a childlike respect to God. The rule of relation rc-quireth as much, as is shewed in the place before quoted.

Sec. 33. Of the paternal and childlike relation betwixt pastor and people.

To make the foresaid exhortation to be the more heeded, the apostle addeth the express words of Scripture wherewith it was first set down, but quotctii neither book, chapter, nor verse. Hereof see Chap, ii. G, Sec. 50.

The text is taken out of Prov. iii. 11, 12. In quoting it the apostle holdeth close to the interpretation of the ancient LXX; of whom see Chap. i. G, Sec. 72. Only there is one little difference : for the LXX do not express this relative pronoun, viy, but yet by speaking to one in the vocative case do understand that pronoun. In the Hebrew it is expressly set down, ^J^.

This title, 7ny son, as here used, and as used by the wise man, seemeth to have reference to the minister that utters it: because he hath herein reference to the Lord as to a third person: thus, ' ^ly son, despise not thou the chastening of the Lord.'

I will not deny but that this compell.ition, my son, may be taken in reference to God : because ministers, both extraordinary and ordinary, stand in God's room ; and in God's room speak to God's people : yea, God in the mouth of his ministers speaketh to his people. Thus it confirms God's fatherly respect to his people, whereof see Sec. 32.

If it be taken in reference to the prophet, it shew-eth that God's ministers are as fathers to God's people: and God's people as children to them. Frequently is this relation mentioned betwixt God's ministers and people.

1. Jlinisters are means of their people's regeneration, 1 Cor. iv. 14, 15, Philem. 10.

2. Ministers provide for the souls of people, as p.arents do for their children's bodies. Their care is to nourish and buUd them up in grace, 2 Cor. xii. 14.

3. ^Ministers bear a fatherly affection and respect to God's people, 2 Cor. vi. 11, 13, Phil. iv. 1.

This relation directeth both ministers and people how to be affected, and how to carry themselves one towards another.

Sec. 34. Of general doctrines intended to particular jK-rsiins.

The particular application of the former point, of well bearing alUiction.s, unto one particular person in the singular number and vocative case, thus, my son,

GOUGE OX HEEKEWS.

185

giveth evidence tliat general doctrines are intended to every one in particular.

We heard before, Sec. 31, that what was spoken to people of one age was intended to all ages. Here it is further shewed, that that which is common to many is intended to every one ; as if it had been in special directed to every one. Thus Christ by name enjoins that duty to Peter, which belongeth to all ministers, John sxi. 15. These indefinite phrases, ' if any man thirst,' John vu. 37; ' all ye that labour,' Mat. xi. 28; 'whosoever wil!,' Rev. xxii. 17, do intend as much. For this end sacraments are applied to particular persons.

1. This manifesteth the impartial respect of God to all.

2. It giveth proof of God's wisdom, in leaving every one that receiveth not the word, without excuse. God speaks to every one in particular; wliy tlien shall any put away from him that salvation, which in and by the word is ofl'ered unto him ?

This shews what good ground of faith every one hath.

It is in this respect an incitation to every one to apply to himself what he heareth out of God's word. The power, the life of preaching consisteth herein.

The premising of this title, my son, before the following dissuasion, giveth instance that dissuasions, and other kind of instructions, are to be sweetened with mild insinuations. See Chap. iii. 12, Sec. 121.

Sec. 35. 0/ reconciling Prov. iii. 11, 12, loitlt Heb. xii. 5, 6.

There is some difference in words and phrases, betwixt the testimony following, as it is in the Hebrew, and as it is in the Greek, yet in sense they both fully agree.

Some differences are more in the translation of the Hebrew than in the text itself.

1. This negative, neither be wear;/, is thus translated, neither faint. Both the Hebrew yip, and the Greek, oXiyo^n, import one and the same thing. For wearisomeness causeth fainting, and fainting implieth wearisomeness.

2. Where Solomon saith, neither he weary of his correction; the apostle thus, nor/rtini QxXuou) when thou art rebuked of him. Correction is a real rebuke, and rebuke is a verbal correction ; so as one may well be put for the other.

To put the verb for the noun, thus, bein/j rebuked or corrected of God, for the correction of God, is but the different dialect of different tongues.

In the next verse the first clause thereof in Hebrew and Greek do fully agree. In the latter clause there is some difference in words and phrases. For where Solomon sayeth, 3X3"!, even as a father the son in ivhom he delighteth; the apostle thus [liasTiyol), he scourgeth every son xvhom he receiveth. The expression of son, implieth God's fatherly respect; so as in

sense it is all one, as if he had said, even as a father; and to receive a child, importeth a delighting in him.

The apostle agreeth with the Greek LXX, word for word.

Of this LXX, and of varying from the letter where the sense is kept, see Chap. i. 6, Sec. 72.

Sec. 36. Of God the author of saints' afflictions.

In directing us well to bear afflictions, the apostle laboureth to remove two contrary impediments.

One is in the excess, despise not.

The other in the detect, faint not.

The Hebrew word DNO, signifieth to reject, or detest a thing.

It is used of those builders which (1DN2) refused the head stone of the corner, which was Christ himself, Ps. cxviii. 22.

The Greek word, IXiyoom, also carrieth emphasis with it: for according to the notation of it,i it signifieth, to have little care of a thinrf, to neglect it, or to contemn it. A fit word. It is used to express the fault of a child, or servant, in too light an esteem of his parent or master; which is a plam contempt of them, opposed to that honour which is required in the fifth commandment.

That which is here forbidden to be despised is styled, Taibiia, chastetiinff.

The Greek word is derived from a root, Taj's, that signifieth a child: and in general it implieth a father's dealing with his child. It is used sometimes for instruction, as 2 Tim. iii. 10; sometimes for correction, as here; and they who correct, Tai&s-jrai, have their notation from this word, ver. 9. And the act itself of correcting, is expressed under a verb, rraidvjiiv, sprouting out from the same root, Luke xxiii. 16, 22. A father's correction is for instruction.

The notation of the Hebrew word nOID, intendeth as much as tlie Greek. It implieth such a correction as fathers give to their children, whereby they may be the better instructed. It is also oft used for instruction, Prov. i. 3, 3.

The Latin have a fit word, disciplina, to express both these senses, which we in English translate dis-cipline. For men are disciplined both by instruction and correction.

The chastening here spoken of, is said to be of the Lord. God is the author and orderer thereof, Isa. x. 5, 2 Sam. xvi. 11.

Obj. Satan, men, other instruments, do much afflict saints.

A ns. Yet God hath the ordering and disposing of them, that he may restrain them as he seeth cause, that he may turn all that they do to his own glory and his children's good. God's glory is the supreme end of all, John ix. 3; subordinate thereunto is his

' dXlyiji/ Spav Ix^iv, parvam curam habere, negligere, con •

tcmncrc.

GOUGE ON HEBREWS.

[Chap. XII.

children's good, Kom. viii. IS. See more hereof in The Whole Armour of God, on Eph. Chap. vi. 11, Sec. 2,and Ver. 11, Sec. 13.

By this we are taught in all crosses to look up unto God, to search after the end which God aims at, and to call on him.

This is a point much pressed by the prophets, Isa. xvii. 7, and xlv. 22, Micah vii. 7.

This also giveth us a ground of patient bearing all crosses, because the Lord is author of them.

Sec. 37. Of saints afflidinns heing chastisements.

The word whereby tlie afflictions of saints are here set down is styled, rraioiia, chasteninr/, and according to the notation thereof, signitieth such correction as a parent giveth to his child, and that for his amendment, Kev. iii. 19, Ps. Ixxxix. 30, 31, 2 Sam. vii. 14.

That they are such, is evident by the ends which God aimeth at therein.

One general end is their good, Prov. viii. 28 ; therefore some of them have acknowledged it to be good for them, Ps. cxix. 71, Lam. iii. 27.

Particular grounds have reference either to this life or the life to come.

In this life, the grounds are either privative or positive.

Privative in regard of sin, and that,

L To prevent sin, 2 Cor. xii. 7.

2. To redress it, Ps. cxix. G9.

The positive grounds have respect to grace; namely, to prove it, 1 Pet. i. 7, or to exercise it. Job i. 12.

The good of afflictions hath respect to the world to come two ways.

1. To prevent damnation, 1 Cor. xi. 31.

2. To increase heavenly glory, 2 Cor. iv. 17. This maketh an apparent difference betwixt the

afflictions of saints and others. They may be all in their external appearance alike, for ' all things fall out alike to all,' Eccles. ix. 2, but yet there is a great difference betwixt the afflictions of the one and the other ; as,

1. In the moving cause. Love putteth God on to chastise his children, ver. G, but wrath puts him on to judge the wicked, Deut. xxix. 23, &c.

Obj. God was angry and wroth with Moses, Deut. L 37, and iii. 26.

Ans. That anger and wrath was not -vindictive, but paternal.

The words anc/er and wrath are used,

(1.) To give evidence that God neither approveth nor justifieth sin in any, not in his beloved ones, 2 Sam. xii. H.

(2.) To prevent the like for the future.

(3.) To be a warning to others, 1 Kings xiii. 23.

(4.) To revenge others' sins in the chastisements of his children, 2 Kings x.vii. 20.

2. In the ends, whereof we heard before. For God

aimeth not at those ends in judging the wicked, at which he aimeth in chastising his children.

3. In the effects ; for,

(1.) Saints, by afflictions, have some sins prevented, and some redrcs.scd, Luke xv. 17; but others have thereby sins occasioned, Exod. xvi. 2, and increased, 2 Kings xxviii. 22.

(2.) Afflictions draw saints to God, Hosea v. 15, but they drive others from God, 2 Kings vi. 33.

(3.) Saints, by afflictions, are the more humbled under God, and brought to acknowledge his divine justice, yea, and mercy, Dan. ix. 7, Lam. iii. 22. Others have their mouths opened against God, Rev. xvi. 9.

This is a further invitation patiently to bear the afflictions which God is pleased to lay upon us, even because they are chastisements : they are for our instruction. Though they be grievous to the flesh, yet they are needful and useful to the souL

On these grounds we willingly take bitter pills and fulsome potions, and patiently endure corrosives, lancings, searings, and cutting off of members. Let judgment and faith help us in God's dealing with us. ' Rebuke a wise man, and he will love thee,' Prov. ix. 8 : ' Hear ye the rod, and who hath appointed it,' Micah vi. 9.

Sec. 38. Of avoiding extremes in reference to crosses.

The expression of two extremes, namely, excess, by despising, and defect, by fainting, giveth us to understand that both the extremes are conscionably to be avoided,' It is good that thou shouldcst take hold of this : yea, also from this withdraw not thine hand,' Eccles. vii. 18. This is implied under this phrase, ' You shall not turn aside to the right hand or to the left,' Deut. V. 32.

Both extremes fail of that end which God aimeth at in chastising his children; which is, to better them by afflictions, to raise up their heart to him, and to draw them unto him. Both the one and the other extreme draweth men from God, and depriveth them of the true comfort and profit of afflictions.

We ought hereupon to be well instructed in that golden mean that lieth betwixt these extremes, that we may not, like fools, avoid one extreme so far as we fall into the other.' Virtue is placed in the midst, betwixt two extremes, as the temperate zones which are habitable betwixt the extreme cold and extreme hot zones, both which are unhabitable. The philosopher discerned by the light of nature the aberrations of both the extremes, the excess and the defect, and thereupon defined virtue to be the middle of two evils.- God's word doth plainly set out that middle way which lieth betwixt two extremes, wherein and whereby we maj' be brought to eternal life.

The first extreme is in the excess ; it is to despise

' Stulti dum fugiunt vitia, in contriria currunt— llorat. ' MeffuTijj Ji'o KaKdCiv. — Arist. Ethic, lib. ii. 6.

\

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God's fatlierly dealing with us. Of the notation of the Greek and Hebrew word, see Sec. 36.

This is a great fault. God by his prophets much complaineth against it, Jer. ii. 30, and v. 3. Ahaz is set out as a fearful instance hereof, 2 Chron. xxviii. 22. Hereupon he is branded with this black mark, ' this is that king Ahaz.'

1. Great dishonour is hereby done to God. His authority and sovereignty is herein trampled upon.

Great wrong is hereby done to man himself. It doth not only deprive him of the benefit of afHictions, but also turns mercy into wrath, Lev. xxvi. 1S; Amos iv. 5.

The other extreme is in the defect, here translated faint. Of the notation hereof, see Sec. 35.

Hereby it appears that it is a fault to faint under crosses.

I confess it is not so blameworthy as the excess in despising affliction. The worse and the wickeder sort of people full into the former; the weaker, and many times the better sort, yea, God's dear saints, oft fall into this latter : yet a fault and blameworthy it is.

Of these two extremes, of directions to keep men from them, see The Whole Armour of God, ou Eph. vi. 15, Treat. 2, Part 5, Sees. 18, 19, kc.

Sec. 39. Of afflictions convincing men of sin.

The affliction of the Lord is set out in this word, ikiyyClMivoi, rebuked, and that the rather to aggravate the latter extreme, which may seem to be the lighter. The word is used of convincing one of a sin.

Thus the very word is translated ' convicted,' John viii. 9 ; and a noun, 'i'Kiyyiii, coming from thence, is translated ' evidence,' Heb. xi. 1, Sec. 4.

The Hebrew word in the derivation thereof sig-nifieth as much.

This word is here used in two respects.

1. In regard of the order which the Lord useth in rebuking. He first convinceth, and then rebuketh them.

2. In regard of the effect that followeth. By God's rebuke men are convinced of sin. And because by afflictions men use to be rebuked and convinced, rthuhe is put for afflictions. Rev. iii. 19. Afflictions, then, convince men of somewhat that God would have them to take notice of. This may be well exemplified in Joseph's brethren. Gen. xlii. 21. The case of Israel about Achan may also be an instance thereof ; and about the fiery serpents, Num. xxi. 7; and iu their undertakings against the Benjamites, Judges xx. 26.

Prosperity, as dust, flieth iu the eyes of men's understandings, so as they cannot well see and discern their disposition. It is like a fawning flatterer, who speaketh nothing but well, according to the mind of him with whom he speaketh; as Ahab's false prophets, 1 Kings xxii. 13.

1. Hereby we have an instance of the necessity of afflictions; we should be exceedingly bewitched if it were not for them.

They are rebukers in the gate, Amos v. 10. And we have great need of such rebukers.

2. This also sheweth the utility and benefit of afflictions. It is very useful to be convinced and rebuked, Prov. ix. 8, 9.

3. This is a good ground of patience. Things so needful and useful ought to be patiently borne.

4. This teacheth us well to observe in all afflictions, what it is for which the Lord rebuketh. Lam. iii. 40, 41, Josh. vii. 13. Want of this search makes many crosses to fail of their kindly work.

Men have two helps about searching out their sins.

One is God's word, which is a declaration of Gods mind, and sheweth why he doth so and so afflict men.

The other is their own conscience, whereby they may know how to apply such generals as are revealed in God's word, to themselves in particular.

Of searching out sins, see A Plaster for a Plague, on Num. xvi. 44, Sees. 4, 5, (fcc, and Dearth's Death, on 2 Sam. xxi. 1, Sec. 18.

Sec. 40. Of the vieaning of Heb. xii. G.

Ver. 6. For ■tchom the Lord loveth he chasteneth, and scourgeth every son ^vhom he receiveth.

The more to keep us from the forementioned extremes of despising afflictions, or fainting under them, the apostle produceth the procuring cause whereby God is moved to afflict his children, and this is his own love towards them. The first particle being causal, yu.0, for, giveth proof hereof.

Of this affection of love in general, see The Saint's Sacrifice, on Ps. cxvi. 1, Sec. 4.

God, by assuming to himself this affection of love (ayacT^), in reference to saints, sheweth that his heart is knit to them; and that they may be made the fitter for him, he chasteneth them.

Of the word chastening, as it setteth out a parent's correcting of his child, see Sec. 3G.

To this he addeth another verb, which implieth a severe kind of correction. For to scourge importeth more than to chastise. A child is ordinarily chastised with a rod, but scourged with a whip, and they are so dealt withal when they prove stubborn.

The root, /Ldari^, from whence this Greek word, /lUdTiyo!, Cometh, signilieth a scourge, or a ivhip. Of this word, scourging, see more. Chap. xL 36, Sec. 252.

See an exemplification of the difference betwixt Christ's chastening and scourging, 2 Sam. viL 14, Ps. Ixxxix. 32.

Though the latter of these two do intend more severity than the former, yet both of them being here applied to a father, are opposed to the usual practice of a judge, which is to take away the life of a malefactor, and is set out by these instruments of punishment, sword, halter, fire, ic.

This last phrase, nhom he receiveth, is added as another motive whereby God is induced to scourge his

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children. The Greek word, Ta^abi-^irai, is a compound. The simiilc verb, iey^o/j-ai, signifieth to receive. This compound addcth emphasis, and implieth so to receive one, as to acknowledge him to he his, and thereupon to take special care of him. Thus it is an amplification of the former motive concerning God's love. It is an evidence thereof.

In Hebrew it is thus expressed : ' In whom he de-lightcth,' Prov. iii. 12. There is expression again made of a son, thus, ' The son in whom he delighteth,' or, ' whom he acceptetk' For the Hebrew word, TOTi signifieth to accei^t. So it is oft translated by our English : as Eccles. ix. 7, Deut. xxxiii. 11, and in sundry other places.

As the former word cxpresseth the love of God, so this latter .sctteth forth his care of them. He re-ceiveth them for his sons, he calleth them into the communion of saints, which is his church, even his house, 1 Tim. iii. 15, and answcrably dealeth with them.

Concerning this general phrase, iratra, u'llv, every son, two doubts are raised.

1. Whether none but sons are scourged.

2. Whether every child without exception is scourged.

Ans. To the first, correcting children, doth not necessarily imply others' impunity. A father that correctcth his child, may also punish a slave. Yet take correction in the proper ends and fruits thereof, and it will be found proper to children.

Ans. To the second, never was there, never shall there be, a child of God in this world without correction, vers. 7, 8.

Sec. 41. Of God's love in receiving those wJiom he doth correct.

It is here taken for granted *hat God loves his children. God himself professeth as much, Mai. i. 2, Jer. xxxi. 3 ; and saints acknowledge as much, Deut. vii. 8, Eph. ii. 4.

No ground of this can anywhere be found but in God himself. It is therefore said of him, that he set his love upon the Israelites, ' because he loved them,' Deut. vii. 7, 8.

Of Christ's love to his church, the order, the truth, the cause, the quality, the quantity, and the continuance thereof, see Domestic. Bulks, Treat. 4, Sees. CI, G3, 05, 07, 09, 72.

Of love, the cause of God's chastening his children, see The Whole Armour of God, Treat. 2, on Eph. vi. 15, Part 5, Sec. 25.

It is said of those whom God loveth, that he re-ceiveth them also, he taketh them into his house, he taketh the esjjecial care of them. Tlie many invitations which the Lord maketh to such as come unto him, sheweth liow ready ho is to receive them, Isa. Iv. 1, John vi. 37. The cxanqile of tlie father of the prodigal is an evidence hereof, Luke xv. 20. Christ

is said to ' receive sinners,' Luke xv. 2 : namely, penitent sinners, who thereby had evidence that they were loved of God.

The Lord received them, to assure them of his special care for their good. Men use to take care of such as they do receive, as of wives, children, servants, friends, and others; much more will God. This is one special reason of aU those relations which God vouchsafeth to pass betwixt himself and children of men.

This is a forcible motive unto such as are received of God, to cast their care on him, Ps. Iv. 22, 1 Pet. V. 7. Children on this ground can depend on their parents. Christ doth much i)ress this point, Mat. vii. 11.

Sec. 42. Of God's scotirging his children.

To the former word of chnsleniny, he addeth this other, scourgelh. Of the difference betwixt these two words, see Sees. 37, 40. It here implieth sore afflictions wherewith God afflicteth his children. He oft useth a whip instead of a rod, 2 Sam. vii. 14. David was a man after God's owm heart, yet severely scourged. His manifold complaints give proof hereof, as Ps. vi. G, and xxxi. 9, 10, and xx.xii. 4. But more grievous are Job's complaints. The histories of them both do shew what cause they had to complain as they did.

1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them. This was Job's case.

2. For manifestation of his detestation of their enormous and scandalous sins. This was David's case.

1. This gives us just cause, when we are scourged of the Lord, to examine our carriage towards him, and to search after such sins as have provoked God to scourge us. Hereof see Sea 45.

2. It admonisheth us to take heed of offending our loving Father too much, lest we so far grieve his Spirit as to scourge us. Though he do not clean withdraw his love from us, yet in love he may so scourge us, as to force us to repent again and again of our foolish carriage towards him. He can tame us, though he do not danm us.

3. It teacheth us to carry ourselves, under scourging, answerably to God's dealing with us; that will be by a deeper degree of humili.ition. Josh. vii. C, Judges XX. 23, 1 Sam. vii. 0. A father expecteth as much. To the truth of humiliation must be added a greater measure of watchfulness against sin for the future, Num. xii. 14, Mat. iii. 8. An ingenuous and prudent child will so do, both for fear of smart (a burnt child dreads the fire), and also to prevent his father's grief

4. Tills m.anifestcth the Undue censures of many concerning God's children, that they are no children of God because they are scourged of God. This was

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the censure of Jnb's wife and friends, and of many that beheld David in Ids troubles.

5. It directeth us to be prepared, not for chastening only, but for scourging also. Consider what hath been registered of God's ancient worthies, chap. xL 35, &c

6. This may comfort us in our sore afflictions whereunto we are subject, that God may receive us and take us for hi.s children, though he scourge us.

It is not want of love, but great wisdom, that moveth him to deal with us as he doth.

Sec. 43. Of conditions accomjjanyinr/ God's grayits.

Ver. 7. If ye endure cluisiening, God dealelh with you as with sons: for what son is he whom the father chasteneth not i

In this and some verses following, the apostle common teth upon that text of Scripture which he had before quoted.

From thence he inferreth the main point, which is, that God, in chastening men, dealeth with them as with sons: but upon this condition, that they endure his chastening.

The manner of bringing in this evidence of God's love by way of condition, for something to be performed on our part, thus, if ye endure chastening, sheweth that there is a condition to be observed on man's part for obtaining the benefit of God's gracious dealing with him. In aU covenants betwLxt himself and man, it was so. In the first covenant, the condition was, 'do this,' Gal. iii. 12. Hereby was intended perfect obedience, which then man was enabled to perform.

In the other covenant, of grace, the condition is, ' believe and repent,' Mark i. 1.5. Faith hath respect to our justification, and compriseth under it all things tending thereto. Under repentance, all sanctifying graces are comprised, whether they respect mortification or vivification, the two parts of repentance.

Quest. How can free grace stand with a condition 1

Ans. 1. With a condition of works to be done by ourselves, it cannot stand.

2. The condition of the gospel, wliich is faith and repentance, are the work and gift of God, Eph. ii. 8, Jer. X. 23, 2 Cor. iii. 5, Jer. xxxi. 18, 33. In this respect, they are so far from impeaching the grace of God, as they do much magnify the same. God, of his own free grace, works in us that which he requireth of us for attaining life.

3. Faith is not to be considered, in this case, as a, work of man, but as a hand, or instrument, whereby we lay hold on Christ.

4. Repentance is but a mere qualification for fitting us to enjoy that which Christ hath purchased for us.

5. Both faith and repentance are e\ddences of our right to Christ Jesu.s, and therefore are enjoined, that we might have some sensible assurance of our eternal salvation.

On this ground we are to inquire after the condition which God rccpxireth for the partaking of that wliich he freely granteth us, as we do desire the benefit of the grant.

Sec. 44. Of the benetlt of aMictioyis arising from enduring.

The particular condition here required, on our part, is to endure cluistening. Under chastening, all manner of affliction that God layeth upon his children are comprised. They are called chastening, by reason of the end that God aimeth at in afflicting them, which is their good, as hath been shewed, Sees. 36, 37.

Of the meaning of the word enduring, and of Christ's excellent pattern in enduring the cross, see Sec. 18. That is a worthy pattern for us; and it is the more to be heeded by reason of that inference which the apostle here maketh, that afflictions are made profitable by enduring them. Mat. x. 22, 2 Tim. ii. 12, .lames i. 12, and v. 11. This, therefore, did the apostle glory in, on the behalf of the Tliessalonians, 2 Thes. i. 4. See more hereof iu Th^e Whole Annour of God, on Eph. vi. 15, Sees. 16, 17.

1. By this we may discern an especial reason of that little good which many gain by crosses—they fail of observing this main condition. They may bear the cross because they cannot cast it off, but they do not endure it contentedly, willingly, in obedience to God. What they do is perforce, with much inward grudging and outward muttering.

2. Thou mayest learn hereby how to gain good by afflictions, even by enduring them; which, that thou mayest the rather do, observe well these few directions :

(1.) Look to God that smiteth, and duly weigh his supreme sovereignty, his almighty power, his unsearchable wisdom, his free grace, his rich mercy, his great forbearance, and other like excellencies.

(2.) Be circumspect over tlune inward disposition, to keep thyself from fretting, vexing, and perplexing thy spirit.

(3.) Be watchful over thine outward behaviour, that thou manifest no discontent therein.

(4.) Be well informed in the manifold trials whereunto the best are subject in this world.

(5.) Take to thyself an invincible courage and resolution to hold out, and still prepare thyself for more when some are past.

Sec. 45. Of the need and benefits of afflictions.

Upon observing the foresaid condition of enduring chastisement, it is added, that God dealeth with them as with sons.

The verb, ■zsoafsfirai, translated dealeth with, properly signifieth to ofer to, see Chap. v. 1.

Here it hath a reciprocal reference to God himself, as if it had been said, he oflfereth himself, or he is offered to you as to sons.

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[Chap. XII.

Of God's respecting saints as children, sec Ver. 5, Sec. 32.

The inference of God's fatherly respect to sons of men upon their enduring chastisement, gives further proof that afflictions are fruits of God's fatherly care over his children, as hath been proved, Ver. 5, Sec. 37.

It is further manifested by the need we have of correction, and by the good which coineth to saints thereby.

1. The need ariseth from without us, and from ■within us.

Without us, the world, and the things thereof, as plenty, peace, pleasure, preferment, and such like allurements, do ordinarily make men secure, wanton, and loose; but afflictions take away the sweet of all those alluring baits, and experimentally discover the vanity of them. Witness the mind of men in pain of body, in sickness, in restraint of liberty, and other crosses, Isa. xxx. 22.

Within us are proud thoughts, ambitious imaginations, covetous desires, noisome lusts, and many other abomin.able corruptions, which as festering matter lie in the soul, eating up the life thereof; but afflictions are as a razor to lance the sores of the soul, and to let out the putrefying infecting matter : they are as purging pills and potions to purge out noisome humours, and in that respect needful.

2. The good that cometh to saints by afflictions, is an efibcting of those ends which their wise Father aimeth at, even such as these—■

(1.) Examination of men's selves, to find out that corruption which is to be purged out. Lam. iii. 40.

(2.) Humiliation under God's hand. Josh. vii. 6, &c.

(3.) Deprecation, not only of the judgment, but of the cause thereof, P.s. xxxii. 5.

(4.) Conversion unto God, 2 Chron. xxxiii. 12.

(.5.) Circumspection, that they offend not in the like again, Ps. cxix. 67.

Of the good fruits of afflictions, see more, Ver. 5, Sec. 37.

The principal duty hence arising is that which the apostle himself hath noted in the beginning of this verse, that wc endure afflictions. See Sec. 44.

Sec. 46. Of all of all sm-U subject in trials.

To commend God's dealing with his children, so as hath been set forth, by afflicting them, the extent thereof is tiius set out, for w/iat son is he whom the father chasteneth not 1 The manner of bringing in this extent with this causal particle, for, sheweth that it is a proof of the point. Tiie proof is taken from the constant course thereof. That which is done to every child, none excepted, must needs be needful and useful. Experience of the good it doth where it is used, moves a wise father impartially to use it towards every child.

The phrase may either be comparatively used in reference to earthly i)arents, or simply to our heavenly Father.

In the former reference, thus: as earthly parents correct their children, so doth God all his.

In the latter reference, thus : God doth impartially deal with all his children. There is none at all whom he suffereth to pass through this world without chastisements.

Yet, to add the more force to this assertion, he sets it down interrogatively, thus, xulmt son, &c. Hereby t'ne apostle doth challenge all to give an inst.ince of the contrary, as if he had said, Shew me the child of God who hath been freed from all manner of afflictions—nay, tell me if you have read of any such in the records of truth ?

It is therefore most evident that afflictions are the common condition of all God's children.

See more hereof in The Whole Armour of God, Treat. 2, Part .5, on Eph. vi. 15, Sec. 12.

Hereupon it becomes every child of God to prepare for trials, and to treasure up consolations and encouragements tending thereunto.

Sec. 47. Of bastards being uithout correction.

Ver. 8. But if ye be unthout chastisement, luhereof cdl are partakers, then are i/e bastards, and not sons.

It appears that this point of enduring chastisement is of great concernment, in that the apostle so long insisteth upon it, and returueth unto it again and again.

The former interrogative, ichat son, <fec., carried great emphasis, j-et behold here a more emphatical expression under the denial of the said point, if ;/e be ifithout chastise/nents, then are ye bastards, &c. This foUoweth as a necessarj" consequence from the former general point, and that by the rule of contraries. If all sons are chastised, then they who are not chastised are no sons.

This particle of opposition, di, but, implieth the contrary consequence.

Of the word, 'raibiia, chastisement, see Ver. 5, Sea 36. It implieth such correction as is for in.struction, to prevent or redress evil : so as if God let loo.se the reins to a professor, and suffer him to run riot, and to follow his own carnal lust and worldly delights, and restrain him not bj' some afflictions, he is assuredly no child of God, but a bastard.

The Greek word, tohi, spurius, is here^only in the New Testament used. It imjilieth one that is not born in lawful wedlock. He here mcaneth one that is supposed to be a child, being in the house in ai>-pearance as a child, but not begotten of the father of the hou.se; thereupon not nurtured as a son, nor estranged of any unlawful liberty, but suffered to run into all looseness and licentiousness.

The Greek word is by other authors put, not only for one born in adultery, but also for a strange child, a child

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that is not a man's own, and thereupon the less care taken of it.

By some it is here taken for a changeling, aupposi-titius. They profess themselves, and answerably are taken, to be God's children, but never were put in by God.

This is here brought in to meet with an objection, thus, There are in the church who are without chastisement.

Ans. It may be so, but then they are not of the church, they are bastards or changelings.

To make this argument more full and clear, the apostle inserteth the general point as in a parenthesis, thus, /j;^iro;/o; ysyotaaiirdtTiS, whereof all are peirteikers.

By way of explanation, he addeth, not sons, as if he had said, Though they may be thought, by reason of some outward profession, to be sons, yet indeed they are none.

The main point here intended, is to shew that immunity from crosses is a bastard's prerogative. If it be a prerogative, it is of such a one as may be in the church, partake of divine ordinances, profess himself to be a saint, and be so supposed by others, but not so accounted by God himself. Dives may be supposed to be such a one, Luke xvi. 25; so the rich fool, Luke xii. 19.

Not correcting when there is need—and who is he that liveth in the flesh and needeth not correction ?— implieth a neglect of him, as if he were not cared for. ' A child left to himself brings his mother to shame,' Prov. xxLx. 15. Thereupon father and mother are accounted careless of their duty. If two children be committing evil together, a wise father will take his own child and correct him, but will let the other alone. Who more wise, who more righteous, who more merciful than God ?

1. By just consequence, that false note of continual peace and prosperity, or temporal felicity, as they call it, of the church, is manifested. Surely, if this text be true, as true it is, that cannot be a true note of a true church. That hath hithei'to been the true church which hath suftered for the truth, purity, and power of religion.

2. This sheweth their condition to be in tnith a miserable condition, who so boast of all things according to their heart's desire, as they know not what paiu is, or sickness, or loss, or restraint of liberty, or any other cross. Such are to the life described. Job xxi. 8, 9, itc. By this apostle's verdict, if they live in the church, they are bastards.

If any state give us just cause to question God's fatherly care over us, it is all manner of external contentment to the flesh, and freedom from all crosses. A heathen man, that had all his lifetime enjoyed much prosperity, being delivered from an accidental cal.amity with which many others were destroyed, thus cried out, O fortune, to what misfortune hast thou reserved me ?

Sec. 48. Of the apostle's much pressing the henefita of afflictions.

This clause, wliereof all are partakers, hath been before, and is hereafter again and again inculcated, and that at least twelve times.

1. By the apostle's intimation of God's mind, ver. 5, he speaketh unto you as unto children.

2. By the title which in the name of the Lord is given to the afflicted, thus, mi/ son, ver. 5.

3. By making correction a fruit of love, whom the Lord loveth, ver. 6.

4. By extending it to every son, ver. 6.

5. By making affliction an evidence of God's respect, ver. 7.

6. By inculcating God's usual dealing, interrogatively, what son is it, (fee, ver. 7.

7. By accounting such as are not so dealt withal to be bastards, ver. 8.

8. By returning to the same again, in this phrase, wliereof all are partakers, ver. 8.

9. By paralleling the like dealing of earthly parents with their children, ver. 9.

10. By noting the different ends of earthly parents and Ood's, ver. 10.

11. By removing what might be objected against it, ver. 11.

12. By shewing the blessed fruits of afflictions, ver. 12.

We may not think that these are so many tautologies, or vain repetitions of the same things ; for the apostle was guided by a divine Spirit, which made him well to poise all his words, and not set down a phrase or word rashly.

There are sundry weighty reasons for repeating and inculcating one and the same thing ; whereof see The Saint's Sacrifice, on Ps. cxvi. 16, Sec. 48.

A special point hence to be observed is thi.s, that men are hardly brought to believe that afflictions are fruits of God's love. It is not a novice's lesson ; it is not learned at first entrance into Christ's school. Christ's disciples, though they had Christ himself to be their instructor, could not at first apprehend it. This made Christ very frequently inculcate this principle, of taking up the cross and following him. Ignorance of this made many Christians in the apostles' times faint and fall away, 2 Tim. iv. 16 ; yea, some of God's worthies have in the trial made doubt hereof, Ps. Ixxvii. 7-9, Job. xxiii. 14,15, Lam. ii. 4.

This principle is against common sense and natural reason ; yea, against experimental feeling. I may say of them, who are persuaded of the truth thereof, as Christ did of Peter, ' Flesh and blood hath not revealed it unto you, but my Father which is in heaven,' Mat. xvi. 17. The rule according to which natural men judge matters is bodily sight, outward sense, such experience as flesh and blood useth to take. No marvel, then, though they be so hardly brought to believe this truth.

GOUGE ON HEBREWS.

[Chap. XIL

This may be a good incitement to labour after faith, that we may walk by it rather than by sense.

Sec. 49. Of fathers of the flesh correcting tlieir chill Ire 71.

Ver. 9. Furthermore, we have Iwd fathers of our flesh which C07Tected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live ?

That which the apostle had formerly set down simply in reference to Gud, he doth further amplify by way of comparison, and that betwixt our earthly fathers and our heavenly Father.

The first particle, iJra, furthermore, sheweth that this is a further proceeding in the same point. The argument which the apostle addeth is takeu from the less to the greater; and it is so laid down, as the equity of our duty in enduring God's cha.stisement is thereby proved; for the apostle here declareth what subjection nature teacheth children to yield to their earthly parents, even in correcting them : much more ought God's word and God's Spirit teach saints how to subject to their heavenly Father's chastisements.

By fathers of the flesh, rni ea^xh; niLuiv Tarhac, he meaneth such as, under God, are the instruments or means of our bodily and earthly being. Our former English hath translated it, fd/icrs of our bodies; but the Greek word properly signitieth, of the flesh.

Flesh is oft used to set out our human nature, as John i. 14 ; and also our corrupt estate, Rom. vii. 18. In both senses it is used, John iii. G, and in this jilace m.ay well be so taken, as is evident by the opposition of this word, spirit; for God is both the Father of our souls, Gen. ii. 7, and gives unto us that spiritual estate which we have, even the Spirit, John iii. (i. In regard of our spiritual estate, which is oft called sjjirit, we arc said to be ' born of God,' John i. 1.3.

The opposition thus taken bet^^'ix;t our corporal and spiritual estate maketh the argument the more evident; for if means for our temporal good be well taken, much more for our spiritual good.

Our earthly fathers are here said to be, word for word, fTa/6.=ura;, correctors, which is very emphatical : it sheweth that they take that care and burthen upon them, to order it, as seemeth good to themselves, for their children's good.

This description of our parents on earth taketh it for granted that they can give but an earthly being. Hereupon they that come from them are styled ' sons of men,' I's. viii. 4; 'flesh,' John iii. C ; 'clay,' Isa. l.\iv. 8 ; ' dust and ashes,' Gen. xviii. 27; ' worms,' Job XXV. G.

Nothuig can give more than it hath— nil dat quod non liabel; but man, as a man, hath but an earthly being.

1. This is enough to make men huuibly-mindcd.

2. In particular, this should teach parents to use

all the means they can, that their children may have another being than they have from them.selves. Hereof see more in Domestic. Duties, Treat. G, Of Parents, Sec. 4.

This office here attributed unto fathers, to be rraiiiurai, correctors, giveth proof that it is a parent's duty well to nurture his child, and that by correction, as occasion requireth. See more hereof in Domestic. Duties, Treat. G, Of Parents, Sec. 4G, tfec.

Sec. 50. Of children's reverencing tlie parents tJtat correct tliem.

From the forementioned office of fathers about correcting their children, the apostle maketh tliis iufereuco, lue gave them i-evercnce. The Greek word, itirjfTo'/xE^a, is a compound; the simple verb, t^'itw, signifieth to turn. This compound being of the middle voice, svTii'xoij.ai, signifieth to reverence one, which is manifested by turning to him. It is negatively used, Luke xviii. 2. It here intendeth that filial respect which dutiful children bear to their parents. It is here brought in as a granted case, which the very light and instinct of nature teacheth children; making them so far from disrespecting their parents, or rebelling against them for correcting them, as they stand the more in awe of them, and are the more fearful to offend them, and careful to please them.

Hereupon he thus bringeth it in as a ruled case, we gave them reverence; so as genuine children do not the less respect parents for correcting them. ' Correct thy son, and he shall give thee rest ; yea, he shall give delight unto thy soul,' Prov. xxix. 17. See more hereof in Domestic. Duties, Treat. 5, Of Children, Sees. 33, 34.

Sec. 51. Of God the Father of sjnriis.

From the forementioned reverence which nature teacheth children to yield to their earthly parents that correct them, the apostle maketh this inference, iShall we not much rather be in subjection to tlie Father of sjyirits ?

It is God who is here styled the Father of spirits, and that in opposition to fathers of our flesh; so as hereby he intendeth that God is the author of our spirituid being, John i. 14, iii. G, Num. xxvii. 10. This he is in that,

1. lie createth immediately from himself that part of man which is called spirit. Gen. ii. 7, Eccles. xii. 7.

2. He workcth in men the gifts of the Spirit— even that ability which their sj)irits h.avo to act anything, E.Kod. sxxv. 31, Num. xi. 27, Judges xiii. 25. In this respect God is said to give a spirit to such and such, Exod. xxxi. 3, Num. xi. 23, Judges xiii. 25, 1 Sam. x. 9.

To be a Father of si)irits is a divine work ; for it is a new creation, and in that respect proper to God.

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193

On tlu3 ground,

1. Use all means which God hath sanctified for obtaining such a spirit as may make us new creatures.

2. In the use of means, call on God for his Spirit; for this he hath promised, Luke si. 13, 1 Cor. iii. 7.

3. Ascribe the glory of this work to God, Rom. xi. 35.

4. Use the Spirit and the gifts thereof to the glory of God, 1 Cor. X. 31.

Sec. 52. Of subjection to God's correction.

That which is required of us by reason of the foresaid prerogative of God, that he is the Father of spirits, is, that we be in subjection to him.

Of the emphasis of the Greek word, be in subjection, see Chap. ii. 5, Sec. 43, and Boniest. Duties, on Eph. V. 22, Treat. 1, Sec. 12.

It hath here an especial reference to God's correction, that we should humbly, meekly, patiently, penitently endure the same. This is expressly enjoined, James iv. 7, 9, 1 Pet. v. 6.

The Scripture doth plentifully note out the disposition of God's people in this kind : as of Aaron, Lev. X. 3; of Eli, I Sam. iii. 18; of David, 2 Sam. XV. 26, and xvi. 11; and Hezekiah, 2 Kings xx. 19 ; and sundry others. Simple and absolute subjection is to be yielded to God.

This is the rather to be done, because aU the comfort and fruit that we can expect from God's correction, ariseth from our subjection thereunto. See more hereof, Ver. 7, Sec. 44.

This subjection unto God is much enforced by this comparative interrogative, oO croXXw [j.aXKov, shall ive not much rather ? So as God is more to be respected in his dealing with us, than man in his. In reference hereunto, saith the Lord of Miriam, ' If her father had but spit in her face, should she not be ashamed seven days?' Num. xii. 14. And Eli to his sons, ' If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him V 1 Sam. ii. 25. So Job xxxiv. 18, 19, Mai. i. 8, Luke xii. 4, 5, Acts iV. 19, f.id v. 29.

There is an infinite difference betwixt God and man, and that in everything wherein man may seem to have any excellency. The highest sovereignty and su-premest power that any earthly monarch hath, is but servitude and villainage to God's. The wisdom of the most prudent is but foolishness to God's. The power of the strongest men is but weakness to God's. So in other things.

How base is their disposition, who, to soothe men, sin against God ! as flattering subjects, men-pleasing servants, servile children, and other such like.

Let our care be frequently and seriously to meditate on the difference betwixt God and man, that we may know how to prefer the more excellent.

Let all such as on conscience or in policy testify

Vol. III.

respect to superiors on earth, take occasion to raise up their hearts to God, and say. Shall I not much more testify all dutiful respect to my Lord, my Husband, my Father in heaven ?

Sec. 53. Of life, the effect of God's correction.

To enforce the aforesaid subjection to God, the apostle addeth this blessed eflect thereof, Jta/' ^^iro/iEk, and live. If we be in subjection to the Father of spirits, we shall live. Hereby he means such a spiritual life as will bring us to eternal Ufe. In this respect, saith the wise man, 'he is in the ".•.-.y "f life that keepeth instruction,' kc, Prov. x. 17. Elihti noteth this to be a means of delivering a man from going down to the pit, Job xxxiii. 24. Yea, it is said of earthly parents' correction, ' thou shalt deliver his soul from hell,' Prov. xxiii. 14.

A due consideration of the distinct kinds of life will clearly domonstrate the equity thereof.

1. By afflictions men are restrained from such distempers as would shorten their days ; yea, and from capital crimes, which cause many to be cut off by the magistrate's sword. This is one reason why children's obedience to parents is said to prolong their days, Exod. XX. 12. To this purpose may fitly bo applied that which the psalmist saith, Ps. xciv. 12, 13.

2. By afflictions many, who, before they were afflicted, ran on headlong in the waj-s of death and destruction, are pulled out of those ways, and brought to walk in the ways of life, Ps. cxix. 67, 2 Chron. xxxiii. 12, Luke xv. 17.

3. By afflictions here, eternal death is in many prevented, 1 Cor. xi. 32, and eternal life assured, 2 Cor. iv. 17.

This discovereth the woeful plight of such as are suffered to spend all their days in ease, liberty, pleasure, wealth, honour, and what else their corrupt hearts can desire, and are not afflicted as other men. They are like those who have mortal and incurable diseases insensibly breeding upon them, and no means to prevent or redress them.

This very fruit of afflictions, life, is enough to move us humbly, contentedly, and patiently to subject ourselves to God's visitation. The life here intended \ViLl make full satisfaction for all. What will not men endure for life 1 temporal life makes men willing to take anything prescribed by i)hysicians, or to endure anything done by chirurgeons, Job ii. 4. But it is -a spiritual aivd eternal life which God aims at in correcting his, and it is the fruit that will follow thereupon.

Sec. 54. Of man's doing good hut a few days.

Ver. 10. For they verily for a fete days chastened us after their oivn pleasure; but he for our profit, that we might he pariahers of his holiness.

This verse is added as a re.ison further to enforce subjection to God's chastisement. The causal particle, yaojfor, intends as much. The reason is taken from

OOTTGE ON HEBEEWS.

[Chap. XII.

other differences betwixt earthly fathers and our heavenly Father.

To make it the more heeded, he inserteth this note of observation, /jt,iv, verili/, whereof see Chap. i. Sec. 70.

The first difference here set down is in reference to the time, thus expressed, crjJ; oKiyai niii^ai, for a few days.

1. This circumstance of time may be referred to the minority of children, or the time of their childhood ; or, at the uttermost, to the time of their mortal life on earth. Of expressing that time under the title of days, see Chap iii. Sec. 71.

In the former respect it compriscth but the fourth part of an old man's life, twenty years at the most; and in that respect but a few days. Very few children are kept in awe by their parents' correction so long. Well therefore doth he insert this clause, for a few days.

3. The time here may have reference to the parent's life or abode with his children, which oft falieth out to be but a short time. For many parents are taken away in their children's minority ; and among these some sooner, some later. Thus they can keep them in awe but a few days.

3. It may also be referred to the whole life of a child. For the life of a man is usually set out by days, by reason of the short continuance of life, Ps. xc. 9. Yea, it is set out by few days, Cen. xlvii. 9. Thus taken, it may have respect to the end, which most parents aim at in correcting their children, which is that, in this life, they may carry themselves civilly and honestly ; and that they may restrain them from riot and excess in this world. But God's end is to keep his from everlasting destruction, 1 Cor. xi. 32, and to bring them to eternal glory, 2 Cor. vii. 14.

This in general sheweth that the good which man doth to man, is but for a while. Thus much is implied of an heir, that is ' under tutors and governors until the time appointed of the father,' Gal. iv. 2. Manasseh had IiLs father to tutor him, but till he was twelve years old : he might have done better if he Lad enjoyed him longer, 2 Kings x.xi. 1. The good

a few days. The shorter the time is for enjoying any good thing, the more careful ought we to be in improving that time. This is the main scope of that j)rayer, that God would teach us to number our days, Ps. xc. 12.

This is more plainly expressed, Eccles. ix. 10, and exemplified by Christ himself, John ix. 4.

The main intendment of the apostle in limiting the good which a man doth to a few days, is to manifest an especial diiference betwixt God's dealing and man's. What God doth, he doth it for ever and ever. God hath power over all, not only for a few days, but all the days of this life, j'ca, and for ever hereafter, Ps. xxvii. 10. In this respect, therefore, is God's dealing with us to be more regarded than man's, though he be the father of our flesh. Hereof see more, Ver. 9, Sec. 52.

Sec. 55. Of men's doing things after their own pleasure.

Another difference betwixt our earthly fathers' and our heavenly Father's correcting, is in the end which the one and the other aimeth at.

The end which the fathers of the flesh aim at, is thus expressed, after their own pleasure.

The end which our heavenly Father aimeth at, thus, for our ^yroft.

This phrase, xara rj doxoun airoi;, after their mm pleasure, may thus be turned, as seemeth good to themselves. This is to make their own will the ground and end of what they do to their children; which, in men who are subject to inordinate and perverse passions, is a corrupt and dangerous rule.

That earthly parents correct their children after their own pleasure, is manifest by the two extremes whereunto they are subject: one in the defect, which is too much lenity; the other in the excess, which is too much severity. Hereof see more in Domestic. Duties, Treat. G, Of Parents, Sees. 48, 49.

Of rules for correcting "j Lirc^ _see ibid., Sec. 47.

Tins' Muu „u.^.., rather be in subJec'eWR ^^^ ^one to • of spirits? '' that

t is God who is here styled the Fatlier of spirits, "<

which kings do for people is but for a few days, for and that in opposition to fathers of our

they may of good prove naught, or else they may their prime be taken away. The like may be s;'Jr good ministers, Inisbands, masters, and others. Men in this world are subject to many ch Ah it

1. Their mind may soon alter, Jer. xx.vy being.

2. They may lose their ability to do led ' sons iii. 2G. .;lay,' Isa.

3. The opportunity which they have "; 'worms,' fail, I'xclcs. iii. 1, Gal. vi. 10.

4. Such as are liable and ready nil dat quod upon may prove inflexible, Prov. xxijit an earthly

How should this stir up all who by other men here in this world, yHjly-minded. while they do enjoy them ! for that\ parents to use

hereby he intendeth that God is the author of our spiritual being, John i. 14, iii. G, Num. xxvii. 10. This he is in that,

1. He crcateth immediately from himself that part of man which is called spirit, Gen. ii. 7, Eccles. xii. 7.

2, He workcth in men the gifts of the Spirit— even that ability which their spirits have to act anything, E.xod. sxxv. 31, Num. xi. 27, Judges xiii. 25. In this respect God is said to give a si)irit to such and such, E.xod. x.ixi. 3, Num. xi. •15, Judges xiii. 25, 1 Sam. X. 9.

To be a Father of spirits is a divine work ; for it is a new creation, and in that respect proper to God.

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195

2. A scornful and disdainful spirit, which makes them vilify whatsoever seemeth contrary to their own humour. Such a spirit was in the men of Sodom, who said of Lot, ' he is come alone as a stranger, and shall he judge and rule?' Gen. xix. 9.

3. A rash and over-heady humour, impatient of delay, or of any check or stay. Whatsoever first conieth into their head, that they presently put in execution, though afterwards they much rejient it.

This sheweth the reason of those many mischiefs and inconveniences which ordinarily arise out of men's projects and performances. The rule and level of them is man's pleasure—a leaden nde, which may be turned this way or that way, as a man listeth ; yea, it is a most crooked rule, that hath no straightncss in it. For man is in all the powers of his soul depraved. When men did what seemed good in their own ej-es, the worst of evils were committed—as idolatry, adultery, sodomitr}', and all manner of cruelty.

It becometh us, therefore, to suspect our own sudden apprehensions and imaginations, and to take heed of ra.sh and sudden execution thereof. It is a special point of wisdom to weigh and ponder the things that come into our minds, especially before we bring them to practice. We Christians, if we may be brought to ponder and prove what we intend, have a most certain and sure touchstone to try them by, which is God's word, whereby if we square and alter our projects, we shall not need to repent of them. For so we shall do according to God's pleasure, which is the best of all, and not after our own pleasure, which is commonly the worst of aU.

Sec. 56. Of God's holiness conferred on saints.

God is so far from wrt, 'ging his children in correcting them, as he doth it >r their profit. Herein it differeth from earthly paren ■, as is evident by this particle of opposition, if, hut.

The Greek wf'"'; ' "."'* , '■'•'nslated rirofit, sieni-

„„,^^. 18, 19, Mai. i. 8, Luke xu. 4, o, Acts iv. -i' !gd v. 29.

There is an infinite diS'erence betwixt God and man, and that in everything wherein man may seem to have any excellency. The highest sovereignty and su-premest power that any earthly monarch hath, is but servitude and villainage to God's. The wisdom of the most prudent is but foolishness to God's. The power of the strongest men is but weakness to God's. So in other things.

How base is their disposition, who, to soothe men, sin against God ! as flattering subjects, men-pleasing servants, servile children, and other such like.

Let our care be frequently and seriously to meditate on the difference betwixt God and man, that we may know how to prefer the more excellent.

Let all such as on conscience or in policy testify

Vol. III.

his holiness. How great a profit and benefit holiness is, hath been shewed. Chap. iii. 1, Sec. 7.

Of the notation of the Greek word translated holiness, see Chap. ii. 11, Sec. 100.

The more to commend the commodity here intended unto us, he thus styleth it his holiness. The relative his hath reference to God, so as it is God's holiness that is here intended. A greater commendation could not have been set upon a commodity. In this respect, saints are styled ' the people of God's holiness,' Isa. Ixiii. 18, and they who walk unworthy of their holy calling, are said to ' profane the holiness of the Lord,' Mai. ii. 11.

It is said to bo God's holiness sundry ways.

1. In regard of the excellency thereof. For in Canaan's language, excellent things are said to be of God.

2. In regard of the original of it. It cometh from God, James i. 17.

3. In regard of the nature and kind of it. It is a divine grace, of the nature of God himself. This is that which is styled ' the divine nature,' 2 Pet. i. 4.

4. In regard of the likeness and resemblance we have therein to God, Lev. xix. 2, 1 Pet. i. 15, 16. There is nothing wherein a creature can more resemble his Creator than in holiness. This is that image of God, after which God at first created man. Gen. i. 26, 27, Eph. iv. 24.

5. In regard of the communion which thereby we have with God. For ' -ndthout holiness no man shall see God,' ver. 14. But they who have communion with God are styled 'an holy prie.sthood, an holy nation,' 1 Pet. ii. 5, 9. God, therefore, hath chosen us, ' that we should be holy before him,' Eph. i. 4. Christ for this end ' gave himself for his church, and sanctified and cleansed it, that it might be holy,' and so fit to be presented unto God, Eph. v. 25-27.

Besides these generals, there are other particulars which shew why the holiness of ju.stification, and why the holiness of sanctification are said to be God's.

The holiness whereby we are justified is said to be God's,

1. In regard of the very matter and essence of it. ^ox it is the holiness of the Son of God, our surety, ■ "^ God. In this respect we are said to be ' made ^^'^^ jjhteousness of God in him,' 2 Cor. v. 21. " ,'?i^^ regard of God's imputing his Son's righteous-any m^^ ,^^^^ accounting it ours, Ps. xxxii. 1, Eom. spiritual ai. ■. mg his, andljj.^ ^^ q^^.^ (incepting it as ours. For

„ (-1 nf^ accepts may well be styled his, Eph.

V er. . c^ whereby we are sanctified is said to be us after their oi

we might he par ^^^ ^^^ immediate worker of it in us;

iliisverseisa.^ person in sacred Trinitj', who is

subjection to God-^-^ ^^ g^^ ^.^^ j^ /^ ^^ ^^^^

7«.,/or, intends .-g ^^^.j^^ ^j^^ g^j^ ^^^^^^^ ^^^^ ^^

GOUGE ON HEBREWS.

[CH.VP. XI r.

16; and sanctification is said to be that of the Spirit, 2 Thes. ii. 13.

2. In regard of the iustrumeiital means of working it, which is God's word.

3. In regard of tlie pattern of it, whereunto it is framed ; that is, God's will. Mat. vi. 10, 1 Thes. iv. 3, Rom. xiL 2. God's will is like the mould whereinto metal is cast; and our sanctification is like metal cast into that mould ; so they wlio are truly sanctified carry the very image of the will of God.

This giveth an evidence of the good and great respect which God beareth to his, in conferring upon them his own holiness, even tlie excellency of his excellencies. It was a high degree of dignity that God should at iirst create man after his own image ; but, after man had forfeited that dignity, to confer a greater, which is the holiness of God here meant, is beyond appreliension. The honour which Ahasuerua did to Mordecai, in causing the royal apparel to be put on him, and the royal crown to be set upon his head, and he set upon the king's horse, was counted so great, as this proclamation was made thereof, ' Thus shall it bo done to the man whom the king delighteth to honour,' Esth. vi. 8, &c.

But behold a dignity infinitely greater than that; saints are arrayed with the holiness of God : God's holiness is as a crown set on their heads. Thus shall it be done to them whom the King of heaven delighteth to honour.

Of the grace of God, see Ver. 15, Sec. 82.

Sec 57. Of saints jMTtaking of God's holiness.

It is said concerning the forementioned holiness of God, that we are pai-takers of it.

Of the notation of the Greek word, /MraXajSin, translated partakers, see Chap. vi. 8, Sec. 47.

It here sheweth that saints have not of themselves the foresaid holiness of God. They receive it, and so are made partakers of it, 1 Cor. iv. 7, Phil. i. 7, 1 Pot. iv. 10, 2 Pet. i. 4.

1. It being God's holiness, man cannot possibly have it, but by participation from God : who can have anything that is God's, but by God's gift ?

2. Man by nature is clean empty, and utterly destitute of all holiness, Ps. xiv. 3, 2 Cor. iii. 5.

3. ^lan of himself is m,ost unholy, by the stock whence he conieth ; by his conception and birth, by his condition and disposition. Gen. vi. 5.

1. This taketh away all ground of self-boasting from them that have this holiness of God.

2. This gives just cause of returning the praise and glory of all tliat holiness which we have, to him that hath made us partakers thereof, IIua. xi. 3.5, 30. This is one end whereat God aimcth in making men partakers of his holiness.

Sec. 58. Of afllictions u<orkin{/ GjiI's /lolinesa. Alcution is here in special made of God's hoUncss,

to give proof of the profit of corrections. They work in men that admirable gift of God's holiness. Thus much an apostle intendeth, under this phrase, ' that the trial of your faith might be found unto praise, and honour, and glory,' 1 Pet. i. 7. On this ground another apostle exhorteth Christians to 'count it all joy when they fall into divers temptations,' James i. 2. Manasseh, 2 Chron. xxxiii. 12, and the prodigal, are special instances hereof.

1. Afflictions bring men to sight of sin, to sorrow for the same, to a humble confession thereof, and to earnest deprecation from the guilt and punishment of sin. Thus they come to obtain some sweet evidence of the remission of thetr sins and justification of their persons, Ps. xxxii. 4, 5.

2. Afflictions are grievous to the flesh, and thereupon put on men to seek some ease and refreshing in spirit, which can be no other way than by partaking of God's holiness.

3. Afflictions are an especial means to wean men from the vanities of this world, and to subdue the unruly lusts of the flesh, whereby the first part of sanctification, which is mortification, is wrought in them, Hosea v. 14, 15.

4. Afflictions make men inquire after God, and learn what may be pleasing unto him. Upon this inquiry duly made, it will be found that nothing is more pleashig to God than holiness, Hosea vi. 1.

Add this motive to sundry others that have been noted before, and it cannot but bring us to endure what it shall please the Lord to lay upon us.

This is an especial means of trial, whether afflictions have had a kindly work on us or no. If they have, we have thereby been made partakers of the holiness of God.

Sec. 59. Of the meaning nf these ri'ords, ^ Xo chastening for the present seemeth to he joyous, but gritvous.'

Ver. 11. A'ojf 710 chastening for tJu 2)resent seemeth to be joyoiis. />'■; grievous: nevertheless, aftenvard it yieldcC Me peaceable fruit of righteousness, unto them zvho are exercised thereby.

This verse is added to meet with that which flesh and blood might object against all the comforts, and encouragements before delivered, for well bearing afflictions; and that is, experience and sense will say, we find no joy, but feel much grief under afflictions.

To take away this, the apostle grants that to be true, which sense opposetb, that chastening for the present is grievous.

The grant, as expressed in Greek, is very cra-phatical.

For, 1. It is set down in the most general term, tlius, caua, all chastisement seemeth not to be joyous, that is, as our English hath to the sense fully ex-jiressed it, no chastisancnt. The Hebrew and Greek do oft express the general with a negative, though

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197

the Latin and English account a negative general to be as a special.

2. The apostle useth the negative, because that wliich he had said before might seem to imply that there is pleasures, delights, and joys in afflictions.

But this he expressly denieth, iu this phrase, not joyous.

3. He adds the affirmative, but grievous, because sense feels it to be so.

4. The substantive in Greek, ?i«f«?, is used instead of the adjective, thus, not of jo;;, but of grief. It is matter, not of joy, but Xis-jj;, of grief. There is much emphasis herein.

5. To mitigate and mollify the matter, ho addcth a limitation of the time, thus, "^fog to o-ajiv, for the present.

Hereby is meant, that time wherein the affliction lieth upon a man. and wherein he feeleth the smart and grief of it.

6. He addeth another limitation, in this word, hmii, seemeth; which is taken sometimes in opposition to truth and reality. For many things seem to be what they are not, Luke viiL 18, 1 Cor. iii. 18. But here it is taken for experimental sense, as where it is said, ' the shipmen deemed that they drew near,' Acts xxvii. 27. Yet this is here so to be taken, as when sense feels grief, faith may conceive comfort. Aflbction is indeed grievous to outward sense, and in that respect seemeth to be so; but not to faith. Thus it is a limitation.

Sec. 60. Affiictions are grievous.

That which the apostle here granteth concerning the grievousuess of affliction, giveth us to understand that God well understandeth man's condition; he understandeth the nature of afflictions, the weight and smart of them. He understandeth man's sen-sibleness of them, and weakness in enduring them. God himself witnesseth as much concerning the afflictions of the children of Israel in Egypt, thus,' I know their sorrow,' Exod. iii. 7; ' He knoweth our frame,'Ps. ciii. 14; ' Thou hast considered my trouble, thou hast known my soul in adversity,' saith David to God, Ps. xxxl 7.

1. It is God himself that afflicteth; therefore he must needs understand the heaviness and sharpness thereof.

2. God knoweth a man within and without. Chap. iv. 13, Sec. 77. A skilful physician seeing a body anatomised, soon discerueth the diseases and anguishes thereof.

This is a great comfort to us in our greatest distresses ; for we cannot but know, that if God understand our grievous condition, he will answcrably support us and help us.

This God will the rather do by reason of the matter here granted, that afflictions are not joyous; for where affliction is, joy is said to be darkened, Isa. xxiv. II, Lam. v. 15. Experience giveth sufficient proof hereof.

Obj. We are commanded to rejoice in afflictions, Mat. V. 12, James i. 2.

Ans. Not simply for the affliction, but for the cause and effect thereof; of these, see Ver. 5, Sec. 39. That heaviness in the affliction, and joy in the cause and effect may stand together, it is evident, 1 Pet. i. 6.

This gives proof of the inhuman and more than barbarous cruelty of them who, from the patience and constancy, and from the comfort and alacrity of martyrs, infer that their sufferings are a pleasure and delight unto them, and thereupon seek to lay the more load upon them.

Too near to this barbarousness do they come, who, in the sore trials of saints, tauntingly say, now be merry, now suig, like the cursed Chaldeans, Ps. cxxxvii. 3.

This gives instance of the unconceivable work of the Spirit, who can raise joy out of that which is not joyous. Surely this is no less admirable than God'a first work. Gen. i. 2, 3.

The apostle contents not himself with the negative, that afflictions are 7iot joyous, but adds, as a grunted case, that they are grievous; so doth another apostle, 1 Peter i. 5.

The grievous complaints, not only of weak men, women, and children, but also of the stoutest hearts, and men of greatest courage, give sufficient proof hereof.

They are contrary to flesh and blood, whereof all consist; they press, they pinch it, and in that respect are grievous.

Consider the particulars, and this general will the more evidently appear. Persecutions by imprisonment, banishment, sword, fire, sundry tortures, are they not grievous 1 So sundry diseases, as stone, gout, strangury, &c.; so reproach, loss of goods, oppressions, ifcc.

Oh, pity and bear with thetn that are afflicted : succour and support them in what you can. Their condition being grievous, it needs and requires compassion, help, and succour. Herein shew yourselves like unto God. See TheSainVs Sacrifice, on Ps. cxvi. 5, Sec. 29.

Sec. 61, The grievousuess of affiictions are especially to sense.

The apostle doth many ways mitigate* the griev-ousness of afflictions; as, first, that it is especially to sense; implied in this word, doxii, seemeth. Thus much is intended under this phrase, ' Is my flesh of brass ?' Job vi. 12. It is from sense that men's complaints of afflictions are so great as they use to be.

Obj. The soul and spirit of man is oft sorely afflicted, Ps. xUi. 5, 6.

Ans. 1. That is by reason of a sympathy with the body.

2. There is a sense of the soul as well as of the

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[Chap. XII.

body. Were tho soul insensible, spiritual judgments, which are tlie heaviest, would prove to be no judgments.

Hereby we may see a ground of that difference ■which is betwixt party and party in enduring the same kind of affliction. Some will inwardly fret and vex themselves, and outwardly toss and tumble, rage and roar, and shew much impatience; others, on the other side, meekly and quietly, with much humility and patience, bear tho affliction. The reason is, because the former are led only by sense; as they feel, so are they affected : the latter have an ability above sense to endure whatsoever is laid on them, and that by faitii in God, his properties, and promises.

Two things may bo here objected:

1. They who have faith are oft much disquieted; •witness Job and David.

2. Heathen men, who have no faith, manifest admirable patience, as Kogulus.

Atis. To tho first: believers have flesh in them as well as spirit. Th.at flesh is so sensible of sharp afflictions, as it oft hindereth the exercise of faith, Mat. xxvi. 41.

To the second : many heathen and natural men, througli vainglory, or some other by and base end, have taken to themselves an invincible resolution, not to manifest any sense of the affliction which they endure, and thcreu))on seem to have no sense.

We Christians, by a patient enduring of that which seems not joyous but grievous, may gain and give evidence that the Spirit is more prevalent in us than the fle.sh.

For this end we must be well acquainted with tho true grounds of comfort, which are these : Who afllicteth 1 God our Father. What moveth him ? His love. What aims he at ( Our need. What will he produce 1 Our good. What will follow thereupon ? Everlasting glory.

Another mitigation of the grievousness of afflictions is, that they arc but for a time, rrfot rh iraei*, for tlie present, even for a little season. See more hereof on Chap. X. 37, Sec. 138.

Sec. fi2. Of the future jvfifits of afflictions.

A full solution of the forenamed objection, concerning the grievousness of afflictions, followcth, in these words, nevertheless, oftcrwartls, ikc. The CJreck word translated nevertheless is that little particle of opposition, i'l, which fs commonly translated but. It here iniplieth a di.scretivc i)ro[io.sition, as if it had been thus more fully expressed, fliouyli afflictions may for the time seem giievous, yet afterward they will produce a quiet fruit.

By this it appears that granting one truth impeach-cth not another.

Tnith is not contrary to truth. There may bo Some .seeming contradiction, but upon a thorough inquisition into the matter, reconciliation will soon

be made betwixt truths. See more hereof, Chap. x. 1, Sec. 2.

The truth which the apostle here standeth to is, that afflictions are profitable. They yield their fruit.

The souls of saints are thereby made as good ground, which, by ploughing and harrowing, or digging and raking, is made more mellow and more fit to bring out a good crop : as children who, by their father's correction, have been brought from debauched and desperate courses, to a civil, honest, and peaceable life. Of the profit of afflictions, see Ver. 5, Sec. 3G.

The profit of afflictions is here referred to the time to come, in this word, uireioi/, aflericfinl. This doth he testify that said, ' Before I w;vs afflicted I went astray ; but now have I kept thy word,' Ps. cxix. 67. Take instance hereof in such as by afflictions have been brought to God, 2 Chron. xxxiii. 13, 14, Luke XV. 17.

Afflictions are as medicines, which hiive a time to work.

They bring a man to a consideration of his former course, to an examination of himself, to a finding out of his sin, to a loathing and confessing of it, to purpose, promise, and covenant to forsake it for the future.

Hereby we learn to judge ourselves and others, not according to the present pain of afflictions, but to the future gain.

If afterwards they be bettered, then hath the physic kindly wrought. God's physic for the present makes the patient sick. Ploughing and harrowing ground makes it for the time seem barren; but afterwards the benefit of these and other like means ariseth. There must, therefore, be a patient expectation of future fruit.

Sec. 03. Of the peaceable fruit of righteousntsa arising out of affliction.

The particular and special fruit of affliction the apostle setteth out under this word, 3/xa/offJnj;, righteousness.

Of righteousness, what it is, sec Chap. i. 9, Sec. 114. Of the e.xcellency of righteousness, see Chap, xi. 7, Sec. 33.

Though sundry distinctions may be made betwixt holiness and righteousness, yet I conceive that tho apostle here intendeth under this word righteousness, the same thin" that he did under this word holiness, Yer. 10, Sec. 58.

This fruit of aftliction is amplified by an especial epithet, in this word, ii}r,yixht, peaceable. This is so set down, as it may have reference to chastening, thus, it yieldcth a peaceable fruit; that is, chastisement worketh quietness and peace in a man. Or it may have reference to rightcou.snoss, the fruit of cha.stise-ment, thus, it yieldcth righteousness, which is a

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peaceable fruit. Both tend to the same end, and imply that there is a peaceable fruit growing out of chastisement, either immediately or mediately, by righteousness, which ariseth from chastisement, and produceth this peaceable fruit. For righteousness and peace are oft joined together, as Isa. xxxii. 17, Ps. Isxxv. 10, Eom. xiv. 17 : and peace and comfort are oft noted to arise from afHiction, Ps. cxxvi. 5, Mat. xi. 29. This wiU more clearly appear by a distinct consideration of the several kinds of peace.

1. Under external peace may be comprised freedom from troubles, and all manner of outward prosperitie.s. After Job was well exercised with sore trials, God gave him this kind of peace, all manner of prosperity, Job ilii. 10.

2. Under internal peace are comprised God's favour, reconciliation with him, remission of sins, and peace of conscience. That this kind of peace foUoweth upon afflictions is evident, Ps. cxvi. 7, Mat. xi. 29, 2 Chron. i. 3, 4. Afflictions are a means to draw us to God, to make us search after his promises, and to apply them to ourselves : these cannot but breed peace of conscience. Besides, God useth to minister this inward peace to his saints, that they may be the better enabled to endure the chastisement.

3. Under eternal peace is comprised all that celestial glory and happiness which God hath prepared and promised to such as overcome. That this kind of peace is a fruit of affliction is evident, 2 Cor. iv. 17, 2 Thes. i. 7, 1 Pet. iv. 13.

Here behold an evidence of the unsearchable wisdom and almighty power of God, who can raise contraries out of contraries. Such are afflictions and peace. He can bring meat out of the eater, and sweetness out of the strong. Judges xiv. 14.

Among other motives for enduring afflictions, let this blessed fruit be well noted: a peaceable fruit foUoweth from thence.

The expression of righteousness in this case further sheweth that righteousness is the means whereby the foresaid peaceable fruit ariseth from affliction ; righteousness is the proper fruit of quietness, and this two ways.

1. Privatively. For righteousness keepeth men from offending God, and from wounding and vexing their own conscience, and from running headlong into the broad way that leadeth unto destruction. Yea, furthermore, it keepeth men from the penalty of the human laws, from incensing such as have authority over them, and from contentions and quarrels with others.

2. Positively. Eighteousness is acceptable to God; it causeth the light of his favour, which cannot but work much peace in a man's soul. It gives evidence of men's title and interest in Christ, which of all things doth most work peace of conscience, Rom. v. 1. Besides, righteousness is the way to walk in, for attaining eternal peace.

Hereby we have information in the true cause of the quarrels betwi.tt God and man, of the troubles and perplexities of conscience, of the discords and contentions among men, and the endless and easeless torture in hell; this is want of righteousness.

Learn hereby how to get a plentiful crop of peace and quietness. Sow the seed of righteousness, Hosea X. 12, Gal. vi. 7. In this kind, he that soweth plentifully shall reap plentifully.

Sec. 64. Afiictions are as means of exercising saints.

That it may be known who they be that partake of the foresaid benefit of afflictions, the apostle thus setteth them out, tlt^m that are exercised thereby.

Of the notation of the Greek word, yiy\ij/,vaai/,hoi:, which we translate exercised, see Chap. v. 14, Sec. 7.5. Though the word were at first used for such as strive for mastery or victory at the Olympian games, yet use hath applied it to all manner of exercises, and that of the body and soul. Mention is made of bodily exercise, 1 Pet. iv. 8, and of a heart exercised, 2 Pet. ii. 14. From the common use of this word, a name is taken and given to a place of any exercise, even for a school of learning.

The word here used is of the passive voice, but hath reciprocal signification answerable to the last Hebrew conjugation [Hithpael), to exercise one's self; as if it were thus translated, icho by it shall exercise themselves. For a man may passively be too much exercised with affliction, and yet not reach the foremen-tioned fruit thereby. Instance Ahaz, 2 Chron. xxviii. 17, IS, kc.

But they are properly said to be exercised, or to exercise themselves by afflictions, who thereby are brought contentedly and patiently to endure them, so as thereby they take occasion of manifesting their sound faith, patient hope, undaunted courage, simple obedience, and other hke graces.

Here it is taken for granted that afflictions are means of exercising saints. They are as the exercises of champions, or as dangerous wars to soldiers, or as tempestuous seas to mariners, or as scholastical exercises to scholars, to try them, to prove them, to discover of what spirit they are. In this respect the learned languages put one and the same word for instruction and correction. In this respect an apostle saith that faith is tried by affliction, 1 Pet. i. 7. Yea, expressly he saith of afflictions, that they are to try them, 1 Pet. iv. 12. We heard before that God's ancient worthies had ' trials of mockings and scourg-ings,' Chap. xi. 3(3, Sec. 253.

As the fire consumes the dross of gold, or other like metal, so doth affliction such corruptions as cleave to men. This teacheth us to labour after truth in grace, that so it maj' abide the trial, and also to fit and prepare ourselves for trials. An unexercised man will not dare to enter into the list.

Afflictious prove fruitful by saints exercising them-

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[Chap. XII.

selves therein. In this respect an apostle pronounceth him 'blessed who cndureth temptation,'James i. 12. They may be said to be exercised by afflictions, who with patience and courage undergo the hardness of the trial, and, withal, persevere and hold out unto the end. Patience and perseverance are requisite for that exercise which by affliction brings profit. Of patience, sec Chap. x. 38, Sec. 135. Of perseverance, see Chap. iii. Sec. G8.

Sec. 65. Of the resolution o/Heb. xii. 5-11.

Ver. 5. And ye have forgotten the exhortation ivhich ipeaheth tmto you, as unto children, My son, despise not thou the chastening of the Lord, nor faint wlcen thou art rebuked of him.

6. For whom the Lord loveth he clutsteneth, and scourgeth every son ivliatn lie receiveth. S

7. If ye endure chastening, God dealeth with you as tvith sons: for what son is lie whom tlie father chasteneth not?

8. But if ye he without chastisement, whereof all are partakers, then are ye bastards, and not sons.

9. Furthermore, ive have /tad fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto tJte Father of spirits, and live ?

10. For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might he partakers of his holiness.

11. iVbio 710 chastening for t/te 23rese7il eeemeih to he joyous, but grievous: nevertlieless afterward it yieldeth the peaceable fruit of Hghteousness unto them which are exercised thereby.

In these seven verses is set down comfort for the afflicted.

Two points are herein to be considered :

1. The manner of propounding the comfort.

2. The matter whereof it consisteth.

The manner is by a preface. Whereof there are two parts :

1. A mild reprehension.

2. A sweet insinuation.

In the reprehension we have,

1. The act blamed, ye have forgotten.

2. Tlie subject, the exhortation.

2. The insinuation noteth out two points :

1. A relation betwixt God and such as he afflicteth: they are his children.

2. A manifestation thereof, in this phrase, ivhich speaketh unto you.

The matter of the comfort is,

1. Propounded, in a text of Scripture, vers. 5, 6.

2. Amplified, by an exposition of that Scripture. Ill the text of Scripture we have,

1. A mild compellation, my son.

2. A wi.so dircctidn : wherein is declared, (I.) The niattir enjoined, ver. 5.

(2.) A motive to enforce it, ver. 6.

The matter discovers two extremes to be avoided. One, of the excess; the other, in the defect. In both of them the fault is propounded and aggravated.

The first fault, in the excess, is to despite.

The second, in the defect, is to faint.

The aggravation of both is set down two ways.

1. In the kind of afflictions, in two words, chastisements, rebukes.

2. In the author and orderer thereof, the Lord. The motive to enforce the foresaid direction is

taken from the procuring cause of God's correcting his.

Herein are two points :

1. Tlie distinct kinds of motives, which are two. (1.) Love, xoliom the Lord loveth.

(2.) Care, whom he receiveth.

2. Distinct kinds of afflictions. 1. Chastising. 2. Scourging.

In the exposition of the foresaid text there is,

1. A clearing of the sense thereof.

2. A removing of an objection from it, ver. 11. The text is cleared two ways :

1. Simply, vers. 7. 8. 2. Comparatively, vers. 9,10. The simple consideration of the point is set down, 1. Affirmatively, ver 7. 2. Negatively, ver. 8. The affirmative part is, 1. Propounded. 2. Proved.

1. A restraint of the main point.

2. An extent thereof.

The restraint declares a supposition of a duty to be performed on our part, (/ ye endure chastisement.

2. An illation or inference of God's dealing, thus, he dealeth with us as with sons.

The proof is taken from God's impartial and constant dealing with all his sons, where is manifested the extent of the forenamed restraint.

In this proof observe,

1. The manner of propounding it, interrogatively.

2. The matter whereof it consisteth. And that in four particulars.

(1.) The author of afflictions, tJiefatlier.

(2.) The patient afflicted, son.

(3.) The kind of affliction, chastisement.

(4.) The uuiversalitj-, wlutt son noti

"The negative consideration of the point sets down the condition of such as are not chastened ; which is a condition clean contrary to the former. This is,

1. Propounded. 2. Proved.

It is propounded,

1. Affirmatively, ye are bastards.

2. Negatively, not sons.

In the proof of it is laid down,

1. The ground of that condition, set down conditionally, {/' ye be without chastisement.

2. The kind of proof, God's constant dealing with all : whereof all are jiartakers.

The comparison whereby the apostle doth further illustrate the foresaid point of God's chastening his

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cliildren in love, is taken from earthly parents. It is propounded, ver. 9, and illustrated, ver. 10.

The comparison propounded consisteth of two parts:

1. A proposition. 2. An application.

In the proposition there is,

1. A description of the persons with whom the comparison is made, fathers of our Jitsh.

2. Their act, tvhich corrected us.

3. Our respect to them notwithstanding that correction, %ve gave them reverence.

In the application we are to consider,

1. The manner of applying it, with this emphatical interrogation, shall we not much rather 1

2. The matter whereof it consisteth. Herein are expressed,

(1.) A description of God, tlie Father of spirits.

(2.) The duty of believers to God, he in subjection.

(3.) An effect following thereupon, and live.

The illustration of the forementioned comparison is, by the difference of earthly fathers' and our heavenly Father's correcting, which are these :

1. The time of their nurture. Tlieij for a j ew dai/s. The contrary intended of God is, that he doth it so long as there is need.

2. The end. The// after their oivii pleasu7-e. But God for our profit. This latter is amplified by the particular benefit that thence redoundeth : which is,

1. Expressed in this word, lioliness.

2. Illustrated two ways :

(1.) By the excellency of it, in this relative particle, his —that is, God's.

(2.) In our participation thereof. Tliat loe might be partakers of it.

In removing the objection against the foresaid direction about enduring afflictions, there is,

1. The objection propounded.

2. A solution added.

In propounding the objection there is,

1. A concession or grant.

2. A limitation thereof

The concession is set down two ways.

1. Negatively. No chastening is Joyous.

2. Affirmatively. Jiut grievous. The limitation is double.

1. In reference to outward sense, seemeth —namely, to sense.

2. In reference to the time, for the present.

The solution is taken from the future benefit. Here note,

1. The intimation of the answer, nevertheless.

2. The expression thereof, wherein is set down, (1.) The time when the benefit is received, afterwards.

(2.) The kind of benefit, righteousness. Amplified by the eflfect thereof, peacealde.

(3.) The means of obtaining it, it yieldeth the fruit.

(l ) The persons that partake thereof, them that are exercised thereby.

Sec. 66. Of obsei-vations raised from Heb. xii. 5-11.

I. Peoples failings are to be made knoim. So doth the apostle here, ver. 5, ye have forgotten. See Sec. 30.

II. It is a fault to forget encouragements. This fault the apostle here expressly taxeth. See Sec. 30.

III. God's word affordeth consolatory exhortations. The Greek word translated exhortations implieth as much. See Sec. 31.

IV. Forgetting grounds of encouragement makes men faint. This is the reason why the apostle here reprehendeth their forgetfulness. See Sec. 31.

V. God in the Scripture speahth unto us. This word, speaketh, hath reference to the Scripture. See Sec. 32.

VI. GodJs word is for all ages. That which was spoken to the church in Solomon's time, is here spoken to the church in the apostle's time, as is intended in this phrase, unto you. See Sec. 31.

VII. God dealeth ivith saints as a father with children. The metaphor of children here used proveth as much. See Sec. 32.

VIII. It is sufficient to quote the words of Scripture, though book, cha2Jter, and verse be not named. So doth the apostle here. See Sec. 35.

IX. People are as children to their pastor. It is the minister that here saith, my son. See Sec. 33.

X. General doctrines are intended to j)articular persons. This hint of a particular jserson, my son, gives proof hereof. See Sec. 31.

XI. Divine j^rincijdes are u'ith testimonies of love to be instilled into mens hearts. This compeUation, my son, is a testimony of love. See Sec. 33.

XII. Afflictions are of God. They are here called the chastisement of the Lord. See Sec. 36.

XIII. Saints' afflictions are chastisements. So they are expressly called. See Sec. 37.

XIV. There are extremes about afflictions, where-unto men are ready to fall. Here are two mentioned, despising, and fainting. See Sec. 38.

XV. Extremes are tobe avoided. We must neither despise hot faint. See Sec. 38.

XVI. To despise chastisfments is a great fault. It is here forbidden in the first place. See Sec. 38.

XVII. It is a fault also to faint under afflictions. This is also reproved. See Sec. 38.

XVIII. God by afflictions instructeth his children. The meaning of the word translated chastisement im-pheth as much. See Sec. 37.

XIX. Afflictions are convictions of sin. The word translated rehuketh impUeth thus much. See Sec. 39.

XX. God loves sons of men. This here is taken for granted, iu this phrase, whom the Lord loveth. See Sec. 41.

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[Chap. XII.

XXI. God takes cnre of his children. This is intended, under this phrase, whom he nctivetli. See Sec. 41.

XXII. Afflictions are evidences of God's love and care. So they are here brought in. See Sec. 41.

XXIII. God (ft sorely afflictelh hi.i children. The word scourging implieth a.s much. See Sec. 42.

XXIV. God's love and care in afflicting his should make them willing to suhmit to him. Thus much is intended under this causal particle, for. See Sees. 40, 42.

XXV. God's grant hath its condition. This is implied, under this phrase, if ye, itc. See Sec. 43.

XXVI. Afflictions are made profitable by enduring. This is the condition here expressed, endwe. See Sec. 44.

XXVII. God dealeth with his as sons. This is expressly set down. Sec Sec. 45.

XXVIII. Afflictions are fruits of God's fatherly care over saints. The inference of God's dealing with them upon chastening, proves as much. See Sec. 45.

XXIX. Afflictions are the common condition of all God's children. This is the intent of this emphatical interrogative, ivhat son is he ? &c. See Sec. 4G.

XXX. Immunity from afflictions is a bastard's prerogative. The apostle saith of sucli, that they are bastards. See Sec. 47.

XXXI. 2Ieii are hardly brought to believe that afflictions are fruits of God's fatherly love. The apostle therefore again inculcateth tliis, that all are partakers of aiHictious, and that tliey are not sons ■\vh() do not partake of them. Sec Sec. 48.

XXXII. Argument upon argument 7nust be tised in matters hardly believed. After sundry arguments, the apostle addeth this word, furthermore. See Sec. 49.

XXXIII. Men can produce but an earthly being. They arc fathers of the Jlesh. See Sec. 49.

XXXIV. Farerits must correct their children as there is cause. The Greek word attributed to them signitieth correctors. See Sec. 49.

XXXV. Genuine children do not the less respect their parents for correcting them. This phrase, ive gave them reverence, intends as much. See Sec. 50.

XXXVI. GokI is the author of our spirits. He is here styled the Father of spirits. See Sec. 51.

XXXVII. God's correction is patiently to be en-dured This is to be in subjection. See Sec. 52.

XXXVIII. Patience under God's affliction bringeth life. Tlie addition of this phrase, and live, intendeth as much. Sec Sec. 53.

XXXIX. Gad is more to be respected in his dealing with us than earthly parents. This interrogative, shall we not much rather, imports as much. See Bee. 52.

XL. The good that man doth for man is but a ivhile. It is hut fur a few days. See Sec. 54.

XLT. Men are prone to make their own will tJieir rule. This phrase, after ilieir own pleasure, declares as much. See Sec. 55.

XLII. Men's own will puts them on to correct their children. They clmstened after their own pleasure. See Sec. 55.

XLIII. God in afflicting his children aims at their good. He doth it for their profit. See Sec. 56.

XLI\'. Afflictions work holiness. Tliis is the particular profit here eitpressed. See Sec. 58.

XLV. Jfen are made partakers of God's holiness. This relative, his, hath reference to God. See Sec. 66.

XLVI. Saints receive that holiness rvhich they have. They are made pm-takfrs of it. See Sec. 57.

XLVII. Conceits ivhieh thwart truth are to be removed. Here the apostle removes an objection which might keep men from jnelding to that truth which he had delivered. See Sec. 59.

XLVIII. God well understandeth man's condition. . He here granteth that afflictions are grievous. See Sec. 60.

XLIX. Afflictions are no ]ileasing things in themselves. Thus they are not Joyous. See Sec. GO.

L. Afflictions arc grievous. Thus much is here granted. See Sec. 60.

LI. The unpleasingness and grievousness of afflictions is es2>ecially to sense. This word, seemeth, implieth as much. See Sec. 61.

LII. 2'he unpleasingness and grievousness of afflictions is for a while. It is here said to he for t/ie present. See Sec. 62.

LIII. Granting truth impeaclieth not a Just cause. This is implied under this particle, nevertheless. See Sec. 62.

LIV. Afflictions, as ordered by God, are profitable. The profit is here set down in this verse. See Sec. 62.

LV. The profit of affliction arisetk after enduring it. This word of time, afterward, implieth as much. See Sec. 62.

LVI. Ji'ighteousness is the 2iroper fruit of affliction. It is here expressly set down. See Sec. 63.

LVII. Afflictio7is jyroduce quietness of mind. This eiiithet, peaceable, hath a general reference to afflictions. See Sec. 63.

LVIII. Jlighleousness is the root of quietness. It is therefore styled a peaceable fruit of righteousness. See Sec. 63.

LIX. Afflictions are a means of exercising saints. They are e.rercised thereby. See Sec. 64.

LX. Afflictions prove fruitful by saints crercising themselves thernn. Unto them it yieldeth the foresaid fruit. See Sec. 64.

Sec. 67. Of the meaning o/Heb. xii. 13. A'cr. 12. ^\'heref>re lift up the hands which hang down, and the feeble knees.

Vee. 12, IS.]

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13. And malce straight paths for your feet, lest that vihich is lame be turned out of the way: but let it rather be healed.

The first illative, iih, ivherefore, sheweth that this verse hath reference to the former, as a use to be made thereof, and that by prescribing means for the better observing the foresaid point of well enduring afflictions.

The means are set down metaphorically.

The metaphors are two.

One, in this phrase, lift xip the hands which hang dou'n.

This is taken from fencers, or wrestlers, or soldiers, or other like champions.

The other, in this phrase, and the feeble Jcnees. This is taken from runners in a race.

Champions use their hands ; runners their legs, made useful by the joints in the knees.

Both these parts in the body are very pertinently produced, because they are of all parts most active, and most useful for acting, and cffectiug anything.

This phrase, which havy down, is the interpretation of one compound Greek word, caje/.'xKa;, which signi-fieth slack or loose. It is derived from a simple verb, in, i'iiii, irjtii, which signifieth to send or let go.

The epithet here used, applied to hands, signifieth dangling hands, hands that have lost their strength. A body that hath lost its ability, agLhty, or vigour, by inordinate pleasures, hard labours, much sickness, or old age, is called au,'j,a 'Tra.^tiij.hov, a spent or wasted or weak body.

The other epithet, 'jra.sdkO.vij.i'/a, applied to the knees, is also a Greek compound; we translate it feeble. It is derived from a simple verb, Xuw, that signifieth to loose, Luke xiii. 15. The compound participle here used is oft taken by way of a substantive, and translated, ' taken with a palsy,' and the disease itself, 'TrasdXusi;, namely, ' a palsy,' hath in Greek a derivation from the same root. A palsy is a resolution of the nerves, sinews, arteries, and other ligaments. By this means a man's knees and other joints come to be very weak, and unfit for their function. Fitly, therefore, is the word here translated feeble.

Concerning the foresaid dangling hands and feeble knees, the apostle here exhorteth to lift them wp. The word, livoi^waaTi, here used, is derived from a noun, OjiJo;, that signifieth right, and properly signifieth to rectify, re-edify, or make up again that which is decayed. Acts xv. 16, Luke xiii. 13. It is a very fit word to express the apostle's intent about redressing that which is amiss.

The "things which are here spoken of the parts of the body, hands, and knees, are meant of the soul, and the faculties thereof. Thus are they used. Job iv. 3, 4, Isa. XXXV. 3.

The meaning of the apostle may more plainly and fully be expressed in this paraphrase.

Considering that most precious and glorious fruit ariseth out of the afflictions wliereunto God's children in this world are subject, be not dejected in your minds, nor faint in your spirits by reason thereof: but as champions use their arms and hands with their best ability; and runners in a race use their knees and legs with their best agility; and in case their hands or knees begin to fail, they will with their utmost endeavour raise them up again: so do ye, in your souls be courageous, and in case your spirits begin to fail, quicken them up again, and endeavour to renew your spiritual strength and courage.

Quest. How can such as have hands hanging down and feeble knees lift them up ? Such hands and knees import weakness, but lifting up, strength.

Ans. 1. Christians in their greatest weakness have some strength: for weak grace presupposeth some grace, and some spiritual life: where there is life there is some ability to move, to stir, to do this or that.

Herein lieth the difference betwixt those that are spiritually dead and weak. The dead can do nothing at all. 'The weak may do somewhat.

2. There are degrees of strength. Some strength is in so small a degree, as it may be rather counted weakness than strength. Thus much is hinted in this phrase, ' I believe, help mj- unbelief,' Mark Lx. 24. If lifting up be taken for an act of strength in the highest degree, weakness cannot lift up ; but in some low degree it may. A sick man may go, though not so strongly as a healthy man.

3. God is so gracious in accepting the truth of man's endeavour, as if he ofiers to lift up his hand and knees, he will accept thereof; yea, he will thereupon give strength, and enable them indeed to lift up.

Sec. GS. Of the meaning of these zvords, 'make straight jxitlisfor your feet.'

The apostle in the thirteenth verse followeth the metaphor taken from runners in a race : who as they fit and prepare their parts to run nimbly and speedily, so they are very careful to keep the right way, which wiU bring them to the goal. This he thus expresseth, and make straight paths fm- your feet.

The word, rooy^/d;, translated paths, properly signifieth the track of a cart wheel made in the ground. It is also used to signify a beaten path.

To 7nake (cro/^irar;) a path, is to manifest the course wherein one goeth, so as others may see it, to follow him. For a path is a common way for many to wrflk in. He that maketh a path, sheweth people thereby in what waj- they must walk.

Hereby the apostle imports that a Christian's course is exemplary: as a path directing others in their way; or as a cart or coach wheel leaves impressions in the ground, so a Christian's carriage leaves such impression as all sorts take notice thereof.

S04

GOUGE ON HEBEEW3.

[Chap. XII.

In reference thereunto, the apostle addeth this ei)ithct, i^Oa;, straight.

In English, this word slraiijht is used in a double respect.

1. For that which is narrow, opposed to wide and spacious, Mat. vii. 13, 14.

2. For that which is right, opposed to crooked, Luke iii 4, 5.

I take it to be here meant in this latter respect.

This phrase, rciii rrosiv L/jluih, for i/oiirjht, is in the Greek so set down indefinitely without any preposition, as it may be diversely taken : and so it is by divers expositors.

Our last English thus turn it, for your feet; others thus, to your feet; others thus, ivith your feet.

The difference is not great.

Feet are here metaphorically taken for a man's carriage, behaviour, or course of life ; and in every of the foreraentioncd phrases the metaphor implieth that a Christiau'.s course is so to be ordered, as it may appear that it is in the right way that leadeth to life.

Sec. 69. Of the meaning of the latter part of Heb. xii. 13.

To enforce the foresaid direction of making straight paths, the apostle addeth a motive taken from the damage which otherwise may follow upon neglect thereof. The motive is thus expressed, lest that which is laiiu, &c.

Of this particle, I'»a m, lest, see Ver. 3, Sec. 25.

In expressing the damage, he followeth his former metaphor taken from runners in a race, whereunto they are most unfit who are lame.

The word, x">.h, translated la7>ie, properly be-longeth to the body, and useth to be applied to such as are defective in their feet, legs, or other limbs, whereby they are unable to go. It is attributed to him that was a cripple from his mother's womb. Acts iii. 2; and it is reckoned up amongst Christ's miracles, that ' the lame walk,' ilat. xi. 5.

It is here applied to the soul, and intendeth a defect in the faculties thereof. We know that a lame man is very unfit to run a race, and by reason of his halting may soon step awry and leave the right way. Thus a professor that is not thoroughly informed in Lis understanding, and settled in his will and affections about his religiim, but ready to wander now to this side, then to that, as occasion moveth him, is in danger to be turned out of the right way. So much doth the apostle express under this phrase, turned out of the way. This phrase is the interpretation of one Greek compound word, ixTswrfi. The simple verb, Tsirru, signifieth to turn. This compound, to turn from, or to turn atony; and being applied to runners, to turn out of the way, as here it is fitly translated.

It is a great damage for such as are in the right

Christian course to be turned out of that way ; the apostle therefore addeth this seasonable advice, but let it rather [laijj) be healed.

Many that have been lame in their limbs have been cured, and made whole and sound therein, and that both miraculously, and also by ordinary means. The apostle here implieth that the like may be done concerning the soul. The word translated healinf/, is frequently used in the four Evangehsts, and in the Acts, and applied to the cure of all manner of maladies, whether inward diseases or outward sores, yea, to the casting out of devils, Acts x. 38.

The nouns, 'ia/j.a, las;;, that signify fiealing, are derived from the same root; and so is the title, luTsr.c, given to a physician, whose calling is to heal.

The main intent of the apostle here is to bring them to redress what is amiss, that they may not continue in their failings, and so wax worse and worse, but rather use all means to recover that which they may seem to have lost, or to attain to that which they had not before, though they might and should have had it.

The apostle useth two particles, one a conjunction of opposition, ii, but, the other an adverb of comparison, /j,a./.}.ov, rather, whereby he doth much enforce the point, as if he had said. Let not your lameness turn you out of the way, but rather use all possible means whereby that lameness may be cured.

Sec. 70. Of the analysis of, and observations from, Heb. xii. 12, 13.

Ver. 12. Wherefore lift vp the hands ivhich hang down, and the feeble knees;

13. Ayid make strai_r/ht jxitlts for your feet, lest that ivhich is lame be turned out the way ; but let it raiJier be healed.

The sura of these verses is, a direction for Christians well to bear afflictions.

Herein we may observe the inference which the apostle maketh of it, upon that which he had before delivered, in this word, trherefore.

2. The substance, wherein is manifested,

(1.) The matter enjoined.

(2.) A motive to enforce it.

The matter sets down two duties.

1.' One to redress what is amiss, ver. 12.

2. The other to prepare for a better progress, ver. 13.

In the former is expressed,

1. An act to be done, lift up.

2. A double object thereof ; both enforced with their several adjuncts.

The former object is expressed, under this metaphor, the lumds; the adjunct thereof, lehich hang down.

The latter object is in this metaphor, knees; the adjunct thereof,/<•!■''/(■.

In the latter, about preparing for a better progress, two points arc laid down.

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205

One, to go on in the right way.

The other, to redress swervings therein.

In the former one thing is imijlied, that professors make 2xUhs for or hy their feet.

The other expressed, in this word, straight; they must be straight paths.

The motive to enforce all the foresaid duties is taken from the damage that may follow upon the neglect of them.

That damage i.?,

1. Generally hinted, in this particle, lest.

2. Particularly exemplified, wherein are two points considerable.

(1.) A manifestation of a mischief.

(2.) A prescription of a remedy.

In setting down the mischief, is noted,

1. The cause, that which is lame.

2. The kind of mischief, be turned out of the way. About the remedy, we may observe,

1. The manner of setting it down, but rather.

2. The matter whereof it consisteth, let it be healed.

Doctrines.

I. Particidar duties are to be inferred upon general doctrines. Upon the general doctrine of affliction, the apostle inferreth the duties following, with this particle, wherefore. See Sec. G7.

II. True Christians may be weak Christians. They to whom the apostle wrote were true Christians; yet they had hands hanging down, and feeble hues, which imply weakness. See Sec. G7.

III. Weakness must be strengthened. This is the main intent of the apostle's exhortation, See Sec. 67.

IV. Man's best endeavour must be used for obtaining strength. This metaphor of lifting up hands hanginq down, and feeble knees, proves as much. See Sec. 67.

V. Strength obtained must be well ordered. This ariseth from the connexion of the thirteenth verse, being a direction, with the former verse, by this copulative, and. See Sec. 68.

VI. A Christians course is exemplary. This phrase, of making paths for their feet, implieth as much. See Sec. 68.

VII. A Christian's course must be a right course. The word translated paths implieth as much. See Sec. 68. •

VIII. Frofessois are subject to inconstancy. This is intended, under this metaphor, lame, as here used. See Sec. 69.

IX. Inconstancy makes tvay to ap>ostasy. The mention of lame turned out of the way, intends this point. See Sec. 69.

X. Inconstant persons must be established. This is meant by healing the lame. See Sec. 69.

XI. Fear of falling must make men more careful of recovery. This is gathered from these two emphatical particles, but, rather. See Sec. 09.

Sec. 71. Of peace.

Ver. 14. Follow peace with all mm, and holiness, without ivhich no man shall see the Lord.

To the foremcntioned duties about afflictions, the apostle addeth other duties that must grace a Christian's profession, and may be a means to keep them steadfast therein. The first is pieace.

Peace, according to the Greek word, i'l^vn, signi-lieth to knit in one (e;'j h e"»ei>), so as peace is an agreement in one betwixt different parties. Therefore it is styled ' a bond,' Eph. iv. 3. And he inferreth peace upon union thus, ' Be of one mind, live in peace,' 2 Cor. xiii. 11.

According to the diflferent persons betwixt whom peace is, peace usetli to be distinguished.

The parties are of three sorts :

1. God and man.

2. Man and his own conscience.

3. Man and man.

Peace betwixt God and man consists in that reconciliation which Christ hath made betwixt God and man, who is in that respect styled ' the Prince of peace,' as is shewed. Chap. vii. 2, Sec. 21.

Indeed, all peace cometh from God, and thereupon is he styled ' the God of peace.' See Chap. xiii. 20, Sec. 163.

Peace betwixt man and his own conscience is an effect of the forementioned reconciliation apprehended by faith, whereby the conscience ceaseth to trouble man, and resteth quiet in it.

Peace betwixt man and man is an agreement betwixt them.

This agreement is inward and outward. Inward, when men are joined together, in the same mind, and in the same judgment, 1 Cor. i. 10. This is properly betwixt saints; for they have one and the same word to enlighten their judgments, and to ground their opinion thereon. The particular unities mentioned, Eph. iv. 3, 4, ifec, demonstrate as much.

Outward peace betwixt man and man is a quiet and peaceable conversing together. It consisteth in forbearing to wrong others, and in being ready to do all good offices of love and kindness. When this outward peace is joined with the inward, then is it most perfect. Such was the peace of the Christians in the primitive church. Acts iv. 33. Yet outward peace hath an excellency, though it be severed from the inward, in that it sheweth a readiness iu man to have as much peace with others as he can.

The peace here meant is the third kind, peace betwixt man and man ; for he had before encouraged these Hebrews to stand to their profession against all the opposition that a man could make; as a means thereto he addeth this direction,/o/fo?f peace, for by following peace the violence of adversaries may be assuaged, and their opposition allayed. Besides, the apostle expressly setteth down the subject of peace here meant, iu this phrase, loith all men.

GOUGE ON HEBREWS.

[Chap. XII.

Tliis virtue and grace of peace is the more proper to saint."!, hj' reason of the Spirit's altering and renewing tlieir natural dispo.sition ; for b)' nature man i.s of a wrathful, revengeful, tumidtuous, contentious disposition. They are as ravenous and devouring beasts one to another ; but by the Spirit this disposition is altered, Isa. xi. G-8.

Obj. 1. Many saints are subject to contention, 1 Cor. i. 11, Acts XV. 39.

Ans. 1. God's church on earth consists of a mixed company. There are therein children of the kingdom, and children of the world, Mat. xiii. 38. These latter be the contentious persons in the church, and of such may the apostle speak, 1 Cor. i. 11. And thereupon he adviseth to mark such, and to avoid them.

2. They who are on earth in the best manner regenerate, are but in part regenerate. The flesh remains in thorn, and that inclination which is in them to contention is from the unregcnerate jiart; and in this respect was it that two great ajiostles had so great a contention betwixt them as they departed asunder one from the other. Acts xv. 39.

Ohj. 2. Many heathen and unregenerate men have been of a quiet and peaceable disposition, and have followed peace.

Ans. 1. That disposition which is in heathen or in other natural and nnrogencrate persons, was but a mere seoniiug disposition ; it had but a show of the grace or virtue. It could not come from true love, but rather from self-love, aiming at by-respects. Tiiis caveat of doing no wrong, nisi lacessitus, ' except provoked,' shews that their pcaceableness was no true virtue. A fierce dog may be quiet till he be provoked.

2. Though tiie Spirit renewed not such men, )-et it restrained them for the good of polities and societies, which otherwise could not have stood. God's Spirit, by restraining grace, moved the spirit of Cyrus, Darius, and sundry of those kings under whom the Jews were, to afl'ord them peace. So were sundry heathen emperors moved to Christiana.

Sec. 72. Of folloioing peace.

The word, (5/wxiTS, whereby the apostle expresscth our endeavour after peace, is thus translated, follow. It is an cmiihatical word. It is attributed to an eager pursuit of such things as fly from one. It is used of hunters and hounds, which follow the game to take it, if it be possible.

In the Now Testament it Ls taken two ways—■

1. In a t)ad.

2. In a g<>vd sense.

In a bad sc^se, for persecuting saints, which nsoth to be done wit\ the greatest eagerness that can bo, even from cityVto city, Mat. x. 23, and xxiii. 34, Acts xxii. 4. \

In a good sonsc\for using our uttcnno.st endeavour to attain the thingsVhat are good, as ' charity,' 1 Cor.

xiv. 1 ; ' righteousness,' 1 Tim. vi. 11;' that which is good,' 1 Thess. v. 15; and 'the mark for the prize of the liigh calling,' Phil. iii. 14; yea, 'such things as concern peace,' Kom. xiv. 19. We must so seek after peace, as we seek after everj-thing that makes thereto. There is another word as emphati-cal u.sed to this purpose, which we translate ' endeavour,' Eph. iv. 3 ; but it is translated ' labour,' Heb. iv. 11 ; and '.study,' 2 Tim. ii. 1.5. The more to i)rcs3 an eager pursuit of peace, two words are joined together, thus, ' seek peace, and follow after it,' Ps. xxxiv. 14, 1 Pet. iii. 14. The.se two phrases, 'if it be possible,' and ' as much as lieth in you,' Rom. xii. 18, though they may seem limitations of this duty, yet they are also amplifications of the same, and shew that there must be nothing wanting in our endc.ivours ; but our uttermost ability must be put out in following after peace. We have a worthy pattern hereof in David, who was for peace when otliers were for war, Ps. cxx. 7. So deals God with us, Horn. V. 10, Jer. iii. 1, and Christ our Saviour, Eph. ii. 17. With much vehemency of aftection and expression of speech doth the apostle press this, 1 Cor. i. 10.

The excellency, necessity, and utility thereof do much commend it unto us.

1. For the excellency of it, peace doth much adorn and beautify the best estates. When Jerusalem was the glory of the whole world, it was a city compact together. The citizecs thereof were all of one mind, Ps" exxii. 3.

In the purest time of the primitive church, the multitude of them that believed were of one heart and one mind. In the first and purest estate wherein God made man, there were no divisions, no dissensions.

In heaven, where the blessed angels and spirits of just men made perfect abide, there is a sweet and perfect agreement of them all. Agreement is that which maketh us most like the blessed Trinity in unity. Hence is it that all things appertaining to the church are styled ' things of peace :' as, ' the God of peace,' Ileb. xiii. 20 ; ' the Lord of peace,' 2 Thess. iii. IG ; Christ ' the Prince of peace,' Isa. vi. 9 ; the Spirit, whereby the church is sanctified, produceth peace. Gal. v. 22 ; God's covenant, ' a covenant of peace,' Num. xxv. 12; 'the gospel of peace,' Eph. vi. 15; the ministers, 'publishers of pc.ice,' Isa. Hi. 7 ; the members of the church, ' sons of peace,' Luke X. 0 ; that whereunto we are called is ])eacc, 1 Cor. vii. 1,5; the reward prepared for saints is peace, Rom. ii. 10.

2. For the necessity'of peace, it is absolutely necessary for prcserN-ing jiolities and societies. Mat. xii. 2.5, and for ]).articipating of the nnitual gifts and abilities which God hath conferred on several men. Where there is no peace, there will be no cmploung of them for the mutual good of others ; nay, where there is no peace, men cannot with comfort and iu safety live one

Vek. U.]

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by another; tliey will be as fierce dogs, wolves, leopards, if not as very devils. The more prudent they may seem to be, the more they will undermine others; the mightier they are, the more they will oppress. Take mstance of nations that are at enmity one with another, of kingdoms where are tumults and insurrections, of cities and incorporations, of parishes and of famUies, where are dissensions and contentions. ,

3. For the utility of peace, it is much every way. The psalmist, as it were ravished with a serious consideration of the benefit of peace, sets it out with a lioly admiration, thus, ' Behold how good,' &c., Ps. cxxxiii. He there resembleth it to the precious oil of the tabernacle, which was the most precious composition that ever was made, and to the dew that falleth from the mountains into the valleys, which makes them most fruitful.

The profit of peace will more clearly appear by considering it in the divers kinds of peace.

1. There is an cccumenical peace, when several nations do mutually enjoy the commodities one of another. It is said of Solomon, that he had peace on all sides round about him, 1 Kings iv. 24.

2. There is a national peace, whereby in the same nation good orders are kept, magistrates respected according to their place, subjects relieved according to their need, good laws made and put in execution, together with sundry other benefits.

3. There is an ecclesiastical peace, when there is a good agreement in the church of God. Hereby God's houses are preserved and beautified, God's ordinances are freely and duly observed, people are better edified, ministers maintained, and good discipline executed.

4. There is a domestical peace, whereby families are made comfortable societies, husband and wife sweet yoke-fellows, children well educated, parents duly reverenced, masters had in honour, servants well provided for, and the affairs of the family well prosper. So many, so great are the benefits of peace, as they can hardly be reckoned up. No marvel, then, that peace hath been promised, prayed for, given as a blessing, and praise rendered to God for it. See more hereof in The Ghurclis Conquest, on Exod. xvii. Sec. 9G.

Just occasion might here be taken of complaining of the want of so excellent, needful, and useful a gift. Where is peace to be found t Wars are everywhere among nations, even among those that profess the true religion. Tunmlts and insurrections everywhere, schisms and dissensions in commonwealths, churches, families, and other societies.

This is a lamentation, and shall be for a lamentation.

Sec. 73. Of peace u'ith all men.

The persons with whom peace is to be followed,

are set down in this large extent, hitu ndirm, with all men.

This must be taken of man's best and uttermost endeavour. The word, huxin, follow, though it imports an eager pursuit, yet but a pursuit, not simply an obtaining. The most eager hunters and hounds that can be, oft lose the game ; so may they who do the uttermost that they can to procure peace, fail thereof. Therefore the apostle, in pressing this point, hath pertinently and prudently inserted these two limitations, ' if it be possible,' and ' as much as lieth in you,' Eom. xii. 18. They shew that no more than our uttermost endeavour is required, no impossibility is imposed upon us, yet nothing must be omitted that may make thereunto.

Peace is a fruit of love, which must be extended to all, for all sorts of men are comprised under this word, neighbour, whom the law maketh the object of love, Mat. xxii. 39.

That the extent of this apostolical precept may be the better discerned, I will exemplify it in some particulars.

Our endeavour after peace must be—

1. With those that are of the true religion ; with them internal and external peace must be followed. The many unities set down, Eph. iv. 3, 4, are alleged for this end.

2. With such as are linked by special bonds of relation, as magistrates and subjects, ministers and people, husbands and wives, and other the like.

3. With strangers and foreigners, and such as are afar off. Christ preached peace to them that were afar off. This moved Joshua to make peace with the Gibeonites, Josh. ix. 9.

4. With enemies, Mat. v. 44. Even such as are so far from doing good to us, as they are ready to take all occasion of doing us wrong.

5. Such as are of another religion, Gen. xiv. 13, and Mat. xxi. 32.

Ohj. Jehoshaphat was reproved for helping the ungodly, in that he went to war with Ahab, 2 Chron. xix. 2.

Alls. 1. There is a peace of confederacy, whereby men of different religions bind themselves "from offering violence or any hurt one to another ; yea, to communicate each to otlier of their several commodities, and to afford help each to other against such as shall wrong either of them. Gen. xxvi. 31. This is not unlawful.

2. There is a peace of amity and familiarity, whereby men give evidence of an approbation of one another's courses, and of too great affection one to another, knitting themselves as fast together as they can, and that in the nearest bond of relation that may be. For this was Jehoshaphat reproved, 2 Chron xix. 2.

Ohj. 2. We are forbidden to receive him that bringeth not the truth, 2 John 10.

GOUGE ON HEBREWS.

[Chap. XII.

Ans. AVc must distinguish betwixt persons of another religion. Some are not among us, but in other nations and countries. In this respect, there is no great danger of being seduced by them. There are also some of quiet spirits, and seek not to seduce others. With such there may be peace and concord.

Others live among us, are of turbulent spirits, take all occasions of gainsaying the truth, and endeavour what they can to seduce professors of the truth. Of such speakcth the apostle, 2 John 10.

OI>J. 3. Christ himself saith, that he ' came not to send peace, but a sword,' Mat. x. S-t.

Alls. Christ doth nut jiroperly speak this as the end of his coming, but as a consequence following thereupon. The most proper end of Christ's coming ■was to bring peace ; but because the gospel, whereby that peace was revealed, was such a light as discovered the darkness wherein men lived, they that loved their darkness would not endure that light, but, by all the violence that they could, sought to suppress it; thence arose the sword.

Quest. If peace be to be followed with all men, how can one Christian go to law with another?

Ayis. See an answer hereunto in The Guide to go to God, or Explanation of the Lord's Prayer, Sec. 150.

Quest. 2. How may Christians wage war 1

Ans. See hereof. The Church's Conquest, on Exod. xvii. 9, Sees. 17, 87.

Both law and war, rightly used, are means of procuring, recovering, and preserving peace.

Sec. 74. Of ]jeace-hreaTcers.

If peace be to be followed with all men, wliat may be thought of peace-breakers ? Such as these—

1. Busybodios, and internieddlers with matters that belong not to them, 1 Pet. iv. 15.

2. Men of churlish disposition, such as Nabal was, 1 Sam. XXV. 17. He endangered himself and whole family.

3. Suspicious heads, who in all things imagine the worst. Not without cause is this epithet given to this vice, ' evil surmises,' 1 Tim. vi. 4. This caused Saul so to persecute David as he did.

To this liead may be referred hard censurers.

4. Whisjierers, tale-bearers, reporters of such things as may stir up contention. The wise man resembleth such to fuel that maketh fire to burn, Prov. xxvi. 20, 22.

5. Quarrcllers—.such as on all occasion are ready to raise strife.

6. Proud persons, who scorn to pass by wrongs, or to seek peace, Prov. xiii. 10. In the ]iride of their heart they .say, My friend shall find me to be his friend; mine enemy shall know with whom he hath to do,—a si)ecch more beseeming a heathenish Eomau than a Christian professor.

7. Irrccoucileable persons, who will accept of no

atonement, no peace : like the fellow-ser\'ant, Mat. xviii. 30. Such a one was Saul.

8. Men ready on all occ;isions to go to law, 1 Cor. vi. 1.

9. Lawyers, that stir up their clients to hold out their suits in law, and hoi]) them in their unjust causes, as TertuUus, Acts xxiv. 2.

10. All sorts of notorious sinners, who provoke the Lord to take away peace from people, Jer. xvi. 5, 12.

Sec. 75. Of means to 2^ocure and preserve peace. For procuring peace, the apostle commends five special virtues, Eph. iv. 2-4.

1. Humility, or lowliness of mind, whereby wo think as meaidy of our.sclves as is meet; and are ready to prefer others before ourselves. This will keep a man from pride, scorn, and other incendiary properties.

2. Meekness, which is a quiet disposition of the soul, whereby a man is of a mild temper to others, whether they be mild or harsh to him—as a sheep is ever like itself. A dog also maj' be sometimes quiet; but if it be provoked, it will liy in your face. Meekness keeps men from quarrelling, from w'hisper-ing, from all manner of turbulent disjiosition.

3. Long-suffering, which is a patient dispo.sition, whereby a man is moved to bear with wrongs. This moderateth anger, cruelty, and rage; this restraincth revenge.

4. Forbearing one another : this hath respect to others' infirmities, which they behold with such pity and compassion, as it makes them to pity them the more, but not the less to respect them. This keeps men from churlishness, which is a great enemy to peace.

5. Love : this is a uniting grace ; it knits men's hearts together, 1 Sam. xviii. 1, Col. ii. 2 ; it is therefore of singular use to keep peace ; it keeps down incentives to contention, and composeth men to peace, 1 Cor. xiii. 4, 5.

For preserving peace, two things are to be observed :

1. Avoiding things that break peace, which are set down. Sec. 74.

2. Labour after the things that make to peace, even such as these :

(1.) Bo of one mind, 1 Cor. i. 10.

(2.) If that cannot be, be sure that that wherein thou disscntest be a truth grounded on God's word.

(3.) Dissent in love.

(4.) If men be such as we cannot be in amity and familiarity withal, yet let there be external unity.

(5.) Embrace all offers of peace, Luke xvii. 4.

(G.) Stand not on punctiliocs, who should first begin ; be thou the forwardcst. Gen. xiii. 8.

(7.) Cease not to follow it upon othcns' refusal, Ps. cxx. 7.

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(8.) Mediate with others, and for others, though thou thyself beest not at difference with either party. Mat. V. 9, Exod. ii. 13.

(9.) If God take away peace, humble thyself, repent, and earnestly call upon God to restore peace, 2 Chron. vii. li.

Sec. 76. Of joining holiness iviih peace.

Another grace which dependeth on the foresaid verb, diuxin, fo/lotc, is a.yiair/j.oc, holiness.

Of this grace, see Chap. iii. 1, Sec. 5, 6, &c.

It is joined with peace by this copulative, xu), and; so as peace and holiness must go together. He that was ' king of peace,' was also ' king of riglit-eousness,' Chap. vii. 3, Sec. 22. Hezekiah thus joineth them together, ' peace and truth :' by truth he meaneth purity of religion. ' Peace and righteousness' are said to 'kiss one another:' they are like two turtle-doves, which seldom part, but very oft are billing one another. The ' kingdom of God' is said to be 'in righteousness and peace,' Rom. xiv. 17; and the ' wisdom that is from above is first pure, then peaceable,' James iii 17.

Peace hath an especial relation to man and his good; holiness, to God and his honour. These two may no more be severed, than the two tables of the. law.

1. This union of these two graces discovereth the uncertainty of that note which papists give of a true church—namely, union, concord, peace. These simply in themselves cannot be a note of the true church, because they may bo without holiness ; but the true church is a holy catholic church. There may be communion and peace amongst the most impious that be. If they could shew holiness of doctrine, holiness of order and discipUne, holiness of life and conversation, their union were to purpose ; but their idolatry, heres}', manifold errors, and superstitious ordinances, their filthiness and licentiousness, take away the glory of their pretended union.

2. This sheweth that the agreement of the common sort in disorderly courses, which they call good fellowship, is no true Christian peace, because it is without holiness.

3. This manifesteth the folly of those who, upon pretence of jieace, neglect, if not reject, holiness— such as these:

(1.) They who, to keep their people the faster together, as they think, set up a religion of their own invention, and restrain them from God's holy ordinances. So did Jeroboam, 2 Kings x. 31.

(2.) They who suffer a toleration of idolatry where the gospel is professed, upon pretence of keeping peace. So did Solomon, 1 Kings xi. 4, &c.; and Joash, 2 Chron. xxiv. 17.

(3.) They who, being in idolatrous places, subject themselves to idolatry, to keep peace and avoid trouble, Ezek. xxiii. 5,12.

Vol. III.

(4.) Governors who, to have the good-will of their people, either yield to an unholy act, as Aarim did, Exod. xxxii. 24 ; or suffer their people to do that which is unholy, as Zedekiah did, Jer. xxxviii. 5.

(•5.) Subjects who, to gain and retain peace with their governors, conform themselves to their unholy pleasure, John xii. 42. This may be applied to all sorts of inferiors ; yea, and to friends and neighbours. A heathen man being moved by his friend to swear for him in a false cause, returned this answer, that a friend must accommodate his friend so far as the altar ;^ that is, so far as may stand with holiness.

Peace is a most precious thing; but, as gold, it may be bought too dear; and it is bought too dear if holiness be let go for it.

4. In all endeavours after peace, either of gaining or retaining the same, be sure that it want not this companion of holiness. If peace and holiness cannot in tins or that case stand together, let peace depart rather than holiness, These limitations, ' if it be possible, as much as lieth in you,' are not to be applied to holiness. It is not in our power to let holiness go away ; neither may it be presupposed that it is impossible to attain holiness as peace : for peace consisteth in the agreement of others as well as of ourselves ; but holiness consisteth in a man's own disposition : all the men in the world cannot keep him that hath a mind to bo holy from holiness. Lot remained holy in the midst of Sodom, 2 Pet. ii. 8. Well, therefore, might the apostle press his exhortation to holiness with the same emphatical verb,

diUXiTl.

Sec. 77. Of seeing God.

To put us on the more to endeavour after holiness, the apostle useth this motive, wit/tout u>hich no man shall see the Lord. Though this relative, wliich, may seem to have reference both to peace and holiness— for it may be of both numbers—yet the Greek ou putteth this doubt out of question ; for it is of the singular number and masculine gender, as the Greek word, ay;aff,ttij, translated holiness, is.

The motive is taken from the damage of wanting holiness, which is an impossibility of seeing God.

Of this word, ovI/sTa/, seeing, and the divers kinds of sight, see Chap. ii. 9, Sec. 72.

It is here implied that God may be seen, so Mat. v, 8, 1 John iii. 2; and it is said of Jacob and Moses, they saw the Lord, Gen. xxxii. 30, Heb. xi. 27.

ObJ. The contrary is affirmed, that ' no man can see God,' Exod. .xxxiii. 20, John i. 18, 1 Tim. vi. 16.

Therefore he is styled 'invisible,' 1 Tim. i. 17.

Ans. Seeming contradictions in words must be reconciled by distinguishing the different significations and acceptions of them.

For the point in hand, man is said to see two ways.

1. With corporal eyes. 2. With spiritual.

^ Aei ToU 0i\ois avixirpaTTtiv, 6.\\a fiixP'- tiu/iuv. — Pericles.

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[Chap. XII.

Both tliese are ordin.ary, or extraordinary, and that in this life and in the life to come.

Things ordinarily seen with corporal eyes, are sensible, and visible objects, witliin the ordinary reach of sight, Gen. xxiv. G3, 6\.

Tilings extraordinarily seen with corporal eyes, are extraordinary visions, Dan. x. 7, or visible objects, at an e.\traordinary distance. As wlicn Stephen on earth saw the human nature of Christ in heaven. Acts vii. 56.

In the life to come, after the general resurrection, saints with their bodily eyes shall see such glorious objects, as tlie very sight thereof will add much to their blessedness.

Tlie spiritual eyes of a man's soul arc two.

1. Understanding, Eph. i. 18.

2. Faith, Ileb. xi. 27.

The fcirmor is more common ; for all of all sorts, regenerate and unrcgenerate, Christians and heathen, may with the eye of understanding see God in some measure—that is, conceive that there is an eternal, almighty, most wise, just, and gracious God, Rom. i. 20.

The latter is proper and peculiar to the saints, and in that respect styled ' the faith of God's elect,' Tit. i. 1.

Spiritual sight of God is in this world imperfect; but will be perfected in the world to come, 1 Cor. xiii. 9-12.

To apply these distinct kinds of sight to the point in hand, the forementioncd seeming contradiction about sceini; him who is invisible, may be thus reconciled.

1. God simply considered in his divine essence is a spirit, and cannot be seen with bodily eyes.

2. God fully considered in his infinite excellency and majesty is incomprehensible, so as no man, no, not with the cj'cs of his soul, can sec God to the full, 1 Tim. vi. IG.

Yet in some respect may God be seen both with corj)oral and spiritual eyes.

He was with corporal eyes seen in sundry a]ipari-tions and resemblances; as in a cloud, Exod. xiii. 21, Lev. xvi. 2 ; in brightness, Ezek. i. 26-29 ; in a liuman shape, Gen. xviii. 3 ; in a true body, John xiv. 9, 1 'i'ini. iii. 16.

The tliree former were extraordinary, proper to the old times, before Christ was exliibitcd.

The last was for that time tiiat Christ lived on eartli; then all that would come to jiim might see God made manifest in tlio flesh, even with their bodily eyes. Yea, after liis ascension, when Christ was in heaven, Stephen saw him with his bodily eyes, Acts vii. .Of), and Paul also, 1 Cor. xv. 8.

At the day of judgment all men .sliall see him with their bodily eyes, 2 Cor. v. 10, and in lieavcn, after that day, shall .saints continually behold him, 1 John iii. 2, 1 Thes. iv. 17.

Some restrain this of my text to seeing Christ in

heaven, and that because he is styled, to» Kj:iov, (he Lord.

But though this be not excluded, yet so general a phrase is not to be restrained to one particular.

For in a larger extent the Lord may in some measure be seen with both the eyes of the soul, understanding and faith, in this world, and the world to come.

In this world, the Lord is seen in his holy ordinances, as his word, and sacraments, prayer, and praising him; in which, being duly Y)erformed, the soul is as it were rapt out of the body and presented before God, contemplating him.

Yea, further, in this world the Lord is seen by an experimental knowledge of his grace and favour to believers, and by an a.ssured faith and confidence, which is so clear and evident .as if they did see God's face. That which is seen to the eyes of the body cannot be more sure.

In the world to come, the Lord is seen by an apprehension and sensible fruition of God's glory and favour, so far as the creature is capable of.

Sec. 78. Of the honour aiid henefils of seeing God.

The foresaid point of seeivg God, giveth evidence of the great and good respect which God beareth to man ; though God be invisible, incomprehensible, yet lie is pleased to afford means whereby man may see him. Among the Persians and other heathen, it was accounted a high honour to be admitted to see the king's face, Esth, i. 14, and v. 2. But what was that to the seeing of the Lord of heaven and earth 1 It is one branch of that which the apostle stjdeth ' a great mystery,' that God was ' seen of angels,' 1 Tim. iii. 16. What is it then to be seen of sons of men 1 Moses desired this as an especial evidence of God's favour, E.xod. xxxiii. 18; and Jacob, as a testimony of his high account thereof, and as a memorial to all posterity of that favour, named the place where he saw God, Fenicl—that is, tlie face of God, Gen. xxxii. 30. This honour and favour have all true believers.

This honour is the greater in regard of the many benefits which flow from thence, both in tliis life and the life to come.

In this world sight of God—

1. Makes men fearful of sin, and that not onlj' in the sight of men, but also in secret, where they see God, Ucii. xxxix. 9. Herein licth a main difference betwixt tlie unholy and Iioly. God sccth them both; but the uuliolj' see not C<od as tlie holy do.

2. It maketh men careful to please God; instance Enoch, Gen. v. 24, Heb. xi. />.

3. It emboldcncth against all that man can do, and maketh saints endure anything, Heb. xi. 27. For by seeing God they are assured to have sutHcient assistance and seasonable deliverance.

4. It much eucourageth and comforteth, even in

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death itself; -n-ituess the case of Stephen, Acts vii 55, 56.

5. It assureth us of a blessed resurrection.

In the world to come that sight which saints shall have of God, wOl possess and till their souls with all the content, joy, and delight that possible can be, Ps. xvi. 11, and xvii. 15. It is therefore stjled bea-iifica vino, a beatifical vidon. The sweetness, the fulness, the happiness thereof, no tongue can express, no heart can conceive. The souls of the glorified saints are ravished therewith. This is it whereof most truly it may be said, ' Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him,' 1 Cor. ii. 9.

Sec. 79. Of holiness, as a qualification of them that see God.

The aforesaid honour of seeing God is not common to every one ; it is proper to holy ones. Christ himself termeth those that were made partakers of this honour, ' pure in heart,' Mat. v. 8, which is all one as ' holj'.' All who in Scripture are noted to see God [were holy ones], as Jacob, Gen. xxxii. 30 ; Moses, Exod. xxxiii. 23; Isaiah, vi. 5; Ezekiel, i. 29; Daniel, vii. 9, and x. 5, itc.

God himself is holy. This they who best know God do with much earnestness profess, Isa. vi, 7, Eev. iv. 8. I will not deny but that this trebling of the word, ' holy, holy, holy,' may have reference to the three persons ; yet withal, and that most especially, to the infinite excellency of God's holiness. Now nothing makes us so like to God as holiness; nothing makes us so amiable in his sight, and so pleasing unto him, as holiness. This, therefore, must needs be an especial means to move God to afford us access to himself, to come into his presence, and to behold his face. Esther's beauty pleased Ahasuerus, therefore she had access to him, Esth. v. G. No beauty, no deckings, can make any woman so gracious in man's eyes, as holiness makes saints in God's.

1. This doth much amplify the benefit of holiness. Whereof see Chap. iii. 1, Sec. 7.

2. This is a good incitation to labour after holiness, even because it is the means of seeing God. Hereof see more, Chap. iii. 1, Sec. 7.

The greater care ought to be taken hereabouts, because of the absolute necessity thereof. This is two ways set clown in my text, and that by two negatives.

The first denies the thing. Without (x'^S'') I'd!" ness God cannot be seen.

The second denies the persons. Oldil;, no man, of what rank and degree soever he be, can without holiness see God.

There are in the Greek these three negatives, (.5, j^ws;';, ouSe/j, not, without, no man. Of the emphasis, see Chap. xiii. 5, Sec. 71.

It is said concerning heaven, that there shall in no

wise enter into it anything that defileth. Rev. xxi. 27; but unholy ones defile. This the apostle referreth to the judgment and conscience of men themselves, thus, ' Know ye not that the unrighteous shall not inherit the kingdom of God ?' 1 Cor. vi. 9.

There is such an infinite distance betwixt the holy God, and unholy men : so as these can no way come to see him.

1. This manifesteth an absolute necessity of holiness. It is as necessary as to see God : but in the sight of God consisteth our happiness. A man were belter not be, tlian not be happy.

2. This manifesteth the great damage which unholy persons bring to themselves ; they deprive themselves of that which is most to be desired, even of seeing God. Without this we can have no experimental comfort in God's gracious presence; no sound confidence in his mercy, or in anything to be done by him for our good ; yea, all hope of future communion with God in celestial glory is taken away. And is this all? Were it all, it were enough, and too much. But from this deprivation of seeing God, followeth in this world horror and terror of conscience, and ' a certain fearful looking for of judgment,' Heb. x. 27. And in the world to come, torture and torment, endless and ease-less, merciless and remediless.

The schools raise a dispute about the privation of the beatifical vision, and .subjection to hellish torment, whether of them be the greater vengeance. But that dispute is in this place needless, in that unholy ones stand guilty of both.

This negative generality of the persons, oloi'ig, no man, is of use to quicken up every one, magistrates and subjects, rich and poor, learned and unlearned, male and female, old and young, and all others whatsoever, to labour after holiness. There is nothing at all that can make any one partakers of this jjrivUege, but holiness.

Sec. 80. Of the resolution of, and observeUions from, Heb. xii. 14.

Two special graces are commended in this verse. Herein two points are to be considered.

1. A proposition.

2. A proof of part thereof. The proposition contains,

1. The distinct graces, which are two, i)eace and holiness.

2. Our endeavour after them, follow.

The former of the graces, ^ea«, is amplified, by the extent thereof, with all men.

The latter hath a motive to enforce it.

The motive is taken from the damage that may follow upon neglect of the duty. In setting down the damage, observe,

1. The manner of expressing it, in these negatives, without which no man.

GOUGE ON HEBREWS,

[Chap. XIT.

precious privilege forfeited. In these two points are considerable,

1. The privilege itself, which is, to tee God.

2. The means of forfeiting it, tvant of holiness.

Doctrines.

I. Peace is a commenclxhle Christian duty. It is here by the apostle commended to Christians. Sec. 72.

II. Peace must earnest!)/ be sought. It must be followed and pursued. Sec. 72.

III. Christians must endeavour to he at peace with all men. This extent is expressly set down. Sec. 73.

IV. Holiness must be added to peace. The apostle doth here so add it. Sec. 76.

V. Matters of moment are with emphasis to be expressed. These negatives, without which, no man, intend as much. Sec. 77.

VI. God may be seen. This is here taken for granted. Sec. 77.

VII. Holiness is the means of seeing God. This is here implied, by the mention of holiness. Sec. 79.

VIII. Without holiness it is not possible to see God. This is here expressed. Sec. 79.

Sec. 81. Of the meaning of the former part of the fifteenth verse.

Ver. 15. Looking diligently lest any man fail of the grace of God: lest any root of bitterness springing up trouble you, and thereby many be defiled.

The manner of inferring this verse upon the former, with a participle, thus, ecriffxt/^roiivrsj, looking, implieth that it dependeth on the former, as a means for the better performing of those graces that are there required. God's grace is that means; they that fail of God's grace, can attain neither to true peace nor holiness. It is by God's grace that men are enabled to live peaceably with other men, and holily with God. Great reason, therefore, that they diligently look, lest any fail of the grace of God.

The Greek participle, 'cjksx.oxoZvti;, translated looking diligently, is the interpretation of one Greek compound word.

The simple verb, sxi'irTo/j.cti, whence it is derived, significth to look about. Thence a noun, axorrri, which eignifietli a watch-tower; and another noun, enorrh;, which signifieth him that is set upon the watch-tower, a tvatchman.

This compound, fT/ffxoTtw, is used, to oversee, or to take the oversight, 1 Pet. v. 2, and he that is appointed to overlook, or oversee others, is styled, itIo-xocrof, overseer.

It is attributed to Christ himself, 1 Pet. iL 25.

The ancient Grecians gave this title to God himself, because tlie eyes of the Lord in every place behold the evil, and the good. Our ecclesiastical writers apply the word to such as have the oversight, care, and government of church affairs. Our English styleth them bisliops.

As there are public persons to oversee public affairs,

80 there may be for private affairs, private overseers. The apostle therefore layeth this duty to the charge of every private Christian.

The simple verb signifieth to look, or see, Phil. ii. 4.

The compound here used carrieth emphasis; and importeth a thorough looking and viewing. To express that emphasis, our English hath added this adverb, diligently.

Further, to shew that a Christian's care must not only be about himself, the apostle addeth another clause, lest any man. This particle, iJ.rt, lest, intend-eth caution, circumspection, and prevention.

The other word, n:, any man, under which are comprised men's own selves, and others also : as if he had said more amply, lest you yourselves, or any other, xJHTi^uv, fail.

Of the Greek word translated fail, see Chap. iv. 1, Sec. 11.

The preposition, avh, sheweth that failing in this place hath reference to that which was once had, but in part lo.st.

They failed of that which they well began to obtain, and might have retained and increased further.

That whereof the apostle would not have them fail is styled grace, which is diversely taken in Scripture. The several significations thereof may be drawn to two heads:

1. The free favour of God, which is the cause of all the good we have. See Chap. ii. 9, Sec. 78, and Chap. iv. 16, Sec. 97.

2. Those gracious gifts which God is pleased to work in us. Of this distinction, see Chap. liii. 25, Sec. 196.

In this sense it is here especially taken.

Of Christians' watchfulness, intended in tliis phrase, diligently looking, see Chap. xiii. 17, Sec. Ii9.

Of circumspection over ourselves, see Chap. iii. 12, Sec. 123.

Of circumspection over others, see Chap. iii. 12, Sec. 124.

Of Christians' impartiality in their circumspection over others, see Chap. ii. 12, Sec. 124.

Of preventing apostasy, or falling away from grace, see Chap. iii. 12, Sec. 122.

Of professors being subject to fall from grace, see Chap. iii. 12, Sees. 131, 136, 137.

Of God's grace the ground of all good, see Chap, iv. 9, Sec. 97.

Sec. 82. Of grace, aa applied to God.

In the expression of grace, it is here said to be of God. So it is very frequently styled ; yea, this phrase is used, ' the God of all grace,' 1 Pet. v. 10.

1. God is the original fountain whence all grace floweth, James i. 17.

2. The S[>irit of God works in us that grace which we have. This spirit doth God pour upon his people, Zech. xii. 10.

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213

3. Grace is a part of God's image, whereby we are made partakers of the divine nature, 2 Pet. i. 4.

1. This doth much commend grace, and sets out the excellency thereof. For in Scripture phrase, excellent things are said to be of God.

2. Herein appears a manifest difference betwixt that gift which cometh from above, James i. 17, and is freely given, and that which is acquired by the industry of man. The former is of God, the latter of man. It is usual in Scripture thus to distinguish the things of God from the things of men ; and to shew that they are not of men, they apply them to God, John i. 13, Gal. i. 10.

3. We may hereby learn bow we may get or increase grace. ' Ask it of God,' James i. 5, and use such means as he hath sanctified for that end : such are, ' the gospel of the grace of God,' and ' the word of his grace,' Acts xx. 24, 32.

4. This should restrain us from perverting grace, because it is ' the grace of God.' The things of God are sacred, and sacred things are not to be perverted. To pervert and abuse grace is a kind of despiting the Spirit of grace. How heinous a thing this is, is shewed, chap. x. 29.

5. Two special duties hence arise, that grace is said to be of God. One, to return all the praise to God for any grace we have ; the other, to use every grace to the glory of God. See of this title, His holiness, Ver. 10, Sec. 5G.

Sec. 83. Of breeding coi~ruptions.

To the former kind of object, whereabout Christians' subjection^ must be exercised, is that corruption whereunto we are subject, thus expressed, lest any root of bitterness springing up, itc. This latter dependeth on the first word of the verse, i'nisx.o-■novtric, looking, as is evident, two ways.

1. In that the former particles are here repeated, namely, /j^rjTii, lest ang.

2. in that a participle, uvu (piiouaa, springing up, is used in this latter sentence. Of this particle of caution, lest, and of the extent thereof, in this word, any, see Sec. 81.

This word, j;'^a, root, is metaphorically used, and setteth forth our corruption. We know that that part of a plant which lieth within the earth, draweth the moisture of the earth to it, quickeneth and putteth a life into that moisture, and so sendeth it up into the body and branches of the plant, and thereby maketh it fruitful. Thus it sheweth, that that inward corruption which lurketh in a man, sprouteth forth into manifold sins. This in Scripture is styled ' the flesh,' Gal. V. 17, 19; 'the old man,' and 'the body of sin,' Kora. vi. 6.

This phrase, r;; g/^a, any root, implieth that there are many sprigs and strings of the great root. For there is but one general capital root. That, and ' Qu. • circumBpection' ?— Ed.

other inward corruptions, are aU of them breeding, James i. 15. They are like leaven, 1 Cor. v. 6.

This will further be manifested by ,'in induction of particulars, such as these :

_ 1. The flesh, Gal. V. 19-21. Hence sprout all actual sins.

2. Error. This is styled ' leaven,' Mat. xvi. 6, 12. Grant one absurdity, and many more will foUow from thence.

3. Hj'pocrisy. This also is a 'leaven,' Luke xii. 1. It sets men on work to invent a thousand tricks.

4. Lust, James i. 14, 15. Hence arise many grievous sins.

5. Covetousness. This is ' the root of all evil,' 1 Tim. vi. 10.

6. Maliciousness. This also is a 'leaven,' 1 Cor. v. 8. To this may envy be added.

7. Pride. This is the cause of all contention, Prov. xiii. 10, and of sundry other sins, Ezek. vii. 10.

8. Anger, Gen. xlix. 7, Prov. x.xix. 22.

9. Idleness, Ezek. xixvi. 49, 2 Sam. xi. 7.

10. Infidelity. This draweth from God, Heb. iii. 12. To these I might add, xa/ to. o,u.oia rouroii, 'and such Uke,' as the apostle doth. Gal. v. 21.

This teacheth us to be watchful, as against every sin, so especially against breeding corruptions. A skilful gardener thinks it not enough to cut off the heads of weeds, but will pull up the roots. Be watchful over thine heart and soul, Mat. xii. 25, and xv. 19. Above all, suppress natural corruption, and inward passions and lusts. For this end observe these rules :

1. Get assurance of regeneration, whereby corrupt nature is altered. Till a man be born again, all wOl be in vain.

2. Be well instructed in the mysteries of godliness, that so thou mayest be kept from being seduced with errors.

3. Bring thy will into subjection to God's.

4. Keep thine heart with all diligence, Prov. iv. 23.

5. Be of a tender conscience, 1 Sam. xxiv. 6, 2 Sam. xxiv. 10.

6. Set thine aflfections aright.

Sec. 84. Of ike bitterness of comption.

To make Christians the more watchful against the forenamed root of corruption, he addeth this epithet unto it, a/xw'a;, bitterness.

The manner of expressing it in the abstract, thus, j;^a TT/xw'a?, root of bitterness, implieth much emphasis: that it is a most bitter root. The like is used. Acts viii. 23. It is a Hebraism, wherein, and whereby, the excess of a thing is set down, as in these phrases, ' man of sin,' 2 Thess. ii. 3, ' child of perdition,' John xvii. 12, 'cbildren of disobedience,' Eph. ii. 2.

Herein the apostle alludeth to this phrase, ' root that beareth gall and wormwood,' Deut. xxix. 18. Gall and wormwood are both exceeding bitter. Experience testifieth as much. So also doth sacred Scrip-

aOUGE ON HEBREWS.

[Chap. XII

ture. ()f gall it is tliu.s .said, ' Their grapes are grajjca of gall, their clusters are bitter,' Deut. xxxii. 32 ; ' Thou art iu the gall of bitterne.ss,' Acts viii. 23. Of wormwood also it is said, ' Her cud is bitter as wormwood,' Prov. v. 4 ; and ' lie hath filled mc with bitterness, he hath made me drunken with wormwood,' Lam. iii. 15. Yea, to express the greater bitterness, they arc ofttimes both joined together, 'gall and wormwood,' Ueut. xxix. 18, Jer. ix. 15, and xxiii. 15, Lam. iii. IS).

The corruption here intended appeareth to be very bitter. Thus evil and hilter are joined together, to shew the bitterness of evil, Jer. ii. 19. In this respect corruption is like to ' the waters of Marah,' Exod. XV. 23, and like ' the water of jealousy,' Num. v. 18; 80 as I may say of it, as Abner did of the sword, ' it will be bitterness iu the latter end,' 2 Sam. ii. 2G.

1. This bitterness is manifested by tlie opposition, yea, and plain contrariety, of corruption to God's •word, wliicli is ' sweeter than honey and the honey" comb,' Ps. xix. 10. Yea, it is contrary to all God's excellencies.

2. The very taste thereof appears to be bitter to a man regenerate, who is enabled to discern betwixt that which is spiritually sweet and bitter. The sweetest thing to his sinritual taste is grace, therefore corruptions must needs be bitter. Hereupon it is noted that Peter ' wept bitterly,' Mat. xxvi. 75.

3. It is bitter in the effects, and those temporal, Lam. iii. 15, I'J, and also spiritual, which are the wrath of God, the curse of the law; bondage under sin and Satan, which are worse than the bondage of the Israelites in Egypt, whereby their lives were made bitter, Exod. i. 14. For this is it which causeth weeping and gnashing of teeth, Mat. xxv. 30.

1. This nianifesteth the distempered estate of such as take delight in sin. To drink gall, wormwood, and other bitter things with delight, cannot be the effect of a good temper and taste. A woe is denounced against such, Isa. v. 20; yet such are all by nature, es[)ecially they who take pleasure in unrighteousness, 2 Thes. ii. 12, and unclean persons, Prov. v. 3, 4.

2. This is a strong dissujusion from all corruption, which cannot but work upon those who duly poise the seeming pleasingncss of sin with the certain bitterness thereof. They who have their understanding well enlightened, and have a good temper in their souls, shall find gall and wormwood toj little to set out the bitterness of corruption. By external bitterness a child is weaned from the breast, yet that is but an outward taste. Should not we, by this real bit-ternes.s, be much more weaned from sin \ This use is the main end of adding this epithet of bitterness to the rout of corruption.

3. Learn how to remove this bitterness. This must be done by taking bitter i)ills, which are the pills of contrition, ^L'tt. xxvi. 75, 2 Cor. vii. 10. Tjiis is manifested by spiritual grief for offeuding

God, and for the danger we bring to the soul, Ps. Ii. 4, 12. Tiicy who thoroughly feel the bitterness of sin, will willingly take these pilh, 2 Chron. xxxiii. 12, Luke \'ii. 38, and xviii. 13, Acts ii. 37, 2 Cor. vii. 11.

Sec, 85. Of keepitvi down corruption.

This phrase, aitu fjouact, springing up, added to the foresaid root of corruption, sheweth that that root is to be kept down, and in the very beginning to be suppressed. Herein the apostle alluded to a skilful and careful gardener, who will weed ui) all noisome weeds so soon as they begin to spring and peep above ground. So did David, 1 Sam, xxiv. C, 2 Sam. xxiv. 10; and Peter, Mat. xxvL 75.

This is to be done,

1. In regard of the nature of it, which is growing and increasing; like an ill weed that groweth apace, and the longer it groweth, the stronger it groweth ; and the stronger it groweth, it is the more hardly rooted out. It is said of the crocodile, that no creature grows from so small a beginning to so great a magnitude as it dotli, and that no creature is so dangerous to man .as it is. Corruptions in the soul are like noisome humours in the body, which, suffered to abide, prove incurable. Experience gives sufficient evidence hereof, Jer. xiii. 23. In relation to the met,aphor, note Prov. xxiv. 30, 31.

2. Corruption is speedily to be rooted out, in regard of the effects; for it is contrary to God's purity, it otfendeth his m.njesty, and inccnsetli his wrath, which is as a fire. See more hereof in The J'laster for a Plague, on Num. xvi. 46, Sec. 32.

1. This sheweth au especial reason of that abundance of corruption which everywhere aboundeth. Breeding corruptions are suffered to spring and grow up, to get head, and so to soak out the life of grace.

2. This discovereth the folly of putting off and deferring repentance. See 'J'he Whole Armour of God, on Eph. vi. 14, Treat. 2, Part 4, Sec. 12.

3. To observe the main direction here given for diligent circumspection against corruption. For this end observe these rules :

(1.) The first peeping of corruption, which is in the heart and affections. Herein every one hath a great advantage over himself, because he knoweth the things within himself, 1 Cor. ii. 11. This we cannot know of others.

(2.) Do what thou canst to pluck it up by the roots, otherwise it m.ay sprout up again.

(3.) So soon as the blade of corruption is seen to grow up in others, suffer it no longer to grow in them, Lev. xix. 17.

Sec. 80. Of the trouble which corruption causeth.

A fearful effect of the forementioned corruption Sjiringing up, is thus expressed, hoyXfj, trouble you. Tills is in Greek a compound word, and here only

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used in the New Testament. The simple verb is used to set out that anguish and vexation whicli tlie devil doth oft use to those whom he possesseth, Luke vi. 18, Acts V. 16.

This compound loseth notlnng of the emphasis, but rather addeth thereto. It is by other authors used to set out noisome savours, irksome sounds, which molest and trouble the senses. It is also used to set out importunate creditors, who will not let their debtors be quiet; and to wind in the body, which much troubleth it; and to all such as cause trouble in a man's house, in the church, and commonwealth. Thus the sprouts of the forenamed bitter roots will exceedingly molest a man's mind and conscience, and never let him be quiet-till he redress what is amiss.

That growth of corruption causeth trouble, is evident by the Holy Ghost's joining evil and trouble together, Deut. xxxi. 17, '21. Take a particular view of the distinct kinds of troubles which arise from thence, and the point will more evidently appear.

1. It troubles the conscience ; instance Judas, Mat. xxvii. 3, 4. In this respect it is said that there is no peace to the wicked.

2. It troubles a man in his body by noisome diseases, and pains, and want of necessaries. In this respect the wise man sayeth of a wicked man, that he troubleth his own flesh, Pro v. xi. 17.

3. It troubles his estate, by wasting or entangling it; for he is said to ' trouble his own house,' Prov. xi. 29.

4. It troubleth his children, kindred, and such as any way depend on him, 2 Kings x. 31.

5. It troubleth the church. This it doth by false teachers. Gal. i. 7, and v. 12.

6. It troubleth the whole state, Josh. vii. 25, 1 Kings xviii. 13.

7. The worst trouble of all is in the world to come, Rom. ii. 9, 2 Thes. i. 6.

It was before noted that corruption incenseth God's ■wrath. God's wrath is a fire. The longer that houses on fire continue to burn, the more trouble they bring.

Learn hereby, when troubles arise, to search after the cause thereof. Hereof see T/ie Plaster for a Plague, on Num. xvi. IG, Sec. 4. As the cause is found out, so remove it. Hereof see Dearth's Death, on 2 Sam. xxi. 1, Sec. 18.

Sec. 87. Of corruption.^ defiling many.

To the former effect of troubling, the apostle addeth another, of defiling. The Greek word fManSiisi is properly translated, as Jude 8, and in sundry other places. There are nouns derived from it, whereof one, TO /j,iaa,u,a, signifieth 23olliiiion, 2 Pet. ii. 20 ; the other, //.ittgao;, uncleanness. The adding of this effect to the former, sheweth that the trouble before mentioned is no such trouble as any can have comfort therein, in that it is a defiling trouble. For corrup-

tion, which is the cause of that trouble, infecteth and defileth. In this respect sundry corruptions are resembled to leaven, which soureth and infecteth : as corrupt doctrine, Mat. xvi. 6 ; hypocrisy, Luke x. 1 ; maliciousness, 1 Cor. v. 8 ; lewd and evil company, 1 Cor. V. G, 7; our spreading and infecting nature. The apostle reckons uj) sundry efl'ects that sprout from thence. Gal. v. 9.

Obj. The kingdom of heaven is said to be as leaven; how then can leaven infect 1

Ans. Things resembled to leaven are to be taken according to their own kind, whether they be good or evil; and the metaphor of leaven is used in the general nature of it, which is to ditiuse to others that virtue which it hath in itself. If the thing itself be good, then it inteudeth a diffusion of that which is good; if it be evil, then it intendeth infection and diffusion of that which is evil. Thus the word is said to be a savour of life unto life, and a savour of death unto death. Thus Christ and the devil are both resembled to a lion ; Christ in his strength and courage, the devil in his voracity and desire of mischief. So in sundry other things, the same similitude may set out contrary matters.

Corruption is also set out to be of an infecting nature, by the comparison of a gangrene, 2 Tim. ii, 17, wliich fretteth, infecteth, and eateth up one part after another ; yea, it is also resembled to a fire.

This is also a strong motive to make men watchful against corruption, that they be not infected and defiled therewith. How watchful are men against the leprosy and against the plague, in that these diseases do infect and defile a man !

The last word, '^roXy.ol, many, doth add much emphasis to the pioint, and sheweth that the infection of corruption is very great; not only parties themselves, but others also, and those many, are defiled therewith. By Jeroboam's sin were many defiled, 1 Kings xii. 30. This was his style, Jeroboam ' which made the people to sin,' 2 Kings x. 29. So many were defiled with the god of Ahab, as Elijah thought none free but himself, 1 Kings xix. 14. The false prophesies of false prophets defiled more than the true and faithful prophets could instruct and heal; witness Jeremiah's time. Not only scribes and Pharisees, and the rest of the Jews, but also Christian disciples, were infected with the pharisaical conceit of an external and worldly monarchy of the Messiah. Jlulti-tudes of believers in the apostles' time were infected with the leaven of the ceremonial law. After the apostles' time, as other heresies, so that pestilent heresy of Arianism spread exceeding far, insomuch as the Arians assembled sundry councils, which ratified their heresies, and bishops gave their suffrages thereto. An ancient father hath this elegant expression of the fierce spreading of this heresy :—The whole world doth groan, and wonders that she is made an Arian. Yet popery hath spread it.icLf far

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farther. How many in Germany, Denmark, Sweth-land,' and other places, who have renounced the popish religion, arc notwithstanding infected with consub-stantiation, ubiquity of Christ's body, freewill, and many like errors! Anninianism also, and Anabaj)tism Lath much prevailed. I would to God that the infection of many of those leprosies and plagues had not spread so far as tliey have done into this island, ■whereby many have here been defiled.

As this circumstance of nuiltitude is a great aggravation of corruption, so the sujipressing of it is a great amplification of their good jiains who do their best endeavour to suppress it.

Sec. 88. Of the resolution of, and observations from, Heb. xii. 15.

Ver. 15. Looking dilifiently lest any man fail of the grace of God; lest an// root of bitterness springing up trouble you, and thereby many he defiled.

The sum of this verse is a Christian's caveat. Hereof are two branches—

1. The inference, in this particle, looking.

2. The substance, wherein,

1. The act required. 2. The object thereof. In setting down the act, observe—

1. The kind of duty required, look.

2. The extent thereof, diligently.

The object is twofold—1. Concerning grace; 2. Concerning corruption. The former is amplified,

1. By our care of failing of it.

2. By tlie extent of that care, that no man.

3. By tlie excellency of the grace, grace of God. The second kind of object,

1. Set down metaphorically, in this word, root.

2. Amplified—I. By the bitterness of it.

2. By the increasing nature of it, springing up.

3. By the trouble it bringcth.

4. By the infection of it, defied. This latter is amplified by the multitude defiled, vmny.

Doctrines.

I. By God's grace it is that men live peaceably with others, and holily before God. This ariseth from the inference of this verse upon the former. See Sec. 81.

II. Christians must be watchful over theniselves. The word translated looking, intendeth as much. See Sec. 81.

III. Christians' watchfulness must be a serious watchfulness. The emphasis of the Greek word intends as much. See Sec. 81.

IV. A Christian's watchfulness must extend to others. Thus much is inferred, from this phrase, lest

ani/'"' """'■ Sec Sec. 81. \

V {^^"^''ace is the special ohjecKof a Christian's cir-eunupeclw', ""• So much is here expressed, under the mention of fcce. See Sec. 81. V!::'S«v

VI. A Chrislu^'n's grace is God'sgracK^'Bec Sec. 82. I That is, 'Sv^wed-land,' or 'Sweden.'— Ed.

VII. Professors may fail of grace. So much the apostle implieth here. See Sec. 82.

VIII. Circumspection must he against corruption. The joining corruption with grace under the word of loutchfulness, pnjves as much. See Sec. 83.

IX. Corruption is of a breeding nature. As the word root, so this epithet, springing up, demonstrateth as much. See Sec. 85.

X. Corruption is speedily to be suppressed. The word diligently looking, intends as much. See Sec. 85.

XI. Growth of corruption causeth trouble. See Sec. 80.

XII. Corruption is infectious. In this respect it is said to defile. See Sec. 87.

XIII. 7'Ae infection of corruption spreadeth far. See Sec. 87.

Sec. 89. Of fornication.

Ver. 16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

17. For yeknoiv how that afterivard, when he leould have inherited the blessing, he tvas rejected : for he found HO pilace of repentance, though he sought it carefully with tears.

These verses depend on the former, as is evident by this phrase, /i^ r;s, lest any. Nt)w it depends on that which goeth before, as a particular esemplificatiou of a general caveat. Fornication and profuneness are roots of bitterness, therefore fornicators and profane persons we ourselves may not bo, nor may we suffer such to be among us ; for so much doth this phrase in the extent thereof import, lest there he any —that is, lest you yourselves, or any among you, be such. It seemeth that these two vices were too rife among the Hebrews, therefore he cxemplifieth the general into these two particulars— \'iz., fornication and ;aro-faneness. As in the fourteenth verse he enjoined jjeac', which hath especial respect to man, and holiness, which respecteth God, so here he forbiddeth a special sin against man, which is fornication, and also a sin against God, which is profaneness.

Of the notation of the word translated/ona'catiore, of the difference betwixt it and adultery, of the heinousness of each sin, and of the remedies to redress them, see Chap. xiii. 4, Sec. 37, (kc.

Sec. 90. Of profaneness, and the heinousness tliereof.

The second particular, whereby the apostle's general caveat is exemplified, is profaneness, which is amplified in a particular instance of a profane person, namely, Esau.

The word in the original, |Si/3iiXo;, is derived from a wonl, /3^>.oc, which signifies a threshold, most usually applied to thresholds of sacred places ; from whence is derived the word in the original, /3f/3)iXo;, translated profane person, that is, one who is uu-

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worthy to step over a sacred threshold. The notation of the Latin Tvord^ imports as much, namely, far from the church, which is a sacred place. Our English word profane comes from the Latin.

The notation of the word gives good light to the signification of the thing. Profaneness is a slighting of sacred things. The apostle's exemplification thereof shews as much, as will evidently appear by the story, Gen. XXV. 32. This sin is styled a neglect of salvation, Heb. ii. 3, ' how shall we escape,' not caring for, or 'neglecting (ri,a:>,^ffaB7E;) salvation?' and to set out this sin to the life, and to aggravate it, he adds this epithet, ' so great salvation.' So as profaneness is a light esteem of things of great price, as all sacred things are. Such are they which Christ means. Mat. vii. 6. Sacred things are there styled pearls (which are most precious things), and profane persons are resembled to hogs and dogs, which lightly esteem pearls.

The heinousness of this sin is manifested by the object whereabout it is exercised, and that is sacred, as in general was shewed before, and is in Scripture exemplified by many particulars, as,

1. God himself, Ezek. xxii. 26, ' I am profaned among them.'

2. God's name, under which is comprised whatsoever God hath made known himself by. Lev. xviii. 21, and xLx. 12.

3. God's covenant, Mai. ii. 10.

4. God's sanctuary (Lev. xxi. 12, 23), which was the place of God's holy presence.

5. God's ordinances (Lev. xxiL 9), wherein and whereby God is sanctified.

6. God's Sabbaths, Neh. xiii. 17.

7. All the holy things of God, Ezek. xxii. 26.

8. God's ministers, Lev. xxi. 9.

Now because profaneness doth manifest itself in and about holy things, these two use to be opposed, Ezek. xliv. 23, 1 Tim. iv. 7. And, accordingly, such as profess themselves to be holy and godly, or would be accounted so, ought to oppose and set themselves against all profaneness, and avoid the same.

1. How blameable, then, is the unworthy walking of manj- Christians ! whose unworthy walking, as it is sundry other ways manifested, so in particular by their profaneness. In this respect the complaint of God, by the mouth of his prophet (Hosea viii. 12), against the Israelites, may be taken up against Christians. God hath committed to us many sacred and precious things, but they are all counted as strange things, lightly esteemed, much profaned. Yea, God himself (as he complaineth, Ezek. xxii. 26) is profaned ; he is too lightly esteemed ; he is not feared, reverenced, admired, adored, nor praised as he should be by Christians, to whom he hath so clearly made known himself to be the only true God. In like manner, the Lord's house, the Lord's table, the Lord's ] Profanui quasi procuJ clfano.

day, the Lord's word, the Lord's ministers, the Lord's holy ones, yea, all the holy things of the Lord are too lightly esteemed, and too much profaned. Is it any wonder if God lightly esteem us, and cause us to be profaned and polluted with new and strange judgments ? Yea, we have cause to fear that he will cause us, and aU the good things which we enjoy, to be profaned, as he ' profaned the king's crown bj' casting it to the ground,' Ps. Ixxxix. 39, and as he ' profaned the princes of the sanctuary,' Isa. xliii. 28.

2. Let us, therefore, be stirred up to avoid profaneness. For your help take these few directions :

1. Observe what things are holy. God's word will well inform thee herein. That shews how God himself is holy ; how the place where he manifesteth his presence is holy; how his people are holy.

2. Be informed in the excellency of holiness, whereof see Chap. iii. Sec. 7.

3. Be well instructed in the difference that is betwixt holy and common things, as Ezek. xliv. 23.

4. Frequently and seriously meditate on God's indignation against profane persons.

By these and such like rules, we may be kept from profaneness.

Sec. 91. Of Esau, and his impious disposition.

The person in whom the instance of profaneness is given, is Esau's. Grammarians and etymologists of Hebrew names give the notation of the name to be a 20ork- done, because he was born hairy all over, as if he had been fully wrought in his mother's womb. Hereunto the Holy Ghost seemeth to allude. Gen. XXV. 25. He is branded by the Holy Ghost for a very reprobate, a despiser of God, of goodness, and good men. He it was of whom God said, ' Esau have I hated,' Mai i. 3, Eom. ix. 13.

As he was rough in the constitution of his body, so also in the disposition of his soul. He in his person was contrarily afiected to his brother Jacob, the beloved of God ; and his posterity to the children of Jacob, the church of God. The psalmist complaineth much of the hatred of the Edomites, which were the posterity of Esau, and so do the other prophets.

From this Esau proceeded Amalek, Gen. xxxvi. 12, the despitefuUest enemy that Israel ever had; the first that annoyed them after their deliverance out of Egypt, Exod. xvii. 8, Deut. xxv. 18, 19. But concerning the very person of Esau himself, these particulars are given of his impious disposition :

1. His calling was to be a cunning, wild, and fierce hunter. Gen. xxv. 27. He so pursued his pleasures, as it made him faint again.

2. He contemned his birthright, which is the particular specified by the apostle here; whereof more hereafter.

3. He married wives of the accursed nation, the

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Hittites, which were a groat grief to his parents, Gen. x.wi. 34, 35.

4. His heart was set on the things of this world.

5. lie hated, and thouglit to destroy las jjions brother, for his prudence in getting tiie birthright and blessing; and, to aggravate his impiety herein, he appointed the time of murdering his brother to be in the days of mourning for his father, Gen. xxvii. 41.

G. Notwithstanding his former impiety in marrying daughters of the Hittites, lie added to those wives another wife, not much better, being the daughter of Ishmael, the scoffer and persecutor of his father Isaac, Gen. xxviii. 9.

7. Twenty years' absence of his brother Jacob could not assuage his wrath, hatred, and envy; for hearing of his brother's return from Padan-aram, he went out with four hundred soldiers to meet him, and slay him. But God changed his purpose. Gen. xxxii. 6.

Sec. 92. Of the primlcyes of the lirthrirjlit.

The particular sin of Esau, expressed by the apostle, was the selling of his birthright. The word, •s-^mt-o-ro'z/a, in the original, translated hirthrvjht, is of the plural number, importing many privileges belonging to it.

The privileges appertaining to the firstborn amongst the members of the church are recorded in Scripture to be of two sorts :

1. Temporal.

2. Spiritual.

The temporal privileges were two :

1. Dignity ; for upon death, or resignation of the father, the firstborn was the governor of the family. In this respect God saith to Cain, the elder brother, in relation to Abel, the younger (Gen. iv. 7), ' thou shalt rule over him :' q.d., though 1 have accepted thy brother and his sacrifice before thine, yet have I not taken from thee the dignity and authority of the firstborn. In this respect, Esau having sold liis birthright, God so ordered it that Jacob should have the dii'nity and dominion over him, Gen. xxvii. 29, 37.

By virtue of the firstborn's dignity and dominion, he sustained the office of a prophet, to instruct the family; and of a priest, to pray—at least till God set the tribe of Levi apart for that function; for the Levitcs were taken instead of the firstborn. Num. iii. 41.

2. The other temporal privilege was duplicity of portion ; for the firstborn had at least a double portion. Thus the birthright being translated to Joseph, the firstborn of Rachel, his seed made two tribes, Eph-r;um and IManasseh, 1 Chron. v. 1, 2. There was an express law for this, Deut. xxi. 17.

The spiritual privileges were also two.

1. One was to be a type of Christ, who was the firstborn, or first-begotten of his Father, by reason of his eternal generation, Col. i. 15, lleb. i. G. And

the firstborn of his mother, in that he first opened her womb. Mat. i. 25.

2. The other spiritual privilege was, that it was a type of the heavenly inheritance, in which respect the heirs thereof are styled firstborn, Heb. xii. 23.

In regard of the two former temporal respects, Esau shewed himself an egregious fool; for who but a fool would sell lands and inheritances for a bauble ? But in the two latter spiritual respects he shewed himself notoriously profane, in lightly esteeming so holy and heavenly privileges.

These he is said to sell—that is, to part with his birthright, and the privileges thereof, clean away, without any expectation of having it again ; for men expect not the things again which they sell, as they do the things which they lend.

The particular commodity for which Esau sold his birthright, is said to be one morsel of meat.

Obj. Gen. XXV. 34, it is expressly said that Esau sold his birthright for bread and pottage.

Ans. The word (3iiusic, which the apostle useth, signifieth edulium, whatsoever may be eaten, so as this general, meat, compriseth that particular of bread and pottage under it.

And this sheweth it was the satisfying of his appetite that he preferred before the birthright.

And to aggravate his sin the more, the apostle addeth this particle, one, fnac, one morsel, which sheweth the smallness of the price for which he sold his birthright.

Sec. 93. Of the use to be made of God's jiuhjments on others.

Ver. 17. For ye l-noic how that aftenvards, tvlwn he woidd have inherited the blessing^ he tvas rejected ; for he found no jjlace of repentance, tlwugh lie sought it carefully with tears.

The punishment of Esau's profaneness is here set down, and that as a motive to us to keep us from the like sin. That it is a motive, is evident from this causal particle, yaj, for, as if he had said. Be uot ye profane as Esau, because Esau's iDrofaneness was after such a manner punished.

For judgments on some are caveats for others, whereupon the prophet Jeremiah setteth before the people of the Jews the judgment of God ujion Shiloh, where his name was placed at first, as a caveat unto them not to place their vain confidence in the temple, as Jer vii. 12, 'Go ye now to my place, which was in Shiloh, where I set my name at first, and see what I did to it for the wickedness of my people Israel.' And in 1 Cor. x. 7, itc, the ajiostle setteth before the Corinthians the judgments of God upon his people of old for their sins, as caveats for them, to keep them from those very sins; for saith he, ' Neither be ye idolaters, as were some of them. Neither let us commit fornication, as some of them did, and fell in pno day three and twenty thousand. Neither let us^mpt

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Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyers ;' and in the close makes this application, ' Now all these things happened unto us for ensamples, and they were written for our admonition, upon whom the ends of the world are come.'

And truly, if we consider God's unchangeableness, how he is still as pure, as just, as jealous, as potent a God as ever he was, what of old he hated he still hateth, we have just cause to make his judgments on others caveats and admonitions unto us, not to adventure upon their sin, lest their judgments light upon us.

Obj. Judgments are not so frequent and severe as of old.

Ans. 1. God having in former ages shewed what in justice he may do, what by his power he can do, and what sinners provoke him to do, he forbears them the more, that they may the more thoroughly consider his former dealing, and be the more warned thereby.

2. He then dealt with his as with children. He had then rods for them, and used them more frequently. He hath scourges for his churches grown to a riper age. The rods were corporal and temporal judgments. The scourges are blindness of mind, hardness of heart, a reprobate sense, infidelity, imi)eni-tency, and such like spiritual judgments.

3. God now reserves impenitent sinners to greater torments in hell, as our Saviour speaks of Chorazin, Bethsaida, and Capernaum, Mat. xi. 21, 23. And how that it should be ' more tolerable for Tyre and Sidou at the day of judgment than for Chorazin and Bethsaida,' and ' more tolerable for Sodom than for Capernaum,' in regard that they had greater means of grace vouchsafed imto them.

4. Greater temporal judgments have been inflicted under the gospel for despising it. The last destruction of the Jews was sorest. Fearful judgments have befallen all the churches planted by the apostles. When were more fearful judgments on any, than lately on the churches in Germany ?

This doth afford direction in the right use of such judgments as we read of, or hear of, especially of such as are recorded in sacred Scripture, not as matters of admiration, but as matters of admonition, that as we fear such and such judgments, so to take notice of the cause ; and as we fear the judgment, take heed of the cause, lest the like befall us, or a worse.

Sec. 94. Of the knowledge of the Scriptures.

The apostle, to convince them of Esau's punishment, appealeth to their own knowledge and understanding which they had out of the sacred Scriptures, wherein that history is recorded, saying unto them, /UT-E, i/e know. Whereby the apostle implieth, that the sacred Scriptures ought to be \Yell known by us,

which our Saviour implieth in John v. 39, where he expres.sly commandeth us to ' search the Scriptures :' saith he, ' Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me.' And saith the apostle. Col. iii. 16, ' Let the word of Christ dwell in you richly in all wisdom.'

All inducements that may be of force to move ua to be acquainted with any writings, concur in sacred Scripture.

1. !Many take great delight in antiquity, and thereupon take great pains in searching ancient records; but none comparable to sacred Scripture in antiquity. It beginneth with the beginning of the world, yea, it revealeth what God decreed before the world, even from eternity.

2. Others are much taken with rare and extraordinary matters; and even herein doth the Scripture surpass all other writings. Witness the story of the creation, of the deluge, or the destruction of Sodom, of God's bringing his people out of Egypt, and governing them in the wilderness, and settling them in Canaan, and the many miracles therein recorded, &c.

3. Many seek after profound mysteries ; and what books herein comparable to the sacred Scriptures? For instance, the great mystery of religion, as of the Trinity of persons, incarnation of the Son of God, his birth, life, death, resurrection, ascension, intercession, &c.

4. Many prudently sttidy the things that are most profitable ; but there are no writings that make more thereto than the Scriptures. They both declare what is truly profitable and most advantageous. They make known true riches, and true honour. They .■^hew the way how to attain thereto. Among other books, Solomon's Proverbs are of singular use to that end. Note 2 Tim. iii. 16, 17.

5. None but fools would spend their time and study about fables and lies ; but would be informed in the truth of matters.

Now, no book can better do that than the sacred Scriptures ; for it is the word of the Lord God of truth, all whose words are most true, Ps. cxix. 160, John xvii. 17. This, among other excellencies of the word, is not the least. As it is an excellency in itself, so it is the excellency of all other excellencies. For what is antiquity, rarity, profundity, or any other seeming excellency, without truth, but as so many pearls in a blind eye, which make it the more deformed ? The more ancient, the more seemingly rare, profound, and profitable, falsehood is, the more detestable and pernicious it is.

How blameworthy, then, are they who neglect the reading of the word, and thereby deprive themselves of the means of knowledge ! How many be there who never in their lives read through the Scripture ! How far short do they come of these Hebrews, whose knowledge in the Scriptures the apostle doth here grant!

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[Chap. XII.

And liow should the consideration of the fore-mentidiied excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Seri[itures, whereof the Hebrews here are a worthy pattern unto us !

Sec. 95. 0/ Esaiis seeking the blessing too late.

The punishment of Esau's profaneness was a denial of the divine ble.ssing, which Isaac, his father, as a prophet of God, and therein the hand and instrument of God, conferred upon Jacob. The blessing was a ratification of the birthright. For it comprised under it all the prerogatives thereof, as,

1. Dignity and dominion. Gen. xxvii. 29.

2. Patrimony, ver. 28.

3. The spiritual prerogatives are comprised under these words, ' Cursed be he that curseth thee, and blessed be he that blesseth tlice.'

It is rightly styled a blessing, because thereby he was made blessed.

This blessing, in regard of the temporal privileges thereof, Esau would fain have had ; for it is said, he would have inherited the blessing. In the Greek it is said, SiXwi' xA7igotD/j,fiSai, was willing or desirous to inherit.

This word, inherit, in the text, importeth two things.

1. A right to it as firstborn, by virtue of his birth, which he had sold. He would eat his cake, and have it.

2. A perpetual right thereto for himself and las posterity. For inheritances have no set term of days, or years, but extend to men and their children, and children's children, without date, if it be not cut off.

Thus he was desirous to have iidierited the blessing, but when it was too late, as this word, /ziT'crura, afterward, importeth; for it may have a double relation, one to the selling of his birthright. Gen. xxv. 33. After he had sold his birthright, he desired a ratification of it to himself by his father's blessing ; but it was too late to think of recovering that which was clean sold away. The other relation is to his father's conferring it on Jacob, Gen. xxvii. 30. In this respect, E.sau's seeking the blessing was too late, as this word, umooxiiiaaOn, translated he was rejected, sheweth : for it hath respect to Isaac's refusing to bless Esau after he had blessed Jacob. They, therefore, that apply this to divine reprobation, and bring this instance to make it temporary, do clean mistake the mark. True it is, that so soon as Esau came to Isaac, and made himself known to be Esau, it is said (Gen. xxvii. 33), .that ' Isaac trembled very exceedingly.' He was cast into a strange ecsla-sis, or into a great astonishment, and that by a divine work, which brought into hi.s mind that ancient word of God, Gen. xxv. 'J3, ' The elder .shall serve the j-ounger,' wherewith, as with a bridle, he was held back from altering what he had done. In this respect, it is added, that Esau found no place of

repentance. First, no means to move his fiather to repent and alter his mind, and to reverse or recall the blessing which lie had conferred on Jacob ; for, saith he, Gen. xxvii. 33, ' I have blessed him, and he shall be blessed.' Wherefore they also clean mistake the mark who a|)ply this to Esau's repentance, and thence infer that repentance may be too late ; jea, some take occasion from hence to impeach the authority of this epistle, whereby we see how dangerous it is to mistake the sense of sacred Scripture.

But though reiientance were applied to Esau, yet would none of the foresaid errors follow thereupon ; for Esau's repentance could be no better than the repentance of Judas (Mat. xxvii. 3), which was merely legal, more for the punishment than for the sin.

That which perplexed Esau was the loss of earthly dignity and patrimony, which is intended under that relative particle, aijTr,v, it, he sought it, which may have reference either to, liXoyia, the blessing, or to, /j.iruvoia., repentance; both be of the feminine gender, and both tend to the same purpose : for in seeking that blessing which Isaac thus conferred on Jacob, he sought to have his father repent of what he had done ; and he sought to make his father repent, that he might have the blessing.

From Esau's rejection here upon his seeking the blessing, it doth follow, that blessings may be sought too late, \vhich the church sadly .icknowledgeth. Cant. 5, 6. ' I opened,' saith she, ' to my beloved, but my beloved had withdra^vn himself, and was gone : my soul failed when he spake ; I sought him, but I could not find him ; I called him, but he gave me no answer.'

This the five foolish virgins found true by sad experience. Mat. xxv. 3, &c. And so much God threat-eneth, Prov. i. 24, 25, &c. For God, who is the fountain of blessing (as the apostle James acknow-ledgeth, James i. 17), hath his fit times and seasons, as he hath means in and by which he conveyeth his blessings, and out of which he will give no blessing ; so, likewise, his seasons : hence the psalmist, in Ps. xxxii. 6, speaketh of a ' time when God may be found;' and also the prophet Isaiah, in chap. Iv. 6 ; implying therebj' that there is a time when God will not be found.

Whence we may learn one special reason why many who seek comfort to their souls, and peace to their consciences, and assistance of the Spirit, and other divine blessings, fail of them ; namely, because they seek them too late. Indeed, God hath promised to such as seek, that they shall find. Mat. vii. 7. But it is to such as seek aright ; for note w hat the apostle James saith, James iv. 3, '3-e ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.'

Now, there are many w.iys wherebj- men fail in seeking.

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221

First, Some fail in and about the means: thej' have means of their own invention, and subject not themselves to the means which the Lord hath warranted and sanctified, as Rom. x. 2, 3. All the heathen, all infidels, all pagans which are without the light of God's word, whereby the means of seeking God aright is revealed, miss of the right means. So do all sorts of heretics that pervert God's word ; yea, and ignorant persons, who have not the knowledge thereof.

Secondly, Others faU in and about the matter of seeking of God, in that they seek him, and divine blessings from him, only in show and appearance, as all manner of hj'pocrites, whereof the Lord complain-eth, Ezek. xxxiii. 31. Or if in truth, yet very loosely and carelessly, as if God and his blessing were the least thing to be regarded. Note Jer. xlviii. 10.

Thirdly, Many fail in the time, as the instances before shew.

There is a failing in the time of seeking, two ways:

1. ^\Tien men begin too late.

2. When they continue not long enough, as Saul in 1 Sam. xiii. 8—10.

Sec. 96. Of Esau's seeking the blessing with tears.

Esau's earnest desire of the blessing is expressed by his seeking of it bi/ tears. The word, Ez^jirjjffa;, whereby his desire is set forth, is a compound verb, which adds much emphasis. The simple verb, ^n'^^", signifieth to seek, but the compound, £z^);r.<iv, signifieth more than ordinary seeking ; therefore, our English hath to that purpose added this epithet, carefully, though he sought it carefully icith tears.

And that he did more than ordinarily seek, it is evident by that which is added, namel}', /litu Saxrjajn, tvith tears. This is thus expressed, Gen. xxvii. 34, ' He cried with a great and exceeding bitter cry;' and ver. 38, thus, ' He lift up his voice and wept.' This was an external evidence of a very earnest and vehement desire ; yet he prevailed not thereby. So that earnest desires may sometimes be in vain. And, therefore, it will be the wisdom of such as are moved as Esau did, diligently to seek divine blessing, and yet find no better issue and fruit in their seeking than Esau did, to search after the cause thereof. This was the counsel given by God himself, Josh. vii. 13, &c. See my Plaster for a Plague, Sec. 4, and Dearth's Death, Sec. 18.

First, therefore. Examine thyself concerning thy spiritual estate, whether true grace be in thee or no. If thou be not an Israelite indeed (as was said of Nathanael, John L 47), thou hast no cause to expect thy prayers, thy cries, thy tears should be heard. for ' an hyprocrite shall not come before the Lor<j • Job xiii. 16 ; and God abhors such, Ps. cvi. 40.

Secondly, Consider the end thou aimest at, 'whetfjgj it be not some by and sinister respect, in regai.j^ pf thyself and own advantage ; as Num. xxii. 8, James iv. 3.

Thirdl)', Call to mind whether thou hast not formerly stopped thine ear against God's outward call by his word ; for thereupon the Lord thrcateneth to turn a deaf ear to our prayers, as Prov. i. 24, 28, ' Because I have called, and ye refused, I liave stretched out my hand, and no man regarded ; but ye have set at nought all my counsel, and would none of my reproofs,' &c. Ver. 28, ' They shall call upon me, but I will not answer ; they shall seek me early, but they shall not find me;' or whether thou hast not stopped thine ear to God's inward call, as Mat. xiii. 15.

Fourthly, Observe whether there be not some execrable matter lurking in thy soul, as Josh. vii. 13. Note Judges xx. 21, 2-5.

• Fifthly, Well weigh the matter of prayer, whether it be not such as the Lord is resolved not to grant; as Deut. ui. 26, 1 Sam. xvi. 1, 2 Sam. xii. 14, 16.

Sixthly, Take notice of the manner of thy prayer, if it bo not too coldly; for note what the apostle James sayeth, James v. 16 : It is ' the fervent prayer' only that is ' effectual.'

It is further observable in Esau, that though he sought the blessing, /uto. iaxs-juv, tvith tears, yet was he rejected, so that not only his cries, but also his tears were in vain ; neither of them did prevail; which may seem the more strange, because of that high account which God maketh of men's tears, as I have shewed in my Whole Armour of God, on Eph. vi. 18, Sec. 97.

Which may inform us of the difference betwixt God's discerning of spirits and man's. Men may be taken and beguiled with tears, as Jer. xli. 6; but God cannot.

And !*" may instruct us how to judge of tears, our own or others'. For this, distinctly note the fore-mentioned ground ap'' ^'ind of Esau's tears.

Quest. When arepp ''Vcceptable ?

Ans. 1. When thl ■^ fro>m a broken heart, Joe ii. 12. I 'p ^

2. When for grierjf sin—eilther our own, as-^iike vii. 38, Mat. xxvi 7.3, or f^'br other men's ^s, Ps. cxix. 136. /

3. When frr God's disijfleasure or ange', Ps. vi. 1, 8.

4. Wh^ out of an eixpression of eanest desire, as 1 Sam i'. 10, Hosea riii. 4. Mark ix. 24.

5- When upon t2lireatening of iidgments, or fore-sjglit of them, 2 Fiings xxii. 19.

G. When Ln a'gony or sense of pain, Heb. v. 7.

God pities those whon in such cases he sees weepinc. A-s an eviderve hereof, he is said to ' wipe away tears,' Ps. cxvi 8.

Sec. 97. Of t/i/resolution of, and observations from, Heb. xii. 16,17.

Ver. 16. Lest thfre be any fornicator or profane person, as Esau, who, for one morsel of meat, sold hit

birthright.

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[Chap. XII.

17. For ye know, how that afterward, wlien he would have inJieriled tlie blessing, lie was rejected; for he fojcnd no jilace of repentance, t/iough lie somjht it carefully with tears.

The sum of these verses is the exemplification of the Christian's caveat. Hereof are two branches :

1. The inference, in these words, lest there he any.

2. The substance; wherein two vices are condemned :

1. Fornication.

2. Profancness. This latter is,

1. Propounded, in these words, or }yrofane pn-son.

2, Amplified, in a particular instance of a profane person.

In setting down this instance, we may observe,

1. The person in whom the exemplification is made, namely, £sau.

2. The point whereof the exemplification con-sisteth, where we have,

1. His .sin, ver. 16.

2. His puni-shment, ver. 17.

1. His sin was the selling of his birthright for a morsel of meat.

Wherein we may observe,

1. The act, he sold.

2. The commodity which ho sold, viz., his birthright.

3. The price for which he sold it, namely, meat, which is amplified by tho smallness thereof, 07ie morsel of meat.

His punishment was a denial of the divine blessing, which Isaac, his father, as a projjhet of God, had conferred upon Jacob, expressed in ver. 17 ; wherein we may observe—

1. The inference, in this particle,/or.

2. The substance, in tho words following; in which we have—

1. The proof, in these wjg.ds, i/e know.

2. The point, whereii^' r^gg^^unishment is distinctly ■yjoted. x>ia

■^e point is, v,

1.. J'ropoundcd.

2. A^^ra^-'^'ed.

In the jVopo.sition, wc Liay observe,

1. The kiiiij of punishment.

2. The timc.^

In the aggravation we have,

1. 'J'hc reason, \Wiich was his father's unalterable resolution.

2. The means for thcT-^covcry thcK^of, he sought it carefully tvilh tears. n

Doctrines. ^

I. Generals are to be exemplified hy particulars. This ariseth from the inference of this verse upon the former. See Sec. 89.

II. Fornication ought to he shunned hy Christians. This ariseth from the first vice here condemned by the apostle, namely, fornication. See Sec. 89.

III. Christians must not be profane. This ariseth from the other vice condemned, namely, profanencss. See Sec. 90.

IV. One sin a$ well as another must he avoided — profaneness as well a.s uncleanness. This ariseth from the disjunctive particle, or: let there be no fornication or profane person.

V. Evil examples are to be avoided. This ariseth from tlie example of profane Fsatt, instanced here by the apo.stle.

VI. Pious 2^arents may have mo.it impious children; as Isaac a profane Esau.

VII. External 2)rivileges of old had mystical prerogatives; for many prerogatives were included under the external privilege of the birthright. See Sec. 92.

VIII. Mean nuitters for the body are by many preferred before the greatest spiritual blessings. This ariseth from Esau's preferring a morsel of bread before his birthright, and the privileges thereof. See Sec. 92.

IX. God's choicest blessings are by many little regarded. The birtliright was a very choice bles-sing, and yet how little regarded by Esau! See Sec. 92.

X. A man given to his appetite will let go anything for it. This ariseth from Esau's selling his birthright for one morsel of meat. See Sec. 92.

XL Judgments on some are caveats for ot1i£rs. This ariseth from the apostle's bringing in of Esau's profaneness, as a motive to keej) us from the like sin. Whereof see Sec. 93.

XII. The sacred Scriptures ought to be well knoion. This the apostle taketh fur granted in the Hebrews; for, to convince theni of Esau's juinishmcnt, he ap-pealeth to tlieir own knowledge and understanding in the Scriptures, saying, ye know what is recorded concerning Esau. Sec Sec. 94.

Xlil. Jlli'ssiiigs may be sought too late. This ariseth from Esau's rejection, notwithstanding he so earnestly sought the blessing. See Sec. 95.

XIV. Earliest desires may be in i<ain. For, though Esau sought the blessing carefully, yet was he rejected. See Sec. 90.

XV. Tears may nought prevail. Though Esau sought the blessing with tears, yet was he rejected. See Sec. 9G.

Sec. 98. Of tlie abrogating of the legal discipline and sacrifices.

Ver. IS. For ye are not come vnio the mount that might he touched, and that burned with fire, nor unto blackness, and darkness, and tempest.

19. And the .mund of a trumpet, and the voice of tvords; which voice they that heard entreated that the word should not he spoken unto them any more :

20. For thfy could not endure that which was com-maifded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:

21. And so ttrrible was the sight, that Moses said, I exceedingly fear and quake.

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223

From the beginning of ver. 18, to tlie end of this chapter, we have a digression from those practical points which he began to lay down, ver. 14, and in which he proceeds, chap. xiii.

The digression is about the diiTerence betwixt the law and the gospel; which, though it be a digression, yet is it a very pertinent one ; and that both to the main scope, which the apostle aims at in this epistle, and also to the particular points going immediately before. For the said difference is here inserted as a reason to enforce what was before delivered.

The first particle, yao, for, importeth as much.

Now the reason may have reference to the main scope of this epistle, which is constancy in well entertaining the gospel. For if the gospel be far more excellent than the law, it ought to be with all faithfulness entertained.

The argument may be thus framed. The most excellent ought to find best entertainment: but the gospel is the most excellent;

Therefore it ought to find best entertainment.

The assumption is proved by comjjaring it with the law.

This reason may also have a fit resemblance to the sin immediately before taxed, which is profaneness, or a vilifying of the gospel; for the most sacred things ought least to be vilified : but the gospel is the most sacred thing; therefore ought least to be vilified; if it be, we have cause to expect the sorer vengeance. This for the dependence.

The sum of the digression is, the Christian's privilege, which is, that the legal discipline is taken away from tlicm, which was foretold, Jcr. xxxi. 31, 32, &c., ' Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah. Not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, which my covenant they brake, although I was a husband unto them, saith the Lord. But this shall be the covenant that I will make with the liouse of Israel,' &c. And Heb. X. 9, the apostle saith expressly, ' He taketh away the first, that he may establish the second;' where the ajiostle sets down the abrogating of legal sacrifices, and the establishing of Christ's sacrifice.

The reasons thereof may be taken both from the weakness, and unprofitableness of the legal discipline and sacrifices.

1. The ircalcness thereof appeareth, in that the law was utterl)'- unable by itself, and by strict observance of the rites thereof, to do that which was needful to be done, namely, to make the observers perfect.

2. The ^injirojitahleness thereof appeareth in this, that though a man be zealous of the law, and take much pains, and be at great costs thereabouts, yet he shall get nothing thereby, but lose all his pains and costs; all will be in vain. The apostle found this true

by experience. For after he had set forth his zeal about the law, and declared how blameless he was, touching the righteousness which is in the law, he addeth, ' what things were gain to me, those I counted loss and dung,' Phil, iii 6-8.

1. AVhich shews the blindness and foolishness of the Jews, who, after the gospel preached, continued to cleave close to the law; yea, such as believed would have the law joined with the gospel, Acts xv. 5. This both caused the first council, and occasioned the Epistle to the Galatians.

Much more blinded and hardened are the Jews at this day. So likewise Turks, Persians, Moroccans, and all who hold Moses, and deny Christ.

2. This may inform us in God's goodness, who hath taken from his church that terrible and deadly law.

He brought his people to it at first to keep them in awe, to make them more long for liberty, and to make it more welcome to them, and to move them more readily and thankfully to embrace and entertain it. But when he had long enough tutored his church under that discipline, he sent his Son who took it away.

3. Let us be admonished to take notice of those ends which God aimed at in his legal discipline, and to walk worthy of that liberty that is brought to us.

From the comparison which the apostle here useth, 'For ye are not come into the mount,' etc., ye are not come to such things as cause terror, ' but ye are come to mount Sion,' &c., we may observe,

That the best things are reser^'ed for the last times; the many prophecies of these times proves as much, as Isa. ii 2, Joel ii. 28. So sundry hyperbolical speeches prove as much, as Isa. xi. 6, and xxx. 26, and liv. 11-13, Jer. xxxi. 33, 3i, Ezek. xxxvi. 11. See more hereof in my Sermon on Ezek. xxxvi. 11, preached before the House of Lords, Sept. 24,1645.

Sec. 99. Of tlie terror of the lau:

Now foUoweth the particidar circumstances mentioned by the apostle.

The first is touching the place where the law waa given, here called a mount that might he touched. Some expound it, a mount touched, viz., by God, and thereby became a terrible mountain, smoking and burning, according to that which the psalmist sayeth, Ps. civ. 32, 'He toucheth the mountains, and they smoke.'

This sense is somewhat agreeable to that which followeth, and the original word, -vf/JiXa^w/xstw, will also bear it, but our English translation doth better translate it, a mount that might be touched —that is an earthly mountain, which might be felt; now, by this he meancth the mount Sinai, whereon the law was given, opposed to .spiritual Sion, much spoken of in the Scriptures, and mentioned ver. 22.

So that herein Ueth one main difference betwixt

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[Chap. XII.

the law and the gospel, that the law is but earthly in comparison of the gospel; for thus much intimateth the apostle by this description of Mount Sinai, ■whereon the law was delivered; it was a mount that might be felt and touched, Exod. xix. 11. That the law and the things thereof were but earthly and carnal, in comparison of the gospel, see Chap. vii. 16, Sees. 80, 81.

The second circumstance is touching the terror of the law, which is set out—

1. By external signs.

2. By fearful effects.

The signs which appeared at the delivery of the law, whereof we may read more at large, Exod. xix. and Deut. v., were these :

1. A mount touched, i.e., that did tremble and quake, as the psalmist e.xpresseth, Ps. Ixviii. 8, ' The earth shook, the heavens also dropped at the presence of God, even Sinai itself was movpd at the presence of God, the God of Israel.'

2. Bunwi'j with lire, which is the first here mentioned. And it is said, Deut. iv. 11, 12, that ' God came down on Mount Sinai in fire, and spake unto the people out of the midst of fire.' This is here mentioned partly to set forth the majesty of God, and partly to declare the terror of the law, which burneth up all things before it, even as the fire duth consume stubble ; therefore it is called ' a killing letter,' ' a ministration of death,' 2 Cor. iii. 6, 7 ; whereas the gospel giveth the spirit of Ufe.

3. Blackness and dnrhness, mentioned, as in Deut. V. 22, so here by the apostle. These two only imply the same thing. Blackness here meant is that duskiness which ai){)ears in the air when a thick cloud hath covered the whole face of the sky. Moses maketh mention of a thick cloud, and of a great smoke which appeared on ilount Sinai, whence proceeded this blackness and darkness hero mentioned.

This betokened the obscurity of the law, together with the blindness and ignorance of man ; and alsa that dim light which the law revealeth, in comparison of that bright light and clear sunshine manifested by the gospel, wherein lieth a special difference between the law and the gospel.

4. Tempest. That was another sign of terror, which properly signifieth a fierce violent storm. Under this word the apostle compriseth that thundering and lightning which Moses mentioneth, Exod. XX. 18. This implictli that trouble and vexation of conscience which the law bringeth ; wherein there lieth another difference between the law and the gospel, for the gospel bringeth and brecdeth in a man peace and quietness of conscience.

.5. Sound of trumpet was another sign of terror. Of sounds, a trumpet is ordinarily the shrillest and loudest. Reports of cannons were not then in use. Trumpets were of most use in war, as Josh. vi. 20, Judges vii. 22; and in that respect terrible.

To inquire what kind of trumpet, whether silver, or brass, or horn, is too curious. Trumpets are attributed to angels. Mat. xxiv. 31, Rev. viii. 2, to set out a shrill and loud sound, wliich much affrights. Trumpets also set out the majesty of a king, and it is added here to set out the majesty of the lawgiver; for before kings and great monarchs they used to sound trumpets, as 2 Kings xi. 14.

G. Voice of words was another sign of terror; thereby is meant a distinct, articulate voice, not as of thunder or tempest, but as of man; such a voice as might be understood ; for it was a voice of words, namely, those ' ten words,' as they are called, Exod. xxxiv. 28, Deut. iv. 13, of w-hich the moral law con-sisteth ; for it is said, Exod. xx. 1, that ' God spake all these words.' It being the voice of God, it must needs be a terrible voice, as the psalmist cxpresseth, Ps. xxix. 4, 5, especially the voice of such words as the moral law containeth.

The terriblcness of this voice appeared by the effect which followed thereupon—namely, the people were not able to endure it; for, saith the apostle, ' which voice they that heard entreated that the word should not be spoken to them any more ; for they could not endure that which was comm.anded,' vers. 19, 20.

Now, as the former signs were terrible to the sight and feeling, so these two latter were terrible to the ears. Herein also lieth another difference betwixt the law and the gospel; for the gospel began fir.st to be preached by Christ himself, having taken upon him our nature, and so become like unto us, and after from time to time hath continued to be preached by men like ourselves: whereas the law was delivered by God himself.

7. Stoning of beasts, and ilirusting through inith darts was another sign of terror. These we find recorded by Moses, Exod. xix. 13, and repeated here by our apostle. Hereby is implied that by tempest, thundering, and lightning, stones were raised out of the mountain.?, or else that such stones fell from heaven, as Josh. x. 11, and thunderbolts which were as darts. This could not but cause much terror.

These were the signs of terrors.

The effects concerned beasts and men.

1. Beasts might not, yea, durst not, come near the mount. Though they had no understanding of the law, yet they were affrighted with the manner of delivering it.

2. Jlen likewise were affrighted, both of the common sort, and also the most eminent and excellent amongst them all. He that had greatest familiarity with God, and freest access to him, and was the strongest in spirit, even Moses himself, was affrighted.

The common people, ver. 19, 'entreated that the word should not be spoken to them any more.' See Exod. XX. 19, and Deut. v. 24, 2.5.

The reason hereof is rendered in ver. 20, where it is s.iid thei/ could not eiulure that which iva* com-

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manded. And that iu regard both of the matter of the law, and also of the manner of delivering it. The matter is an exact observance of all that the law requires, which is impossible, by reason of flesh, and a curse upon every transgression. Who could endure this ? The manner was noted before to be so terrible, as none could endure it.

As for Moses, though a man eminent in grace, yet he professeth of himself, 'ixpo^og ei,a,i xal hr^o/Moi, I exceedingly fear and quake. Our English hath well put in this adverb, exceed in gli/.

For the two compounds have their emphasis.

This is a great aggravation, that such a man as Moses should be so affrighted.

Quest. Where is this recorded concerning Moses 1

Ans. I. Some say that Moses, being the mediator for the people, might say it in the people's name.

But to this answer may be replied, that thus the apostle's aggravation of the terror of the law is taken away.

2. Thomas, Liranus, and Cajetan apply it to Exod. iii. 6. But to their answer may be replied, that is nothing to the scope of the apostle, who spake of the law.

3. It is noted, Exod. xix. 19, that in the midst of the terrors ]\Ioses spake, and God answered him. ]\Ioses might then speak these words, and God thereupon comfort him.

4. The apostle might come to the knowledge of them by special inspiration or extraordinary revelation, for note what the apostle saith. Gal. i. 12.

5. This of Moses might be registered in civil chronicles of the Jews, as 1 Kings xiv. 19.

Thus you have seen how terrible the discipline of the law was, manifested by the first manner of delivering it. It is further proved in 2 Cor. iii. 6, 7, 9, where it is called ' a letter that kUleth,' ' the ministration of death,' ' the ministration of condemnation.'

Many weighty reasons may be given hereof.

1. To set out the majesty of God, as Ps. Ixviii. 7, and 1. 3.

2. To set out our vileness and weakness, as Job xl. 4, and xlii. 6, Isa. vi. 5, Ezek. i. 29, Dan. x. 8. That thus much was effected by the terrible delivery of the law, is evident, Exod. xx. 19, Deut. v. 24, &c.

3. To draw them from the law, that they might not rest on it for justification. Note Gal. iv. 21, &c.

i. To seek after other means, as the apostle ex-presseth, Gal. iii. 24, where the law is said to be ' our schoolmaster ;' a sharp and severe schoolmaster, that it might force us to seek after another discipline.

5. To work earnest desire after Christ, and high prizing of him, as it is said, John vLii. 56, Mat, Xlii. 17.

6. To make the ministry of the gospel be better respected, 2 Cor. iii. 6, &c.

7. To keep us from despising man's ministry; for Vol. III.

that terror of the law upon God's delivering it, shews a necessity of man's ministry.

This terror of the law affords us many profitable uses, as,

1. Instruction in the majesty and terror of God. Where he is pleased to manifest his glory, mountains will quake and tremble, Ps. Ixviii. S ; fire shall devour before him, and it shall be very tempestuous round about him; read Ps. xcvii. 2-5, and xviii. 7, 8, &c. Such is the glory of his majesty, such his terror, as it hath frighted the most excellent of men, as Isaiah, Isa. vi. 5 ; Ezekiel, Ezek. i. 29; Daniel, Dan. X. 8; St John, Eev. i. 17; Jacob, Gen. xxviii. 17; Moses, Exod. xxxiii. 22; the angels, Isa. vi. 2.

2. Admonition, to fear that fearful Lord, and to tremble before him. A heathen king made a decree to this purpose, as Dan. vi. 2G : 'I make a decree, saith king Darius, that in every dominion of my kingdom, men tremble and fear before the God of Daniel;' who should not fear before such a God as this is 1

ObJ. We never saw him arrayed with such terror.

Ans. It is enough tliat he hath given evidence thereof, and that that evidence is come to our hearing ; should he continually shew his glory, the earth could not stand, it would be turned upside down. It is for man's sake that he conceals his glory so much as he doth : wilt thou so far pervert his goodness to thee as to respect him the less, because he tenders thy weakness, and covers that from thee which would not only dazzle and affright thee, but also confound or consume thee ? He deals with thee as he did with Moses, Exod. xxxiii. 22: 'I will cover thee,' saith God, ' with my hand, while I pass by thee.' Oh, the more than monstrous ingratitude of men ! Thus dealt they with Christ, because he humbled himself so low as he did, for our sake he was despised. So much was foretold, Isa. liii. 3. But woe to them that now despise him. He shall appear in such glory as will make such as have here lightly esteemed him to tremble. Note Rev. vi. 12, &c.

3. Dissuasion from resting on the law, or thinking to be justified thereby. It is a terrible law, a killing letter. It can work no true sound confidence, but terror in soul, and horror of conscience. In many things thou transgresseth against it, and therefore art thou cursed, as Deut. xxvii. 26 : ' Cursed be he that confirmeth not all the words of this law to do them.'

4. Exhortation, with all due respect to use the ministry of men; though they be but as other men, yet are they not to be despised. Our weakness re-quireth such kind of ministers. The Israelites at the delivery of the moral law, experimentally found the need thereof; wherefore they make a humble motion for it, and God granted it. Therefore he hath appointed such as we are able to endure, to be his ambassadors. In that respect they are to us in God's room : esteem them as God's ambassadors, receive

GOUGE ON HEBREWS.

[CH.VP. XII.

their word as the word of God. Note Luke x. IG, and John xiii. -'G.

Sec. 100. Of mount Sion a type of the church of Christ.

Ver. 22. But ye are come unto mount Sion, and unto the city of tlie living God, the heavetdy Jerusalem, and to an innumerahle companij of angels,

23. To the general assembly and church of the first-horn, which are viritten in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

24. A7id to Jesus tlie mediator of the new covenant, and to the blood of sprinkling, tliat speaketh better things than thai of A bel.

Here beginneth the second part of the comparison, which concerns the gospel. The sum whereof is, a descrii)tion of tlie evangelical discipline.

It consists of ten distinct branches, which ni.ay be brought to two distinct heads.

1. The places whcreunto, under that discipline, we are brought.

2. The persons to whom we are joined.

The places are described by three metaphors: motait Sion, the city of the livi7ig God, the heavenly Jerusalem.

The first metaphor whereby the place whereunto •we are brought [is set forth], is here said to be mount Sion.

Here consider,

1. What mount Sion was.

2. How fitly the church is set out by it.

For the first, mount Sion was situate in the best part of the world, which was Canaan, the land which liowcd with milk and honey, Exod. xiii. 5; and it was in the best part of that land, which was the tribe of Judah; and in the best part of that tribe, even in Jerusalem; and in the best part of that city, which moved David to buUd a city there, which was called the city of David, 2 Sam. v. 9. On it was a very strong fort, which the Jebusitcs hold till David's time, and thought it to be iinprcgnalilo, and thereupon scoffed at David when he went about to take it, 2 Sam. V. 8. After that David had built this fair city, called Sion, he placed the ark there, 2 Sam. vi. 12, 1 Kings viii. 1.

This mount Sion is opposed to mount Sinai, which was situated in the driest, barrenest, and most parching place of the world, even in a wilderne.'^s where w;is no water to drink, and therefore God caused water to flow out of a rock, and to follow the jieople, Exod. xvii. G, Ps. cv. 41, 1 Cor. x. 4. Nor did the ground bring forth corn (they had manna from heaven, Exod. xvi. 3, 14, 1.")); nor trees to shelter them from the heat of the sun (Ps. cv. 31), they had an extraordinary cloud to cover them).

Fitly, tliereforc, doth the mount Sinai set out the law, w hich can afl'ord no succour, no refreshing: and

as fitly doth the mount Sion set out the gospel, which is simply the best estate that possibly can be.

Because the ark, which was the most lively representation of God's presence, was set in Sion, it was made a choice type of the evangelical church where the Lord dwcllcth. Therefore the prophets frequently set out the Christian church under the name of Sion, as Ps. ii. C, Isa. xxviii. IG, Joel iii. 21.

2. In sundry respects is the church of Christ set out by Sion.

(1.) Sion, before David took it and built it, was the habitation of .Jebusitcs, 2 Sam. v. G. So the Christian church, of Gentiles before Christ dwelt in it, Eph. ii. 2, 11.

(2.) Sion was a high mountain, Ps. cxxxiii. 3, so the church, Isa. ii. 2.

(3.) Sion was a strong fort, 2 Sam. v. 7, 8, iind Ps. cxxv. 1. So the church, against which ' the gates of hell shall not prevail,' as our Saviour exi)resseth, Mat. xvi. 18.

(4.) The ark was in Sion, 2 S.am. vi. 12. So in the church are God's orduiances.

(•').) It was in sundry respects the most excellent of, all cities, Ps. xlviii. 1, 2, therefore called 'the mountain of God's holiness,' in the forementioned psalm, whereof glorious things are spoken, .is the psalmist expresseth, P.s. Ixxxvii. 3. It is styled ' the jierfec-tion of beauty, out of which God hath shined,' Ps. 1.2.

So is the church of Christ the most excellent place of all the world. Such is the excellency thereof, as St John maketh choice of the most choice things of the world to set it out. Rev. xxi. 10, 11, ifcc. Could the beauty and glory of the Christian church be discerned by us, all pearls and precious stones would seem more to obscure than illustrate it. This is ' she that is all glorious within,' Ps. xlv. 13.

(G.) God himself chose Sion for the place of his habitation, Ps. ix. 11, Ixxvi. 2, and cxxxii. 13, 14. In this respect it is styled, xar' f^ij^Jis ' the city of God,' Ps. xlviii. 1, 2, and Ixxxvii. 2, 3. On this ground all the excellent things that are spoken of the city of God, are to be applied to Sion.

Thus the church is ' the house of God,' 1 Tim. iii. 15. And God is said to dwell among the members of the church, 2 Cor. vi. 16. And Christ to 'walk in the midst of the seven golden candlesticks,' which are the churches. Rev. ii. 1.

(7.) God reigned in Sion more conspicuously than in all the world beside, Isa. xxiv. 23. There was the throne of David, who was an especial typo of Christ. So the church is in an especial manner the kingdom of Christ. See my Guide to go to God, in 2 Petit., Sec. 35, 36.

(8.) Out of Sion came the law, Isa. ii. 3. 'There is the blessing and life for evermore,' Ps. cxxxiii. 3. So in the church is salvation. Out of it is no salvation. From it proceed all the means of salvation.

Ver. 22-24.]

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227

(9.) God's love -was most set on Sion, Ps. Ixxxvii, 2. So on his church, Eph. v. 25.

1. This affords ground of contentment to such as are of the church. They are in the most excellent, the most sure and safe estate that can be, there where God dwelleth and rcigneth, there where the brightness of his favour most shineth, there where is the bread of life and the water of life ; where is peace, joy, and all happiness. So as they who are in the true church, and of it, may well say, as Ps. xvi. 6, ' The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.'

2. Tliis may excite us to abide in the church ourselves, and to draw others into it. Peter's resolution, John vi. 68, becomes us all for ourselves; and the church's mind for others. Cant. viii. 1, 2, 8. Every one to do what he can to bring in others. Note Mat. xxiii. 15.

3. This may stir us up to pray for the good of the church. So did the psalmist for Sion, in Ps. cxxii. 6-8. Note Isa. Ixii. 1. Our church far exceUeth Sion, therefore we ought to be the more earnest.

4. This may afford ground of humiliation for the distresses and desolations of the churches. So the Jews of old for Sion. Note Ps. cxxxvii., and the Book of Lamentations. If we cast our eyes abroad, we shall find great cause of humiliation in this respect.

5. This may afford ground of gratulation, to praise God for the prosperity of the church. We especially that are of the church ought to do it, as the psalmist intimateth in Ps. Ixv. I, 'Praise waiteth for thee, 0 God, in Sion,' and Ps. cxlvii. 12, ' Praise the Lord, O Jerusalem ; praise thy God, O Sion.'

6. It affords a use of direction, to walk as be-cometh a citizen of Sion.

Sec. 101. 0/ the church, the city nf God.

The second metaphor, whereby the place whereunto we are brought is the city of tlte living God, whereby is here meant the church, which is oft styled in Scripture 'the city of God,' as Ps. Ixxxvii. 3, and xlviii. 1, 2, 8, ' Glorious things are spoken of thee, O city of God ;' so likewise in Isa. Ix. 14, and Rev. iii. 12.

That the church is ' a city,' see Chap. xi. 10, Sec. 47.

And it is called ' the city of God.'

1. Kar' i^o'/ji", for excellent things are said to be of God.

2. For distinction from cities of men.

3. Because God is the author and governor of it.

4. Because the ordinances, immunities, and privileges thereof are all of God.

1. In that the church is a cit}', it may inform us in the state and condition of the church ; it is a well-ordered estate, an estate that hath different degrees of persons, some for government, some for subjection, some to make known God's wUl, some to bring men into obedience thereto.

There are also laws, orders, and ordinances proper and peculiar to the church.

2. It doth afford a ground of consolation to such as in this world are as strangers and foreigners, that have no city to go to. If they be of the communion of saints, they are citizens of the best city that can be, the most safe and secure city, the best governed city, best provided for, which hath the best orders, fairest privileges, and fullest immunities that can be.

3. It should stir up such as are of the church, to carry themselves as becometh citizens of such a city, Phil. i. 27.

For this end, take notice of the laws and ordinances of this city.

In that the church is the city of God,

1. It doth exceedingly amplify the excellent estate and condition of this city. It is not a city of man, but of God. So the laws, ordinances, and all things appertaining thereunto are of God.

2. It should stir us up to pray to God for it. God will provide for, protect, and every way bless his own kingdom.

God is here said to be tlie living God, the city, 0£ou ^wtroj, of the living God. Of the living God, see Chap. iii'. 12, Sees. 138, 139.

Sec. 102. Of the heavenly Jerusalem.

The third metaphor whereby the place whereunto we are brought, is the heavenly Jeru-«dem.

Of Jerusalem, see The Saint's Sacrijice, on Ps. cxvi., Sec. 115.

The special thing here to be noted is that epithet heavenly, added to Jerusalem, which is so caUed—

1. For distinction sake, to distinguish it from earthly, and therefore. Gal. iv. 2G, called ' Jerusalem which is from above.'

2. For excellency sake.

3. To manifest the end of it, which is to bring us to heaven, Mat. xix. 28, Rev. xix. 6.

4. To shew the nature and kind of it. It is an introduction to heaven, yea, a part of heaven, the beginning thereof. See my Guide to go to God, 2 Petit., Sec. 38.

Uses arising from this title heavenly, attributed to the place whither we come, may be these :

1. Incitation, to desire and endeavour to be of this city, citizens of this Jerusalem. It is a heavenly Jerusalem. Note Heb. xi. 16. This is a part of that ' heavenly city.' Of this we must be before we can be of that.

2. Admonition, not to envy the glory, pomp, riches, ifec, of this world, nor the privileges of any earthly city.

Ye are come to a Jieavenly city. Ye that are citizens hereof, have more cause xo pity them, yea, to triumph over them. All theirs are but earthly; all ours heavenly. And what comparison is there between eartlily and heavenly ?

GOtJGE ON HEBREWS.

[CuAP. xir.

3. Deliort.ition, from setting our hearts upon this •world, upon tlie promotions, profits, and pleasures thereof; they are all earthly, they become not such as are citizens of this heavenly Jerusalem, no more than the habit or attire of Jews and Turks, sworn enemies of Christ, becomes a Christian.

Doating and setting our hearts on them, bewrays an eartlily and worldly mind and heart, ■which is no way suitable to this heavenly Jerusalem. Nay, further, there is a bewitching force in the things of this world to our corrupt nature, whereby they are stolen and alienated from tiiis heavenly Jerusalem, and from the heavenly things thereof.

All the things of this heavenly Jerusalem are things of God ; but God and this present world are contrary each to other. Note James iv. 4,1 John ii. la.

4. E.xhortation, to get a heavenly disposition, and to shew forth a heavenly conversation, for we are citizens of the heavenly Jerusalem. This is the main scope of the third petition in the Lord's Prayer.

The particulars implied under this general exhortation, are three :

1. Let us ' cleanse ourselves from all filthiness of the flesh, and of the spirit,' as the apostle expresseth, 2 Cor. vii. 1. In heaven there is nor can be any unclean thing. Rev. xxi. 27.

2. Grow up unto full holiness, as the apostle im-plieth in these words, 2 Cor. vii. 1, ' Perfecting holiness in the fear of God.' In heaven all are holy. Heaven itself is the most holy place, Heb. ix. 8, 12, and X. It). The supreme Sovereign thereof is the holy God, holy in his nature, holy in each person— ' Holy Father,' John xvii. 11, ' Holy Son,' Acts iv. 27, 30, 'Holy Ghost,' Mat. xxviii. 19. The inhabitants there are all holy—' holy angels,' Mark viii. 38, ' holy saints.' When the angels fell from their holiness, they fell from that excellent habitation.

3. In all things have an eye to God's will. So it is in heaven. Therefore in the third petition our Saviour hath taught us to pray, that God's will might be done by us on earth as it is done by angels in heaven, Mat. vi. 10.

4. So far as God's will is made known, do it. ' If ye know these things, happy are ye if ye do them,' saith our Saviour, John xiii. 17. To know and not to do, aggravates condennuition, Luke xii. 47.

5. Do God's will after a right manner, as it is done in heaven by the angels, .sincerely, entirely, cheerfully, diligently, zealou.slj', constantly. He that said, ' Our conversation is in heaven,' Phil. ii. 20, shewed himself a citizen of tliis heavenly Jerusalem.

Sec. 10.3. Of the innumerahle compatnj of atigds.

Hitherto of the description of the Christian church by the j)lace whereto we are brought. The persons to whom we are joined follow.

The first of them are set out, in this phrase, fiviidsiv ayy'O.w, an innuvwulk compmnj of angels. Of

their name, nature, properties, functions, ic, vide Chap. i. 7, Sees. 84-87, <kc.

Tlieir number is imitlied, under these words, innumerable company. The word in the Greek, [ui^in;, doth signify ten thousand ; but as sexcenta by the Latins is frequently put for an indefinite and infinite number, so /j,\j>ia; by the Grecians. Our Engli-sh translators have accordingly well translated it an innumerable co7npaiii/, for indeed the number of angels is innumerable. We read of a host of angels, Kev. xii. 7, but no number put to it. AVe read, 2 Kings vi. 17, of ' a mountain full of horses and chariots of fire,' whereby are meant angels, but no number of them. There was then a great host of enemies that compassed the city, yet of that troop of angels, saith Elisha, ' They that be with us are more than they that be with them.' Those angels did Hezekiah mean when he said, 2 Chron. xxxii. 7, ' There be more with us than with the king of Assyria ;' yet of the king of Assyria's army were slain at a clap a hundred and eighty-five thousand.

ObJ. We read of a set number. Mat. xxvi. 53— viz., of 'twelve legions of angels,' which iu common account amount to eighty thousand.

Ans. 1. The text doth not precisely express that number, but saith, rr'/.ilo-jf, ' more than twelve legions.'

2. That number is to be taken indefiuitely.

3. Chri-st means not all the angels in heaven, but so many as in man's opinion might be thought sufficient to guard him against all the opposition which the Jews could make; for twelve legions of good soldiers were reputed an invincible army. The like answers may be given to that greater set number, whereof we read, Dan. vii. 10, as, ' thousand thousands, yea, ten thousand times ten thousand;' for,

1. They set out an indefinite and infinite number.

2. All the angels of God are not there meant; there were many others in other places.

1. This number, or rather innumerable company of angels did God at first make, and doth still preserve in their first entire estate, the more to set out his own magnificence. Thus is the magnificence of the great King of heaven and c;uth set out by having so many of such attendants.

2. To animate and encourage saints against the multitude of devils; for we read. Rev. xii. 7, the dragon gathered together a host of evil angels. There were not only seven devils in one woman, but a legion, that is, G,GGC in one man. If at once there were so many in one man, how many were there in all the world beside ? for certainly no man is free at any time, but hath devils attcniljng on him, to solicit him to evil. There is need, tliercfore, of an innumerable company of good angels to guard him. There are many more angels than men; so as every saint may have assurance of so many to guard him, as he may well say as Elisha, 2 Kings vi. IG, ' they that be with us arc more than they that be with them.'

Vek. 22-24.]

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229

1. This may serve for the refutation of their presumptuous conceit, who undertake to set down the distinct number of angels, which yet the apostle here styleth innttmerable.

2. This may raise up our hearts in admiration of God's great and glorious majesty. If in regard of the visible host of heaven, the psalmist might say, as Ps. viii. 1, 'O Lord our God, how excellent is thy name in all the earth ! who hast set thy glory above the heavens,' how much more in regard of this innumerable company of invisible and spiritual creatures ? For this end meditate, as on the nature, properties, and functions of angels, so of the innumerable company of them.

Sec. 104. Of the general assemhly.

Having shewed the first sort of excellent creatures to which we are brought by the gospel, namely, angels, come we now to the second sort, who are here said to be holy men, who are,

1. Generally propounded, in this phrase, general assembly.

2. Particularly exemplified, by the name frsibom. The word, rratriyiiiic, translated (/e«era/ assembly, is

a word which is used to set out a solemn public meeting of many people, from sundry places, to some great solemnity. The meeting of all sorts of people, out of all parts of Greece, to see the Olympian games performed, was called Tai^yt/;/;, which term the apostle here applieth to the catholic church.

Catholic is a Greek word, which signifieth general or universal. That this general assembly is meant of the church, is evident, by the next word, ixxXiju/a, church, which is joined to it by a copulative particle, nal, and. The next word, Tswrorozwi', firstborn, sets out the persons that belong to this general assembly.

From the former we may observe that the Christian church is a general assembly. The notation of the Greek word, i-Ayu.rjcia, which is derived from the verb, jzxaXsTv, to call out, sheweth that it is an assembly called together. The compound word, ratJiyw/;, sheweth that it is a general assembly.

This general assembly is excellently set out, Rev. vii. 9. The prophecies of old concerning the amplitude of the Christian church import as much, as Isa. Ix. 4, kc. But most expressly is this proved, Eph. i. 9, 10, Col. i. 20.

That the truth of this point may be the more distinctly discerned, let us take a brief view of the respects wherein the Christian church is styled a general assembly.

1. In respect of persons ; for the whole number of God's elect are comprised under this assembly. This our apostle notes, in this phrase, ' whose names are written in the book of life.'

2. In respect of place ; for the Christian church is not bounded within the borders of Judea, nor of

the ten tribes, but diffuseth itself among the Gentiles. This was of old foretold, as the apostle proveth by many testimonies, Horn. xv. 9, 10. In this extent it is said, John iii. 16, • God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.'

3. In respect of the time, from Adam to the end of the world, so long as it should be increasing, and after to continue to eternity.

The reason of this general assembly cannot be in them who are of it; for they of themselves are no better by nature than they who are out of it, Eph. ii. 3, II, 12. But it resteth wholly and only in God, in his free grace, 1 Cor. xv. 10, and rich mercy, as Eph. i. 7, and ii. 4, 7.

The means of bringing us into this general assembly are—-

1. Outward, the word, Eph. i. 23, and 2 Thess. iL 14.

2. Inward, the Spirit. Of both these, see The Whole Armour of God, on Eph. vi. 16, Sec. 19.

1. This may give satisfaction to that great question, whether the church was before Luther's time ]

I answer, it was where this general assembly was.

2. This may serve for the refuting of papists, in arrogating and appropriating this title catholic to the church of Home. For,

1. It implies a plain, direct contradiction. Catholic is universal, Roman is particular ; for the same thing in the same respect to be universal and par-ticular is contradictory.

2. The church of Eome hath so much, and so far erred from the catholic faith, as it cannot be accounted a part of the catholic church.

3. This informs us—

(1.) In the difference betwixt the Jewish synagogue and the Christian church.

[1.1 That was of one people ; this of all nations.

[2.J That in one small part of the world; this throughout the whole world.

[3.] That tied to the temple at Jerusalem for their solemn services; this extended to all places, Mai. i. 11.

[4.] That to continue till Christ's first coming; this to the end of the world.

(2.) In the difference betwixt the catholic church and particular churches.

[1.] That is invisible; for, howsoever the members thereof be children of men, who are visible creatures; yet their essential and specifical form, which makes them to be indeed of the catholic church, is not visible, for it is an inward, spiritual, effectual calling.

But particular churches arc visible ; for profession of the true faith, and subjection to the ordinances of a particular church, is sufficient to make men members thereof. Hypocrites may be as true members of a particular church, as the upright, especially till they ioe discerned and discovered. So was Judas, Ananias, Sapphira, Demas, and sundry others.

GOUGE ON HEBEEWS.

[Chap. XII.

[2.1 Hence <arisctli a second difference. The catholic church consists only of the elect being effectually called. Such are here described, Jirstborn, xvhose names arc written in heaven.

But particular churches are niLxcd assemblies, as the parables of sundry sorts of grounds, of corn and tares, of the draw-net, of wheat and chaff, of the fruitful and barren fig-tree, of vessels of honour and dishonour, shew.

[3.] The catholic church can never fail. Mat. xvi. 18. Particular churches may ; for where are the churches planted by the apostles ?

[4.1 The catliolic church is diffused throughout the whole world, and extendeth itself to all times, as I shewed before.

But particular churches are tied to certain places, as national churches and parochial churches.

[5.] The catholic church extendeth itself beyond this world, even to heaven ; for part of it is triumphing in heaven, as this phrase, spirits of just men made perfect, sheweth.

But particular churches are only on earth. No divisions, or distinctions, or relations, or ordinances in heaven as on earth, llev. x.xi. 22, 23.

These and other like differences are the rather to be observed, because of our adversaries, who confound the catholic and particular church of Rome, and thereby apply to their particular churches all the properties, privileges, and excellencies of the catholic church, whence have risen the many and great controversies betwixt us and them about the church, as about the essence of it, the visibility, stability, infallibility, and authority of it.

Sec. 105. Of regeneration, and the causes thereof.

The first particular whereby that blessed society to which we are brought by the go.spcl, is set out, in this phrase, fxx>.>jffi'a •niuroTix.uit, cliuixh of the Jirstborn.

The Greek word translated church, conicth of a Greek verb, xaXi'v, which sigiiifieth to call, the compound whereof, ixxaXe/t, significth to call out, hence the word here translated church, which signifieth a company called together. Of their calling outward and inward, and of the means of the one and the other, God's word and Spirit, sec Chap, iii., Sec. 13.

By the word men are called to profession of the true faith, which is the outward calling. Hereby visible particular churches are constituted. By the Spirit true faith is wrouglit in them, whereby they are brought to yield from the heart true obedience to the faith which they i>r()fess. These are they which constitute the forcmentioned general assembly, the true catholic churcli, and these are they who are here intended, under these words, Jirstborn, ichose names are writlin in heaven.

Tiic title, Tjwrordxwi', Jirstborn, is a compound word of a verb, rixru, that signifieth to bcai; or briny

forth, &nd of an adjective, •s-jSirof, that aigaiheih jirst. It importeth two things—

1. A nativity or birth.

2. The excellency thereof.

The birth here intended cannot be meant of a birth after the Hesh. In that respect Nicodemus his scruple is to purpose, John iii. 4, ' How can a man be born when he is old 1 can he enter the second time into his mother's womb, and be born?'

All such kinds of birth in this mystery are excluded, John i. 13, in those plirascs, 'not of blood, nor of the wiU of fle.sh, nor of the will of man.' It is therefore styled, Tit. iii. 5, TaXiy/ivitla, regeneration, a beinj born again, or a new birth. And this must needs be spiritual

The excellency of this birth is noted in this particle, frat

For the _first is a word of order, and of honour.

It is applied to Christ, the second person in sacred Trinity, and to sons of men. See Chap. i. 6, Sees. 67, 68.

In this place it may be appropriated to the Jews, or extended to all .saints. Yea, both these may even, in this place, well stand together.

For the Jews, being God's firstborn, and we being brought to them, and made partakers of their privileges, are also God's firstborn as well as they.

From this privilege we may observe—

1. They who are of the true church are new born. The metaphor oi jirstborn being applied to the church, imports as much. iSo much, likewise, is intended, Ps. Ixxxvii. 5, ' And of Sion it shall be said. This and that man was born in her.' But more fully expressed, John i. 12, 13, and James i. IS. Christ makes it a matter of absolute necessity, John iii. 3, 5, 7, ' Except a man be born again, he cannot see the kingdom of God.'

The reason thereof may be taken from that utter depravation which hath seized on man ; for repairing whereof no patching or piecing will serve the turn, but a new making.

It is called a new birth, to distinguish it from our general birth; and it is styled a birth, to set out the work of God more lively.

1. Hence we should be stirred up to put ourselves upon examination, whether we be of the number of God's new born. Till we have some evidence thereof, we can have no assurance of any interest to the general assembly, or to the privileges ai)i)crt;iining thereunto. For your help herein, take these few signs of regeneration :

(1.) A new form and image, even such a one as ' after God is created in true holiness and righteousness,' Eph. iv. 24. Hereby St Paul knew that they at Rome to whom he wrote were born again, because, saith he, Rom. vi. 17, 'Ye have obeyed from the hcait-nH)t that form of doctrine,' ii; o> cajtioViirf, ' into which ye were delivered.' Here he useth a lit

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resemblance, taken from a mould into which metals are cast; the metal will be of that shape whereof the mould is, and bear that image which is engraven on the mould. Thus they who by the word are begotten again, will carry the shape and image of the word, which is the image of God. So do all creatures that are not monsters bear the image of that which begat them. If ye say of a pig or puppy, this is a woman's chUd, will any believe you'? iluch less will I believe that he who carries the devil's image is born of God.

(2.) Spiritual life manifested by spiritual motions and affectious, such as the apostle intendeth, under this phrase, Rom. viii. 5, ' They that are after the Spirit, do mind the tilings of the Spirit.' And also under this, ' God will quicken your mortal bodies by his Spirit,' ver. 11. A child that is not still-born wUl soon manifest life in it, by the natural motions thereof.

Now in regeneration none are stiU-bom. If, therefore, there be no spiritual life, no spiritual motions, surely there is no regeneration.

(3.) Readiness on all occasions to go to God, as to his father, and of lum to seek every needful thing. To whom will children more readily go for supply of their wants, than to their parents, of whom they were begotten and born 1 ' I will arise and go to my father,' saith the prodigal, Luke xv. 18.

(4.) A constant purpose, and faithful endeavour to avoid all sin. This is that which St John, 1st Epist. iii. 9, intendeth in this phrase, ' Whosoever is bom of God doth not commit sin;' with the inner man, in the renewed part, he doth not commit sin. Of this inner man the apostle speaketh, Rom. vii. 17, where he saith, ' It is no more I that do it, but sin that dwelleth in me.'

2. Hence wo should be stirred up to use all means for the beginning and accomplishing of this blessed ■work.

This especially concerns such as upon examination find not this work begun. They are to take due notice of the causes of regeneration, which concur to the working thereof, which are briefly these :

1. The primary author is God; for in tins respect we are ' born of God.' ' God hath begotten us,' James i. 18, even ' God the Father of our Lord Jesus Christ,' 1 Pet. i. 3.

2. The ijrocuring causes are God's will and God's mercy.

There could bo nothing out of God to move him. It must needs, therefore, arise from his own mere will. So saith the apostle, James L 18, ' Of his own will begat he us.'

And there could be nothing Ln man to move God hereunto ; for man by nature is most miserable.

It must needs, therefore, arise from God's mere mercy; for misery is the proper oliject of mercy. On this ground it is justly said, 1 Pet. i. 3, that ' God,

according to his abundant mercy hath begotten us again.'

3. The immediate matter of regeneration is God's Spirit. In this respect we are said to be ' born of the Spirit,' John iii. 4. And regeneration is styled ' the renewing of the Holy Ghost,' Tit. iii. 5 ; for it is a divine work, above human ability.

4. The ordinary instrumental cause is God's word, so James i. 18. God begat us ' by the word of truth.' In this respect the word is styled ' incorruptible seed,' 1 Pet. i. 23. The gospel is that part of God's word which is most effectual hereunto, and it is thereupon styled ' the gospel of salvation,' Eph. i. 13. And ' the power of God unto salvation,' Rom. i. 16.

5. Ministers and preachers of the gospel are ministerial causes of regeneration ; who are, in relation to their ministry, said to ' beget' us, and styled 'fathers,' 1 Cor. iv. 15, Philem. 10.

All these are comprised under the efficient cause, and are so far from thwarting one another, as they sweetly concur to produce this divine work of regeneration, being subordinate one to another, and may in this order be placed together. It being the will of God to shew mercy to man, he ordained ministers to cast the seed of his word into men's souls, which being quickened by the Sjjirit, men are hereby born again.

The material cause of regeneration is Christ incarnate, ' God made manifest in the flesh,' as the apostle speaketh, 1 Tim. iv. IG. In this respect we are said, Eph. v. 30, to be ' of his flesh, and of his bones.'

The formal cause of regeneration is God's image planted in us, which consists in holiness and righteousness. After this image we are said to be ' renewed,' Eph. iv. 24. This makes an essential difference betwixt a natural and regenerate man.

The final causes, next and subordinate to the glory of God's free grace and rich mercy, are especially two :

1. To make men able to do good; namely, such good as may be acceptable and honourable to God, profitable to other men, and truly advantageable to themselves.

The apostle, therefore (Eph. ii. 10), speaking of regeneration (which is a kind of creation), thus ex-presseth this end, ' we are created in Christ Jesus unto good works.'

2. To make men fit for glory; for corrupt flesh cannot partake of celestial glory. Whereupon saith Christ, John iii. 3, ' Except a man be born again, he cannot see the kingdom of God.' So far shall he be from being admitted into it, as he shall not come so near as to see. That fitness for heaven is an end of regeneration, is thus declared, 1 Pet. L 3, 4, God hath ' begotten us again unto a lively hope, and to an inheritance incorruptible,' &c.

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[Chap. XII.

iScc. lOG. 0/saiiils hriii;; Godsjirsthorn.

In that the society to which we are brought by the gospel is set out, by tliis jthrase, church of the Jirslboni, we may observe, tliat all they wlio are new born are God's firstborn. For a.s the believing Jews were so by virtue of their priority; so the believing Gentiles, being brought into the Jews' society, and made partakers of their privilege, are so likewise. AVhere the called of God are comprised under this collective word, Ejihraim, they are styled ' God's firstborn,' Jer. x.x.xi. 9 ; so where the called of God are comprised under this collective word, Israel, they arc styled ' God's firstborn,' Exod. iv. 22. The whole church was comprised under the title Israel. In the same respect all saints are called ' heirs,' Horn. viii. 17 ; and ' kings,' llev. i. 0. Yea, all, not only ' one body,' as 1 Cor. xii. 13 ; but also ' one -sjjousc,' Cant. V. 1, 2 Cor. xi. 2.

The reasons of saints being God's firstborn may be,

1. Their union with Christ; for they are so nearly united unto Christ, as he and they make but one body, which is excellently set dow-n, 1 Cor. xii. 12. By virtue of this union, Christ's privileges are conferred on them. As he is a king, so they; as he a priest, so thej', Rev. i. G ; as he a son, so they, John i. 12; as he an heir, so they, Rom. viii. 17; as he God's firstborn, llom. viii. 29, so they.

2. God's equal and impartial respect to them all. He loves them all with the same love. His heart is set on every one of them, as if they all were but one ; and, therefore, they are all styled, rszta uya-"rr^Tu, dear childr< II, Eph. v. 1.

3. TJieir ccpial right to the privileges of the firstborn. The f'orenicntioned titles of heirs and /.('/'.'/.<, prove as mucli.

1. This may inform us in that right which believers have to the heavenly inherit.ancc, they are firstborn, 1 Pet. i. 3, 4. ThdUgh all that are begotten of men are not heirs, but only the firstborn ; yet all begotten of God are, because they are all firstborn.

K.sau had a birthright, yea, and a blos-sing appertained to him, as he was the fir.stborn, Gen. xxvii. 19, 32 ; so Reuben, 1 Cliron. v. 1.

The law expressly provideth that the firstborn have the inheritance, whcreunto he hath a riglit, though his mother were hated. Dent. xxi. IG. ^fuch more have God's tir.slborn a right tn his inheritance, even that lieavenly inheritance wliich the Father hath prepared, the Son jmrchascd, and the Spirit sealed up to their souls. This right, therefore, cimieth not from any worth of theirs, nor from any merit of anything done liy them, but from this prerogative conferred ui)on them ; for, as the apostle James cx-prcsseth (James i. 18), ' Of his own will begat he us with the word of truth, that we should be a kind of firstfriiits of his creatures.' Therefore the apostle Peter, 1st Epist. i. 3, blesseth God for this privilege, saying, ' Blessed be the God and Father of our Lord

Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.'

2. This should also stir us up to search after the evidences of this our right. Heirs of great inheritances will be very diligent herein ; yea, and they will take the advice of learned counsel. Should not we much rather use all means to get assurance of this prerogative, to be of the church of the firstborn ? Note the exhortation of the apostle Peter, in 2d Epist. i. 10.

If we be new born, we are firstborn ; and, therefore, the evidences of our new birth are assured evidences that we are God's firstborn ; therefore well weigh them. You had them in the foregoing section.

3. This may admonish such a.s are the more eminent of the church, not to despise them who are in some outward respect inferior to them. Be the difference in wealth, or honour, or authority, or superiority, or learning, or wit, or any gift of body or mind, yet in God's esteem, and in the greatest privilege, they are all one ; all firstborn, all heirs, all kings. Note Gal. iii. 28, ' There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female ; for ye arc all one in Christ Jesus.' This is it which the apostle mainly aims at, 1 Cor. xii. 15, 16, itc. Well weigh this point, ye that are any way above others, and consider what the apostle James saith, James ii. 1, 2, &c.

4. This doth afford a ground of consolation to such as are of poor parent.ige, and can expect no inheritance from their father on earth; to young brothers, from whom the elder carrieth all; to females, who cannot inherit: they arc all God's firstborn. So to all that are poor, mean, illiterate, weak, or any way despicable in man's conceit. A great comfort and encouragement it is to such, that they are God's firstborn. Note James i. 9.

5. This doth afford a use of direction.

First, in general, to walk worthy of this privilege and prerogative, for it is a great privilege, a high prerogative.

In particular,

(1.) Moderate your care for things here below ; for being God's firstborn, ye may rest assured he will jirovide sufUcient for the present, and hereafter give you a kingdom.

On this ground doth Christ press this point, Luke xii. 29-32. I may to these use the proi)het's phrase, Jer. xlv. 5, ' Seek ye great things for yourselves ? seek them not.' Will a king's firstborn cark and care for farms, offices, or other like means of livelihood i Much less should God's firstborn cark and care for these earthly things.

(2.) Patiently bear temporal losses, reproaches, di.-igraces, and what else may be endured for thy profession's sake.

The right of the firstborn will recompense alL

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Note Heb. x. 32-3.5, and si. 9, 10, 2fi, 35. This also is well beseeming in God's firstborn.

(3.) Be an examjile to others how to behave themselves. They who in any respect are above others, must be as lights unto them. The advice of Christ, Mat. v. 16, ' Let your light so shine before men, that they may see your good works,' &c., doth especially appertain to such.

Thus may we win and save others, as 1 Pet. iii. 1, 2, ITim. iv. 16.

And this is a great improvement of the talent which God commits to us, whereby men bring gain to the Lord, which he will not let pass unrewarded. Eead Mat. xsv. 15, 27.

Thus shall we bring a good repute to our profession, yea, and much honour to our Father, Mat. v. 16.

Sec. 107. Of Christians enjoying the same privileges as the Jeies formerly did.

In that the society to which we are brought by the gospel is set out, by this phrase, church of the Jirst-horn, it doth inform us, that under the gospel all Christians are made one with Jews; for it is noted as a work of the gospel to bring us Christians to those who by priority of time are God's firstborn. This was of old promised by God, Gen. xii. 13, and desired by saints, Ps. Ixvii. 3, and foretold by prophets. Gen. ix. 27, Mai. i. 11, and the accomplishment thereof manifested, Eph. ii. 13, Gal. iii. 27.

The grounds of the jjoint may be,

1. To give evidence of the extent of God's mercy, Eom. X. 12.

2. The more to sot out the honour of Christ's coming.

For as the honour of his second coming is set out by the appearing of all people to be judged by him, so of his first coming, by calling all nations to believe in him.

1. This may inform us in a main difierence betwi.xt the law and the gospel. The law was proper to one only nation, the Jews, as Ps. cxlvii. 19, 20 ; the gospel is common to all, Heb. iv. 2 ; and therefore saith the apostle, Rom. i. 16, 'I am not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek.'

Not only so, but the law was a partition-wall, ■which kept Jews and Gentiles one from another; but by the gospel that partition-waU is broken down, Eph. ii. 14.

If the law were then worthy to be had in so high esteem, as David had it in, in how much higher esteem is the gospel now to be had'? Heb. ii. 2.

2. This may instruct us in the dignity and excellency of the Christian church. The psalmist, having an eye on the church of Israel, styles it ' the city of God,' and thus saith of it, Ps. Ixxxvii. 3, ' Glorious things are spoken of thee, O city of God.'

The like glorious things, and that in a far more excellent manner, may be applied to the church of Christ; for this church is brought to that, and the privileges of that church are brought to this.

This was foretold, Isa. xxxv. 1, 2, and Ixvi. 10-12. In regard of the right which the Christian church hath to the ancient Jewish church, the titles proper to that are extended to this: for this is called Sion, and Jerusalem, and the city of God, as in the foregoing verse ; and the members of this, firstborn, heirs, children of promise, children of the free woman. Gal. iv. 38, 31, Abraham's seed, Gen. iii. 29, Israel of God, Gal. vi. 16.

Their main privileges (whereof we also are made partakers) were these :

1. A special covenant betwixt God and them, Gen. xvii. 2, 4, 7, Heb. viii. 8.

2. A seal of that covenant, Gen. xvii. 10, Rom. iv. 11, Phil. iii. 3, Col. ii. 11, 12.

3. To them were committed the oracles of God, Eom. iii. 2; so to the Christian church, 1 Tim iv. 15, Col. i. 5, 6.

4. They had their priests; so have we.

5. They had their altars ; so we, Heb. x. 8-10.

6. They had their anointing; so we, 1 John ii 20, 27.

7. They had their incense j so we, Mai. i. 11, Rev. viii. 3.

8. They had their passover; so we, 1 Cor. v. 7.

If further our privileges be compared with theirs, we shall find them in the excellencies far to exceed theirs.

3. This may serve as a motive to acquaint ourselves with the histories of them recorded by the Holy Ghost, to be stirred up to a holy emulation and imitation of them.

To amplify these in some particulars.

Offer your sacrifices to God, as Abel did his, Gen. iv. 3.

Call on God, as Enos did in his times, Gen. iv. 26 ; walk before God as Enoch did. Gen. v. 22 ; and so iu the rest. Thus shall we indeed shew that we are come to the church of tlie firstborn.

Sec. 108. Of the meaning of this phrase, ' which are written in heaven.'

The second particular whereby the true members of the general assembly are set down is iu this phrase, h o'o^aioTi a.r:oyiysaiJ.iJ.'t.-M, which are written in heaven.

The phrase is not literally to be taken, but metaphorically.

The metaphor is taken from the custom of meu. Magistrates over countries, cities, or burghs have their books or rolls, wherein the names of all their true denizens or free citizens are written; so have universities and colleges; so have generals of armies and their under - captains; and all manner of societies or governors of people. As they have books

GOVOE ON HEBREWS.

[CUAP. XII.

wherein men's names are written, so they have a court, or some other safe and secret place, where they use to keep those names.

In rehition hereunto, God is said to have his roll or book.

For icriting names here mentioned, importeth as much; and his court of rolls, which is heaven, here mentioned, is a secret and sure court.

These phrases are for teaching's sake, to make us the better conceive God's mind to us; and metiiphors are of excellent use to that end ; for registering men's names in tlie rolls of such and such incorporations, assures them of their right to the privileges thereof ; 8o this writing of our names in heaven, assures us of our right to the privileges of heaven.

Now, concerning God's books, I find sundry sorts mentioned, as God's open and God's secret books.

1. God's open book is the sacred Scripture, wherein his whole will, so far as is meet for man to know, is revealed ; wherein also the way to attain life, and avoid death, is declared, Ps. xl. 7, Isa. xxxiv. IG. By this book well observed, we may find out what persons, what mutters, arc registered in his secret books.

2. God's secret books are general, or special. General, of two sorts :

(1.) His eternal decree of all things, Ps. cxxxi.v. 16.

(2.) His perfect remembrance of all things that are done, Ps. Ivi. 8, Mai. iii. 16.

When men intend to have matters kept in mind, and not forgotten, they will write them down ; so, to shew God remembers, and will not forget, he is said to have ' a book of remembrance.'

HLs special books are also of two sorts :

1. One of life.

2. The other of judgment, Dan. vii. 10. These books of judgment are men's consciences. These two are distinguished. Rev. xx. 12.

Now, then, to note out these books, and in order, we have five in number :

1. Tlie book of God's general decree.

2. The special book of life.

3. The book of God's remembrance.

4. The oi)en book of God's revealed will.

5. The book of judgment, whereby idl shall be tliocd.

his ifc second sort, which is ' the book of life,' is here have ally meant, which is God's eternal election of tliat l.uJ certain number of men unto eternal life, prcparcc names arc said to be loriUen, because they to their 'd's eternal decree set down, from iiiij' 'c said to be written in heaven. thing douche God's decree is, as himself, on high, not ferred uponon earth. As we cannot go to heaven in pre.ssetli (.laii'iile here we live, so neither can we search with the wori r things in heaven are counted unsearch-firstfruits of x. 12.

Peter, 1st Kpi.heaven is a safe place, Mat. vi. 20. saying, ' Blesscitliithcr to blot thcin out.

3. Because, by the divine decree of election, they are made free denizens and citizens of heaven, Eph. ii. 19, Mat. v. 3 ; and the i)rivileges and immunities of heaven belong to them. In this sense this book ia styled ' book of life,' as Phil. iv. 3.

Sec. 109. Of God tltf judge of all.

Another kind of persons to whom by the gospel we are brought, is God thi; judge of all.

By the person here styled God, the second person in sacred Trinity, even the Son of God, our Lord and Saviour Jesus Christ, is meant.

By this function, zf/DJc, judge, his last act of government is intended, even the last judgment at the end of the world, after which, as mediator betwixt God and man, he shall give over the kingdom to God the Father, 1 Cor. xv. 24.

Under this particle, "ravruv, all, ' God the judge of all,' all reasonable understanding and immortal creatures are meant, as angels and men, whether good or bad.

This copulative particle, and, knits this clause with the other precedent sentences, and shews that as every of the other clauses, from the beginning of the 22d vcr.se, implieth a distinct privilege of the new testament, so this also. And as they, so this depends on the first clause, but ye are come, ifec, which is set down in opposition to the terror of the law, described, ver. 18. Therefore these clauses are set down as so many fiivours and privileges, whereof this is one, to have access to the supreme judge, which is a prerogative of the new testament. This is here set down in the midst of other jjrerogatives, and so coupled with them, as it mu.st needs be of the same nature and kind as they are, viz., a special prerogative.

Besides, it is set down as the others, in opposition to the law, which is the old covenant, therefore it must needs be a prerogative of the gospel and new testament.

That the gospel makes this a prerogative, is evident, Titus ii. 11-13, Luke xxi. 28. Yea, the gospel pro-uounceth faithful ones blessed. Mat. xxiv. 46.

Obj. Some object that of our Saviour, Luke xxi. 3.5, ' Take heed lest that day come upon you unawares; ioT a.s a snare it shall come on alrthem that dwell on the face of the whole earth.'

Am. The metaphor of a snare is used in a double sense.

1. In regard of the danger and mischief it bringeth; for by a snare the life of beasts and fowls is endangered, in that the snare itself kills such as it takes, or else fast holds them, till the hunter or fowler take them and kill them. Thus 1 Sam. xxviii. 9.

2. In regard of a sudden and unexpected event. Thus a beast going or ruiming on in his way is suddenly and unexpectedly taken in a snare, or a bird lighting upon a sprig to peck at meat is unexpectedly taken with a snare. Thus Ecclcs. ix. 12.

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In tlie former sense, Christ's coming is a snare only to the unbelievers and impenitent.

In the latter sense, it is as a snare to aU of all sorts, for it shall suddenly come upon all. Note Mat. xxiv. 3G, itc. Yet may men be provided and prepared for that which is most sudden, as a wise traveller, a prudent housekeeper, a circumspect captain, or governor of a castle. Thus will be all true believers jjrepared ; instance the five wise virgins. Mat. XXV. 6, and the faithful servant, ver. 19, Mat. xxiv. 46.

Obj. 2. Some object that of our Saviour, Luke xviii. 8, ' When the Son of man cometh, shall he find faith on the earth ?'

Ans. 1. That is not to be taken universally or generally, without limitation or exception, but indefinitely, comparatively; so few believers, so little faith, as compared to the multitude of unbelievers, and the great measure of infidelity, few or no believers observed ; little or no faith discerned.

The grounds proving it to be a prerogative of the new testament, to have access to the supreme judge, are these :

1. The gospel sets out man's Kedeemer and Saviour to be judge, and that in man's nature, and as his surety J who hath not only undertaken to discharge all his debts, but also indeed, e/'s to 'jrutTiXii, to the full, to the uttermost, discharged the same.

2. The gospel sets out the judge, in the manner of his judging, to be most glorious to the saints; for,

(1.) He shall come in the glory of his Father, Mat. xvi. 27. His human nature, which was on earth subject to manifold infirmities, and at his death lashed with whips, scratched with thorns, pierced with nails and spear, shall appear in a divine glory, far surpassing the glory of the bright sun, yea, and of the most glorious angels. And he shall come with an innumerable company of those glorious angels who on earth attended the saints.

(2.) Thrones shall be erected, Kev. xx. i; not one only for the supreme judge, but many also for the samts, to be as assistants, Luke xxii. 30,1 Cor. vi. 2. Is not this a great privilege 1

(3.) The dead in Christ, that is, believers, shall first be raised, as the apostle expresseth, 1 Thes. iv. 16, 'The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first;' so as they shall have the honour first to behold him, to their unspeakable comfort.

(4.) The saints shall be separate from the wicked, and set on the right hand of Christ, as Mat. xxv. 32, 33, ' And before him shall be gathered all nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left.' Here the saints are forced to complain

of their mixture with the wicked, Ps. cxx. 5, Mat. xiii. 27, 28.

(5.) Believers shall first hear that joyful sentence, Mat. xxv. 34, &c., 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world ; for I was an hungry,' A'c.; and then shall they be set on the foremeutioned thrones.

The gospel sets out the issue of Christ's coming to judgment to be most comfortable and glorious to saints; for,

1. Their bodies, as they shall be raised, so they shall be changed, corruption into incorruption, aa 1 Cor. XV. 53, ' This corruptible must put on incorruption, and this mortal must put on immortality.'

2. Their souls shall again be united to them, their spirits made perfect, as in the next clause.

3. Both souls and bodies united shall be in everlasting glory.

The gospel, not the law, revealeth all these; this, therefore, is a great privilege of the gospel.

1. This discovereth a main difference betwixt the law and the gospel. The law makes the thought of God, the judge of all men, to be most terrible. That makes them wish ' the mountains and rocks to fall on them, and hide them from the face of him that sitteth on the throne,' as Rev. vi. 16.

The law admits no covering of siu, no forgiving of sin, no reward upon desert: in a word, as men are now since Adam's fall, the law permits the judge to give no other sentence than of eternal damnation.

2. This exceedingly commendeth the gospel, which doth more than the law possibly can. In righteousness it is no whit inferior to the law. It no more justifieth nor countenanceth sin than the law, but it maketh an unrighteous man righteous, which the law cannot do, and it makes him that hath been a sinner with comfort to appear before his judge, even such a judge as will set upon him the crown of righteousness, as 2 Tim. iv. 8.

3. This should stir us up to bless God for this blessed word, the gospel. It is well called gospel, that is, a good spell; and an angel might well say, Luke ii. 10, ' Fear not, I bring you tidings of great joy, which shall be to all people.' The fulness of that gladsome message consists in this, that it makes God, the judge of all, to be such a privilege as hath been shewed.

4. Labour we to be well instructed in the gospel, in the admirable privileges of the gospel; particularly in this : and thereupon to believe the gospel, and to believe in him who is the main object of the gospel: thus shall we be made partakers, as of other privileges, so of this great one.

5. This should provoke believers to love the appearing of God, the judge of all; to rejoice therein, that there is such a judge; to long for his appearing ; to search after the signs thereof; to comfort ourselves

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[Chap. XII.

therein against all reproaches, persecutions, troubles, afflictions, or any crosses whatsoever.

Sec. 110. Of tlie excellenci/ of vieiCs soulf, as th^y are spiritual substances.

The third particular whereby the memliers of the general assembly are set down, is in this clause, xa/' rrvf-jfiaei dixaiuv TiriKii!a'j,h(iv, and to the spirits of Just men made perfect.

These are such as are translated, and made actual members of the church triumphant.

Quest. Why are these thus brought in after the judge ?

Ans. 1. To give evidence of the benefit of that function, wliich God our Saviour hath undertaken — viz., to be the judge of all. For by reason thereof, being found truly righteous, they are made perfect.

2. To assure us that we also, being such as they were, shall in time be as they are. Note 2 Tim. iv. 8.

The parties hero expressed are said to be spirits. This title spirit significth an incorporeal .spiritual substance ; it is oft opposed to a corporeal substance, as Isa. xxxi. 3, Luke xxiv. 37, 39. Now a .spirit is uncreated, or created. Uncreated, as God, John iv. 24. Created are reasonable, and unreasonable. Rea sonable, as angels, Heb. i. 7, and souls of men, Eccles. iiL 21, Zech. xii. 1. Unreasonable, as the souls of beasts, Eph. iii. 21.

It is more clear than needs be proved, that the souls of men are here meant. For God can have no perfection added to him. The good angels abide as they were created, they are no more j)erfect than thoy were : indeed, by C'lirist they are conlirmed and established in their first estate, but that estate is not altered. As for evil angels, thoy shall never be perfected. The snuls of beasts are never severed from their bodies; they both jierish together : neither are their souls capable of the perfection here intended. It is therefore most evident that by spirits are here meant souls of men, which are of a spiritual sub.stance. In which respect they are here, and in sundry other places, called spirits, as Eccles. xii. 7, Luke xxiii. 4G, 1 Cor. vi. 20. That the souls of men are of a spiritual substance appears,

1. Because they come immediately from God, as Gen. ii. 7. In this respect he is styled 'the God of the spirits of all flesh,' Num. xvi. 22, and xxvii. 16. And ' Father of spirits,' Heb. xii. 9. And men's spirits are said to ' return to him that made them,' Eccles. xii. 7.

2. God would make man after his own image, which a mere body without a spirit could not be. For ' God is a spirit,' John iv. 24, and his image consists in spiritual endowments, as knowledge, Col. iii. 10, and holiness and righteousness, Ei>h. iv. 24.

The reasons why the souls of men are of a .spiritual substance.

1. That the divine excellencies of God might be

made the more conspicuous in this admirable fabric. For by reason of the spirit iniited to the bod)", man is the most admirable creature that God made, he is therefore styled, /i/xssxoV/Ao:, a little world.

By his understanding, he rcsembleth the angels; by his sight, the sun and stars; by his breath, the air; by his sensible faculties, all the excellencies of unreasonable creatures ; by his vegetable faculties, the excellencies of all manner of plants; by his flesh and bones, the .substance of minerals, and other senseless creatures. Thus doth he contain in him the quintessence of all creatures, having a spirit to animate his body.

2. Their ends for which they were made, as,

To animate bodies, to quicken them, to enable them to do those several functions which belong to the several parts; as the eyes to see, ears to hear, noses to smell, palate to taste, mouth to speak, shoulders to bear, hands to handle and hold, and feet to go, which thoy cannot do without a soul; instance carved bodies and idols, Fs. csv. 5-7. Yea, instance dead bodies. Judges xix. 27, 28.

3. That men might be the better enabled to glorify their Creator : for as it is in Hezekiah's thanksgiving, Isa. xxxviii. 19, 20, 'The living, the living, he shall praise thee.'

4. That they might be according to their disposition and carriage, more capable of the greater reward or punishment. For spirits are much more capable than bodies.

Take we a distinct view of the several faculties of man's soul, and we shall find man to be the rarest creature that God made. No senseless or unrea.son-able creature is comparable to man, by reason of man's reasonable soul. Yea, and a man hath herein a kind of excellency beyond angels, in that he hath a body united to the soul, wherein it may more discemibly exercise the abilities of a soul. Yea, and herein beyond all exception man hath an excellency above aiigels, in that his nature is such a one as the Son of God was pleased to assume, Heb. ii. G, which he would not have done, if a spirit had not been united to his body.

Quest. If a spirit be so excellent a thing, how can it be begotten ? seeing begetting is an act of the body as well as the soul.

Ans. 1. The ancient and common answer is negative ; the .soul is not begotten.*

2. Others answer, that by virtue of the divine blessing. Gen. i. 28, the soul is propagated, and that as other creatures bring forth according to their kind, So man.

How doth this aggravate the evil disposition of man, that consisting of so excellent a part as a spirit i.s, should so pervert and abuse it as he doth by sin !-

The aggravation of devils' sin is in this respect the greater, because they are wholly and only spiritual:

' Anima crcando infunditur, cl infuiidciido crcatur, 3 (Jptimi corruplio pcssima.

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such are their sins as no means of expiating them is afforded.

Though man be not -n-holly spiritual, yet is he in part, 3'ea, and in liis princi[)al part.

P>y sin is that divine part polluted, and all the excellent faculties thereof perverted. So that the mind is become a blind and erroneous guide; the will, a stubborn and rebellious servant; the memory, an unhappy treasure ; the conscience, a sluggish monitor; the heart, a false touch-stone; the aft'ections, domineering masters; the sen.ses, pernicious inlets. Thus all the parts are become instruments of evil.

What a shame is it that men who have reasonable and immortal spirits, should become worse than the unreasonable and mortal brutes! such are atheists, idolaters, blasphemers, profane and impious persons, desj)isers of governors, hateful and revengeful persons, drunkards, gluttons, adulterers, murderers, and many other such like, as all notorious sinners. Hath God given men spirits to be more audacious and impudent in sinning?

2. This may admonish us to take due notice of this admirable part whereof men are constituted ; and well to weigh what are the distinct faculties thereof, what their several functions, how to be emjiloyed, and answerably to use them.

(1.) The first and chiefest is the mind, which is given to man for a guide ; labour to have it enlightened with God's truth, that it may be a good guide, Mat. vi. 22.

(2.) The will ought to be God's handmaid, ready to yield to God's will revealed to the mind, that we may be able to say as Samuel, 1 Sam. iii. 10, 'Speak Lord, for thy servant heareth.'

(3.) The memory must treasure up all good directions and consolations for future times : that what is once learned may be of perpetual use, that we may say with David, Vs. cxix. 55, ' I have remembered thy name, O Lord, in the night, and have kept thy law.'

(4.) The conscience o\ight to be tender of the least sin, and quickly smite us, as it did David, W'hose ' heart is said to smite him after he had numbered the people,' 2 Sam. xxiv. 10 ; and after he had cut oft' the skirt of Saul's robe, 1 Sam. xxiv. 5. And not let us be quiet till it hath brought us to thorough repentance, as it did Peter, Mat. xxvi. 75, and then to pacify us.

(5.) The heart ought to be upright, as Ps. xviii. 23. This sweetencth all graces, and shews a good respect unto God.

(6.) All the affections must be as servants to the understanding ; and be ordered thereby, each of them being placed on their right olyect, and ordered by discretion.

(7.) All the senses must be inlets of good, as Luke V. 26, Acts ii. 37, and iv. 4.

Blessed are they who make a right use of their spirit, and of the distinct faculties thereof.

Sec. 111. Of the mean ill ff of the word 'just.' The next point of the description is the property, dixaiuv, ju.it.

According to the notation of the Greek word, the virtue or grace here intended is a general virtue, whereby is given to every one his due, whether it be to God or man. See more hereof, my Whole A nnour of God, on Eph. vi. 14, Treat. 2, Part 4, Sec. 1.

1. It is sometimes restrained to the eighth commandment, as opposed to deceitful and wrong dealin" with men; and in this restraint it is used. Tit. i. 8.

2. It is used to set down the sum of the second table, and compriseth under it all the duties we owe to man. Thus largely it is taken, when it is joined with another general word, which compriseth under it all the duties of the first table, as Mark vi. 20.

3. It is extended to the whole, and compriseth under it all duties that we owe to God or man ; in this extent it is taken for the most j)art, when it is set alone, or joined with a word of perfection, as Gen. vi. 9. Or else is ojiposed to a general word that compriseth all manner of evil under it, as Ps. xxxvii. 12, Prov. iii. 33.

Here it is so set alone, and nothing added thereto to restrain it, as it must needs be taken in the largest extent, and so compriseth all manner of virtues and graces under it.

And it is taken as a property belonging to men while here they live: for it is distinguished from that heavenly qualification which foUoweth after this life, namely, to be made perfect, q.d., ye are come to those divine spirits of men, who being truly, though imperfectly just, while they live on earth, are now made perfect in heaven. So that hence we may observe.

That men may be truly just in this world. Whereof see Chap. x. 38, Sec. 144.

Sec. 112. Of the perfection of the souls of saints in heaven.

The consummation of the spirits of just men is, in this word, TiTi}.iiuij,htiiv, made perfect.

This sets out the estate of men's souls after they leave their bodies and ascend to heaven; they are then perfect—perfect I say, truly, and properly, and fully: not in part only, but in degrees also; not in the manner only of what they do, but in the measure also; not by imputation of another's perfection, or by a gracious acceptation of that which is not perfect for perfect, but by a full and complete performance of what they are bound unto; so as there is no defect at all therein, no, not in anything, nor at any time.

This perfection is a universal and perpetual perfection. This is it which is intended, 1 Cor. xiii. 10, ' Wlien that which is perfect is come.'

Here he taketh it for granted, that there is a perfection to come.

That place, Phil. iii. 15, may be taken of the future, thus, bsoi out t'O.mi, 'whosoever will be perfect;' aud

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[Chap. XII.

this most fitly agrceth to the scope of the apostle (for he had before denied a j)rcsent perfection in this world, ver. 12, 1.3). Thus the point is there also taken ^^ro concesso, that there is a perfection to come.

This Christ seems to aim at, John xvii. 23, ina um TiTiXiiuij,ivoi, ' that they may be perfect in one,' where the very word of the apostle here is used. That Christ ])rayeth for the future glory of such as believe in him, is evident in the following verse : ' Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory, which thou hast given me.' The apostle, Eph. iv. 13, aimeth at this perfection. Most fully is this future perfection set out, Eph. v. 27.

It is set out,

1. Generally, in this word glorious,

2. Particularly, in the words following. And that privatively, by removing all blemish and defect (' a glorious church, not having spot or wrinkle'); and positively, by expressing an especial perfection, which is to be holy; a property which most of all makes us like to God, Eph. iv. 24. Of a more distinct meaning of these words, see my Domest. Duties, Treat. 1, on Eph. V. 27, Sees. 50-52.

Take we a view of the distinct perfections of the several fiiculties of a glorious soul, and the complete perfection of the whole will better appear.

1. The understanding is endued with perfect knowledge. Whatsoever may any way make to the glory of God, or happiness of the creature, it perfectly un-derstandeth. It is ignorant of nothing that it may, or must know, or is any way meet to be known. Neither doth it misconceive or know anything amiss. Nor ignorance, nor error is in it. This phrase, 1 Cor. xiii. 12, 'Then shall I know even as lam known,' importeth as much. For our knowledge is there compared to God's, though not in equality (for there is no proportion betwixt finite and infinite) yet in similitude of perfection, and that according to the extent of created capacity.

And that the comparison lieth in such a perfection, is evident by the ojjposition of this phrase to that which gocth immediately before, thus, ' Now I know in part, but then shall 1 know even as I am known.'

2. The will is only and wholly in everything pliable to God's will, no reluctancy at .all against it. If the Lord should will it to go from heaven to earth, and again to dwell in the earthly tabernacle of the body, it would thenin readily yield to God's will. Instance the soul of Lazarus, that had been dead four days, and of others raised from the dead.

3. The memory never lets slip anything that is treasured up in it; and nothing is treasured up in it but that which is good, heavenly, and divine, and every way worth the keeping and fast holding.

4. The conscience is accessory to no evil that may any way discjuiet or trouble it, but exceedingly cheer-

eth the soul by the witness it beareth to the good, perfect, and constant course which it taketh, and to God's apjirobation thereof, so as it is ever quiet, comfortable, and cheerful.

5. The heart is most pure, sincere, and entire. It is said, Rev. xiv. 5, that ' no guile is found in them.' They 'shine as the sun,' Mat. xiii. 43. They are transparent; they have no cover for hypocrisy. Such as ' make lies, or love lies,' are ' without,' Eev. xxi. 8, 27, and xxii. 15.

6. Their liking affections are wholly set upon the chieftst and highest good, from which no inferior good can draw them. So ravished they are with God, as in comparison of him, they desire, love, and delight in nothing else, at least in nothing more than in their sweet communion with him.

7. There is nothing in heaven to stir up in the souls there any disliking affections—as of fear, grief, anger, hatred. In this respect it is said that ' all tears are wiped from their eyes,' Eev. vii. 17, that is, all matter of grief; the like may be said of other disliking affections.

8. That use which souls have of senses—as of seeing, hearing, and the like—increaseth that admiration which they have of those ^xceUent objects which they see and hear, and more ravisheth them therewith.

9. That utterance or expression which they make of their mind is most divine, tending only, wholly, continually, to the praise and honour of God. Note how in this respect they are set out, Eev. xix. 1, 6, 7.

10. Souls in heaven are every way so perfect, as they will be most fit to be united to glorified bodies, which shall be made ' like the glorious body of Christ,' Phil. iii. 21, which are said to ' shine as the firmament and the stars,' Dan. xii. 3, yea, ' as the sun,' JIat. xiii. 43, which are incorruptible and spiritual, 1 Cor. XV. 42, 44—spiritual, I say,

(1.) In regard of their freedom from all dulness and heaviness.

(2.) In regard of their wonderful agUity, activity, celerity, and other like properties.

(3.) In regard of their sustentation only by their spirits, without food, apparel, sleep, physic, or any natural help.

By these forcmentioned particulars you may discern the perfection of glorified souls, which God is pleased to communicate unto them.

1. Thereby to give evidence of the perfect fidness of his goodness unto man. A great evidence was given at first in man's creation. A greater evidence, in man's renovation and regeneration. This the greatest, in regard of the absoluteness and unchange-ableness of it.

2. To magnify the glory of the Son of God, the head of saints. Note 2 Thess. i. 10, where it is said that Christ ' shall be glorified in his saints.' The perfection of saints verificth and gives proof of the

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fulness of tlic merit and virtue of the things which Christ hath done and suflercd for man's salvation.

3. To give proof of the victorious power of tlie regenerating Spirit in saints, for the perfection of saints gives demonstration of the Spirit's full conquest over the flesh, and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel.

4. To satisfy the longing desires of saints, for all they in whom the good work of grace is once begun, most earnestly desire the perfection thereof. This they do,

(1.) Partly in regard of the flesh, which lieth heavy on their souls, as appeareth, Kom. vii. 2i.

(2.) And chiefly in regard of their earnest desire to have as near a communion with God, and as full a participation of his image, as may be. Note Phil. iii. 13, 14, ' Brethren, I count not myself to have apprehended : but this one thing I do, forgetting those things which are behind, and reaching forth unto those which are before, I press towards the mark for the prize of the high calling of God in Christ Jesus.'

1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world. Fitly may I apply in this case Isa. si. 1, 2. The warfare of a righteous soul against the flesh, the world, and the devil is accomplished. As her iniquity is pardoned, so is it utterly subdued, and she made perfect.

An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections. Hereon, therefore, meditate while here you live. It is some comfort that imperfections are a common condition, and that men may be truly righteous, though imperfect; but this is a far greater, that their imperfections shall all be taken away, and they made perfect.

2. This may be a motive to set before us for a pattern the spirits in heaven, and that upon this ground, because they are made perfect. This is the main scope of the third petition in the Lord's Prayer. This is intended, Heb. vi. 12, where the apostle ex-horteth us to be ' followers of them who through faith and patience inherit the promises.'

3. This may aS'ord ground of exultation and rejoicing upon evidences of the approach of our dissolution, because the time of our bemg made perfect then Cometh.

Sec. 113. Of the communion of saints on earth tvith saints in heaven.

The principal point intended in these last words now followeth, intimated in this particle, xai, and, which hath relation, as to other particulars precedent, 80 to that phrase, ir^oatKn'AijiaTe, ye are come, (fcc.—

viz., by the gospel, to the spirits of ju^ men made perfect; so that the apostle doth hereby give us to understand, that by the gospel saints on earth have communion with saints in lieaveu. Here are two particulars—

1. The communion itself.

2. The means thereof—viz., the gospel.

1. For the first, that there is a communion betwixt saints on earth and in heaven, is evident from divers places of Scripture, as Eph. i. 10, Col. i. 20, especially Eph. ii. 19, where we are said to be ffu/iC7oX77-a; riZv ayiiov, ' fellow-citizens with the saints'—namely, of all the saints that having Uved before on earth, were then glorified, as well as of those who then were or after should live on earth, and in their time be glorified. Now fellow-citizens have a mutual communion one with another, and are partakers of the same privileges.

That which is set down, Luke i. 17, for an evidence of the power of the Baptist's ministry, that he ' should turn the hearts of the fathers to the children,' doth also prove the point; for by fathers he means the ancient Jews deceased and glorified, and by sons, such as living on earth were brought to believe in Christ. By turning their hearts to them, is meant an acknowledgment of them to be their genuine children, in that they be of their faith, as Gal. iii. 7, John viii. 39.

2. That the gospel is a means of this communion, whereby it conies to be a privilege of the now testament, is evident by the forementioned proofs of the point.

Quest. Was there not a communion betwixt saints on earth and in heaven before Christ was exhibited ']

Ans. 1. Not so clearly and fully revealed. Now many things in sacred Scripture are appropriated to the gospel, not simply and exclusively, but comparatively, in regard of the perspicuous manifestation of them, as Heb. viii 10, and ix. 8.

2. The gospel preached, in regard of the substance of it, was under the law, Heb. iv. 2. ' Unto us,' saith the apostle, ' was the gospel preached, as well as unto them.'

The first promise after man's fall, Gen. iii. 15, contained the substance of the gospel, and that was the substance of the New Testament, by virtue whereof saints of old had all the spiritual and celestial communion which they had.

3. The extent of this communion to all of all sorts (as Eph. i. 10, and Mat. viii. 11, ' from the cast and west'), is proper to the Christian church after an especial manner.

The grounds of this mutual communion betwixt heaven and earth are these :

1. Their mutual relation to one father, Eph. iv. 6. ' One God and Father of all, who is above all,' saith the apostle. When saints depart out of this world, this relation ceaseth not, Exod. iii. 6. Now, children

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[Chap. XII.

of the same father have a mutual communion betwixt themselves.

2. Their mutual union with one head, which is Christ the Son of God, 1 Cor. xii. 12. That all saints in heaven and earth are united to him, is evident, Eph. i. 10, and iii. 15. And members of the same body have a mutual communion.

3. Tlie mutual spiritual animation by the same Spirit. That Spirit which is in saints on earth acconipanieth their spirits into heaven. That being ever one and the same Spirit, though in divers persons, draws all to a mutual communion, as the same soul animating many members.

Quest. In what particulars consisteth this communion ?

A ns. 1. In God's bringing us together. 2. In our mutual affection.

1. Uod, who hath chosen a set and certain number to life, in his time gathers them together into that general assembly (whereof before), the true catholic church, John x. IG. This he doth outwardly by the word, inwardly by the Spirit.

Thus as some are translated into the triumphant churcli, others are called into the militant church, which are but two parts of the catholic church. In this respect, all that on earth are called, come to the spirits of just ones made perfect.

2. The mutual affection of saints is manifested, both by that which saints in heaven do for saints on earth, and also by that which saints on earth do for saints in heaven.

So little is in Scripture recorded of the affections of saints in heaven towards saints on earth, as we have no warrant for any particular effects, only from the sympathy of fellow-members, and abundance of charity in tliem, we may very probably infer two generals—

1. Saints in heaven pray for them on earth, that God would support them, and deliver them out of all their miseries, and bring them to the rest and glory where they themselves are. Thus much is intended, Rev. vi. 10. But it is to be taken of their affection to the church in general, and not to particular members, which are unknown to them.

2. They rejoice at God's prcser\'ation of his church on earth, so as many of their fellow-soldiers are daily translated and crowned, whereby their blessed society is increased; for love abideth and aboundeth in heaven, 1 Cor. xiii. 8, iind this is one special fruit of love.

On the other side, saints on earth,

1. Praise God for the rest and glory which they in heaven enjoy, and for their blessed departure out of this vale of misery. It is prescribed as a form of praise, Rev. xiv. 13, ' Blessed are the dead which die in the Lord,' ic.

2. They pr.ay for the resurrection of the bodies of those spirits, that so they may be fully both iu body

and soul consummate, ■which is the substance of the second petition in the Lord's Prayer.

3. They set them as a pattern before them, and tread in their steps, whereby they bring much honour to them.

4. They sigh, and earnestly long to be with them, as Phil. i. 23.

1. This may inform us of the blessedness of the time wherein we have been bred and brought up, which is the time of the gospel; wherein we GentUes are brought to those blessed spirits; to be children of their Father, members under their head, guided with their Spirit, redeemed by their Saviour, co-heirs of their inheritance. Note Eph. iii. 12.

2. This may stir us up to acquaint ourselves with the histories of them recorded by the Holy Ghost, and to be provoked to a holy emulation and imitation of them, according to that exhortation of the apostle, Hob. vi. 12, to 'be followers of them who through faith and patience inherit the promises.'

Sec. 114. Of Jesus the nudiaUir of ilte neto cove-nant.

Ver. 24. And to Jesus the mediator of the new covenant.

The apostle here returns to that excellent person ■who is the greatest glory of the new testament; access to whom is the greatest privilege of all.

He is set out before in his last function, judf/e of all; wherewith lest saints should be too much affrighted by reason of their manifold imperfections and tran.sgressions, here he is set out a mediator, and after tlus a means of purging from sin. A nd to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh heller things than that of Abel.

For the name, IjiiroDj, Jesus, it is a Greek expression of Joshua, and .signifieth a saeiour, so that this title Jesus is a most honourable title, intimating that full salvation which he bringeth to his people. Of this name and title, Jesus, see more Chap. ii. 9, Sec. 73.

The next particular which followeth in the description of the person here, is his ofliee, whereof is expressed,

1. Tiie kind of it, mediator.

2. The object whereabout it is exercised, in this word, covenant, which is illustrated by the excellency of it, in this particle, 7ieiv,' And to Jesus'the mediator of the new covenant.'

The word, ij.K!iTr,i, mediator, is derived from an adjective, /iscrof, that signifieth iniddle, which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance, in which respect this title is oft attributed to Christ, as standing betwixt God and man, as 1 Tim. ii. 5, Heb. viii. G.

Of the nature of this oflicc, the end thereof, the persons that ■were at variance, the person that inter-

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posed betwixt them, the motive that stirred him up thereunto, itc, see Chap. viii. 6, Sec. 23.

The object whereabout this office of Christ is exercised, is said to be this, biair,xr), covenant. Of the notation of the Hebrew and Greek words translated covenant, see Chap. vii. 23, Sec. 94.

Of the nature of a covenant, and the kinds of covenant.s mentioned in Scripture, see Chap. viii. 8, Sees. 39, 40.

The covenant whereof Christ is the mediator, is here styled by the apostle new, and that in four several respects, whereof see Chap. viii. 8, Sec. 35.

Sec. 115. Of the excellency of the gospel above the laio: and of the mediator of the gospel above the medi-otor of the law.

The principal point intended in these words is intimated in this particle, xai, and, which hath relation to the former privileges, so to that forementioned phrase, ye are come, viz., by the gospel, itnto Jesus the mediator of the neiv covenant; so that the apostle doth hereby give us to under.stand that by the gospel we are' brought to the mediator of the new covenant.

A prophet that lived under the law spake of it as of a thing to be accomplished under the gospel, Jcr. xxsi. 31, 'Behold the days come, .saith the Lord, that

1 will make a new covenant with the house of Israel, and with the house of Judah.' And the apostle who lived under the gospel applieth it to the time present, Heb. viii. 8. The covenant under the law is styled 'the old covenant,' Heb. viii. 13; so as the new must come in when the old is abrogated.

1. This doth set forth the excellency of the gcspel above the law, and of our times above the times of the law. Well weigh the difference betwixt the mediator of the law and of the gospel, betwixt the old and new covenant, and the foresaid excellency will more clearly and fully be manifested.

(1.) The mediator of the law was a son of man, a mere man; whereas Christ, the mediator of the gospel, was the Son of God, and though a true man, yet not mere man, but God-man.

(2.) Moses, the mediator of the law, was a sinful man, once in danger to be killed for neglect of circumcision, Exod. iv. 24, 25, and after excluded out of Canaan for his incredulity, Num. xx. 12; whereas Christ, the mediator of ,the gospel, ' knew no sin,'

2 Cor. V. 21, but was 'holy, harmless, undefiled,'ifec, Heb. vii. 26.

(3.) Moses, the mediator of the law, was not able himself to endure the delivery of that whereof he was a mediator, Heb. xii. 21. It is said, 'he exceedingly feared and quaked' at the delivery of the law ; whereas Christ, the mediator of the gospel, was able to dwell with that 'devouring fire, and everlasting burnings,' mentioned Isa. sxxiii. 14. He stood in that bush which 'burned with fire, and was not consumed,' Exod. iii. 2.

Vol. III.

(4.) Moses was a mediator onl}-, to deliver the law from God to the people, Deut. v. 27, 31, Acts vii. 38, Gal. iii. 19 ; whereas Christ, the mediator of the gospel, is our surety, who hath satisfied the law for us.

We therefore have beyond all comparison the better mediator, and in like manner the better covenant. So it is expressly called, Heb. viii. 6, 'Now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.'

It is better than the covenant of works, in the very-substance of it.

It is better than the covenant of grace, as it was made with the Jews,

(1.) In the clear manifestation of it by the gospel, Eph. iii. 5.

(2.) In the sure ratification of it, by the death of Christ, Heb. ix. 15.

(3.) In the mighty operation of the Spirit in and by it, 2 Cor. iii. G.

2. To stir us up to take due notice of the excellency of the times of the gospel, to bless God for reserving us thereto, and to endeavour with our uttermost ability to walk worthy thereof This worthy walking is in particular expressed, 2 Cor. v. 17, Eph. iv. 24.

Sec. 116. Of the sprinlcling of Chrisfs blood.

Ver. 24. And to the blood of sprinkling, that sjKoheth better things than that of Abel.

The last privilege here noted, as it is a distinct privilege in itself, as the copulative, y.ui, and, im-porteth, so it is an amplification of that which is immediately set before it. For it is one of the prime fruits of Christ's mediation.

Being our mediator, he shed his blool U^r us. His blood being the blood of a mediator, it proves a blood of spirinhling. Being a blood of sprinkling, it speaks better, ifec.

To handle this as a distinct privilege, the meaning of the words is first to be opened.

By blood he means the death of the mediator before-mentioned ; for man's life is in his blood. Gen. ix. 5. The shedding of a man's blood is the taking away of his life. Now Christ's blood was shed, as the blood of beasts under the law, for a sacrifice, for expiation of sin; and that God's people might have a more particular assurance of their cleansing by the blood of their sacrifices, it was wont, under the law, to be sprinkled upon them, Exod. xxiv. 8, and xxix. 21, Lev. xiv. 6, 7. Hereunto alludeth the apostle in this place. And by blood of sjirinMing, by a figure, he means blood sprinkled, or (as Heb. xi. 28, 1 Pet. L 2) ' spri7ikling of blood.'

S/Jrinkling of blood setteth out the application of the merit thereof t<3 the particular persons that are sprinkled. Now Christ's blood is applied on his part by his Spirit, which inwardly persuades the soul of a right it hath to Christ, and to ail that he hath done and

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[Chap. XII

endured for man's redemption. And on our part by faith, wliich moves us to rest upon Christ for a particular benefit to ourselves of his obedience unto death : so as the mention of blood shews the ground of atonement ; sprinMing, the means of receiving benelit tiicreby. So that from the sprinkling of Christ's blood the apostle gives us to understand that Christ's blood is communicable, which is evident by the frequent sprinkling of tliat blood, and of that water, which, under the law, were types of Christ's blood.

For by the sprinkling thereof, things and persons were consecrated to a holy use, and unclean things and persons were cleansed.

To give some particular instances, the tabernacle (which was the place of the holy worship) was thus sprinkled, and all the ministering vessels therein, Heb. ix. 21 ; and the altar, Lev. i. o ; and the mercy-scat, Lev. xvi. 14 ; and the book of the covenant, Heb. ix. 19. So also the priests and their garments, Lev. viii. 30 ; and all the people, Exod. xxiv. 8. That sprinkling of blood was a rite of consecration, is evident, Lev. viii. 30.

Quest. Why should the forementioned things be consecrated by sprinking of blood !

Ans. All things are unclean to sinful man, till by Christ's blood, and faith therein, they are sanctified. So as hereby the contagion of man's natural pollution ■was set out.

Instances of cleansing unclean things by sprinkling of blood and water are these :

1. Such as ate any unclean thing. Lev. xi. 8. This being prohibited was a jihiin sin. So touching or any waj' meddling with unclean things wilfully.

2. Such as unawares touched any unclean thing. Lev. V. 2. This was a casualty.

3. Such as were infected with leprosy, running issue, or any like disease. Lev. xiii. and xv. So women, certain days after child-bearing. These were infirmities.

4. Such as buried their dead friends, or touched their cori>se. Num. xLx. 11, to typify the danger of having to do with such as are dead in sin. Like to this was the unclcanness of him who killed the rod cow, who carried her out, who burnt her, who gathered up her ashes to make the sjjrinkling water withal. All these were duties commanded ; j'et, because they were occasioned by sin, though they were about the means of purging from unclcanness, made the performers thereof unclean.

All these, and otiier like kinds of legal unclcanness, were jinrged with blood sprinkled on them. Num. xix. 17, 18, Heb. ix. 22. Thusjiurging virtue, arising from sprinkling of blood, evidently shews that Christ's blood is communicable, the virtue of it extends to Others ; for the legal purging was but a type of Christ's.

This is further manifest by tlie sacramental sprinkling of water iu baptism, which is a sigu of Christ's

blood, and by the communicating bread and wine in the Lord's supper.

Two especial respects there are, wherein Christ's blood may well be styled blood of sprinkling, and truly said to be communicable.

One in regard of the merit.

The other in regard of the virtue of it.

The merit, whereby the guilt and punishment of sin is taken aw.iy. Tlie virtue, whereby the dominion and power of sin is abated and subdued.

The former was especially typified under the law; for the sprinkling of the blood of beasts was for cleansing such as were unckan, whereby both the guilt and punishment of their uncleauncss wiis taken away, as the unclcanness of the leper, Lev. xiv. 7, 8, and the unclcanness of him that touched a dead corpse, or were any other way unclcnn, Num. xix. 18, 19. Hereunto alludeth the apo.stle, Heb. ix. 19. In this respect, being cleansed with such sprinkling as the law enjoined, they might freely an.d boldly do service to God, otherwise it was death. Num. xix. 13, 20.

But the sprinkling of Christ's bhwd, that is, a right application thereof by the Spirit of Christ on his part, and by faith on our part, wrought by the s.iid Si>irit, doth every way cleanse from all sin,—taking away the guilt, and freeing from the punishment, in which respect the beloved disciple John saith, 1 John i. 7, ' The blood of Jesus Christ cleanseth us from all siu.' Yea, also, it hath a virtue and power to subdue in us the power of sin, and to free us from the dominion thereof, in which respect ChrLst is said thereby (Heb. ix. 14) to 'purge our conscience from dead works, to serve the living God;' and Heb. x. 22, we are said to be ' S[)rinkled in our hearts from an evil conscience.'

These phrases import a freedom from the power, as well as from the guilt of sin. In this respect (Acts. XV. 9), God is said to ' purify our hearts by faith;' because faith applicth Christ's blood to the soul.

1. This doth inform us of the means whereby Christ's blood is made useful and profitable to us. His blood is shed, and being shed, it is expiatory and satisfactory. But how maj' we bo made partakers of the benefit of it, this legal rite shcweth, even by having it sprinkled upon our souls. Though the paschal lamb were slain, and the blood thereof poured into a basin, yet if it had not been sprinkled on the door, the destroyer would have entered in : so, though Christ's blood be shed and preached by tlic gospel, and represented in the sacraments, j'ct if it be not sprinkled on us, it doth us no good : we may be destroyed with the rest of the wicked. Our heart is as the door of the soul (I's. xxiv. 7), if that be sprinkled with Christ's blood, the destroyer dares not enter in. Therefore, a.s the apostle adiiK)nisheth, Heb. x. 22, ' Let us draw near with a true heart, iu full assurance of fiiith, having our hc;irts sprinkled

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243

from an evil conscience, and our bodies washed witli jiiire water.'

2. This may teacli us liow to have this blood sprinkled on our hearts. It is sprinkled by a particular application thereof to ourselves, which is done by faith; for by faith we apply unto ourselves in particular that which in the word is indefinitely revealed concerning Christ's death, and the benefit thereof. By faith we apply the merit thereof. By faith we draw a special virtue from thence. By faith we apply Christ's intercession, and there place all our confidence for acceptance.

Sec. 117. Of tlve continual efficacy of Christ's sacrijice.

This phrase, XaXoujr;, that speaheth, is an elegant prosopopoeia, whereby the virtue and efficacy of Christ's blood is set out to the life. This phrase shews it to be so great, as if Christ, with all his wounds opened, and with all his blood in a vessel brought to his Father, should earnestly call and cry to his leather for iiardon, he could not more prevail.

It hath respect to Christ's intercession, and im-porteth a perpetual efficacy of Christ's sacrifice; therefore, it is set down in the present tense jiar-ticiple, whereby the apostle giveth us to understand that Christ's sacrifice hath a continual efficacy.

Those principles of our Christian religion, and articles of our Christian faith, which are noted to follow hereupon, do prove as much—as resurrection, ascension, and intercession.

His resurrection shews Christ, he being sacrificed, was not as the legal sacrifices swallowed up of death, and utterly consumed, so as they were but for one onl}' turn, and for the present use ; but as he Uveth after death, so he continueth to speak.

His ascension shews that he was not as the priests under the law, who, being dead, could no more enter into the holy place ; but he, after death, entered into the true holy place. Herein the apostle makes a difference betwixt the typical priests and the true priest, Heb. vii. 23, 24.

His intercession sheweth the end of the two former. He rose and ascended into heaven, that he might continue the use, power, and efficacy of his sacrifice, which he doth by his intercession j so as hereby the point is evidently confirmed.

That these three followed upon his death, is evident, Rom. viii. 34. In regard of this continual efficacy of Christ's sacrifice, he is said, Hub. vii. 25, ' ever to live to make intercession for us.' Christ's continual intercession is that which is intended under this meta-jihor of speaking,■ for to intercede is to speak for one. This is attributed to Christ by way of resemblance. See more hereof, Chap. vii. 25, Sec. 106.

Sec. 118. Of (had saints speaJdng.

More fully to express the efficacy of Chiist's blood,

the apostle sets out the matter thereof coniparativelj', thus, x^iiTTOta AaXoCir; Taoa riiv "A^sX, better things than that of A bel.

To understand the meaning thereof, we must search out what it is that Abel, or that his blood, spe.-iketh.

Most Greek copies set down an article of the masculine gender, Taja rox "A^sX, and so refer it to the person. It seems that learned Erasmus met with some copies that have the article in the neuter gender, •iraia, t'o "A/SsX, and so refer it to, a)',aa, hlood.

Our English so taketh it; for it saith not than Abel, but than that of Abel, ^dz., that blood. Now, we read of both, namely, of Abel himself, even his person, that ' he being dead, )-et speaketh,' Hub. xi. 4; and also of his bluod, that it being shed, ' the voice of it cried unto God from the earth,' Gen. iv. 10.

1. Abel himself speaketh, in that his faith, and the fruits thereof, being in everlasting records to all posterity, call upon all that read or hear them to be followers of him, as evidently as if his voice were heard.

2. Abel's blood speaketh, in that at first the shedding of it could not be concealed, and thereupon required judgment against his brother that slew him; yea, still it remaineth crymg against all such fratricides and homicides as Cain was.

3. Both Abel himself, and also his blood, speaketh, in that his soul is among the souls of ' them that wero slain,' who ' under the altar cry with a loud voice, saying. How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?' as Rev. vi. 9,10.

The apostle doth hereby give us to understand that dead saints speak, which is plainly expressed, Heb. XL 4, where the apostle saith, thus Abel being dead, yet speaketh. In like manner, all that lived righteously, or suffered for righteousness' sake, and that have their life and death registered for posterity, do speak.

For they do as plainly and distinctly instruct U3 in the goodwill of God, in our duty to him, and in the way to life, yea, and in the extent of our obedience, how it ought to extend itself, not only to the doing of what God requireth, but also to the enduring of what he is pleased to lay upon us, as Heb. v. S ; they do, I say, as plainly instruct us therein, as if they were living, and with an audible voice spake unto us, and exhorted us to such obedience and such patience as they in their lifetime shewed. In this respect, saith the apostle, Rom. xv. 4, ' whatsoever things were written aforetime, were written for our learning.'

1. Which may serve for the refutation of that undue cavil which papists lay upon the Scripture, that it is a mute judge. If dead saints, because they are registered in the Scripture, may be said to speak, much more the Scripture, which registereth what they speak. But note the express phrases of Scripture against that

GOUGE ON HEBREWS.

[Chap. XIL

cavil, as Rom. iv. 3, rl r\ yoaif:)i ^^y^', ' what saith (or spciikcth) tlie Scripture?' and Joliu xix. 37, 'another Scrii)ture (Xtys') saith or spenketh ;' and John vii. 42, ' saith not the Scripture V therefore the Scripture is styled h Xiyor, the word, as ' the word of the prophets,' Heb. i. 1. If God should by an audible, intelligible, and distinct voice speak to us, we could not better know his mind than we may by the Scri|itures. May not a friend as plainly declare his mind by a letter written, as by word of mouth ? We read, 2 Chroii. xxi. 12, of a writing that came from Elijah after he was translated (which letter questionless he had written whilst he was on earth, and left to be delivered to the king); did not that letter as plainly declare God's message, as if by a voice it had been uttered ? So did that writing which Baruch wrote from Jeremiah's mouth, Jer. xxxvi. This phrase, 2 Cor. X. 11, ' such as we arc by word in letter,' sheweth that Scripture hath its voice ; therefore it is no mute judge.

2. Let us be exhorted to hearken to the voice of dead saints, as Micah vi. 9, ' hear the rod,' i.e., by it learn God's mind. They who imitate dead saints hear them speak, and hearken to their instructions.

Sec. 119. Of the excellency of Clirisl's blood ahove others.

Christ's blood every way speaketh better things than Abel or his blood ; for,

1. Abel speaks for imitation. Christ not only so, but for expiation, justification, and salvation, all which he hath merited.

2. Abel's blood speaks for revenge ; Christ's for j)ardon, Luke xxiii. 34 ; therefore saith the apostle, Eph. i. 7, ' In him we have redemption through his blood, the forgiveness of sin, according to the riches of his grace.'

Quest. Why is the comparison betwixt the blood of Abel, and the blood of C'hrLst ?

A lis. Because Christ's blood, in regard of the plotting and practising of those that shed it, was as unjustly, as wrongfully, as maliciously shed as Abel's. Now, lest from that which is said of Abel's blood. Gen. iv. 10, and Slat, xxiii. 35, the like should be feared of Christ's, by this comparison he removeth that scruple.

The aiKJstle doth hereby give us to understand that Christ's blood hath a more excellent virtue than others'. This is true of others' persons and others' blood.

1 The best that can be said of others' persons is, that they arc an excellent pattern and example. Thereu]ion we are exhorted to ' be followers of them,' Ilcb. vi. 12. But Christ his person, jiis blood, is for our justification, .sanctification, and salvation, 1 Cor. i. 30.

2. The best that can be said of others' blood is, that it is a ratification of the truth of that profession for which it waa shed. In thia respect the apostle

styleth his sufferings a ' confirmation of the gospel,' Phil. i. 7; and, ver. 12, saith that they 'turned to the furthering of the go.spel;' but by Christ's blood, the covenant of i)cace, and reconciliation betwixt God and man, is made and confirmed, Heb. is. 15, IG.

3. The blood of others unjustly shed crieth for revenge, Gen. iv. 10, Mat. xxiii. 35, Kev. vi. 10 ; but Christ's for pardon, Luke xxiii. 34, Eph. L 7 ; yea, as it hath been formerly shewed and proved, we are redeemed, reconciled, justified, sanctified, and saved by Christ's blood.

Thus we see how Christ's blood hath every way a more excellent virtue than others'; and this ajj-peareth,

1. From the diganty of his person. We Christians know that Christ was true God ; that he assumed our nature into the unity of the Ueity, so as God and man became one person. In this respect 'the word was made tiesh,' John i. 14, and ' God was manifested in the flesh,' 1 Tim. iv. 1G. By virtue of the hypos-tatical and personal union, that blood which was shed by the human nature is attributed to the divine nature. Acts xx. 28. In this respect it hath a divine and an infinite worth, dignity, merit, virtue, and efficacy, and therefore is better and more excellent than any others.

2. From the ends w^hy Christ shed his blood.

(1.) To free man from sin, and from all that misery whereunto man by sin had brought himself, Gal. iii. 13.

(2.) To bring man to everlasting happiness, Eph. V. 25-27.

Can there be better things than these ? Can any other blood effect these ?

1. This denionstrateth the blasphemy of papists, who attribute the merit and virtue proper to Christ's blood to the blood of martyrs; for they teach tliat by the blood of martyrs sins are expiated; yea, they have a new device of mingling the milk of the mother with the blood of the Son—a Jesuitical blasphemy.

2. This serves for the aggravation of their impiety who trample on this blood of Christ, of which the apostle speaketh, Heb. x. 29. See Chap. x. Sec. 110.

3. This should stir us up highly to esteem the death and sacrifice of Christ, and that simj)ly in, by, and for itself, for it is most ' precious,' 1 Pet. i. 19. Yea, also comparatively, above all other blood; for it ' speaks better things' than they. If the blood and death of God's servants be precious, .as Ps. Ixxii. 14, and l^s. cxvi. 15, how much more the blood of the Son of God ? and that not only in the better worth, but also in the better effect. It sjieaketh better.

4. Let us be exhorted with strong confidence to trust to this blood, and to the etlicacy thereof, and that by rciison of the better things which it speaketh, namely, grace, mercy, pardon, reconciliation, acceptation, and salvation. Hereon we ought especially to meditate when our sins make clamours iu our ecu-

Ver. 18-24.]

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245

sciences, and the cry of them may seem to ascend to Leaven : then place thy confidence on the cry of Christ's blood, which speaketh all better things. Without controversy there is more ground of confidence in the cry of Christ's blood, than can be matter of despair in the cry of our sins.

Sec. 128. Of the pariiripalwn of Christ's blood, as if is a Clirutian prit'ilerje.

Hitherto of the distinct points whence the last branch of Christians' privilege ariseth. The intimation of the privilege itself is in this copulative particle, y.a.1, and, which hath a reference to the first verb in ver. 22, orsoirsAjiXWarf, ye are come, viz., by the gospel, to the blood of spriid'/inc/. We are said to come to this blood under the new testament, because it is actually shed, and offered unto us in and by the preaching of the gospel, and participating of the sacraments, whereto, when we come, we come to this blood of sprinkling.

So that the apostle doth hereby give us to understand that participation of Christ's blood is a Christian's privilege. This is to be taken of the actual shedding of Christ's blood : for, Kev. xiii. 8, Christ is said to be ' the Lamb slain from the foundation of the world.' And to like "purpose .saith the apastle, Heb. xiii. 8,' Jesus Christ the same yesterday, and today, and for ever,' which phrase may be understood in these four respects :

1. In regard of the eternal decree of God the Father, who had decreed from the beginning that Christ should be that sacritice that should expiate and do away the sins of the world.

2. In regard of God's promise which was made immediately after man's fall, Gen. iii. 1-5. As a seal of that promise sacrifices were offered, being types of Christ's blood. Gen. iv. 4.

3. In regard of the efficacy of Christ's blood. For after it was purposed and promised to be shed, it was to all purposes as effectual as after it was actually shed. Therefore saith our apostle, Heb. xiii. 8, ' Jesus Christ the same yesterday, to-day, and for ever.'

4. In regard of the vigour and virtue of faith.

In these four respects all believers, even such as lived before Christ was actually exhibited, did partake of the benefits of Christ's blood, and were thereby redeemed out of their natural, miserable bondage, reconciled to God, purged from their sins, justified, -sanctified, saved.

But the actual shedding of Christ's blood, whereupon all the forementioncd benefits depended, was reserved to the time of the new testament, which is the time of the Christian church. In this respect it is styled ' the blood of the new testament,' JIat. xxvi. 28. And Christian Gentiles are said to be ' made nigh by the blood of Christ,' Eph. ii. 13. They were not made nigh by the types of his blood; those were a partition-wall, Eph. ii. 14.

1. This may inform us in the excellency of our times. They are the best times that ever the church had, better than the best times of the Jews, as accomplishments are better than ])urposcs, and perfonn-ances than promises, and substance than shadow, and truth than types. So much better are our days than theirs. Oh, the blindness of those who discern not the excellency of these times ! 2 Cor. iv. 4. Oh, the ungratefulness of those who regard it not!

2. Let us be stirred up with strong confidence to trust to the sacrifice of Christ, and to that blood of sprinkling whereuuto we are now brought. Note Heb. X. 19-22.

The types of this blood wrought much confidence in the believing Jews. How much more confidence ought this very blood itself, now actually shed, the blood of sprinkling whereunto we are come, work in us? Bead Heb. ix. 11-14.

Sec. 121. Of the resolution of Ueh. xii. 18-24.

Ver. 18. For iveare not come unto the mount which might be touched, and that burned with fre, nor unto blackness, darhness, and iem2)est,

19. And the sound of a trumpet, and the voice of words; tchich voice they which heard entreated that the tvord should not be spoken to them any more:

20. For they coidd not endure that tchich was commanded. And if so much as a beast touch the mountain, it shall be stoned, or thrust through ivith a dart:

21. And so ternble icas the sight, that Moses said, I exceedingly fear and quake :

22. But ye are come to mount Sion, and to the city of iJte living God, th.e heavenly Jerusalem, and to an innumerable company of angels,

23. To the general assembly mid church of fhcfrsf-born, ivhichare written in heaven, and to God the Judge of all, and to tlie spirits of just men made perfect,

24. And to Jesus the mediator of the new covenant, and to the blood of S2yrinkling, that speaketh better things than thai of Abet.

The sum of these verses is, ' the Christian's privileges.'

Whereof are these two general parts—

1. The kind of privileges.

2. The use thereof, ver. 25.

The kind thereof is set forth in the difference betwixt the law and the gospel.

In this diflference we may observe—

1. The manner of setting down both.

2. The matter whereof each consisteth. For the first—

1. The things of the law were earthly. This is principally intended, in this phrase, the mount that might be touched, because it was an earthly mountain, which might be felt and seen.

2. They were terrible, the terror whereof is set out—

1. By external signs.

GOUGE ON HEBREWS.

[Chap. XII

2. By fearful effects.

The terrible signs which appeared at the delivery of the law were—

1. A mount touched.

2. Burning with fire.

3. Blackness and darkness.

4. Tempest.

5. Sound of trumpet. C. Voice of word.s.

7. Stoning of beasts.

The effects coneorned both men and beasts.

1. Beasts might not, yea, durst not, come near the mount.

2. Men, both of the common sort, and also the most eminent amongst tliem, even Moses himself, ■was affriglitcil at the delivery of the law.

Secondly, The privileges of the gospel are spiritual and heavenly. They consist of ten distinct branches, which may be brought to two heads—

1. The places •whcrcuuto under the gospel we are brought.

2. The persons to whom we are joined.

The places are described by three metaphors :

1. Mount Sion.

2. The city of the living God.

3. Heavenly Jerusalem. The persons are,

1. Creatures, or,

2. Creator, and,

3. He that is betwixt both. The creatures are,

1. Angels, amplified by their number, said to be innumerable.

2. Holy men. And these arc,

1. Generally iiropoundcd, in this phr.ase, general ttxsemhly.

2. Particularly exemplified, (1.) By the wixmc, Jirsthorn.

(2.) By this phrase, which are written in heaven. (3.) By this clause, the sj^irits of just men made perfect.

2. The Creator, set out by his jurisdiction, judge of all; wherein we may observe,

(1.) The kind of function which he undortakcth, judge:

(2.) The extent thereof, in these words, of all.

3. The person that is between both is expressed, in these woids, and to Jesus the mediator of the new covenant. In whicli we may observe,

(1.) A description of tlie person from whom the privileges of the gospel arise, and that,

[1.1 IJy his title, Jesus.

[2.] By his office, viediator of the new covenant. AV^horein is expressed,

/''i?-st, The kind of Lis office, in this word, mediator.

Secondly, The object whereabouts it is exercised,

in this Word, covenant: whicli is illu.stratcd by the excellency tliereof, in this word, neir.

Sec. 122. Of observations raised out of Hcb. xii. 18-24.

I. The legal discipline is taJcen away from Christians. See Sec. 98.

II. The best things are reserved for the last times. This ariseth from the comparison which the apostle useth, for ye are not come unto the mount, ifec. But ye are come to mount Sion. See Sec. 98.

III. The law, and the things thereof, were but earthly in comparison of the gospel. This is principally intended, under this phrase, the mount which might be touched, meaning mount Sinai; so called, because it was an earthly mountain, which might be felt and touched, opposed in Scripture to spiritual Sion. See Sec. 99.

IV. The law is a terrible discipline. The particular circumstances mentioned by the apostle concerning the delivery thereof, prove as much. See Sec. 99.

V. Sion was a type of the Christian church. See Sec. 100.

VI. The church is a city.

\ll. The chuixh is a city of God. Both these arise from the express words of the apostle, who calls the church the city of God. See Sec. 101.

VIII. Tlie number of angels is innumerable. So much the apostle expressly affirmeth, by terming them OH innumrrable company. See Sec. 103.

IX. The ChriMian church is a general assembly. So it is ex|iressly termed by the apostle. See Sec. 104.

X. They who are of the true church are new born. See Sec. 105.

XI. They who are new born are God's firstborn. Tlie metaphor o{ firstborn, being applied to the members of God's church, iniporteth both these doctrines. See Sec. lOG.

XII. Under the go.ipel all Christians are made one with the Jews, and partake of their privileges. So much ariseth from the metaphor, firstborn, being applied unto Christians, as well as unto Jews. See Sec. 107.

XIII. The names of the elect are enrolled in heaven. So much the apostle in plain terms cxpresseth. See Sec. 108.

XIV. It is a prerogative of the new testament to have access to the supreme judge. For this is here set down in the midst of other prerogatives under the gospel. Sec Sec. 109.

XV. Mens soids are of a spiritual substance. In whicli res[iect they are here called spirii.i, which are .spiritual substances. See Sec. 110.

XVI. J^fen may be truly just in this world. For this title the apostle here giveth to saints. See Sec. 111.

XVII. Saints' souls in heaven are perfect. So much the ajostle plainly cxpresseth. See Sec. 112.

Vee. 25-29.]

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XVIII. By the gospel, saints on earth have com-miininn with saints in heaven. This is set down by the apostle, as one special prerogative of the gospel. See Sec. 113.

XIX. By the gospel, ive are brought to the mediator of the new covenant. This is set down as another sjjecial prerogative of the go.speL See Sec. 115.

XX. Christ's blood is commimicable. For it is hlood sprinkled. See Sec. 116.

XXL Christ's sacrifice hath a continual efficacy. For his blood is said still to continue speaking. See Sec. 117.

XXII. Dead saints speak. This ariseth from the apostle's bringing in Abel speaking after his death. See Sec. 118.

XXIII. Christ's blood hath a mare excellent virtue than others'. So much the apostle expressly noteth, where he saitli, that Christ's blood speakcth better things than the blood of Abel. See Sec. 119.

XXIV. Participation of Christ's blood is a Christian's privilege. This is set down by the apostle, as one special privilege of the gospel. See Sec. 120.

Sec. 123. Of circumspection about GocFs word.

Ver. 2.5. See that ye refuse not him that speaketh : for if they escaped not wlio refused him that spake on earth, much more shall not we escape, if we turn aieai; from him that speaketlifrom heaven.

26. Whose voice then shook the earth: but now he hath 2rromised, saying. Yet once more shake I not the earth only, but also heaven.

27. And this toord, Yet once more, signifieth the removing of those tilings that are shaken, as of things that are made, tJiat those things which cannot be shaken may remain.

28. Wherefoi-e we receiving a kingdom which cannot be moved, let us Jiave grace, wliereby we may serve God acceptably with reverence and godly fear.

29. For our God is a consuming fire.

The general use of the forenientioned privileges here follows. It is first propounded, in these words, see that ye refuse not him that speaketh. , Secondly, It is confirmed in the words following.

The W(_rd, /SAscto-e, translated see, is a word of cir-cum.spcctiiiu, and hath here an especial emphasis; much more than if he had barely said, ' Refuse not him that speaketh.'

He puts hereby into their hearts care and fear; care in observing what he said ; fear of some ill effect, if they neglect it.

The next word, ■rraoaiTYjcriah, translated refu.^e, Cometh of a verb, wasa/TsoAta/, which properly signifieth to pray against. The simple verb, alnTv, signifieth earnestly to pray; but this compound used by the apostle signifieth to pray against a thing, which is an earnest kind of refusal, as where we say, God forbid that I should do this ! or, Far be it from me ! "Whereby is implied, that refusing of the gospel is

commonly joined with indignation. For the gospel is worthy of all acceptation, that it cannot be refused but with much indignation. His heart must needs be set against the gos^iel, that refu.seth it; therefore many judicious expositors translate it, ne asperne7nini, despise not, and so was our former English translation.

The next words, rhv XaXoun-a, hi7n that speaketh, hath relation to the blood thai speaketh in the foregoing verse. Indeed, that is of the neuter gender, having relation to blood. But because it is Christ who speaketh by his blood, the apostle most fitly changeth the gender, and intendeth the per.son himself, Christ Jesus, who speaketh ; whereupon he had good cause to infer the words following, ' For if they escaped not who refused him who spake on earth, nuK-h more shall not we escape, if we turn away from him that speaketh from heaven.'

The apostle's manner of expressing the duty here, in this word, fiXi-ziTi, see, which implies great circumspection, gives us to unclerstand that circumspection about God's word is very requisite. This was required of Moses, in regard of God's direction about legal types, Exod. xxv. 40; and of the Jews, in regard of their observation of the law, Deut. v. 1; as also of Solomon's proverbs, Prov. v. 1, 2; and of the prophecies of prophets, as their vehement rhetorical apostrophes to senseless and lifeless creatures demonstrate, Isa. i. 2, Micah vi. 1, 2. Much more ought circumspection to be used about the gospel : therefore saith our Saviour, Mark iv. 3, ' Hearken ; Behold, there went out a sower to sow;' and ver. 24, Christ said, 'Take heed what ye hear;' so likewise Luke viii. IS, Pv,ev. ii. 7.

The grounds and reasons thereof may be taken,

1. From the excellency of it. As God himself is without question the most excellent of all, so Ms word. See a commendation hereof, Ps. xix. 7-9, Prov. viii. 6, A'c.

2. From Satan's malicious endeavour to steal it from us, that so it should do us no good. In that respect he is resembled to fowls which pick up the seed that is sown. Mat. xiii. 4, 19.

3. From our own indisposition thereto. The more divine, heavenly, and excellent anything is, the more dull and heavy we are thereto by nature ; our hearts being naturally earthly and sensual. And, therefore, saith the apostle, 2 Cor. iii. 5, 'We are not suflicient of ourselves to thhik anything as of ourselves; but our sufficiency is of God.' It is God that must open the heart, as he did the heart of Lydia, Acts xvi. 14, before we can attend unto the word of God. This reason is rendered why the Jews received not the word. Mat. xi. 25, and xiii. 11.

1. This may inform us in the reason of that small profit which by many is made of God's word. God's word is in itself a word of gi-eat price and worth, Ps. xix. 10. Yea, it is sweet and comfortable. It hath

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[Chap. XII.

also a great power and efficacy in it, Kom. i. 16, Heb. iv. 12. It is an excellent light and guide, Pa. cxix. 24, 1 05. How i.s it then that it i.s no more regarded 1 Surely by reason of men's supine negligency and carelessness : they do not see to this matter; they do not heed it; they do not consider the worth, the benefit, the comfort of it, and the need wherein we stand of it. If they did more advisedly and seriously sec to and consider tliis matter, they would have tlie word in more high esteem, and reap more benefit by it.

2. How should this stir us up to give diligent heed to God's word, unto that which above all other things is to be reg.irded. See to it, that it be not any way slighted. It is the most excellent, Prov. iii. 1-1, 1.5, the most comfortable, Ps. cxix. 50, and every way most profitable, 2 Tim. iii. IG.

Sec. 124. Of Chrixfs spcalcinr; to us in the gospel. The matter whereof the inhibition consisteth follows, wherein,

1. One thing is implied.

2. Another expressed.

1. The thing implied is, that in the ministry of the gospel Christ speaketh to his church. This is here presupposed, and taken for granted; for if Christ speak not, he covild not be refused.

2. The thing expressed by way of inhibition, is to refuse Christ sjieaking.

From the former we may observe, that Christ speaketh to us in the gospel. That which is spoken of the Ivevelation, Rev. i. 1, where it is called 'tiie Revelation of Jesus Christ,' may be applied to the whole g<ispel, and to all the mysteries thereof. It is therefore oft styled ' the gospel of Jesus Christ,' JIark i. 1, Rom. i. IS, 2 Cor. iv. 4, Gal. i. 7, 2 Thess. i. 8, because Christ is the revealer of, as well as the subject-matter of it.

Ohj. 1. Christ delivered the law. The angel mentioned, Acts vii. 38, was the ' angel of the covenant,' Jesus Christ so styled, Jlal. iii. 1. Tliercupon it is said, Exod. xx. 1, 'God spake all these words,' and ver. 2, 'I am (Jehovah) the Lord thy God.' For that angel was Jeliovah, true God. And by him the Father always made known liis mind to the church, in which respect he is styled the Word, John i. 1, yea, 'the Word of God,' Rev. xix. 13.

A tiK. What is spoken of Clirist's revealing his Father's will before his exhibition in the Hesh, is intended of him as the Sou of God, the second person in .sacred Trinity: so as true God ho spake by his divine S])irit, as 1 Pet. iii. II). But the gospel was revealed by him, as Emmanuel, God with us. Mat. i. 23; 'the Word was made flesh,' John i. 14. And so 'God manifested in the flesh,' 1 Tim. iii. 10.

Olij. 2. Rom. ii. Ki, the gospel is termed the gospel of Paul; so likewise in Rom. xvi. 2.5, 2 Cor. iv. 3, 1 Thess. i. .l, 2 Thess. ii. 14.

Ans. A thing is said to be a man's own, many ways.

1. As he is the author and original cause of it, Luke vi. 44.

2. As he hath a just right and title unto it, Jlat. XX. 1.5, Prov. v. 17.

3. As the care and custody of it is committed to his charge. Num. xvii. 9, 2 Tim. iv. 5.

In this last sense the gospel is said to be Paul's and other ministers', Rom. i. 1, and xv. IG, 1 Thess. ii. 4, 1 Pet. i. 12. But in the two former respects it is the gospel of Christ; yea, also as Christ is the subject-matter of it.

But distinctly to cxjilain the point. In five several respects Christ is saM to speak in and by the gospel, and the ministry thereof.

1. Before the time of the gospel Christ incarnate spake not, but upon the revelation of it, being incarnate, he spake visibly, audibly with his own voice. In this sense the apostle, Heb. L 1, 2, 'God who in times past .spake unto the fathers by the prophets, hath in these last days sjKiken unto us by his Son.'

2. Christ incarnate made known the gospel, and all the mysteries thereof, to his apostles, John xv. 15, Acts i. 3. And whereas St Paul had heard nothing out of Christ's mouth while he lived on earth, being called to be an apostle, he was rapt into heaven, and there by Christ himself was instructed in the mysteries of the gospel. Gal. i. 12, Acts xxvi. IC, 2 Cor. xii. 2. Hence is it St Paul and others prefix this title before their epistles, 'an apostle of Jesus Christ.'

3. Chri.st, after he had ascended from earth to heaven, sent his Spirit further to instruct his apostles, and to bring to their minds all that he had revealed to them before, John xiv. 2G.

4. Other ministers living in the apostles' times declared what the apostks had revealed to them from Christ, 2 Tim. ii. 2, Heb. ii. 3.

5. Ministers succeeding the apostles age after ago preach the mysteries which arc by evangelists and apostles written and recorded from Christ himself. If any do otherwise he is pronounced accursed, Gal. i. 8, Rev. xxii. 18.

Thus we see how Christ still speaketh to his church inider the gospel.

The reasons proving Christ to speak unto us in the gospel may be,

1. The ])rofundity of the mysteries in themselves. They are such as ' eye hath not seen, nor ear heard, neither have entered into the heart of man,' &c.

2. The excellency of theui, 1 Tim. iii. IG. None but the Son of God was fit to reveal them. Rev. v. 4, 5.

3. The kind of mysteries of the gospel. They all concern the free grace and rich mercy of God to man in Christ Jesus. The sum of all is this, ' God so loved tiie world, that he gave his onl3'-bi'gotten Sou, that whosoever belicveth in him shouhl not perisii, but have everlasting life,' John iii. IG. Who now sliould first make this known, but he himself whom it so much concerns?

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4. The honour of tlic gospel. It adds mucli to the honour of an embassage to have it sent and delivered by a man of note and name, for birth, for dignity, for estate, for parts and abilities. But the Son is the most eminent and excellent of all, every manner of way, Phil. ii. 9. Note Heb. i. 5, &c.

1. This may inform us of the difference betwixt the time of the gospel and the time of the law. This difference in this very respect is expressly noted, Heb. i. 1. It appears to be a point worthy due observation, in that he beginneth with it, and so largely in-sisteth upon it as he doth in the first chapter.

The difference between them, in this very kind that Jesus is the author of the gospel, is the ground of that life and efficacy which the ai)ostle attributes to the gospel above the law, 2 Cor. iii. C, <tc.

Other excellencies of the gospel are here laid down by the apostle in the words following, whereof more in order : here let this groundwork of them, that Christ speah'th, be weU weighed.

Sec. 125. Of receiving the word of Christ.

The main thing here expressed by the apostle is, that Christ's word ought in no case to be rejected, which is implied, under this phrase, /J-ri Tasa/DjtrTiff^E Tov }.a>.o!JsTa, see that ye refuse not him tluit speakcth.

As there are negative inhibitions for this, as Dent, xviii. 19, Heb. iii. 8, so affirmative injunctions. Acts vii. 37, Mat. xvii. 5. The penalties denounced against such, and inflicted on such (whereof hereafter), do further enforce the jjoint. So Christ's complaints, Mat. xi. 16, etc.

The ground of the point may be,

1. The worth and value of Christ's word in itself. This is that treasure and pearl whereof our Saviour speaketh, Mat. xiii. 44, 40, Prov. iii. 14, 15. Will a wise man refuse that which is of worth and price 1

2. The need wherein we stand of it. Light is not more needful for and useful to such as are in darkness, than the gospel to us. We all by nature sit in darkness, Eph. v. 8. Yea, we are blind, Kcv. iii. 17. But the gospel, as it is light, so it hath an enlightening virtue, Luke iv. 18, Acts xxvi. 18. Will a blind man refuse that which can give him sight and light 1 Note Mark x. 51.

3. The hcinousness of the sin, manifested by the notation of the word, ':rasaiT/i<!r,<!ji, whereof see Sec. 123.

1. This may inform us of the many ways of refusing Christ's speaking, as,

(1.) They that lived in Christ's time, and would not hear him. Nicodemus coming by night, John iii. 2, shews that many were afraid or ashamed to come unto him.

(2.) They that came to hear, but believed not what they heard, John xii. 37, 38.

(3.) They that took offence at what he spake, Mat. XV. 12.

(4.) They who perverted his words, John vi. 52.

(5.) They who for a while heard him, but afterwards left him, John vi. 66.

(6.) They who desired him to depart from them, Mark V. 17.

(7.) They who cunningly sought to ensnare him, Luke XX. 20.

(8.) They who openly .spake against that he uttered and preached, John vii. 12.

(9.) They who blasphemed his word and works, Mark iii 30.

(10.) They who persecuted him for his doctrine, John viii. 40.

Now that Christ is taken from us, he is refused by such as,

(1.) Read not what he hath caused to be written, as 1 Tim. iv. 13.

(2.) Come not to the church. Mat. xxiii. 37.

(3.) Believe nothing that they hear. Acts xxviii. 24.

(4.) Come to catch, as Jer. xx. 10.

(5.) Come to mock, as Acts xvii. 32.

(G.) Seek to silence the preachers of the gosjjcl, as Actsiv. 18, 1 Thes. ii. 16.

(7.) Persecute them, as 1 Thes. ii. 15.

2. How doth this aggravate that light esteem which many have of the'gospel of Jesus Christ! The occasions thereof are these :

(1.) Some on mere ignorance, not knowing the need and worth of the gospel, as the cock in the"fable refused the pearl on the dunghill See Jer. v. 3, 4.

(2.) Or self-conceit, thinking that they have enough of themselves, and that they need not the gospel. Christ stj'les such whole, righteous, Mat. ix. 12, 13. Such a one was the angel of the church of Laodicea, Eov. iii. 17.

(3.) Misconceit of the over-strictness of the gospel, terming it co?-ds, bonds, as Ps. ii. 3 ; or misinterpreting or misapplying it, as John vi. GO, CG.

(4.) Or a too high esteem of the world, and the things thereof, as Mark v. 17, Luke xiv. IS, itc. 2 Tim. iv. 10.

(5.) Or fear of danger and damage for the profession thereof, John xii. 42, 2 Tim. iv. IG.

(6.) Or a prepossessed mind with other doctrines contrary to the gospel. Gal. i. C, and iii. 1. Or a mind infected with idolatry and superstition, as Jer. xliv. IG, 17. Such are papists.

(7.) Or an impious profane mind, caring for no religion, but wholly given to satisfy their carnal appetite. These are the swine intended. Mat. vii. 6.

(8.) Or hatred of the ministers of the word, 1 Kings xxii. 8, John xv. IS, 19.

(9.) Or hatred of God himself, because they know he will judge them, John xv. 18, Luke xix. 14.

(10.) Or a malicious spite against the Spirit of grace, Heb. x. 29, Acts vii. 51. This is the highest pitch of impiety that can be ; this is that unpardonable sin, Mark iii. 29, 30.

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3. To admonish us to take heed of all means ond occasions that may any way alienate our hearts from the gospel, and bring us to refuse the same.

(1.) Take heed of winking, or any way closing our eyes against the gospel ; thence will the devil take occasion to blind our minds. Note 2 Cor. iv. 4.

(2.) Be not over-conceited of thine own sufficiency and fulness ; this pnjvokes God to send men empty away, Luke i. 53. Rather acquaint thyself with thine own emptiness and insufficiency. Note 1 Cor. iv. 7, and 2 Cor. iii. 5.

(3.) Be well informed in the liberty of the gospel. Never any word nor profession l)rouglit men to more sweet and comfortable liberty, tlian the gospel of Jesus Christ, Luke iv. 18. The anostle styles it ' the glorious liberty of the sons of Uod,' Rom. viii. 21. Note John viii. 3G. They that know and believe this will not count the gospel a bond.

(4.) Take off thine lieart from tlie world, and all the vanities thereof; it is of a bewitching nature. It intoxicated Judas and Dcmas, and so it doth many thousands. Note Mat. xiii. 22. Such a contrariety there is betwixt the gospel and the world, as James iv. 4.

(.5.) Purge all base, slavish fear out of thine hpart. Fear not men, nor anything that man can do. Mat. X. 2G, 28, 31. Place thy fear upon a more excellent and powerful object, even God himself. Note Luke xii. 4, 5.

AVithal cast off the cloak of shame ; be not ashamed of Clirist, or of his gospel. Note Rom. i. 10, Heb. xii. 2.

Fear and .shame turn many from a holy, zealous profession of the gospel.

(6.) Be well instructed in the mysteries of the gospel, and thoroughly informed and persuaded of the orthodox truth tlicreof. Col. ii. 7, Heb. xiii. 9. Thus shalt thou be kcjit from all false doctrines; yea, from heresy, idolatry, superstition, and all error.

(7.) Cast off the old man, which is corrupt through deceivable lusts, Eph. iv. 22 ; and mortify all the members of the flesh, Col. iii. 5. So long as they bear sway in us they will make us incapable of receiving benefit by the word. Noisome weeds must be weeded out of a field, or else the seed sown therem can bring forth no good crop.

(8.) Know God's ministers, such .as are set over you, 1 Thes. v. 12, 13. If they ' labour in the word, count tiiem worthy of double honour,' 1 Tim. v. 17. Due esteem of the ministers of the gospel is a means to hiive the gospel itself in higher account.

(9.) Acquaint thyself with God's love to man, as in giving his Son, so in affording his gospel, whereby the evidences of his love in Christ are clearly and distinctly made known. This will raise up thine heart aloft, to work in thee a high esteem of him and of his go.spel.

(10.) Entertain evcrj' good motion of the divine

Spirit, especially when it is wrought in thee, at and by the ministry of the word, as Acts ii. 37. Be so far from resisting and spiting the Sjiirit of grace, as no way to giieve him, Eph. iv. 30.

Sec. 12G. Of Christ's speaking from heaven.

Hitherto of the duty; the motive follow.s, which is set down xnider a conii)arison of unequals, urged from the less to the greater, in these words : For if tliey escaped not tvho refused him that spal-e on earth, much more shall not we escape, if we turn away from, him that spealeth from heaven.

The causal particle, yas, for, shewcth that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal.

Which danger is set down negatively, th'i/ shall not escape; i.e., they shall assuredly pay for it.

This is ratified by God's former dealing with such as refused Moses's law : the;/ escaped not.

The argument is enforced by the less to the greater. If they who refused him who spake on earth escaped not, much more shall not we escape, if we turn away from him that speakelhfrom heaven.

This phrase, rot sz! rjj; yfic p^jjjttar/^otra, him tfiat spake on earth, is meant of Moses, who is said, ;^;>ixa-ri^iit, to sjiiak by divine inspiration, or to declare wliat is revealed by God. So did Moses, as Heb. viii. 5. In this sense the word is used several times, as Mat. ii 12, 22, Luke ii. 2G, Acts x. 22, Heb. viiL 5, xi. 7, and xii. 25.

Tills, therefore, commends the ministry of Moses; yet hereof it is here said he was, et/' r?; yni, on earth. Moses himself, as all other mere men, coming of the first Adam, was, as 1 Cor. xv. 47, 'of the earth earthy.'

1. In regard of the mould wlience lie came.

2. In regard of the place where he was when he received and delivered his laws, on earth. Acts vii. 38.

3. In regard of the nature and kind of oracles which he delivered ; comparatively to Christ's orjcles, they were, as Heb. vii. IG, 'carnal.'

In opposition hereunto, of Christ it is here said, ron kt' oiiiavXit, him from heaven.

The verb is not expressed ; therefore some understand the verb substantive, him, ovra, that is from heaven, in which sense the words are clear; for Christ is 'the Lord from heaven,' 1 Cor. xv. 47. Heaven is his glorious jialace where he dwells, and heaven is the ])lace whence, being incarmite, he came, John iii. 13, Eph. iii. 9.

Others here repeat the word, XaXoDvra, speaketh.

Quest. Hence a question may arise. Did not Christ speak on earth, as well as Moses?

Ans. 1. He was not a teacher from earth, as Closes, but from above, John viii. 23.

2. He received not his gospel on earth, as Moses did, but in the bosom of his Father, John i. IS.

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3. His doctrine was not carnal, as Moses's, but ' spirit and life,' John vi. 03, and iii. 12. Note John i. 17.

4. Though Christ were on earth, and on earth preached, yet, being in heaven, from heaven also he received his Father's will. This he did before his incarnation, 1 Pet. iii. 19.

All that is written of God's speaking from heaven to the fathers, is in special to be appUed to the second person in sacred Trinity, the Son of God, that Word by whom the Father spake ; for as by the Son the Father made all things, Heb. i. 2, John i. 3, and ordered all things, Gen. six. 24, so by him he revealed his will from time to time.

It was the Son of God, stj'led ' the angel of God,' Gen. xxi. 17, that spake to Hagar out of heaven. This was Jehovah that stood upon the top of that ladder which reached up to heaven, and from thence spake to Jacob, Gen. xxviii. 13. This also was Jehovah who answered David from heaven, 1 Chron. xxi. 2G. It was his voice that came down from heaven to Nebuchadnezzar, Dan. iv. 31. He from heaven made known liis Father's will to all the prophets of God age after age. He in his human nature from heaven spake to Paul, Acts ix. 4, xxii. 18, and xxiii. 11. So he spake to Ananias, Acts ix. 10. Finally, he, being in heaven, spake in his apostles, and still speaketh in all his faithful ministers. Note 2 Cor. xiii. 3, Luke x. 1C, John xiii. 20.

Not hearkening to, or not obeying Christ, is here stjded a turning atvay from him. The word in the Greek, u.'zoar^npiij.isoi, is used of such as in heart are alienated from a thing, as 2 Tim. i. 1.3, and iv. 4, and Titus i. 14, whereby he sheweth what kind of persons they be that regard not the gospel, even such as have their hearts alienated from it; otherwise they could not but have it in high account.

Some make the difference here intended to be betwixt God's nianner of deUvering the law and the gospel. In delivering the law, God spake on earth, after an earthl}- manner; but in delivering the gospel, he spake from heaven, after a heavenl)' manner.

From the different nianner of giving the law and the gospel, the apostle giveth us to understand, that as the law was given on earth, so the gospel from heaven.

These phrases which Christ useth of the gospel, 'my doctrine is his that sent me,' John vii. l(j; and ver. 17, ' it is God's;' do shew that it is from heaven. St Paul further cleareth the point, Gal. i. 11, 12. In this respect it is styled ' a mystery,' Eph. vi. 19; 'a great mystery,' 1 Tim. iii. 16.

1. Which may inform us in the excellency of the gospel. Things from heaven are most excellent things. The excellency of the bread of life is this, that ' it is from heaven,' John vi. 32 ; so likewise of angels. Gal. i. 8; of the Spii-it, John L 32; of Christ, 1 Cor. xv. 47 ; of the Father, Mat. vi. 9. As heaven itself is

most excellent, so the things which are in heaven. For men on earth to have a doctrine from heaven, how excellent must it needs be !

2. Which may stir us up to have it in high esteem, and to give the more diligent heed thereto. On such a ground saith the apostle, Heb. ii. 1, ' Therefore we ought to give the more earnest heed to the things which we have heard,' &.C. Shall God vouchsafe to speak to us from heaven, and shall not we on earth regard it ? Surely such shew themselves worse than swine, Mat. vii. 6. Meditate, therefore, on this circumstance. St Peter urgeth this circumstance to this very purpose, 2 Pet. i. 17.

3. Be exhorted, therefore, to have a heavenly disposition and conversation, as Phil. iii. 20. This is to ' walk as becometh the gospel,' Phil. i. 27, and to be ' cast into the mould thereof.'

Sec. 127. Of the punishment of transrjressors of the law.

The apostle, in setting down the penalty of the transgressors both of the law and the gospel, first shews that there was an agreement in the general, viz., that neither the transgressor of the one nor yet of the other escaped. Secondly, that there was a certainty and severity of the latter, which are both expressed in these words, //' the// escaj^ed not who refused him who spake on earth, jiuich more shall not we escape, if toe turn aivai/ from him that speaketh from heaven. Whereby the apostle giveth ns plainly to understand two things :

1. That transgressors of the law were surely punished.

2. That despisers of the gospel shall be most surely and sorely punished.

For the former, that transgressors of the law were surely punished, appeareth,

1. From the many penalties enjoined, Exod. xxi. 12, &c., and xxii. 1, ifec. Lev. xx. 2, &c.

2. From many threatenings in the Scripture, Gen. xvii. 14, Exod. xii. 1.5, Lev. xxvi. 16, ifec, Deut. xxra. 1.5, &c., and xxviii. 15, <fec.

3. From the manifold executions of God's wrath against the transgressors of his law, whereof see a catalogue in 1 Cor. s. 5, itc.

1. Which should admonish us to take heed of offending God, and transgressing his law.

2. It should direct us to acquaint ourselves with God's former courses. Consider what befell Adam, Cain, the old world, Sodom, the Egyptians, Canaan-ites, and others, for their .sins and transgressions, that so we may be the more watchfnl over ourselves against those sins, knowing that God is still the same God.

For the latter, that despisers of the gospel shall be most surely and sorely punished, the apostle plainly expresseth, under these words, toaXS ij-aXhiv, mucJi more; ' For if they escaped not who refused him that

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[Chap. XII.

spake on earth, rrnich more shall not we escape, if we turn away from him that .speaketh from heaven.' See hereof, Chap. ii. 3, Sec. 2\, and Cliap. x. 29, Sec. 107.

Sec. 128. Of the viemiing of vcr. 26.

Ver. 2G. Whose voice then shook the earth, hut now he hath promised, sai/ing, Yet once more I shake not the earth onli/, hut also heaven.

The apostle proceedeth to aggravate the terror of turning from Christ, and that comparatively, by another argument from the less to the greater.

The former comparison was betwixt persons, Moses and Christ; tliis is betwixt majesty and majesty, or power and power. It may be thus framed. If he that sliaketh the earth be to be feared, much more he that shaketh both earth and heaven too.

AVhcreas the apostle saitli, oJ ri (fmri, whose voice; this is meant of Christ's voice in delivering the law. Thereunto hath the particle, ruTi, then, reference; for then mount Sinai was altogetlier on a smoke, and the whole mount quaked greatly, Esod. xix. 18. But now (iit os) hath relation to the time of the gospel. And because that which he intendeth is a glorious and joyous matter, the apostle exprcsscth it in the words of a prophet (viz.. Hag. ii. G), and styleth it a promise, in this word, ivriyyiXrai, hath promised.

In cpioting the prophet the apostle hath more respect to the sense than to the words. Translators must hold close to the words, but relaters or quoters of texts are not so strictly bound thereto; it is enough if they f lithfully deliver so much of the sense as is pertinent to their purjjo.se. Now that we may see how the apostle doth this, let us consider the scope which the prophet aimed at, and apply it to the apostle's purpose.

The scope of the prophet was to comfort the faithful Jews, who had, after forty years' disturbance, built a new temple, but far inferior to that which Solomon had built before, and were thereupon much troubled in their minds, for at the sight of the foundation thereof many of them wept, Ezra iii. 12. To comfort tlicm, he tells them that the glory of this latter shall be greater than of the former, Hag. ii. 9. The rea.son is in this text, taken from the majesty and power of the Lord tliat should come into this temple, who thus saitii of himself, ' I will shake the licavens and the earth'—namely, at the exhibition of this Lord in the tlesh, while this temple stood.

His argument in general thus standcth.

At giving the law the earth only was shaken ;

But at bringing in the gospel earth and heaven too were shaken. Therefore the gospel is the more clorious ; and therefore tlie gospel is with more diligence and reverence to be heard.

Only the latter jiart of the argument, concerning the shaking of earth and heaven too, is here proved.

Quest. 1. Wlien were these shaken}

A ns. At the beginning and progress of the gospel. This is evident, both by the main scope of the apostle in this place, which is to magnify the glory of the gospel above the law.

Quest. 2. How were they both shaken 1

1. By evident signs.

2. By powerful effects. The signs are these :

(1.) The extraordinarj' light that shined about the shejiherds at Christ's birth, Luke ii. 9.

(2.) The extraordinary star, Mat. ii. 2.

(3.) The opening of heaven at his baptism. Mat. iii. 17, and transfiguration. Mat. xvii. 5.

(4.) The voice from heaven that was thought to be thunder, John xii. 28, 29.

(5.) The darkness of the sun, the rending of the veil of the temi)le, the earthquakes, the cleaving of stones, opening of graves, raising of bodies out of the graves at Christ's death and resurrection. Mat. xxvii. 4-5, /51-53, and xxviii. 2.

(G.) Christ's entering with his body into heaven, Acts i. 9, 10.

(7.) The sound which suddenly came from heaven, as of a rushing mighty wind, and the cloven tongues, like as of lire. Acts ii. 3.

(8.) The shaking of the place where the apostles prayed together, Acts iv. 31.

(9.) The opening of heaven, when Stephen saw Christ, Acts vii. So, 5G.

(10.) The transplendent light and voice from heaven which astonicd Saul, Acts ix. 3, 4.

(11.) The opening of the prison-doors and iron-gates. Acts V. 19, and xii. 10.

(12.) The gi-cat earthquake, Acts xvi. 26.

Before I set down jiarticuhir cilect.s, I will first shew that acts and effects, both of grief or trouble, and ahso of joy or rejoicing, are set out, under this metaphor of bein;/ moved.

For when strange, unexpected, and admirable things fall out, such as are troubled, or such as rejoice thereat, are said to be moved, as Ruth i. 19, ' the whole city was moved,' i.e., all the inhabitants were astonished, and much rejoiced. So Mat. xxi. 10; and contrariwise, Isa. viL 2, Jer. xlix. 21, Acts xxi. 30.

Thus we sec, that when the inhabitants of a place give any expressions of grief or joy, the place is said to be moved.

Thus were both earth and heaven moved and shaken at bringing in the gospel, as appeareth by these etlccts.

(1.) The appearing of angels, Luke i. 11, 26, and ii. 9,13; so in the wildernesst, as Mark i. 13 ; in Cln-ist's .igony, Luke xxiii. 4; at his resurrection, Luke xxi v. 5; and at his ascension, Acts i. 10, 11.

(2.) The shei>herds' relating what they had seen and heard, Luke ii. 17, 18.

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(3.) Tlie wise men coming from the east, and the trouble following, Mat. ii. 1, &c.

(4.) The prophecies of Simeon and Anna, and the effects thereupon, Luke ii. 23, ifcc.

(.5.) Christ's disputing at twelve years old to astonishment, Luke ii. 4G.

(G.) His preaching, and people wondering thereat, Luke iv. 22, Mat. vii. 28, John vii. 46.

(7.) His miracles, and people's amazement, Mark i. 27, Luke v. 20, .John xii. 19.

(8.) The astonishment of people at his death, Mat. xxvii. 54.

(9.) The watchmen's astonishment at his resurrection, JLat. xxviii. 4.

(10.) His disciples' amazement at his ascension. Acts i. 11.

(11.) His disciples' powerful preaching. Acts ii., and their miracles.

(12.) The conversion of nations, and constancy of martyrs.

Of this phrase, 'in ara^, yet ona more, we shall speak more on the following verse.

Sec. 129. Of Christ's delivering the law, together with the uses of the law.

In the foregoing section I shewed, that by ' the voice that shook the earth,' is meant the voice of Christ in the delivery of the law upon mount Sinai. So that the apostle by those words points out two things unto us :

1. That Christ delivered the law.

2. That the delivery of the law was terrible.

1. The first is further evident by the title 'angel,' which being applied to Jehovah, sets out the second person in sacred Trmity, even ' the angel of the covenant,' Mai. iii. 1. That this angel was Jehovah is evident, Exod. iii. 2, 4, G, and xiv. 19, 24. It was the Son that was sent of the Father, and by whom the Father declared his mind, John iii. 34, and therefore styled an angel.

Ohj. 1. ' The law was ordained by angels,' in the plural number, many of them, Gal. iii. 19.

Ans. Many angels accompanied this archangel.

Ohj. 2. 'The law was given by Moses,' John i. 17.

Ans. As a minister and mediator. Gal. iii. 19. Moses did not first utter it on the mount, Deut. v. 22, 27.

Ohj. 3. Christ, in opposition to the law, is made author of the gospel, John i. 17, Heb. xii. 25, and ii. 2, 3.

Ans. Christ, as God, gave the law, but as Emmanuel he gave the gospel, oft called the 'gospel of Jesus Christ.' Thus, Heb. i. 2.

The reasons why the law was delivered by Christ, were,

1. That the church might be the more assured of the infallible verity and certainty thereof, Prov. viii. 7-9, Ps. xix. 7, &c.

2. To work in people a better and higher esteem thereof, and a more careful and conscionable observance thereof, Exod. xx. 1, Deut. iv. G-8, and vi. 1-3.

1. This doth inform us of one main ground whereby David and others were moved so highly to account the law as they did. They preferred it before the most precious things that were. No question but the very matter of the law being so true, so large, so perfect a rule as it was, made it worthy of all esteem; but yet the author thereof added much thereto.

2. Which doth exceedingly^ aggravate their contempt of the law, who make a nuU of it. If we rightly distinguish, in many respects it is indeed abrogated, as I have shewed on Chap. vii. 12, Sees. G7, 08. But yet in sundry respects it is worthy of all high account.

3. Let us learn wisely to weigh in what respect the law may yet be of use unto us, and for the author's sake, to have it in higher account.

Briefly to shew you the use of the law:—

There was a double use of the law, one before the fall, the other after.

The use of the law before the fall was to be a platform of the covenant between God and man.

On God's part, what he required, and what he promised.

1. God required obedience. (1.) Personal, Rom. x. 5.

(2.) Perfect, Deut. v. 32, 33, Mat. xxii. 37, 39, James ii. 10.

(3.) Perpetual, Deut. v. 29, Ps. cxix. 112. (4.) In the whole man, 1 Cor. vi. 20.

2. God promised life upon obedience. Lev. xviii. 5. On man's part.

1. To perform what God required, as God required, Luke X. 27.

2. To be justified thereby, Rom. iv. 4.

3. To be blessed, Deut. xi. 26, 27.

The use of the law after the fall, is either common, or proper; and that to the regenerate or to the un-regenerate.

Common.

1. To instruct us in the will of God, Isa. viLi. 20, which is an everlasting rule, as Mat. v. IS.

2. To inform men in every duty, Micah vi. 8.

3. To declare sin, Rom. iii. 20, and vii. 7.

4. To restrain from sin, Rom. ii. 9, and iv. 15.

5. To be a directory for examination.

6. To convince of the impossibility of justification by the law, Gal. iii. 10.

7. To work humiliation, 2 Kings xxiL 11.

8. To cause abnegation, Rom. iii. 19.

9. To stir us ujj to inquire after another remedy, Rom. vii. 24.

The use of the law proper to the regenerate. 1. To bring them to Christ, Gal. iii. 24.

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[Chap. XII.

2. To quicken them to more thankfulness, for,

Christ's fulfilling the law for them, and enduring the curse of the law, Rom. vii. 25, Luke i. 68, ikc.

OI>j. Hum. vi. 14, ' Yc are not under the law, but under grace,' and again, 1 Tim. i. 9.

Alls. The law is abrogated to the regenerate,

1. As a covenant of works, Heb. viii. 8, 13.

2. In case of justification. Acts xiii. 3d.

3. In the e.^actness of it, Horn. x. 5-9.

4. In regard of the exciting power of it, Rom. vii. 8, 13.

5. In regard of the curse. Gal. iii. 13, Rom viii. I. The use of the law to the uuregenerate, which are

all by consequence.

1. To irritate corrupt nature, Rom. vii. 8.

2. To aggravate sin, Rom. iv. 15.

3. To leave them inexcusable, Rom. ii. 1, 15.

4. To make them accursed. Gal. iii. 10.

Of the other point here noted by the apostle, namely, the terrible delivery of the law, see Ver. 18, Sec. 99.

Sec. 130. Of the sJiakinj of heaven and earth upon, the comiiiy in of the gospel.

The apostle, in setting down the difference betwixt the law and the gospel, having shewed that at the delivery of the law the earth was shaken, he now sheweth that at the delivery of the gospel both earth and heaven were shaken ; whereby the apostle giveth us to understand, that upon bringing in the gospel. Leaven and earth were moved, meaning the inhabitants therein.

For the Lord of he.iven was m.ide an inhabitant on earth ; ' God was manifest in the flesh,' 1 Tim. iii. 16. He that was far above all heavens descended into the lowest parts of the earth. Heaven was moved at his departure out of it, and earth at his coming to it.

1. Aggravation of their siiiritual senselessness, and obdurate hearts, who are no whit at all moved at this coming of the Lord of heaven to earth, and at this voice, this sound of the gospel which shakes heaven and earth.

The gospel makes no offer of Christ incarnate to angels (but saith, ' he took not the nature of angels,' Heb. ii. 16); yet were the angels in heaven moved; and should not man much more ? The wise men that lived among pagans were moved, Mat. ii. 1; and shall not we Christians ?

How fitly may I apply that of our Saviour concerning tlie men of Nineveh, and the queen of the south, mentioned Mat. xii. 41, 42. How ought we to be liuiiiblcd for this our senselessness !

2. Exhortation, to take notice of those particular excellencies whereby the Holy Ghost doth set out and connnend unto us the excellency of the gospel ; as that the Lord from heaven delivered it, that it is a heavenly doctrine come from heaven, that at the comiug of it licavcu aud earth was shaken.

Do not only take notice hereof for the informing your judgments in the excellency aud efficacy of the gospel, but also thereby to work upon your hearts and atfections, that ye may be enamoured with the gospel, that ye may give the more diligent heed thereto, and make the more high account thereof, and conform yourselves more conscionably thereunto. These are the ends which the apostle aimeth at in setting forth the excellencies of the gospel; aud, therefore, special uses of the point.

Sec. 131. Of the meaning of yer. 27.

^'cr. 27. And this word, Yet once more, signijielh the remoi'ing of those things that are sluiken, as of things that are made, that those things which cannot be shaken mag remain.

A consequence is here noted by the apostle out of the forementioned prophecj', which maketh much to the main scope, which is the excellency of the gospel above the law.

The consequence is, that the law is alterable: the gospel most firm and stable. This consequence ia gathered out of this phrase, jV/ "Tag, get once more.

The particle, 'in, get, having relation to the verb, (Sii'M, shake or move, importeth a moveable and transitory condition of things.

The other particle, aVag, once, taken exclusively for onlg once, once for all, once and hut once, once and no more, importeth an immoveable and permanent condition, never to be abrogated or altered.

Tlie word in the original, /lirdi'.ai;, translated here a removing, is as much as uOtTr^ai;, a disannulling or taking aivag, whereof we read chap. vii. 18.

By aaXiuo/Mita, things shaktn, he means iill the legal types and rites which were in their very nature alterable, and in their end to be abrogated, by the accomplishment of them in their substance; and therefore, by way of explanation, and more clear expression of his meaning, he addeth, u; ^£T(ii)j,u.ikw», as of things made.

The particle, u;, as, is not here used for a note of similituJe, as if they were only like to things made, liut as a causal iiarticle, shewing the reason wliy they were alterable, and subject to be shaken, even because they were, r:=-(iir,g.ita, things made, viz., by the Land of man, as the tabernacle, tables, altars, ark, candle-stick.s, &c.

Herein things spiritual aud celestial are opposed to legal and terrestrial things. They are said ' not to be made witli hands,' as 'spiritual,' Col. ii. 11, and ' celestial,' 2 Cor. v. 1. But these to be ' maile with hands,' as 'legal,' EjA. ii. 11, and 'terrestrial,' Acta .\ix. 20. To shew the end of removing thu.sc legal types, he addeth, ha /iiivji ra, /jltj taXiuifista, that the things which cannot be shaken mag remain.

By the things which cannot be shakm, he means the substances and truths of the legal types, which are Christ himself, the utiiccs which he uudcrtouk, and

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things wliicli he did and endured for us, the merit and eiiicacy of them all, the gospel whereb}- they are made known unto us, the benefits which come to us thereby, and those heavenly mansions and glory which Christ hath purchased for us.

These are said, liivnv, to remain, and that firm and stable, inviolable, and immutable. In this sense is this word oft used, as 1 John iii. 9. It is therefore ojiposed to 'perishing,' Heb. i. 11, 1 Pet. i. 24, 2.5; and everlastingness is joined with it, Heb. vii. 3, 2-1.

This is the privilege of the gospel, and of the good things revealed thereby. They remain.

So that in this verse is set down a third difi'erence betwixt the law and the gospel, namely, in respect of continuance, the law being alterable, and the gospel unchangeable: whereby the apostle giveth us to understand two jjoints.

1. The alterableness of the law, that the law was alterable.

2. The unchangeableness of the gospel, that the gospel is unchangeable.

Of the alterableness of the law, see Chap. vii. 12, Sees. G7, 08, (kc. Before I come to shew the unchangeableness of the gospel, we may from the apostle's expression here observe, that that which is made by man is subject to decay. The apostle here renders it as a reason why the things of the law were alterable, because they were made, viz., by man.

If, (i;, as, be taken as a resemblance, it also proves the point. Thus Jer. x. 9, 11, the projihet proveth that the idols of the Gentiles shall perish, because they are the work of men. And the apostle, in 2 Cor. V. 1, reudereth this as the reason why our habitation in heaven is eternal, namely, because it is ' not made with hands;' doth he not thence infer that that which is made with hands cannot be eternal ?

Experience proves as much. Where is that tower which anon after the flood, all the world conspired to buUd? w;is it not justly styled Bahel i Gen. xi. 9. Where is Noah's ark! Where is Solomon's temple ? or Zerubbabel's temple 1 AVhere are the sepulchres of David and other kings of Judah and Israel ] Indeed, some things made by men are of longer continuance than others : but yet all, without exception of any, are subject to decay. The most lasting materials, whereof they make their most durable things, are none of them everlasting: not marbles, nor iron, brass, silver, gold, and other metal; some subject to mouldering, some to rust, some to luelt; all as framed, fashioned, and set out by men, to be defaced, destroyed, and brought to nought.

1. This may inform us in a main difference betwixt the things of God and man. As there is a difFtrenee between the divine and human essence; so betwixt their works. The divine essence is eternal and ini-mutable ; but human, mutable and momentary. So the counsel and work of God stands for ever; but man's alterable, tending to decay. This diilereuce is

oft noted and much pressed in sacred Scripture, Prov. six. 21, Acts V. 38, and vii. 48.

2. This may instruct us in the difference betwixt things earthly and heavenly. They are made by man's hands, these without hands, 2 Cor. v. 1, Heb. ix. 24. So betwixt corporal and spiritual, Eph. ii. 11, Col. ii. 11; yea, and betwixt legal and evangelical, Heb. viii. 2. So in this text.

By this difference the excellency of the ministry of the gospel is clearly set forth. For as things heavenly are more excellent than earthly; as .spiritual than corporal; as things made by God than things made by man: so the ministry of the gospel than the ministry of the law.

3. This discovers the folly of many who too muck doat on things made by man, or invented by him. See more hereof, Chap. ix. 24, Sec. 121.

4. Pray for wisdom, whereby you may approve of those things which are most excellent, duly distinguishing the things that differ, and 'choose that good part which shall not be taken away,' Luke x. 42.

Sec. 132. Of the unchangeableness of the gospel.

Hitherto of the alterableness of the law, and of the reason thereof.

The unchangeableness of the gospel follows, expressed in this phrase, ?>a iJ.ihri to, fj-n eaXnjopLiva, that the things which cannot be sliakeii may remain. Whereby is evidently demonstrated, that the gospel is unchangeable.

In this respect the new covenant is said to be ' established,' never to be removed, Heb. viii. G, and x. 9. In this respect it is called ' an everlasting covenant,' Heb. siii. 20; ' an everlasting gospel,' Rom. xiv. G.

For there is not, there cannot be a better covenant, a better gospel. If there be an alteration, it must be to the better. Therefore was the first altered, that a, better might come in the room thereof.

1. This very much tends to the setting forth of the excellency of the gospel. And surely it is a great commendation, to be so excellent, as a more excellent cannot be. That is unalterable, because there is no better to come in the room thereof; no better covenant, no better word, no better sacraments, no better ordinances ever to be expected.

2. This may stir us up to have the gospel in high account. If saints under the law had that which was alterable in so high account, how much more ought we highly to esteem what is unalterable.

Consider therefore what is written of their esteem of the law, and thereupon reason with tlyself, and say, Shall I less respect that which is unchangeable, which is so excellent as no better can be expected to succeed in the room thereof, than the Jews did that which was alterable, and had a better to succeed in the room thereof ? This is the main end of making known this difference betwixt the law and the gos])el.

The inference which the apostle maketh from ' the removiug of those things that are shaken,' namely.

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[Chap. XII.

' that the things which cannot be shaken may remain,' sheweth the end of God's substituting the gospel in the room of tlie law; thereby is evidently demonstrated, that God's change is to the better. See my .Sermon jjreached be/ore the House of Lords, September IGiS, styled, 7'/ie Progress of Divine Providence, on Ezek. xxxvi. 11.

Sec. 133. Of receiving the kingdom from God.

Yen 28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, wherebi/ we may serve God acceptably tvith reverence and godly fear.

In these words, the apostle maketh the use of that large and long commendation which he hath given to the"gospel, and the ministry thereof, viz., that we who live under it should liavc an especial care of serving God, and approving ourselves to him. For our better encouragement thereunto, the apostle setteth down the blessing which we do enjoy under the gospel, and that is a kingdom; whereby is meant God's special kingdom, wliereby he governeth his church and elect people, which is begun here in this world, and in that r&spcct called the kingdom of grace ; and perfected in the world to come, in which sense it is called the kingdom of glory. So that liereby the apostle giveth us to understand, that the church of Christ is a kingdom, under which title it is oft set out both in the Old and New Testiuuent. See hereof, Chap. i. 8, Sec. 112.

The means whereby we come to enjoy this kingdom, is in this word, «ra»aXa,a/3a»o»r£?, receiving, which implieth that we have it not of ourselves ; we have it of another ; so much the word receiiing implies. That other can be none but God, for it is ' the kingdom of God,' he hath the ordering and disposing of it. So that it is not of a man's self to be of the kingd(mi of God, or to have it; therefore it is said to be ^prepared' f(ir us. Mat. xxv. 3-t ; and we are said to be ' chosen heirs of this kingdom,' as James ii. 5 ; yea, to be ' called' thereunto, as 1 Thes. ii. 12 ; and ' translated into ' it. Col. i. 13.

The truth whereof doth clearly appear, both from the excellency of the kingdom itself, and from our own disability.

1. Such is the excellency of this kingdom (which in that respect is styled the ' kingdom of God,' the ' kingdom of heaven '), as by all the men and means in the world, it cannot be obtained. What is said of the redemption of souls, Ps. xlix. 7, 8, may be applied to the possession of this kingdom : It is more wvrth than the whole world and all things therein.

•1. On tlic other side, .such is man's dis;ibility, as he Lath nor power, nor mcan.s, nor mind to get it.

(1.) He hath no power to get it, 2 Cor. iii. 5.

(2.) Nor means, 1 Cor. iv. 7, Horn. xi. 35, 36, 1 Chron. xxix. 11, 12, kc.

(3.) Nor mind, Itom. viii. 5, 7, 1 Cor. ii. 14, Mat. Z$iii. 37, Trov. i. 20, Luke siv. 18.

1. This may inform us in the difference betwixt this and otlier kingdoms.

Other kingdoms may be by men sundry ways obtained, as,

(1.) JIany are bom heirs of kingdoms, as kings' eldest sons ; yea, all the children of free subjects are members of the kingdom.

(2.) A right to the privileges of an earthly kingdom may be purchased by money. Acts xxii. 28.

(3.) Such a right may be obtained by favour and friend.ship of men. So Herod became king of Galilee. So many are made free denizens.

(4.) Such as by conquest obtain it; as sundry kings of Israel, and their followers; as William the Conqueror, and liis followers.

By none of these means, nor any other like them, can the kingdom of God, or any riglit thereto, be obtained ; it must be given of God, and so received.

2. This should stir us \\\> to seek this kingdom of him from whom only it can be received. Note John iv. 10. Plead and press his promise, !Mat. vii. 7. And to strengthen thy faith, remember Luke xii. 32. See more hereof, my Guide to go to God, Sec. 46.

3. How should we bless God for this kingdom amongst us ; we have received it, we ought therefore to be grateful and thankful for it, Horn. xi. 36. The more free a gift is, the more worthy of thanks, especially so great, so useful, so beneficial a gift, as it is not vouchsafed to all.

Of the property belonging to this kingdom, in these words, aaa'ki-jTtiv, which cannot be shaken, we have formerly spoken.

Sect. 134. Of sa-ving God.

The apostle here in setting down the kind of duty, first notes the spring thereof, in these words, ly^u/iit yji.iii', let us have grace.

Some difference there is in copies, for some read it, s;^o/x£v, as if it were of the indicative present tense, we have, which importeth an effect of receiving the kingdom, which is, grace to serve God.

But most copies read it, (y(_(ij,'j.!ii, in the subjunctive mood, and so it implies a duty. The reason taken from God's terror in ver. 29, shews that this is laid down as a duty.

By grace, then, must here needs be meant, a free gift of God, whereby we are enabled to do what is accc|itable to him.

Quest. How can this be pressed as a duty ou our part, if it be a gift of God ?

Ans. Because God, in his unsearchable wisdom, hath sanctified means on our part to be used, for enabling us to accomplish that which by his grace he euableth us to do. He gives the gift, but so as we put out that ability which he giveth us.

The stream that is here noted to flow from grace follows. The matter whereof is to serve God, which

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is thus expressed by the evangelist, di' r,; XarjEiw/xEi/, wherehy we may seme God.

The word, Xarosunv, to serve, sets forth the duty of him that is in subjection, and to another. In Hebrew and Latin it hath relation, as to God, so also to man. But this Greek word in the New Testament is appropriated to God, or to such as arc (though falsely) accounted God, as Acts vii. 42, ' He gave them up to serve (XaT^tmiii) the host of heaven,' and Rom. i. 25, ikdr^vosat rf! xrigii. Here it is expressly applied unto God. In this sense,

1. It is restrained to external service, as when it is joined with another word that sets out the inward service, as Deut. vi. 13.

2. It is restrained to the inward man, when a word of restriction is added thereto, as PhU. iu. 3, ' For we are the circumcision, ni/vjij.a.Ti 0:-w Xaz^ixieavm;, which worship God in the spirit.'

And sometimes it is extended to all that service we owe to God, whether inward or outward, as where it is set alone, and not limited to any particular, as Luke i. T-i, Acts xsvii. 23. So here.

Thus it contains the sum of the first table, which is here fitly premised, for in the next chapter sundry duties of the second table are set down.

So that, in the general, the apostle hereby giveth us to understand that God is to be served.

If express precepts, pithy exhortations, precious promises, approved patterns, high commendations, gracious acceptation, bountiful remunerations, be of force to enforce a duty, there want not enforcements to enforce this of serving God.

The Lawgiver gives this in express charge, Exod. xxiii. 2.5, Ps. ii. 11. The sweet singer of Israel sweetly exhorts hereunto, Ps. c. 2. For promises (to omit many in the law which may seem to be of temporal good things) note what a precious one the evangelical prophet makes, Isa. Ivi. 6 ; yea, and Christ himself, John xii. 26.

Take for an approved pattern. Josh. xxiv. \5, and Paul, Acts xxvii. 23.

Mark the commendation given to Daniel in this respect, Dan. vi. 20.

See an evidence of God's gracious accepting such as served him. Judges x. 16.

Behold, what a bountiful remuneration is given to faithful service, Mat. xxv. 21.

To these may be added judgments on such as did not serve God, Neh. ix. 35, Deut. xxviii. 47, 48, 2 Chron. xii. 8.

1. It makes much to God's honour to serve him, and that in these two respects—

(1.) It is an acknowledgment of his high supreme sovereignty. For all use to serve him whom they acknowledge their sovereign. Herebj' the sovereignty of Solomon over the nations round about him was testified, 1 Kings iv. 21.

(2.) It is an evidence both of fear and love, both

Vol. Ill

which make much to God's honour. For proof of that, that it is an evidence of them two, we may oft find it joined to them both, as Deut. x. 20, and xi. 13.

2. It is a good evidence of that right we have to the foresaid kingdom. True subjects of a kingdom will do due service to the king thereof Though subjects of earthly kingdoms may be rebellious, yet there is such a spirit infused into such as are of this kingdom, and such grace they receive from the King thereof, as they will serve him, Ps. xxii. 28, 30, and ex. 3.

1. This may serve for demonstration of that undue and undutiful respect which many, who lay claim to the forementioned kingdom, bear and shew to the King thereof. They have no grace to serve him. We heard that they cannot be accounted true subjects of this kingdom, who serve not the King thereof. Service is the best and surest evidence of subjects that can be. But he that yieldeth not due subjection, may not be accounted a true subject of this kingdom, though he may have a name that he is : like Sardis, that had ' a name that she lived, but was dead,' Eev. iii. 1. Of this sort are such as follow :

(1.) Atheists, who, according to the notation of the word, are without God, and so are in our English translated, Eph. ii. 12. These serve no God at all.

(2.) Idolaters, who, though they do service, yet they observe not the apostle's rule ; for they do not serve God, namely the true God ; for ' an idol is nothing,' 1 Cor. viii. 4. It hath no deity at all in it. Such were Baalim and Ashtaroth whom the Israelites served, Judges ii. 13.

(3.) Epicures, who make their belly their god, PhU. iii. 19. They do so give themselves over to satisfy their delights, and so glut themselves in their pleasures, as they have neither time nor mind to serve God.

(4.) All sorts of worldlings, who so subject themselves to the world, as they make it their master, and in serving it cannot serve God.

(5.) Politicians, who serve the lime, called in that respect time-servers.

(6.) Flatterers, who addict themselves wholly to serve men, called men-pleasers, Eph. vi. 6. Of these note, GaL i. 10. The like may be said of time-servers.

(7.) Profane persons. Profaneness is the great sin of the first table, which compriseth all the rest. But to serve God is the simi of all the duties of the first table ; therefore profane persons must needs be fiir from serving God.

(8.) Hypocrites. These make a great show of serving God, but in truth are as far from it as the former. Such show of service is abominable in the sight of God, Isa. i. 13, 14. Note Isa. Ixvi. 3.

(9.) Superstitious persons, who think to serve God by other men's traditious, which is no other than that will-worship, expressly condemned. Col. ii. 23;

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Chap. XII.

vcr. 18, lie calls it 'voluntary humility.' Note Mat. XV. [).

2. Let us be exhorted to two point.s.

(1.) To be well instructed in this duty of serving God.

(2.) To be quickened thereto.

For the former, note Rom. xii. 2, Eph. v. 17. Hy the word of God mayest thou be fully instructed therein, 2 Tim. iii. 15-17.

In this respect it is styled ' a lamp,' ' a light,' Ps. cxix. 105, to show us the way, and 'a counsellor,' vcr. 21, to advise us thereabouts. We ought the rather to use this help, because without it all our own or others' inventions will be in vain. Mat. xv. i). None can tell what service is to be done to God, but God himself.

For the latter, which is to quicken up our spirits to serve God, we have great need thereof, because we are by nature exceeding dull hereunto. The more excellent a duty is, the more heavenly, the more divine, the more nearly it concerneth God, the more dull and backward we are thereto. Yea, and Satan will be the more busy to hinder us. We ought, therefore, to quicken up our spirits thereunto, by a due, serious, frequent meditation on the excellency, necessity, utility, equity, and other like commendations of the duty.

What work in the kind of it can be imagined to be more excellent than to serve God ? To what can we be more bound ? what more just and equal ? To what are there more precious and gracious promises made 1 From what can there be expected a greater reward 1 God's service consisteth in keeping his commandments, and therein is great reward, Ps. xi.x. 11. Keason witli your souls hereabouts, and say, as the psalmist in other cases, O our souls ! why are ye so dull and heavy to such a duty ? Awake, awake our 8i)irits, rise up and make no longer delay : enter upon the work speedily, cheerfully. Thus may we put life into our spirits, and bring them to do what is here required of them to do.

Sec. 135. Of serving God reverentlij.

The next word, 'matisTu;, translated acceptabli/, notes out the manner, and that in general.

1. That is said to be done acceptably which is so done as God is well pleased therewith; for tiie word, Q:u, God, in the Greek is so placed after both the matter and the manner, as it may have fit relation to both, thus, XarjEuai.asw luai'ssru; rd QiiS, luhirehi/ nv ni'itf jiirfnrm ncrvice (irrep/a/de to God. This inqjorteth, jis knowledge of God's will, so a con-scionable care to conform all that we do in and ivbout our scrving"6f God, to his will. Hereby is evidently demonstrated >into u.s, that our service of God must be so ordered, as*4t may be plea.sing unto him. Hereof see Chap. viii. 5, >icc. 17.

For further expfooation of Lis mind hcruiu, the

apostle adds two particular properties, which must always acconqiany our serving of God, if wc will do it acceptably.

1. Jlei'erence.

2. Godbifear.

The Greek word, a/'oif, translated reverence, signi-fietli such an awful respect, as works a high esteem of him whom they serve, and keeps them from unseemly thoughts, words, or deeds against him.

By this special jiroporty added to our serving of God, the apostle giveth us to understand that God is to be served with due reverence. See Ps. ii. 11, xcv. G, and cxxxii. 7.

The a!icient gesture of bowing down in the worship and .service 'of God, proveth as much, as Gen. xxiv. 2G, and xlvii. 31, Neh. viii. G. So kneeling, 2 Chron. vi. 12, Dan. vi. 10, Luke xxii. 41, Acts ix. 40, and XX. 3G, Eph. iii. 14. Yea, standing, as Neh. ix. 2, Luke xviii. 13, Mark xi. 25. And prostrating, John vii. G, Ezra x. 1, Mat. xxvi. 39.

1. It importeth a high esteem of God, and due respect to his glorious majesty. Subjects by their reverence testify their good and dutiful respect to their earthly sovereign. Gen. xli. 43. How much more should we testifiy it every way that we can to our heavenly Sovereign, the King of kings 1

2. It gaineth a good esteem in God of them, who so reverence him, and a gracious respect towards them, Ps. cxii. 1, (fee. Mark how Jacob's reverence wrought upon Esau, Gen. xxxiii. 3, 4 ; and the sons of Jacob on their brother Joseph, Gen. 1. 18, 10. Now if men that are hard-hearted can be so moved, how much more the idtiful, merciful, and gracious Lord, and that when their reverence is sincere and hearty 1 Note Luke xi. 13.

1. This may serve for the taxation of sundry misdemeanours about God's service.

(1.) Such as have no care of preparation beforehand, but suddenly and rashly come to sei've God, their minds being stutfed with many by-worldly matters, if not with sinful and abominable trash. How is it possible that such should serve God with reverence ; such a one was he that came without his wedding garment. Note his doom, Mat. xxii. 11-13.

(2.) kSiifh as in serving of God, suller their thoughts to rovo abroad, and are not attentive >qjon the work they are about. Can that be reverently done which is not attentively thought upon while it is in doing ? Can he pray reverently that minds not what he juay-eth i Can he hear reverently that heeds not what is preached? Can he receive reverently that hath not his head and heart upon the mysteries set out in the holy sacrament ?

(3.) Such as openly proclaim their want of reverence, by tlieir outward irreverent unbeseeming gestures, which are stately coming into the assembly of God's people, even when they are serving of God, with their hiits on their heads, sitting at prayer, cast-

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259

ing their e}-os this way, and that way, on pictures, and sometimes on church walls, on such as are in brave apparel, on proper and comely personages, on beautiful faces, and other like objects; or talking one with another, or reading books.

These and other hJce by-gestures are open testifications of much want of reverence. These are like the fool that laj-eth out his folly, Prov. xiii. 16, and teUeth to all that he is a fool, Eccles. s. 3.

2. This may direct us how to serve God, namely, reverently. We have had sufficient motive to incite us to be willing and desirous to do what is here required. It remaineth therefore to declare the way and means, how such may indeed attain to that which they are desirous and willing to do. Let such duly observe these two rules, one concerning God, another concerning ourselves.

(1.) Duly weigh and advisedly consider his excellency whom thou servest. This, if anything, will strike thine heart with reverence. When Jacob, by the vision which he saw of God, and by hearing God speak to him, was put in mind of God's glorious presence, then did he most reverently carry himself before God, Gen. xxviii. 16, 17; so did Isaiah, chap. vi. 5; so Ezekiel, chap. i. 29; so Daniel, chap. x. 11; yea, the angels, Isa. vi. 2, 3. See my Guide to go to God, Sec. 4.

(2.) Be well informed in thine own nakedness, emptiness, nothingness, and unworthiness. So was Abraham, Gen. xviii. 27 ; Jacob, Gen. xxxii. 10; Job, chap. xUi. G: David, Ps. xsii. G, cxliii. 2; Isaiah, chap. vi. 5; Paul, 1 Tim. i. 15; and others.

Tills will much amplify our esteem of God.

Sec. 136. Of serving God with a holt/ fear.

The second special property of our service to God is godly fear. The word in the original, rjXdj3=ia, signifieth a good or religious circumspection, which moves men cautiously or warily to enterprise what they do ; in that respect it is translated/ea?-.

The word hero translated ;;o(7////ea?-, is compounded of a verb, >.a/x/3a»w, that signifieth to take, and an adverb, s-J, that signifieth irell, so as according to the notation of the word it implieth well to take, or apprehend a thing; thence foUoweth a wary circumspection and a godly fear. They who are circumspect and wary about the things which concern God's worship, are expressed, under this word, siXa^ri;, which our English translate ' devout,' Luke ii. 25.

It is a grace in man that hath relation and respect to God, in which respect this epithet godly is here applied to it, thus, godly fea?: 'This kind of word is seven times used in the New Testament, as Luke ii. 25, Acts ii. 5, and viii. 2 (in these three places it is translated ' devout'), Heb. v. 7, and xi. 7, and here. In all these places it importeth a ' godly fear ;' only once I find it used to set out a natural fear—^viz.; Acts xxiii. 10.

By this special property of our service to God, the apostle evidently demonstrateth that a holy fear is a special means of well ordering the service we do to God. The gi-ounds whereof may be—

1. That goodness and kindness which in God is mixed with greatness, and majesty, and power, and justice. He is truly that which the heathen unduly styled their Jupiter, Optlmus Maximus. In like manner doth God proclaim his own name, Exod. xxxiv. 6 j and his Son sets him forth, Mat. xi. 25, and vi. 9. Now as his greatness requires fear, Jer. x. 7, MaL i. 6, so his goodness requires that it be, ilXa^ua, a good and godly fear.

2. That alteration of our nature which is wrought by the powerful work of God's Spirit. True it is that the flesh remaineth in all, while they remain in this flesh, Eom. vii. 23, 24, Gal. v. 17. In this respect God gives to his, even to the best of his, a ' spirit of fear.' Note 2 Cor. v. 11, Acts v. 11.

But, with this flesh, there is also the Spirit in such as are regenerate. This sanctifying Spirit makes that fear in them to be a good and godly fear. Such a fear was Noah's, Heb. xi. 7. For the Spirit works love in the souls of men. Gal. v. 22, 2 Tim. i. 7. Now love mixed with fear makes it to be a godly fear.

1. This may inform us in the condition of regenerate persons. It is a kind of middle condition betwixt man's entire estate, wherein God at first created man, and that corrupt estate whereinto man fell. In his entire estate he needed nothing but love ; in his corrupt estate nothing works on him but a servile, slavish fear, such a fear as Adam had in the garden. Gen. ill. 8, 10, and Cain, Gen. iv. 13, and Pharaoh, Exod. xii. 31; such a fear casts out love, 1 John iv. IS; but the regenerate estate is mixed of both, and that by reason of that double principle which is in man, flesh and spirit, fear arising from the flesh, love from the spirit. But, by this mixture of love, servile fear is made a godly fear, which is ever accompanied with love, and therefore in sacred Scripture oft joined together, as Deut. X. 12. Of this kind of fear, see my Domestical Duties, Treat. 1, Sec. 4.

2. This demonstrates unto us the extremes wherc-unto most are given ; some in the defect, some in the excess. The defect is of such as have no fear at all; such commonly are the most impudent and audacious sinners, like unbroken and unbridled horses, which run headlong to their own and their riders' destruction. These will be held from no sin that they have power and opportunity to commit. Note Gen. xx. 11, Kom. iii. 18.

The excess of such fear is nothing but wrath and vengeance. This is a plain, servile, slavish fear, which is so far from being accompanied with love, as bj' perfect love it is cast out, 1 John iv. 18. It is joined with hatred. It hath two violent efi'ects :

(1.) It oft casts men into strange ecstasies, as Dan.

nOUGE ON HEBREWS.

[Chap. XII.

V. 6, and iii^kes them despair, Gen. iv. 13; it is a plain diabolical fear, James ii. 19.

(2.) It puts strange desires into men's heads, and makes them wish there were no death, no judgment, no licll, no judge, no God.

The godly fear here mentioned is as a virtue in the mean betwi.xt these two extremes.

3. Upon the foresaid ground, let us be exhorted to possess our souls with this godly fear, when we draw near to God to worship and serve him. Such an exhortation Christ givcth about patience, Luke xxi. 19. This will be a special means to make thee serve God acceptably; for godly fear ari>>eth from faith, as I have shewed in my Domestical Duties, Treat. 1, Sec. 4.

4. Direction how to get this godly fear.

(1.) Acquaint thyself with God, as Eliphaz ad-viseth, Job xxii. 21, and be well instructed in his divine properties and excellencies, as in his supreme sovereignty, ifec. Of which see The Church's Conquest, on E.xod. xvii. 11, Sec. 43.

Ignorance of the excellency of a thing makes it to be disesteemed; but true knowledge thereof works a high esteem and due respect, 2 L'hron. xxviii. 9. Hereby God wrought in Job a godly fear, Job xlii. 2, 3.

(2.) Get all the evidences that thou canst of God's fatherly respect to thee. Call to mind his offers of grace revealed in his word. Observe his gracious dealing with thee : how long he hath borne with thee, wherein he hath dealt better witli thee than with many others. Well observe what fruits of his sanctifying Spirit are wrought in thee. These give evidence that God Ls our father, and will make us thereupon desirous to please him.

(3.) Set this God always before thee, and remember that ' the eyes of the Lord are in every place, beholding the evil and the good,' as Prov. xv. 3. This also will work a godly fear, for it will make thee to do all things as in his presence. Note Gen. xx.xix. 9.

(4.) Be well informed in the horrible nature of sin ; how contrarj' it is to God, and that in his chiefest excellency, which is his jjurity and holines.s. Nothing more contrary to another, not darkness to light, nor death to life. Nothing makes a creature so loathsome in God's sight as sin. Sin only inccnseth God's wrath. Sin causeth all judgments. Sin makes the d«vil so terrible as he is. Sin ])Uts a sting into death. Sin excludes from heaven, and iniiilungetli into hell. We^e this thoroughly known, it would make us more fearful of connnitting sin, than of j)nlling vengeance on ot ii'iipads, which fear is the true godly fear.

(S-Vble i' weigh thine own weakness, and disability to staVrvin" lo'sclf, and withal thine own proncncss to wandiistratod ihe riglit way. In regard of our own weakn^rdiTfd, as\a8 little children, readj- to stumble at evet\..;|). viii. .5, J^ slip at cve.y smooth, slijjpery place, further expfiifiir proueuess to wander, we aro

as sheep, so saith the psalmist, Ps. cxix. 176. A due consideration hereof will work in us this godly fear. Note Ilom. xi. 20.

(G.) Take due notice of Satan's subtlety and sedulity. In regard of his subtlety, he is resembled to an ' old serpent,' Rev. xii. 9, and xx. 2. In regard of his sedulity, he is resembled to a ' roaring lion, walking about seeking whom he may devour,' 1 Pet. V. 8. Withal take notice of the deceitfulness of sin, Heb. iii. 13, together with the many temptations whereunto we are subject. These cannot but work a fear, yea, and a godly fear, lest we should be overtaken.

Sec. 137. Of the terribleness of God's ivrath being inceTised.

Ver. 29. For our God is a consuming fire.

In this verse is added a motive to enforce the fore-mentioned manner of serving of God, taken from the terror of God.

And to move them to whom he wrote, and others like to them, partakers of the heavenly calling, he setteth out God in that special and particular relation he hath to his church, to such as profess the true Christian faith. For under this relative, ^,ttw», our, which is of the first person and plural number, the •apostle compriseth himself, and such as hin\self was, at least in profession of the true Christian faith. And questionless he here especially intendeth him that is to be judge of all, the Son of God, made Son of man, the second person in sacred Trinity, true God, he whom the apostles do oft style ' God our Saviour,' as 1 Tim. i. 1, 2 Pet. i. 1, Jude 25.

The ajjostle, in giving this title God unto Christ, thereby giveth proof that Christ is true God. Whereof see Chap. i. 8, Sec. 107, and Ver. 10, Sec. 128.

And in adding this relative particle, our, unto God, giveth us to understand that Christ is in special the God of his church. See The Saint's Sacrifce, Sec. 31.

Even this our God, in and through whom the free grace and rich mercy of God is set forth, he is a consuming fire. By what resemblance could tciror be more set forth to the life, than by this ( for of all creatures fire is most terrible ; therefore the easeless and merciless torment of hell is hereby set out. Mat. xviii. 9.

But because fire hath light and warmth in it, whereby it giveth light, and qnickencth and chcrisheth, this epithet, xaravaXisxnM, consuming, is a]iplied thereto. The rather because God hath sometimes appeared in fire that did not consume, as in the bush, Exod. iiL 2, and in the pillar, Exod. xiii. 21. So as the firo here meant is a most terrible fire, and great terror is set out therebj-. Whereby the apostle giveth us to understand that God incensed is terrible, being here .'ityled tSj x.arata>Jaxov, consuming fi're. In this very respect doth Moses so style God, Deut. iv. 2t, and ix. 3. lu this respect also fire is said to be ' kindled

Ver. 25-29.]

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261

by the breath of the Lord,' Isa. xxx. 33; to 'go out of his mouth,' Ps. xviii. 8; to 'come from' him, Lev. X. 2; to 'go before' him, Ps. xcvii. 2. And he is said to ' judge with fire.' Read how the terror of the Lord is set out, Deut. xxix. 20, ifec.

For everything in God is infinite—justice, power, jealousy, wrath. Now infiniteness added to wrath and vengeance, makes it exceeding terrible, even intolerable.

1. This doth demonstrate unto us their folly, who by their impudency in sinning, and impenitency, incense this fire of God's wrath, and cast themselves into the midst thereof. Will any one that is in his right wits cast himself into a flaming fire 1 Indeed, Mat. xvii. \5, it is said of one, that 'oft he falleth into the fire.' But who was that one ? A very lunatic, who knew not what he did. And what made him do it ? The devil who possessed him cast him in, Mark ix. 22. And he must needs go whom the devU drives. Assuredly the devil drives on every one that casts himself into the fire here mentioned by the apostle.

2. Let us be admonished to take heed of offending this God; offences provoke his wrath. His wrath being incensed, he becomes such a fire as is here intended.

That this may be the more nearly applied, I will give you a brief view of such sins as in Scripture are noted to kindle and inflame this fire, as,

1. Idolatry, Deut. xxxii. 18, 21, 22.

2. Profaning God's ordinances, Lev. x. 2, Num. xvi. 35.

3. Murmuring against God's providence. Num. xi. 1, and xxi. 6.

4. Abominable pollutions. Gen. xLx. 24.

5. Attempting the deaths of God's prophets, 2 Kings i. 10, Dan. iii. 22.

6. Haters of God, Ps. xxi. 8, 9.

7. Revolters and apostates, Heb. x. 27.

8. Antichristians, Rev. xiv. 9, 10.

9. False teachers and seducers. Rev. xix. 20.

10. All reprobates and Lmpenitents, Rev. xx. 1.5.

Sec. 138. Of the resolution o/Heb. xii. 25-29.

Ver. 25. See tlmt ye refuse not him thai speal-eth; for if they escaped not ivho refused him that spake on earth, much more shall not toe escape, if we turn aiuay from him that spealceth from heaven:

26. Whose voice then shook the earth: but nouj he hath promised, saying. Yet once more I shake not the earth only, hut also heaven.

27. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, tliat those things which cannot he shaken may remain.

28. Wherefore we receiving a kingdom ivhich cannot he moved, let us have grace, wliereby we may serve God acceptably xvith reverence and godly fear:

29. For our God is a consuming fire.

The sum of these words is, the general use of the forementioned divine privileges; which is,

1. Propounded, in these words, see that ye refuse not him that sjyeaketh.

2. Confirmed, in the words following.

The confirmation is raised from the danger and damage of neglecting his admonition. Which damage is amplified comparatively, vers. 25, 26, ifec.

The comparison is of unequals, enforced from the less to the greater, wherein is noted,

1. The substance of them, ver. 25-27.

2. An inference thence raised, vers. 28, 29.

In the comparison, two sorts, or kinds of unequals, are noted :

1. One of the person, ver. 25.

2. The other of the privileges, vers. 2Q, 27. This latter is,

(1.) Propounded, ver. 26. (2.) Expounded, ver. 27. In the substance of the comparison we may observe,

1. The duty enjoined.

2. The reason whereby it is enforced. In the expressing of the duty, note,

1. The manner, in this word, see, which implies great circumspection.

2. The matter, set down negatively, see that ye refuse not him that speakdh. Where we may observe,

1. The act forbidden, refuse not.

2. The object, him that speaketh.

In the reason whereby it is enforced, there is a fourfold difference noted betwixt the law and the gospel.

1. One, in a different dignity.

2. The second, in a different penalty.

3. The third, in a different power.

4. The fourth, in a different continuance.

1. The difference in dignity is manifested by the different persons that declared the one and the other.

(1.) He that declared the law, spake on earth. (2.) He that delivered the gospel, sjxike from heaven.

2. In setting down the penalty, there is,

(1.) An agreement in the general, that neither the transgressors of the one nor of the other escaped.

(2.) The difference is in the certainty and severity of the latter, expressed in these words, much more shall not we escape, if ive turn away, kc.

3. The different power of the law and gospel was manifested by the different effects.

Tlie eftect at the delivery of the law, was shaking of the earth, amplified by the cause thereof, viz., the voice of Christ.

The effect at the delivery of the gospel, was the shaking both of earth and heaven.

The power of the gospel is,

1. Propounded, ver. 26.

2. Expounded, ver. 27.

In the proposition, we may observe^

GOUGE ON HEBREWS.

[CUAP. XII.

1. Tlio prnnf, in these words, he that jyromised.

2. The point or thing promised, wherein,

(1.) The extent of power, in that upon coming in of the gospel, heaven and earth toere moved.

(2.) The time when, manifested in these words, yet once more.

4. Tlie fourth difference betwixt the law and the gospel is in respect of continuance.

1. The law was alterable.

2. The gospel was firm and stable, and so unchangeable.

The alterablencss of the law is implied, in this word, removinr/, which is ratified by the cause thereof, they were ihinr/s made, viz., by the hands of men.

Tlie unchaiigcableness of the gospel is expressed, in these words, that the thiiif/s which cannot be shaken may remain. In which we may observe—

1. The main substance of the point, in this phrase, thiivin which cannot he shaken.

2. The inference, in the words following.

The inference which the apostle maketh upon the difference between the law and the gospel is expressed, vers. 28, 29.

Whereof we may observe—

1. The matter thereof, ver. 28.

2. The motive, ver. 29. In the matter, note—

1. The ground of duty.

2. The kind of duty.

In the ground, observe—

1. The subject, what we have.

2. The means how we have it. The subject is—

1. Expressed in the excellency of it, kingdom.

2. Amplified by the stability of it, a kin'jdom which cannot be moved.

In the kind of duty, note—

1. The spring whence it ariseth, viz., f/race.

2. The stream that flows from thence, where note—

1. The matter.

2. The manner.

The matter is, to serve God. The manner—

1. Acceptably.

2. With reverence.

3. With r/od/y fear.

In the motive we may ob.scrve—

1. The substance, in these words, our God is a con-Buminy Jive.

2. An inference, in this particle, for.

In the .substance the motive is double—

1. Implied.

2. Expressed.

The implied motive is taken from the relation between Ood and the church, in these word.s, our God.

The expressed motive is taken from the terror of God, which is—

1. rropouuded in a metaphor, fire. >

2. Aggravated by an effect, consuming. The inference is in this particle/or;/or our (7oc^ is a consuminy fire.

Sec. 139. Observations raised out of'E.Qh. xii. 2.5-29.

I. Circumsiwctiun about Christ's word is requisite. This ariseth from the manner of expressing the duty, in this word, see, which is a word of circumspection, and hath an especial emphasis. Sec Sec. 123.

II. Christ .yieakelh to us in the gospel. This is here implied, in these words, see tlmt ye refuse not him that speaketh. Where the apostle takes it for granted that in the ministry of the gospel Christ speaketh to his church ; for if Christ speak not, he cannot be refused. See Sec. 124.

III. Christ's word is in no case to be rejected. This the apostle plainly expresseth. See Sec. 125.

IV. As the Imo was given on earth, so the gospel from heaven. This ariseth from the different manner of giving the law and the gosj)el, expressed by the apostle in ver. 25. See Sec. 12G.

V. Transgressors of the law were surely punished. AVhich the apostle implieth where he saith that t/ity escaped not who refused him who spake on earth. See Sec. 127.

VI. Bespisers of the gospel shall be most surely and sorely punished. Which the apostle expresseth in these words, much more. See Sec. 127.

VII. Christ delivered the laiv. Which the apostle expresseth, in these words, whose voice then shook the earth, meaning the voice of Christ in the delivery of the law. See Sec. 129.

VIII. The delivery of the laiv ivas terrible. Which is implied by the shaking of the earth at the delivery thereof, which the apostle here expresseth. See Sec. 129.

IX. Upon hriiigiiii/ in the gospel, heaven and earth were moved. So much the apostle plainly expresseth in opposition to the law, and the delivery thereof, when only earth was shaken. See Sec. 130.

X. The law was alterable. Which the apostle ex-pres.scth in the word removing. See Sec. 131.

XI. The gospel i.'i unchangeable. Which the apostle implieth, in this phrase, things that cannot be shaken. See Sec. 132.

XII. That which is made by man is subject to decay. This ariseth from the apostle's bringing it in as a reason why the things of the law were alterable, namely, becaiisc they were made, viz., bj- men. Sec Sec. 131.

XIII. Goil's change is to tlie better. This ari.scth from the apostle's inference, whereby is shewed the end of God's substituting the gospel in the room of the law. See Sec. 132.

XIV. Christ's church is a kingdom. So it is here expressly called. See Sec. 133.

XV. God is to be served. Which ariseth from the apostle's exhortation thereunto. See Sec. IS.").

X\'I. ()«/■ Sirring of God must be so ordered as it may be pleasing to him. So much the apostle ex-

Chap. XIII.]

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pressetli in liis general direction for the manner of our serving God, in this word, accejJlab/i/. See Sec. 135.

XVII. God is to be served luith due reverence. So much the apostle doth in plain terms express ; for in setting down the manner of our serving God, he adds, with reverence. See Sec. 135.

XVIII. A holy fear is a special means of tvell ordering the service we do to God. So much the apostle expresseth. See Sec. 136.

XIX. Christ is true God. This plainly ariseth from the title God, here given unto Christ. See Sec. 137.

XX. Christ is in special the God of his church. This ariseth from the relative particle ovr, added unto God, our God. See Sec. 137.

XXI. God incensed is terrible. Which the apostle expresseth by terming him a consuming fire. Our God is a consuming Jire. See Sec. 137.

CHAPTER XIII.

Sec. 1. Of the resolution of the ivhole \2th chapter.

In this chapter the apostle prosecuteth his exlior-tation unto such Christian duties, as tend to a worthy walking of their holy profession. This he doth till lie come to the very close of this epistle, even to the 20 th verse.

There are' two general parts of the chapter :

1. A direction to behave themselves as becomes Christians, to ver. 20.

2. The conclusion of the epistle, in the six last verses.

In his direction, duties of three sorts are prescribed:

1. Concerning others.

2. Concerning themselves.

3. Concerning God, ver. 15.

Duties concerning others may be reduced to five considerations.

1. As they are professors of the true faith, let brotherly love continue, ver. 1.

2. As they are strangers, be not forgetful to entertain strangers, (fee, ver. 2.

3. As they are afflicted, remember tliem that are in bonds, itc, ver. 3.

4. As they are ministers, vers. 7, 17.

5. As the}' are in want, ver. 16.

The first of these contains the sum of the second table, so far as it concerns professors of the faith.

The second, third, and fifth are branches of the sixth commandment.

The fourth is a branch of the fifth commandment.

Duties concerning themselves have a threefold respect,

1. To their bodies. Of these there are two sorts : One, to use the means of chastity, which is marriage, ver. 4.

The other, to avoid uncleanness contrary thereunto, ver. 4.

These two appertain to the seventh commandment.

2. To their estates. About which, (1.) Covetousness is forbidden. (2.) Contentedness is commanded.

' Circa hoc duo facit: Primo hortatur cos ad bonum. Secundo orat pro lis.— Thorn. Aquin.

These two are comprised under the eighth commandment.

To enforce the one and the other, God's promise of sufiicient provision is alleged, ver. 5 ; and an inference of confidence on God is thereupon made, ver. 6.

Duties to ministers have a double hmt,

1. In reference to such as were dej)arted. About these,

(1.) The duty itself is expressed, both generally, remember ; and also particularly, whose faith follow.

(2.) It is enforced by an argument taken from Christ's immutability, ver. 8.

3. Duties concerning their souls are of two kinds :

(1.) That they take heed of strange doctrmes.

(2.) That they forbear to join legal ceremonies with the word of grace, ver. 9.

Tills latter is pressed by the damage which may thence follow.

This is loss of right to Christ.

This damage is,

1. Propounded, under a metaphor taken from the legal rites, we have an altar, ifcc, ver. 10.

2. It is further confirmed by other like rites. In this confirmation are set down,

1. The types, for the bodies of those beasts, &c., ver. 11.

2. The application of the truth thereunto, wherefore Jesus, etc., ver. 12.

3. Two inferences made thereupon.

One, to abandon the world, let us go forth, <fec., ver. 13. This is enforced by a Christian's condition in this world,/o?' here, ifec, ver. 14.

The other inference is to make a right use of Christ the true altar. This is, to offer up sacrifices on him.

These sacrifices are of two sorts :

1. Praise to God, ver. 15.

2. Beneficence to the poor, ver. 16.

Duties to ministers which were yet present among them, are of two sorts.

One, that in general concerns all. This is,

1. Propounded, obei/ them.

2. Pressed, by their ministers' charge over them, thty watch, itc, ver. 17.

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[Chap. XIII.

Another, tliat in particular concerns the apostle liiuiself. This also is,

1. Propounded, pray for vs.

2. Pressed by a double motive. One, his integrity, vcr. 18.

The other, his desire to be restored to them, vcr. 19. The conclusion of this epistle is in the last six verses thereof.

It consisteth of five distinct parts :

1. Intercession for them. Herein is,

(1.) A description of him to whom ho makes his intercession, ver. 20.

(2.) A declaration of the matter for which he in-tercedeth, vcr. 21.

2. Petition to them, well to accept his epistle, ver. 22.

3. Information of two points : (1.) Of Timothy's deliverance.

(2.) Of his purpose to come with Timothy to them, ver. 23.

4. Salutations. These are of two sorts : (1.) Of them whom they should salute. (2.) Of those that saluted them, ver. 24.

5. His apostolical benediction, ver. 25.

Sec. 2. Of love: what it is.

Vcr. 1. Let brotherly love continue.

The apostle having prescribed sundry duties to be performed to God in the latter end of the former chapter, in the bej^inning of this chapter he setteth down several duties to be performed to men.

He beginneth with that which is the sum and substance of all the rest; and which will set all other duties to man on work. This is brotherly love.

These two words are the interpretation of one Greek word, (piXaoiX^ia, but a compound one, which comjiriseth under it love and brother. Our English ■word also may be so joined together as to make one ; and so it every way answereth the Greek.

About it I will endeavour to clear these five points following :

1. The nature of brotherly love.

2. The difference betwixt it and love.

3. Tlie sjjccial gro\inds thereof.

4. Uules for abounding therein.

5. Motives to induce us to labour after it.

That we may the better find out the full nature of brotherly love, I will briefly shew,

1. What love is.

2. What kind of brother is here meant. Love is a liking, uniting affection.

1. It is reckoned among the ofections, in that it is neither simply a virtue, nor .liniply a vice. But as it is placed u])on a right object, wiiich is good, and well ordered in preferring good things according to their c.>ccellency, it hath the general nature of virtue. Con-trarily, being i)laccd upon a wrong object, which is evil j or disordered, by i)referriiig the meaner good

before the greater, as man before God, it hath the general nature of a vice.

2. It is a likiwj affection, in that the proper object thereof is good. Philosophers distinguish affections into concuinscible and irascible. These, for plainness sake, we call liking and disliking. The proper object of the former is good, and of the latter evil.

It is tmitinrj: for herein lieth the very form of love; whereb}' it is differenced from other liking affection.?, as from desire and delight. Love knitteth the heart that loveth to the object loved. Thus Jonathan's love to David is expressed, ' The soul of Jonathan was knit with the soul of David,' 1 Sam. xviii. 1. And Christians are said to be knit together in love. Col. ii. 2. In this respect love is styled a bond ; yea, a ' bond of pcrfectness,' Col. iii. 14, whereby things are close knit and fast bound.

Sec. 3. Of the (livers acceptations of' brother' and of ' brotlierly love.'

Brother in Scripture is divers ways used.

1. In a civil respect.

2. In a sacred respect.

The civil respect is natural, or political.

Natural is proper or common.

Brothers in a natural, proper respect are—first, near, as lUerini, children of the same mother, as Cain and Abel, Gen. iv. 2 ; secondl)', remote, as consan-ffuinei, of the same blood, as Abraham and Lot, Gen. xiii. 8 ; or affines, by marriage, as lluth and Orpah, Iluth i. 4, 15.

Brothers in a common natural respect are such as descend from the first stock, namely, Adam, 1 John iii. 15 ; or from the head of the same nation, Exod. ii. 11.

The political respect, whereby any are called brothers, is of such as are of the same calling, as kings, 1 Kings xx. 32 ; captains, 2 Iviugs ix. 2, 5 ; priests, 2 Kings xxiii. 9.

Tiie sacred respect is in reference to profession of the true faith, and that spe or re, according to the rule of charity (so all professors are brethren, Ps. xxii. 22, Mat. xviii. 15), or according to the rule of certainty, as the elect of God. Thus Ananias calls Saul, 'a chosen vessel,' brother. Acts ix. 15, 17 ; and Peter calls tlie same Paul, 2 Pet. iii. 15.

There is further a joint acception of this relative, brother, which is jiartly natural, ]iartly mystical, or spiritual; and that betwixt the Son of God and sons of men. Hereof see Chap. ii. See. lOG.

The word brother is here to be taken in the sacred or spiritual respect; and that according to the rule of charity.

Brotherly love then here required is, such a liking affection as knits the hearts of |irofessors of the true faith one to another. In this respect professors are said to be ' of one heart,' Acts iv. 32. And they are exhorted to be ' perfectly jouicd together iu the same

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265

mind, and in the same judgment,' 1 Cor. L 10. And God Lath promised to give unto his ' one heart,' Jer. xxxii. 39, Ezek. xi. 19.

Sec. 4. Of the difference hetivixt love and brotherly love.

The difference betwixt love and brotherly love con-sisteth in three things especially, 1. The object ; '2. The subject-matter ; 3. The bond.

1. The object of love is of a larger extent than the object of brotherly love. That extendeth itself to all (not aliens or enemies excepted), Mat. v. 4-t: this only to those that jitrofess the faith ; as the word brother implieth.

2. The subject-matter containeth the duties that the one or the other requireth. In this respect the subject-matter of brotherly love is larger than of love. For there is no duty that love requireth to be performed of another, but brotherly love requireth the same to be performed to a brother. Yet brotherly love requireth many duties to be done to a brother, which love requireth not to be performed to all. For love requireth none to ' cast holy things to dogs, nor pearls before swine,' Mat. vii. 6. Where the apostle saith (1 Cor. v. 12), ' What have I to do to judge them also that are without ? Do not ye judge them that are within 1' he plainly sheweth that many duties that are to be performed to a professor, are not to be performed to such as are without; that is, to such as profess not the gospel.

3. The bond, whereby brotherly love knits professors together, is stronger than the common bond of love. In this respect the apostle puts an emphasis upon doing good to the brotherhood, Gal. vi. 10, ' Let us do good unto all men, especially unto them who are of the household of faith.' Thus Christ himself distinguisheth betwixt those that are within and without : for ' he is the Saviour of all men, especially of those that believe,' 1 Tim. iv. 10,

These differences shew that the excellency Ueth upon brotherly love.

Sec. 5. Of the r/rounds of love, and of brotherly love.

The grounds of brotherly love are such as the grounds of love in general are : but in a far more excellent kind; which may be exemplified in six heads :

1. Participation of the same image. On this ground the sin of murder is aggravated, because ' in the image of God made he man,' Gen. ix. 6. Hence we may infer, that nothing against love must be done to another ; but all duties of love must be performed to him, because we are all ' after the image of God.'

2. Communion in the same nature, which is flesh. Thereupon saith the Holy Ghost, ' Hide not thyself from thine own flesh,' Isa. Iviii. 7.

3. Subjection to the same infirmities. For 'all

things come alike to all,' Eccles. ix. 2. This puts on love to bear others' infirmities, because they themselves are subject to the like. It is said of the high priest under the law, that ' he can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity,' Heb. V. 2.

4. The mutual need that one hath of another's help. This also puts on love to help such as need help, that, in case of need, help by others may be afforded unto them. In this respect saith the apostle, ' At this time your abundance may be a supply for their want, and their abundance also may be a supply for your want,' 2 Cor. viii. 14.

5. God's example. For Christ exhorteth us to perform duties of love, ' tliat we may be the children of our Father which is in heaven," Mat. v. 45.

6. God's express precept : ' Thou shalt love thy neighbour as thyself,' Lev. xix. 18.

These also are the very grounds of brotherly love : but ill a far more excellent and transcendent manner; for,

1. That image of God, which natural men bear, is exceedingly defaced and impaired. It is a very obscure and almost worn-out stamp of that glorious image in which at first God made man. I may resemble it to a glowworm, or to certain fish-bones, which in the dark make a bright lustre, but give no true hght, whereby we may discern one thing from another. So by that remainder of God's image, which is in natural men, none could ever discern how to do anything acceptably to God, or availably to his own salvation. But in Christ, by the gospel, that glorious image is renewed in saints (who are the brethren he means); and they are not only exhorted to ' put on that new man, which after God is created in righteousness and holiness of truth ' (Eph. iv. 24), but are also said to be ' changed into the same image from glory to glory,' 2 Cor. i. 18.

2. That nature, whereof professors are made partakers, is not only a human nature, but, Se/k (pdaig, the divine nature, 2 Pet. ii. 4. For we are bom again, and that of God, John i. 13. As natural men are all one flesh, so saints are all one spirit, Eph. iv. 4. As they are of the flesh, so these are of the Spirit, John iii. 6. Wherefore, as the divine nature is more excellent than the human, and the spirit than the flesh, so this ground of brotherly love is more excellent than the former ground of love.

3. Professors of the gospel are subject also to many infirmities aijd temptations. Satan most fiercely assaults them, Luke xxii. 31, For they are all kings, Eev. i. 6. The devil, therefore, useth the policy of the king of Sj'ria, 1 Kings xxii. 3L They are also subject to many infirmities. In these respects there is great need of much brotherly love to bear with one another. Gal. vi. 2.

4. These also stand in much need of mutual help

GOUGE ON HEUREWS.

[CUAP. XIII.

for their spiritual good. This is evident by the manifold exhortations tending to tiiat purpose, as Heb. iii. l."3, and x. '2i, 1 Thus. iv. 12, and v. 11. Brotherly love is needful in tliia res[)ect also.

5. God's pattern is, in this kind, more excellently set forth ; for, in relation to saints, lie is said to love them, and hate others, JIal. i. 2. Saints are ' a i)ecu-liar treasure to him above all people,' Exod. xix. 5, ])eut. x. 15. This ex.ample of God is much pressed upon this point of brotherly love, 1 John iv. 9-11. And for brotherly love, Christ's example, in giving himself for his church, is also pressed, Eph. v. 25, John xiii. 31.

G. Tiie commandment for brotherly love is as express as for love, John xv. 12. Yea, it is called a ' new commandment,' John xiii. 34. Indeed, the apostle, where he styleth it a ' new commandment,' saith withal, that it is an ' old commandment,' 1 John ii. 1. In the substance of it, it is the old commandment ; but in many circumstances a nezv one.

Sec. G. 0/ the respects ivherein love is sti/led a nezv commandment.

Love is styled a new commandment, in that,

1. It is renewed in the gospel by Christ and his apostles ; and in that respect called ' the law of Christ,' Gal. vi. 2. Now an act renewed is counted a new act or statute.

2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his apostles, even more than by Closes and the prophets in the Old Testament.

3. It is cleared by Christ from many false glosse's, which tlic ancient teachers of the Jews, called elders, had brought upon it; as this, ' Thou shalt love thy neighbour, and hate thine enemy,' Mat. v. 43, 44. As silver-plate cleared is counted new, so this commandment.

4. It is freed by the gospel from many burdensome rite-s, with which the law clogged it; and thus it is accounted a new commandment. It is said that the eagle's youth is renewed, Ps. ciii. 5, which is thus : the beak of an eagle in time grows so thick and hard, a.s she is not able to eat her meat; she, thereupon, with violence strikes her beak against a rock, .and breaks it all to pieces. That which remains under the shell is counted a new l)cak. It is also said of a snake, that her skin grows so hard and rough, that she cannot well wind herself, and nimbly slide ui) and down. She useth, thcreuiion, to thrust herself through some narrow cleft, whereby that old skin is stripped t)ff, and thus is she a new snake. Thus the law of love is new.

5. This is a new commandment in regard of the manner of delivering it ; for it is by the gospel de-livired with such life and power, as it makes men to yield to it, God's Spirit accomi)anying the ministry of the gospel, which is thereupon called ' the minis-

tration of the Spirit,' 2 Cor. iii. 8. And God is said by the gospel to ' put his laws into our minds, and to write them in our heart.s,' Heb. viii. 10. Concerning this particular, the apostle saith that ' wc are taught of God to love one anotlier' (1 Thcs. iv. 9) ; that is, God, by his gospel, effectually persuades us to love one another.

G. The commandment of brotherly love is ever fresh, like a new thing, as the shoas and apparel of the Israelites in the wilderness waxed not old, Deut. viii. 4, and x.xix 5. In this respect the prophet styleth the covenant of grace under the gospel, a ' new covenant,' Jer. xxxi, 31. It is so styled in opposition to the former, which 'waxed old,' Ilcb. viii. 13.

7. The object of brotherly love under the gospel is new, in regard of the extent of it. For of old, they of Israel only were counted brethren. In this respect it is said (Deut. xxiii. 10), ' unto a stranger thou mayest lend upon usury ; but not unto thy brother,' by whom he means an Israelite. Uut now, under the gospel, ' thej' who were then afar off are made nigh,' and both Jew and Gentile are made one, Eph. iii. 13, 14. For 'there is neither Jew nor Greek, all are one in Christ Jesus,' Gal. iii. 28.

8. Under the gospel there is manifested a further extent of brotherly love, which uuiy be accounted as a new rule. The law saith, ' Thou shalt love thy neighbour as thyself,' Lev. xix. 18; but under the gospel it is said, ' We ought to lay down our lives for the brethren,' 1 John iii. 10. Thoreuixui the apostle saith, ' I will very gladly spend and be spent for you,' 2 Cor. xii. 15 ; and again, ' If 1 be offered upon the sacrifice and service of your faith, I joy and rejoice with you all,' Phil. ii. 17.

!). There is under the gospel a new p<ittern of brotherly love set Ijofore us, namely, of God's sending his Son to be a propitiation for our sius : ' Beloved, if God so loved us, we ought also to love one another,' 1 John iv. 10, 11. We have also a new pattern of Christ gi%"ing himself for his church, Ejih. v. 25. Now we ought to love one another ' as Christ hath loved us,' John xv. 12.

10. It is called a new commandment by an excellency : as a 'new song' (Ps. cxlix. 1), that is, a most excellent .song. And again, ' The Lord hath created a new thing' (Jer. xx.xi. 22), that is, a wonderful thing. Thus, also, that which is called a ' better covenant' is said to be a ' new covenant,' Ileb. viii. G, 8.

Sec. 7. Of rules for attaining to, and abounding in, hrotherli/ love. Concerning opinion.

The rules for attaining to, and abounding in, brotherly love, may be reduced into three heads :

1. Opinion. 2. Meditation. 3. Practice.

For opinion :

1. We must be well in.structcd in the truth of that religion which we, and others who are accounted brethren, do profess. Frequent reading of God's

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267

word, diligent attending to the preaching thereof, serious meditating thereon, and mutual conference thereabout, are special means of instructing us in the true religion. Knowledge hereof, and faith herein, ■will knit our hearts to the profession of the same, and hold us close to them. Religion hath its notation, ct religando,^ from knitting close, and binding fast together. Notliing is of more force to that end than religion, especially the true religion. Idolatrous, heretical, and false religions knit the hearts of the professors thereof together ; yet they want that spirit of life which accompanieth the true religion. True religion, therefore, must needs be of more force to knit men together.

2. We must have a good opinion, and be well persuaded, of the truth and soundness of our brother's profession. Otherwise, an external profession will be so far from u.iiting our hearts, as it will rather alienate them the more one from another. Hypocrites and dissemblers are detested of all. None will dare to trust them : none will care to be intimate with them. Now that we may have and retain a good opinion of professors, we must judge of them according to the rule of charity (for we cannot judge of them according to the rule of certainty. That is his prerogative who searcheth the heart and trieth the reins, Jer. xvii. 10, and to whose eyes all things are naked and opened, Heb. iv. 13). Charity judgotli not the hearts and consciences of men. It Icaveth them to God : ' Charity believeth all things, and hopeth all things' (1 Cor. xiii. 7), that is, the best it can of all. It interpreteth all things in the better part. By this means is brotherly love established.

3. We must, as much as lieth in us, be ' perfectly joined together in the same mind, and in the same judgment,' 1 Cor. i. 10. Union in mind and judgment is an effectual means of working and preserving union in heart and affection. They who ' continued steadfastly in the apostle's doctrine' were ' of one heart and one soul,'- Acts ii. 42, and iv. 32. Under the heart, the affections are comprised ; under the soul, the mind. Unanimity is a great cause of brotherly love. Therefore we are oft exhorted to be of the same mind, Pioni. xii. 1(5, 2 Cor. xiii. 11, Phil. ii. 2.

Quest. What if all that profess the same faith cannot be brought to be in aU points of one opinion: so as there must needs be differences in that kind, as ever there were, and ever are like to be ?

A IIS. In such cases let us dissent in love, and wait till God reveal the truth to the one or to the other. Differences in judgment must not cause alienations of heart and affection: especially if the difference be about inferior and indifferent things, Rom. xiv. 2, 3.

4. We must be thoroughly informed about God's

' -V religaudo religio duci creditur.— Aug. de Vera Relig., cap. 55.

- Cordis et animK unius nominibus intcUigitur summa turn in doetrina, turn in voluntatibus consensio.— Beza in loc.

love to us, and get all the evidences we can thereof. God's love is as fire ; it hcateth where it is harboured. As fire kindleth fire, so love kindleth and enflameth love ; especially when the soul is persuaded thereof. Now they who truly love God, will undoubtedly love such as bear the image of God; which pi'ofessors of the true fiiith do, 1 John iv. 20, 21, and v. 1. Apprehension of God's love to us, will the more enforce us to love the brethren, if withal we be persuaded of their love to us; as we ought to be, unless we see apparent evidences of the contrary. Thus far of the rules concerning opinion.

Sec. 8. Of rules for hroiherhj love. Concerning meditation.

For meditation: 1. We must advisedly meditate on the excellency of this grace of brotherly love. All the excellencies of love have an emiuency in brotherly love.

Now love is set out by the apostle as the most excellent of aU graces. ■\\Tiere he exhorts to ' covet earnestly the best gifts,' he adds this clause, ' yet shew I unto you a more excellent way,' 1 Cor. xii. 31. That way is, to season all ■with love. And having reckoned up sundry singular properties and effects of love, he layeth faith, hope, and love together, and concludes, that ' of them love is the greatest,' 1 Cor. xiii. 13, greatest in use, greatest in continuance.

In use, because all practical graces are set on work by love: and love e.xtends itself to the good of others; it ' seeketh not her own' only; whereas faith and hope are as hands clasped, fast holding that which makes to one's own good, love is as a hand opened, dispersing that it hath to the good of others.

In continuance, love is greater than faith or hope, because these end with thLs present life: but love continueth in the Kfe to come, and is most perfect in heaven.

Besides, there is no grace wherein a creature may more resemble his Creator than love. God assumeth to himself this title Love, and that by a kind of property, thus, 'God is love,' 1 John iv. 8, IG. This doth in a high transcendent manner commend the excellency of love ; and due meditation on the excellency of a thing, is an especial means of seeking after it, and laying hold on it.

2. We must duly consider the worth of a brother. Brothers here meant are saints by calling. Whatsoever their outward condition be in this world, they are most precious persons. The)'are styled 'precious in God's sight, and honourable,' Isa. xliii. 4; ' excellent,' Ps. xvi. 3; 'God's jewels,' Mai. iii. 17. They are ' a chosen generation, a royal priesthood, a holy nation, a peculiar people,' 1 Pet. ii. 9. Comparatively, ' the righteous is more excellent than his neighbour,' Prov. xii. 26; that is, than any other man not righteous; and that iu his birth, for he is ' born of

/

GOUGE ON HEBEEW8.

[Chap. XIII.

God,'John i. 1.3. In his life, he ' liveth by faith,' Hab. ii. 4, Gal. ii. 20. In hi.s death, ' precious in the sight of the Lord is the death of his saints,' Ps. cxvi. 15; 'blessed are the dead that die in the Lord,' Rev. xiv. 13. This made Balaam to wLsh that he might die the death of the rigliteous, Num. xxiii. 10. God set his love on them before the world was. He so dearly loved them, as he spared not liis dear and only Son, but gave him to death for them, Rom. viii. 32. He hath given his Holy Sjiirit to quicken them, to beautify them, to make them amiable before God and men. He hath given his angels a charge over them, Ps. xci. 11. The angels are ministering spirits for their sakes, Heb. i. 14. The whole world is preserved for them : and they are reserved to glory. AVho should not, who would not, be kindly affectioued to them in brotherly love ?

3. We must seriously think upon the good that may be reajied by them and from them : the good is both temporal and .spiritual. Laban ' learned by experience that the Lord had blessed him for Jacob's sake,' Gen. xxx. 27. And Potiphar ' saw that the Lord was with his servant Josejih, and that the Lord made all he did to prosper in his hand,' Gen. xxxix. 3. The good that those men received from Jacob and Joseph, who were both saints, was temporal. Much spiritual good may also be received from such, by their pious pattern, prudent counsel, pithy exhortations, powerful prayer, and other like means; yea, hereby also may our eternal salvation be promoted. Due con.sideration of these and other like benefits cannot but work brotherly love towards them.

4. We must diligently mark the prejudice that u.scth to arise from professors' alienation of their hearts one from another, and from dissensions following thereupon. God's blessed name is thereby blasphemed; the ministry of the gospel slandered ; the holy profession disgraced; the faithful ones grieved; the guiltless mis-censured ; the weak offended, and enemies made to insult. Surely they who duly consider these mischiefs, will for the preventing hereof, labour for this grace of brotherly love.

Sec. 9. Of rules for hroiherhj love. Concerning practice.

For practice, 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love. One great and jirime impediment is self-love. Nothing more hinders the love of others, especially the love of the brethren, than self-love. It is like the thorns among which good seed w'as sown. Thorns use to soak out the life and heart of the ground, so as good corn cannot there grow up to any maturity. Self-love and brotherly love are oft opposed, as 1 Cor. X. 24. Another great impediment is undue .su.spicion and unjust jealousy. This makes everything spoken or dime to be misinterpreted, and taken in the worst part. The apostle, 1 Tim. vi. 4, reckonetk ' surmis-

ings' among other gross enormities, as ' envy, strife, railings,' which use to be occasions of great discord and fierce dissensions. He also gives this epithet, evil, to surmises : for they are evil in their nature, being brats of the old man ; and evil in their effect: they hinder many good duties among friends: and cause many acts of injustice. Impediments which hinder the springing up or growing of a good thing, must be removed for obtaining that good thing, and abounding therein.

2. Communion, friendship, and familiarity must be kept with professors of the truth ; that thereby we may the more freely open our hearts one to another, and communicate counsels; yea, and take notice of the gifts which God hath bestowed one upon another. This is and will be an especial means of working and increasing brotherly love.

3. We must take all opportunities of doing courtesies to the saints : and of receiving kindnesses from them. By doing courtesies we tie their hearts to us : and by receiving kindnesses, we make them the more willing to accept in the better part the courtesies we do to them. A generous mind will not continually receive courtesies, unless it may return courtesy for courte.sy. By this mutual kindness, the entire affection of saints one towards another are the better discerned : which cannot but preserve brotherly love.

4. Wc must be instant in prayer, both singly for ourselves, and also mutually each for other. For ourselves, that God would be pleased to work our hearts, as to other sanctifying graces, so to this in special. That entire affection of love which God at first implanted in man's soul, when he created him after his own image, is exceedingly defaced by man's f:dl. To have it renewed requires a supernatural work, even a work of the divine Spirit. Now jirayer is an especial means of obtaining the Holy Ghost. Our ' heavenly Father will give the Holy Spirit to them that ask him,' Luke xi. 13. By this Spirit may this grace be wTought in our hearts. This duty also is to be performed in the behalf of others, that God who can dispose the hearts of .all .as it plcaseth him, would turn the hearts of the brethren to us. Thus shall we be ' kindly affectioned one to another in brotherly love.' Their apprehension of our love to them, will kindle and inflame love in them to us; and our apprehension of their love to us, will kindle and inflame love in us to them.

Hitherto of the rules or means for brotherly love.

Sec. 10. Of motives to brotherh/ love.

Motives to stir us up after brotherly love, are such as follow:—

1. Brotherly love is a grace .absolutely necessary. It is the "groundwork or foundation whereon all duties th.at have relation to the brethren are erected. If tlioj-. be not founded thereon, they cannot be well l)crformed; and that performance which is made of

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them cannot be acceptable to God or man. The apostle expressly cleareth this point, 1 Cor. xiii. 1-3 ; yea, it is a mother grace, which compriseth all other graces under it. Gal. v. 14, Kom. xv. 9.

2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden. It makes men amiable before God and man. It sends forth a sweet fragrant savour wheresoever it is. It hath been before shewed that there is nothing wherein man more resembleth God, than in brotherly love. See Sec. 8.

3. Such is the life and vigour of brotherly love, as it puts on them in whom it is unto all duties. A stronger incitation and enforcement thereunto cannot be given. To this end doth Christ three times together put this question to Peter, ' Simon, lovest thou me V John xxi. 15-17. Love moved God to give his Son to man, John iii. 16. Love moved Christ to give himself to his church, Eph. v. 25. Love constrained Paul to do what he did, 2 Cor. v. 14. We are therefore all enjoined to love God, Deut. vi. 5; and husbands to love their wives, Eph. v. 25 ; and wives, their husbands; and parents, their children, Titus ii. 4; professors, the brotherhood, 1 Pet. ii. 17; every one, one another, 1 John iii. 11. For love will make men give every one their due. Where love liiileth, there is extreme backwardness to duty; where love aboundetJi, there is great forwardness thereunto.

4. So violent and irresistible is the power of love, as it will pass through all difficulties, and overthrow all obstacles. It will not be hindered from doing the good it should do. The church doth with much emplia.sis set out the power of love, Cant. viii. 6, 7, where she affirms it to be 'as strong as death.' Who can stand before death 1 Death overcometh all. Love is also as a fire; hot, fervent, vehement; the flame thereof is 'the flame of the Lord;' a most ardent and violent flame. Other fires may be quenched with waters; but ' many waters cannot quench love.' No afflictions nor persecutions can put love out of a man's heart. ' I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved,' saith the apostle, 2 Cor. xii. 15. Read for this purpose, Rom. viii. 35, iSic.

5. Love is as salt, which infuseth a savoury and wholesome taste into such things as would otherwise be fresh and flashy. It is therefore joined with sundry other duties for this very purpose, even to season them. The apostle so far commends love in this kind, as he maketh all things unsavoury and unprofitable without it, 1 Cor. xiii. 1-3. He therefore giveth this general advice, 'Let all your things be done in love," 1 Cor. xvi. 14.

G. Love hath a strong operation on others. It is as fire, which heateth the things that are near it. As apprehension of God's love to us, works love in us to God—' We love him, because lie first loved us,' 1

John iv. 19 ;—so others' apprehension of our love to them, will make them love us. And as love puts us on to all kindness unto them ; so their love of us will put them on to do all kindness unto us. The mutual love which David and Jonathan manifested each to other, put them on to do much one for another.

7. Love is one of the most comfortable graces that a man can have. It gives evidence to others, and brings assurance to a man's own soul, of the love of God to him, of his right to Jesus Christ, of the Spirit's abode in him, and of his right to the heavenly inheritance. Love of tlie brethren is an evidence also of his love of God. It is the main scope of St John's first epistle, to demonstrate all these evidences. Read in special for this purpose, 1 John ii. 10, and iii. 14, 18, 19, andiv. 7, 12, IG.

8. Love is an especial means of strengthening and establishing the kingdom of Christ. It unites the subjects and members of that kingdom in one; which, is a means of great stability. Many weak wands fast and close bound together, cannot be easily broke asunder: kiugdoms, cities, all manner of civil societies, are established by the mutual love of the members thereof The kingdom of Satan and all evil societies are strengthened by this means: shoTild not then the members of Christ's kingdom love one another? Nothing can be of more force to work union, than mutual love ; and nothing of more force to strengthen a society, than union.

9. The nearest union that is betwixt any in this world is betwixt professors of the faith ; and that in their mutual relation one to another, and in the joint relation that they all have to Christ. Resemblances of the nearest relation that be, are used to set this forth, as of a foundation and edifice, Eph. ii. 20, 21; of a vine and branches, John xv. 5; of a husband and wife, Eph. V. 32, 2 Cor. xi. 2; of a head and body, Eph. i. 22, 23. This near union .should stir us up to brotherly love ; for therein we love that body which is styled Christ, 1 Cor. xii. 12.

10. The world's hatred of saints should the more stir us up to love them. Christ enforceth this duty upon this ground, John xv. 17-19. The world most hateth saints, and that hoc ipso nomine, in this very respect, because they are saints. But brotherly love is a sovereign antidote against the poison of the world's hatred; and a precious cordial to revive and support the saints' spirits.

Sec. 11. Of the continuance of brother!//love.

Brotherly love being the fountain out of which aU other Christian duties flow, and which is so needful and useful a duty, as hath been before shewed, well doth the apostle here require that it should, .astsrw, continue. This being here required of Christians, implieth that an endeavour on our part must be used for the continuance thereof To express this the more fully, the Syriac inserts this particle, ii rjijun, in 7(s.

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[Chap. xm.

Otben, to make this jet more dearly to af^iear, thus ex pc c a g it, eontinoe (jihin) in brotherly lore.

In that the apostk seta no limitatinii of time to his exhottatioD, but indefiniteJjsaith, ' Let brotherly lore eootinne,' be gireth as to imdeiatand that the cod-tinnaoee most be perpetual It most nerer dean faHj but continne ao long as the man himtJf cMitina-eth in this worid; nor most it apon any occasion be interrupted, bat it most be maniffated in all diings at all times: according to that wfaicfa the apostle saith of charity, ' Let aJl your things be done with charity,'1 Cw. xyL 14. The apostk that maketh this a link of the golden chain of Christian graces(2 Pe^ L jy, shew^h that so long as there is any grace in a Chnatiaa, there mnst be also brotherly lore. St Paol, thoefore, where he* commended the Tbessakmi-ais for that brotherly lore they had shewed, beseech-eth them to ' increase more and more,' 1 TheSu iv. 9, 10. The phrases of 'walking in lore' (Eph. t. 2), and 'dwellii^ in lore' (1 John iv. 16), impmt as mnch. For to tndi is to go on: it is (^^weed to •janAm^ gtill oT Sitting down. To dtcttt, implieth a coDtinaal abode: t^iposed to sqjonming or lodging for a whDe in a place.

God's lore to ns is ' an ereriasting love,' Jer. ttti. 3. Those whom Christ loved he lored onto the end, John -TTJi 1; bat we most be ' followers of God,' and ' walk in lore, as Christ also hath lored as,' Eph. t. 1, 2. And that as in other drcomstaneea, so in eontinn-ance.

Hereby the tmth of oar broAherly love win be maniliested; for that grace which is trae and sound wiU never decay.

They who in their yoonger yeara^ or when first th^ began to fed a sweet r^sh in the eommmiion of Bunts, seemed to have them in high aeooont, and to have their hearts entirerly set npon them, and there-npon were ready to do all good ofiBces for them, bat afterwards have their hearts alienated from them, and withdraw themselves fmn eomnnmioa with them— not fearing to speak evil, not only of some particokr penotts, bat abo of the whole brotherhood, yea, and of the very profession itself—they sorely never had this ezceUent grace of brotherly love well settled in them. Sorely they give too great caose to sospect and fear that that spirit which knit the members of Christ's mystical body together, was never in them.

It becometh as, therefore, who have this holy fire cl bntheriy love kindled in ns, daily to blow it np. This meta^ior is indefinitely osed, 2 Tim. L 6, and may fitly be apfJied to the point in hand.

Sec. 12. Ofl]itwueutatgofthupkram,'fi3rgelmL'

Ver. 2. Bt ttot forgetful to enta-tain $tramgtrt, for ikn-fhy tome ka»e emtertaimed aitgeU niumart*.

The general doty of brotherly love is exemplified in ■andry particolara, the first whereof is hospitality.

The sabetaaee of the doty is comprised onder this

negative, iir, i-zi'/jxiiitieii, be net forgetful. The Greek verb is a compoond. The simj^ >xuH**ftai, aignifieth to forget. The compoond Kuju4it*fiiaj, intendeth some special empharis ; as efeim ta forget, or mtteriy to forget, or ao may to forget.

To forget aiA to remember an Cff/foaXtUxBO. Sot to remetuber is to forget; not to forget is to reauai^. Negative injonctions have an emphaas in them: they always bind, to all times. There is no time wheron th^ may beCDCgotten.

To rtmewber importeth two things espeaaSij.

1. To keep and hold fast in nund and memory what is once known. In this respect Moses addeth the negative to the afSrmative : thos,' remember and forget not,' Dent ix. 7, which intendeth that they voald fast hc4d it, and not let it slip away.

2. To call again to mind and memory what was once known, bat after forgotten. Thos Pharaoh's butler saith, ' I do remember my fanlts this day,' kc.. Gen. xlL 9. Under his faults he eompriaeth all things that had passed betwixt his imprisonment for his faults, and his advaDcement again to his former office ; among other thinga, Joseph's interpreti]^ his dream was an especial one. Bot it is said thjut he ' f<»gat Joseph,' Gen. xL 2.3. In that, thereCore, he saith thereof ' I do remember,' he meaneth thereby a calling to mind again that which he had forgotten.

In both these senses may this negative, be not f</r' getftd, be taken, and imply these two thinga :

1. That knowing this to be a Christian daty, they shoold be mind fill of it, and carefol to observe it, so oft as* occasion shonld be ofiered. In this sense, saith the wise man,' forget not my law,' Prov. iiL 1.

2. That they having formerly done the doty, bat afterwards intermitted it, tb^ shoold retom to it again, and not forget their good b^inninga. In this sense saith Moses, ' Beware that thoa foiget not the Lord thy God,' Deut. viiL 11.

In the fiMmer sense, it is ao incitation to hdd on in a good coarse:

In the later sense, it is a secret taxation of neglect of doty, which the apostle more expressly thos sets down, ' Ye have forgotten the exhortation,' Heb. xiL o. It is withal an admonition to retom to the good comae again. It is very likely that tbe^ Hebrews, having been 'spoiled of their goods, Heb. x. 34, thought tbemsdves to be exempted from soch duties of courtesy and charity as formerly they had been careful to perform. Hereupon the ^icstle calls npon them to return to it a^un, and not to forget it by intermitting it.

Men are prone to neglect atraagers; as U evident by the many prohibitioBS tbeseaboats (as, ' Thou shalt neither vex a stranger nor oppress him,' Exod. xxiL 21, and xxiiL 9, Lev. xix. .33) ; and by the many complaints which the prophets make thereabout, as Ezek. xxiL 7,29; and Christ's doom against eadi. Mat. xxv. 43.

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There are no outward worldly motives to induce men to be kind to strangers, especially such strangers as are here intended. For strangers use to have no wealth or other like means to recompense such courtesies as are aS'ordcd unto them, and therefore they arc oft joined with such as are poor, and widows, and orphans, Lev. xix. 10, and xxiii. 22, Deut. xiv. 29, Jer. vii. 6.

Sec. 13. Of the kind of enlerlainment to he given to a stranr/er.

This jjhrase, to entertain strangers, is the interpretation of one Greek word, aiXo^ivia, to which we have an English word answerable, which is hospita/iti/. This is taken from the Latin word, which is used by most of the Latin interpreters. Thus, word for word, it might have been translated, forgc-t not hospitalit>/. The (Jrcek word here used is by our English translators turned hospitality; and a word of the same derivation and composition, translated ' given to hospita-litj',' 1 Tim. iii. 2, and a ' lover of hospitality,' Tit. i. 8.

The Greek word here used is a compound word (like to that which in the former verse was translated brotherly love). It is compounded of a friend and a stranger, or a lover of a stranger, to shew that he that performeth the duty here intended, must therein shew himself a friend to the stranger, and one that loveth him. Hereupon in the law the duty is thus expressed, ' Love ye the stranger,' and pressed by God's pattern even in the very manner itself, Deut. X. 18, 19, for he loves a cheerful giver, 2 Cor. ix. 7.

Thus, according to the notation of the word, it compriseth under it two things :

1. In regard of the matter, that all acts of courtesy and charity be extended to strangers : as to afford them lodging, meat, drink, counsel, i>rotection, direction, consolation, and what other succour strangers may stand in need of.

2. In regard of the manner, that the courtesy and charity that is shewed to a stranger be so lovingly, kindly, and friendly performed, as the stranger may see he hath found a friend. Thus the two words compounded will appear fitly to be joined together, a friend, and a stranger.

I find not this composition in any Greek authors before the apostles' time, so as it is probable that they were the first authors thereof. St Paul hath used it four times, as Kom. xii. 13, 1 Tim. iii. 2, Tit. i. 8, and in this place. It is also used, 1 Pet. iv. 9.

This friendly manner of doing good to strangers maketh it the more acceptable to God, who measures works of mercy according to the mind of him that doth them, Luke xxi. 3, 2 Cor. viii. 12.

Besides, such a manner of doing good doth much more work upon the heart of him to whom it is done. Abraham's servant was very much affected with that

ready, cheerful courtesy which Eebekali shewed to him, Gen. xxiv. 20-22. How was Ruth taken with the friendly manner of Boaz his entertaining of her, Kuth ii. 8, &c.

As no works of mercy, so nor this must be done grudgingly or of necessity, 2 Cor. ix. 7.

Sec. 14. Of strangers, who they are.

The word stranger is opposed to one's own, and it is used either in way of resemblance or Ln reality.

By way of resemblance, a stranger is so called in two respects :

1. Actively, when one carrieth himself as a stranger. Thus God is said to be ' as a stranger,' when he seems either to take no care of his people, or not to abide with them, Jer. xiv. 8.

2. Passively, when men that are no strangers, are dealt withal as strangers. Job complaineth that tjiey who dwelt in his house counted him for a stranger, Job xix. 15. The like complaint doth David make in regard of his brethren's carriage towards him, Ps. Ixix. 8.

In reality, strangers are so counted and called, in reference,

1. To a man's own person, in opposition to whom .all other persons are strangers. In this large extent the wise man thus useth this word, ' Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips,' Prov. xxvii. 2. A stranger is the very same here that another vian is.

2. To a man's wife. Thus every woman besides a man's own wife, is called a stranger, Prov. v. 20, ' ^Vhy wilt thou be ravished with a strange woman, and embrace the bosom of a stranger V

3. To a man's function. Thus they who are of other functions to men of a select function are called strangers ; as to the Levites all the Israelites of other tribes were strangers, Num. i. 51.

4. To stock from whence one doth descend. Thus they who descended not from Abraham, Isaac, and Jacob, though they dwelt among the Israelites, were counted strangers, 2 Chrou. ii. 17.

5. To the place of one's abode, and that in sundry respects :

(1.) All that dwell on earth are counted strangers, in reference to our eternal house in heaven. In this respect David, without any limitation, ' We ar/" strangers, as were all our fathers,' 1 Chron. xxLx. l/_

(2.) All that are of another house are coujtgj strangers to one particular house. Thus doth SqIq. mon oppose a man's own Iiouse and the hj^gQ Qf ^ stranger one to another, Prov. v. 10.

(3.) All that are of another city, <>.■ companv or society, are counted stringers. Thn; jttai the Gi'ttite was counted a straliger to them ^Yi:\X were of Jerusalem, 2 Sam. XV. 19. ' . ^

(4.) All thatareof^„j^.:^p countiy. In this sense is this phrase used i ^ stranger that is not of thy

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[Chap. XIII.

people Israel, but cometh out of a far country,' <tc,, 1 Kings viii. 41.

The word stranger in my text is used in tliis last respect especially. So as such an one as cometh from another country to a country where he hath no kindred nor friends, is by Christians to be entertiiined. This is the hospitality here intended.

Sec. 15. Of entertaining strangers.

How strangers are to be entertained hath been shewed. Sec. 13. The duty itself is much pressed both under the law and under the gospeh In both times negatively, Exod. xxii. 21, and here in this text; affirmatively, Deut. x. 19, Horn. xii. 13. The wt)rd whereby the apostle in that place presscth that duty hath great emphasis ; we thus translate it, ' given to hospitality.' The Greek word is taken from hunters and hounds, who will not lose the game if possibly they can get it. It is used, Thil. iii. 12, 14, and translated to ' follow after,' and to ' press toward.' That very word is used to stir us up to pursue after peace and holiness, Heb. xii. 14; righteousn»ss and faith, 1 Tim. vi. 11; love, 1 Cor. xiv. 1 ; and whatsoever is good, 1 Thes. v. 15. So as we must be given to hospitality, as much as to peace, holiness, righteousness, faith, love, and what else is good.

God hath herein set himself before us for a pattern. God's practice herein is expressly set down for this very end, that we should imitate him. ' God loveth the stranger; love ye therefore the stranger,' Deut. X. 18, 19.

The many ordinances which God made for relief of strangers give good proof of God's good respect to strangers, and sjjecial care of them ; as,

1. The rest of the Sabbath, Exod. xxiii. 12.

2. Gleanings of all manner of corn, and remainders of all kinds of fruits, Lev. xix. 9, 10.

3. Tithes, Deut. xiv. 28, 29.

4. Restraint of wrong, Exod. xxii. 21 ; yea, and of perverting their right, Deut. xxiv. 17.

5. Making them as one with his people, Lev. xix. 34.

6. Hearing their prayer, 1 Kings viii. 41, and ix. 3.

7. God's promise of good to them, Isa. Ivi. G, 7 ; yea, and of good to such as are kind to them, Jer. xxii. 3, 4.

8. The abundant reward given to them, Mat. xxv. of . 35.

This iQod's indignation against such as are injurious may fitly Ezek. xxii. 7, 29.

'r fearful doom. Mat. xxv. 41, 43.

Sec. 12. Oj -rlinipse which the heathen h.ad of God's

Ver. 2. lie nout^^^ and care of them, their god was therchy some have Cuniter}

The general duty of Lin God's word registered con-sundry particulars, the first whu.luty : as of Abraham,

The substance of the duty is co. Uosves). Ed.

Gen. xviii. 3, itc. ; Lot, Gen. xix. 3, A-c. ; RebeLah, Gen. xxiv. 18, <fec. ; Laban, Gen. xxiv. 31, and xxix. 13 ; Joseph, Gen. xii. 57; the Israelites, Exod. xviii. 12 ; Raiiab, Josh. ii. 1, &c. ; the old man of Giheah, Judges xix. 20 ; Boaz, Ruth ii. 8-10 ; Jub, Job xxxi. 32 ; Ahimelech, 1 Sam. xxii. C ; Abigail, 1 Sam. X.YV. 18; David, 1 Sam. xxx. 11, 12; Bar-zillai and others, 2 Sam. xvii. 27, and ix. 32 ; the widow of Zarephath, 1 Kings xvii. 15 ; Obadiah, 1 Kings xviii. 4 ; the Shunammite, 2 Kings iv. 8 ; Elislia, 2 Kings iv. 42 ; Nehemiah, Neh. v. 17.

Before I leave the history of the Old Testament, I think it meet to add to the former examples such practices of the heathen as are registered in the sacred Scriptures ; as of the Hittites, Gen. xxiii. 4, (fee. ; Pharaoh and his people. Gen. xii. IC ; Abim-elech and his people. Gen. xx. 1, and xxvL 6, itc.; another Pharaoh, Gen. xiv. 17, .and xlvii. 6 ; Reuel, Exod. iL 20 ; Egyptians, Exod. xii. 35, 36 ; the king of Moab, 1 Sam. xxii. 34; Achish, 1 Sam. xxviL 3 ; the children of Ammon, 2 Sam. xvii. 27 j Cyrus, Ezra i. 1, &c. ; Darius, Ezra vi. 8, &c. ; Artaxerxes, Ezra vii. 12, Neh. ii. 8.

Let mc further add to these out of the New Testament, the Samaritans, John iv. 40 ; the Roman centurion. Acts xxvii. 3 ; the barbarians, Acts xxviii. 2.

In the New Testament I may well begin with Christ, who took all opportunities of doing all manner of good to all manner of strangers : as to sundry sorts of Gentiles, to Sam.aritans, and others. In special, his plentiful entertainment of five thousand at one time, and four thousand at another, Mat. xiv. 21, and xv. 38.

Next to him we may produce the disciples, Luke xxiv. 29 ; Simon the tanner. Acts ix. 43 ; Cornelius, Acts X. 48 ; Lydia, Acts xvi. 15, 40 ; the jailer, Acts xvi. 34 ; Phebe, Rom. xvi. 2 ; Philemon, ver. 7, 22 ; Onesiphoru.s, 2 Tim. i. 10, 17 ; Gaius, Rom. xvi. 23, 3 John 5, 6.

I might be copious in adding to these many more patterns out of ecclesiastical and heathen authors ; but this cloud of approved witnesses is sufficient to such as are willing to be followers of saints.

Gratefulne.ss to God for that plenty of all needful blessings which we in tiiis our own country have long enjoyed, while others of our religion have been forced to wander up and down, should put us on the more to this duty. Yea, and requital for that kindness that was shewed to our countrymen that fiod into other countries in Queen Mary's d.ays. We also ourselves, who have long enjoyed the blessings of our country, may be forced from house and lR)me, and brought to desire such succour as strangers stand in need of

Sec. IG. Of hospitality to be shewed by the meaner sort.

The Hebrews were at this time in a low and mean

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estate, for they had been persecuted and spoiled of their goods, Heb. x. 38, yet are they not exempted from this duty. The widow that is commended for entertaining Elijah, bad but little left her, 1 Kings xvii. 12. The widow that was to be commended for lodging strangers, 1 Tim. v. 10, cannot be imagined to have been a rich widow ; nor she of whom Christ testified that of her penury she cast in all the living that she had, Luke xxi. 4. The apostle testifieth of the churches of Macedonia, that in ' a great trial of affliction' they sent relief to the Jews that were strangers to them ; and that their deep poverty abounded unto the riches of their liberahty, 2 Cor. viii. 1, 2.

Hospitality is of so large an extent, as the poorest that be may do somewhat therein. Hospitality com-priseth under it not only great gifts, liberal allowance, fair lodging, rich clothing, high honour, gainful offices, and such like courtesies, fit for great meu to give; but also a cup of cold water, Mat. x. 42, guiding the bhnd, lifting up the lame. Job xxix. 15, yea, raising up a stranger's ox or ass, Deut. xxii. 4, directing them to places where they may be harboured, soliciting others for them, visiting, advising, admonishing, comforting them, carrying one's self familiarly with them, giving them good words, and sundry other courtesies, which the poorest may shew.

Besides, there are sundry privative duties, as forbearing to revile, to disgrace, to wrong, to ve.x, to oppress them, or to do any other unhospitable, discourteous, injurious act to them, Exod. xxii. 21, and xxiii. 9, Deut. xxiv. 17.

It is therefore, questionless, a most undue plea which many poor and mean persons make for neglecting strangers altogether. Many deal with strangers as they who are not minded to contribute anything when a charitable collection is moved ; they inveigh against the matter and motion. But their poverty and meanness shall not excuse them before God, who well knows wherein they fad of what they might and should do.

Sec. 17. Of receiving angels unawares.

The reason which our apostle produceth to enforce the duty of hospitality is taken from the benefit that followed thereupon. The benefit is thus expressed, tlwrehy some have entertained angels unaxvares. That this is here alleged as a reason, is evident, by this causal particle, yas^ for. The reason is a forcible reason ; for it sheweth that they who performed this duty lost nothing thereby, but were much honoured, and received a great blessing. To have angels enter into one's house is an honour, and to bring such gladsome "messages as they did was a blessing.

1 .ttuig down this recompense, the apostle hath an especial respect unto two instances ; one of Abraham, Gen. xviii. 2, the other of Lot, Gen. xix. 1.

Angels came to both these in the appearance of men, whom they knew not, so as their hospitality was

Vol. IIL

on no by-respect, but only for the duty's sake. They saw such as they supposed to be men going on as in a journey, and thereupon entertained them.

The Greek word, 'iXaiot, translated unaware.^, is oft attributed to such as know not those who do such and such a thing. It was at first concealed from Abraham and from Lot, that they who came to them were angels. Their act in entertaining such guests was like a fisherman's casting a net into the water for f sh, and instead of fish drawing up pearls.

OliJ. 1. It is said that Abraham ' bowed himself toward the ground before them,' Gen. x\aii. 2. This was an act of divine worship; for so is divine worship set out. Thereupon it is inferred that he knew them to be more than men ; for divine worship is not to be yielded to mere men. Acts x. 25, 26.

Ans. Civil obeisance is also set forth by that phrase, for Abraham ' bowed himself to the people of the laud of Heth,' Gen. xxiii. 7 ; but that he did in testimony only of civil reverence.

0/ij. 2. Abraham styleth one of them Lord, ver. 3.

Ans. It is probable that one of them appeared in a more eminent habit, and in greater majesty, than the others, so as he might take him for the chief, and thereupon in special direct his speech to him ; but he doth also shew like courte.sy to them all, vers. 4, 5. The title lord is in the Hebrew a title given to men frequently, as, ver. 12, it is .applied to Abraham himself by his wife Sarah.

ObJ. 3. The title Jehovah is given to one of them, ver. 13.

Ans. One of them might be, and indeed was, the Son of God, true Jehovah, the second person in sacred Trinity. But Abraham at first knew not so mucli. The other two were true angels, who afterward went to Lot; for there came but two to him, Gen. xix 1. It is said that ' the men turned their faces from thence, and went toward Sodom, but Abraham stood yet before the Lord.' Those two men were two of those that came to Abraham, Gen. xviii. 2, and afterward went to Sodom, Gen. xix. 1. The third of those that came to Abraham was the Lord, the Son of God, before whom Abraham stood. At first Abraham knew them to be no other than men, nor yet Lot; yet afterward both of them knew them to be angels.

Ol)j. 4. This entertaining of these angels was ex-traordinar)'. We read not the like at any other time. What motive, then, can that be to us, that can expect no such thing ?

Ans. 1. The apostle intends not that all should expect the same, for he saith not, 'zdvTsc, all entertained, but. Tin:, some.

2. God can do the like again if he please ; there is no restraint to the Lord.^

' The Rhemists out of Joh. Diaconus tell us that Christ and angels jfme to St Gregory's table of hospitality in pilgrims' wo all) Believe it who will.

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3. The argument follows from the greater to the less. If God sent such extraordinary guests, surely be can send such ordinary gtiests as will be worth entertaining. 8uch an argument an apostle useth to stir us up to pray in faith; for Elijah prayed that there might be no rain, and again that there might be rain, and he was heard in both ; therefore we may believe that God will hear us in ordinary matters.

This instance giveth evidence of God's high account of this duty of entertaining strangers, in that once and again he sent angels to such as were ready to perform the duty. From [thi.s] therefore we may infer, that God well liketh and approveth this duty, and that he will some way or other recompense the same. This is the main scope of the ajjostle.

Sec. 18. Of the blessings ivhich angels have brought to saints.

Well may it be inferred, from the apostle's argument, that a friendly entertaining of strangers shall not be in vain. To prove this point the more fully, I will endeavour to clear two points.

1. That angels, when they came to saints, brought special blessings to them.

2. That hospitality hath been recompensed with many singular blessings.

For the first. 1. The angels that came to Abraham brought a most gladsome message to him, namely, that he should have a son by Sarah Ids wife, Gen. xviii. 10. There could not have been brought a more welcome message to him, as apjpeareth by the answer •whicli he gave to God when he made an especial promise to him. His answer was this, ' What wilt thou give me, seeing I go childless V Gen. xv. 3.

2. The angels that came to Lot delivered him from the destruction of Sodom, Gen. xix. IG.

3. The angel that came to Hagar brought a very gladsome message, Gen, xxi. 17, A'c. ; so to Moses, Exod. iii. 2 ; and to Gideon, Judges vi. 11 ; and to Manoah, Judges xiii. 2 ; and to Elijah, 1 Kings xix. 5 ; and to Daniel, Dan. vi. 22 ; and to Zechariah, Zech. i. 9 ; and to Zacharias and the Virgin Mary, Luke i. 11, 2G ; and to the shepherds, Luke ii. 9, 13; and to Josc[ih, Mat. ii. 13, 19 ; and to Christ, Luke xxii. 43 ; and to the apostles. Acts i. 10, and v. 19 ; and to Peter, Acts xii. 7 ; and to Cornelius, Acts x. 3 ; and to Paul, Acts xxvii. 23; and to John, Rev. i. 1. By all these it appeareth that this particular blessing noted by the apostle was no small one.

Sec. 19. 0/ the recompense of hospitaliti/.

To amplify the apostle's motive taken from the entertaining of angels, it will not be amiss to add other s])ecial recompenses of hospitality registered in sacred Scrii)ture.

1. llcbekah's hospitality was rewarded with i)rc-cious gifts, and a good husband. Gen. xxiv. 22, 49.

2. Laban's ho.spitality was recompense ujth a good

servant for himself, and a good hu.sband for both his daughters. Gen. xxix. 27, and xxx. 27.

3. Keuel's, with a good servant for himself, and a good husband for his daugliter, Exod. ii. 21.

4. Eahab's, with preservation of herself and kindred from a common destruction, and with a great marriage, Josh. vi. 22, Mat. i. 5.

5. Boaz's, with a good wife, Ruth iii. 2, &c.

G. Abigail's, with a good husband, 1 Sam. xxv. 39.

7. David's, with a discovery of his enemies, 1 Sam. xxx. 11.

a. The widow of Zarejjhath, with preserving and increasing her meal and oil in a great dearth : and restoring her son to life, 1 Kings xvii. IG, 23.

9. The Shunammite's, with giving her her son, and restoring him to life, 2 lungs iv. 17, 3G.

10. The disciples', with entertaining Christ, Luke xxiv. 32.

11. Lydia's and the jailer's, with the salvation that was brought to their house. Acts xvi. 15, 33.

12. Gaius's, with an honourable testimony, Rom. xvi. 23, 3 John 1, 5, 6.

13. Onesiphorus's, with Paul's prayer, 2 Tim. i. 18.

14. The barbarians', with cure of their sick bodies and souls. Acts xxviii. 9.

15. The greatest recompense of all is that recompense which Christ giveth at the day of judgment, Mat. xxv. 34, 35.

All these give evidence of the notice which God taketh of those which set themselves to do what he requires, and of his approbation thereof.

He also gives proof of the goodness, kindness, bounty, and other like gracious properties of God, in not sufi'ering good things to pass away without a recompense, I's. Ixii. 12.

Hereupon the apostle saith that ' whatsoever good thing any man doth, the same he shall receive of the Lord,' Eph. vi. 8.

It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost; and thereupon omit many fair opportunities of bringing manifold blessings to themselves.

For our j)arts we have just cause to judge, that as in other works of mercy, so in this, what is given is as seed sown, which will bring forth in due season a plentiful crop.

Sec. 20. Of God's gii'ing more than expected.

That which the apostle saj'S of their receiving this blessing unawares, gives us to understand that men in the good things which they do, oft receive more from the Lord than they looked for. Whereas it is said that ' the king asked life of God,' it is added that ' God gave it him, even length of days, and that for ever and ever,' Ps. x.\i. 4. And where Solomon asked wisdom of God sufficient to govern his people, God gave him so wise a heart that there was none like him before him nor after him : yea, he gave him

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also that which he asked not, both riches and honour, ifec, 1 Kings iii. 12, 13. So where Hannah desired a son of God, God gave her three sons and two daughters. Ruth accompanieth her poor mother-Ln-law for the true religion's sake, and unawares she meet-eth with a great priuce of the tribe of Judah to be her husband : so as from her, tliough an alien, descended the Messiah, Ruth i. IG, 17, and iv. 1.3, Mat. i. 5. Saul goeth to a seer to inquire after his father's asses, and unawares heareth news of a kingdom intended to him, 1 Sam. ix. 6, 7, and x. 1. But to give a proof parallel to this of my text, yea, far exceeding it, the disciples that constrained a stranger, as they thought, to abide with them, entertained the Lord Jesus unawares, Luke xxiv. 29.

God doth thus exceed in his remuneration, to give evidence of his free grace and bountiful mind. To give what is not so much as thought on, argueth free grace. To give above expectation, argueth bounty.

What an encouragement is this for a Christian cheerfully to do his duty, and constantly to go on therein, referring the issue to God. He may do more than is desired or expected, yea, or thought on. For ' he is able to do exceeding abundantlj^ above aU that we ask or think,' EpL iiL 20.

Sec. 21. Of applying to ourselves rewards given io others.

Concerning the persons that unawares were thus recompensed, they are thus set down, some. Hereby the apostle himself infers that every one who performed that duty received not that particular recompense ; yet he sets it down as a motive unto all. For all may be encouraged by that recompense which is given to some only.

This kind of argument is oft and much pressed in the New Testament; in the inference which this apostle makes in the beginning of the sixtli verse of this chapter. Concerning God's imputing righteousness unto Abraham, wlio believed, the apostle infers that it was not written for his sake alone, but for us also, to whom it shall be imputed, if we believe, Rom. iv. 23, 2-1.

From God's delivering Lot out of Sodom, when it was consumed with fire, the apostle maketh this conclusion, ' The Lord knoweth how to deliver the godly,' &c., 2 Pet. ii. y.

This apostle having set down the many great rewards which God gave to the faith of his servants in the 11th chapter of this epistle, maketh this inference, ' AYherefore let us run with patience,' Heb. xii. 1.

On this ground saints of old pleaded for themselves God's former dealings with others : as Ps. xxii. 4, 5, 2 Chron. XX. 7, Neh. ix. 10. God's blessings on some are evidences of his good-wdl; of wliat is pleasing to him, and what he approves. For did he not approve such and such things, and were he not well [ileased with them, certainly he would not bestow blessings on the

performers thereof, in reference to the doing of them. Now God is ever of the same mind, Job xxii. 13, Mai. iii. G : what once he approveth he will ever approve j and what he approveth he will assuredly recomiiense.

This assuredly is the best and most proper use that we can make of God's former gracious dealing with saints registered in sacred Scripture—namely, to apply them to ourselves, aud to be encouraged thereby to go on in such courses as they did : resting on this, that God approves us therein, and that he will recompense us some way or other.

They who read the acts of saints, and God's goodness to them, as mere histories of things done in former times, and apply them not to themselves, fail of the best use to be made thereof.

Wherefore to make a right use of the Scriptures, observe these few rules :

1. Exercise thy.self in God's word, by reading and hearing it frequently, diligently : that thou mayest be weU acquainted with the very letter and history of the Scripture.

2. Use aU means to get understanding of the true sense and meaning thereof For this end, prayer, meditation, conference, and diligent attending upon the public ministry, are good helps.

3. Believe what thou couceivest to be the true sense and intent thereof.

4. Apply it to thyself, so far as thou conceivest it any way belonging to thee : for • whatsoever things were written before time, were written for our learning, that we through patience and conift)rt of the Scriptures might have hope,' Roni. xv. 4. This is a great point of prudence. The life, the power, the profit of the word consisteth herein.

5. Be a follower of those who are therein approved, so far as that which they did may concern thee.

6. For thy further encouragement, well obser%'e all the efi'ects and fruits that followed upon God's approving them.

Sec. 22. Of the resolution o/Heb. xiiL 2. The sum of this verse is, a Christian's respect to strangers.

Two points are considerable hereabouts.

1. The inference of this verse upon the former; for it is a particular exemplification of the former, both in the duty of love,a,nd also in the person, brother.

2. The substance of the duty. Herein two points are to be noted.

1. The manner of propounding the duty, in this T^xs&e, forget not.

2. The matter whereof it consisteth. About the matter is set down,

1. The duty itself.

2. A motive to enforce it. About the duty,

1. The persons to whom it is enjoined are implied, namely, all to whom be wrote.

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2. The kind of duty. Herein observe,

1. The persons to whom it is to be performed, stranytrs.

2. The manner of performing it, with friendliness.

The motive is,

1. Generally intended, in this particle,/or.

2. Particularly exemplified ; wherein is expressed,

1. The kind of recompense, cuigds came to them.

2. The ground thereof, God's special providence, unatuares.

3. The persons recompensed, some.

Sec. 23. Of the instructions raised out of Heb. xiii. 2.

I. Generals are to he exeynj^lified hy particulars. The apostle exemplifieth that general rule of brotherly love by this particular of hospitality.

II. Strangers are brethren. The apostle givetli this instance of strangers to shew who are to be accounted brethren, and to whom brotherly love is to be shewed.

III. Men are prone to neglect sfrangei-s. The manner of setting forth the duty, under this phrase, forrjet not, implieth as much.

IV. Strangers are to he regarded. This is the very substance of the duty here enjoined.

V. Hospitality is a bounden duty. This is to entertain strangers.

VI. Friendliness to he manifested to strangers. The notation of the Greek word declareth as much.

VII. The meanest may and must shew courtesy to strangers. This I gather from the persons to whom he enjoins this duty.

Vill. Hospitality shall he recompensed. This particle/or intends a recompense.

IX. Angels come to saints with a blessing. To this end mention is here made of angels coming to saints of old.

X. God's remuneration exceeds maris expectation. Those saints to whom angels came did not think of such guests. They entertained them unawares.

XL Rewards given to some are enconratiements to all. For this very end doth the apostle produce a recompense which was made to some.

Sec. 24. Of remembering others' affliction.

Ver. 3. litmember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

Another exemplification of that general grace of brotherly love, is compassion towards such as are in affliction.

Before this the apostle premiseth such an item as he did before the former, ver. 2, only that was negative, forrjet not; this affirmative, remember, liotli import one and the same thing. See Sees. 12 and DO. Sec also Chai). ii. Sec. 55.

The word here, iJ.iii.ir,<sx.ieOi, remember, compri-iieth under it all kinds of duties that are to be performed to such as are in any affliction ; as to pray tor tiiem, to visit them, to comfort and encourage them, to relieve them, to do what we can for their ease, release, and liberty, to stir up others to do them good.

This word remember is here the more fitly used, in that remembrance of one's misery stirs up bowels of compassion, and puts men on to afford all manner of succour.

This is laid down as the ground of the compassion which God sheweth, where it is said that God ' had compassion' of his people. Tiie ground thereof is thus set down, ' For he remembered that they were but flesh,' Ps. Ixxviii. 38, 39. And again, 'The Lord piticth them that fear him ; for he remembereth that we are dust,' Ps. ciii. 13, 14. This is spoken of God after the manner of man.

On this ground saints call on God to remember them : ' Oh, remember that my life is wind,' Job vii. 7 ; ' Kemember that thou hast made me as the clay,' Job X. 9 ; ' Lord, remember David and all his afflictions,' Ps. cx.Nxii. 1. This is most properly true of man. When the Israelites remembered Zion in her affliction, then they pra3-ed for her, Ps. cxxxvii. 1, &c.. Lam. iii. 19, 20. llereupon the apostle, being in prison, calls upon those to whom he wrote to ' remember his bonds,' Col. iv. 18.

Remembrance of a thing brings to our mind an idea thereof, and doth set before us a kind of present view and sight thereof, which cannot but work upon the affection, and cause compassion. Titus his inward affection was the more abundant towards the Corinthians, whilst he remembered them, 2 Cor. vii. 15. Remembrance of a case causeth a more serious consideration thereof. But that which is not remembered is as not known, and so not heeded nor regarded at all: ignoti nulla cupido.

Surely this shews a main reason of men's neglect of such as are in any distress, and so remain in places whither they who neglect them use not to come. Though, it may be, they formerly knew or heard that they were in such and such distresses ; yet not remembering that they are so, they clean neglect them : out of sight out of mind. Hence it comes to jia.ss that clamorous and impudent beggars, who put men in mind of their miserable cases (though perhaps merely feigned), get more relief than .Muh as are imprisoned, or otlieiwise nmre iniscralily afflicted, but out of sight.

It iliitli, witliiiut (jucstion, become Christians to be mindful of such as they have formerly known to be in any distress. For this end they ought,

1. To be inquisitive after the state and ca.ses of such as they have cause to fear or surmise that flicy arc in any distress. Wlicn llanani came from Judali to the place where Nehemiah was, Nehemiah was inquisitive concerning the Jews that had escaped, which were left of the captivity, Neh. i. 2; and being in-

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formed nf their great misery, he put himself on to do the good that he did for them.

2. To visit such as they hear to be sick, in prison, or any other like distress. This is commended in Onesiphorus, 2 Tim. i. 16, 17.

3. Oft to relieve those that are in distress. Not to tliink it enough that they have once relieved them, if at least they long continue in their distress. Frequent doing of a thing ^vill keep the occasion of it in mind and memory. Paul commendeth the Philippians, that they had ' sent once and again unto his necessity,' Phil. iv. 16. And he exhorteth Christians not to be 'weary in well-doing,' 2 Thes. iii. 13, Gal. vi. 9. The foresaid Onesiphorus ' oft refreshed' Paul, 2 Tim. i. 16.

4. To be daily mindful of such in their prayers. This is an especial means to keep them in mind and memory, and to take opportunities of affording what needful succour they can unto them. St Paul testi-fieth, that without ceasing he made mention of the churches always in his pravers, Rom. i. 9, so 2 Tim. i. 3.

Sec. 25. Of jvofessors heing hound as malefactors.

They whom the apostle here exhorteth us to remember, are said to be in bonds. This is the interpretation of one Greek word, hufiioiv, which setteth out such as are fast bound by cords, chains, manacles, fetters, or any other like means.

It doth here comprise under it all such as are for the gospel's sake restrained of liberty, as are,

1. Such as are imprisoned, as the apostles were, Acts V. 18.

2. Such as are put into the stocks, as a prophet was, Jer. xx. 2.

3. They that are both imprisoned and also put into the stocks, as Paul and Silas were, Acts xvi. 24.

4. Such as are manacled and fettered in prison, as Peter was. Acts xii. 6, 7.

5. Such as are cast into a dungeon, as the prophet was, Jer. xxx\iii. 6.

6. Such as are committed to a soldier or other officer to be kept safe. Acts xxviii. 16, or such as are any other way restrained.

These cannot help themselves, therefore succour ought the rather to be afforded to them.

They whom the apostle here especially meaneth, were preachers and professors of the gospel, and for the gospel's sake were so bound.

Malefactors use to be so dealt withal. They are kept fast that they might not make an escape, but be brought forth in due time to receive condign punishment. The preachers and professors of the gospel deserved no such matter, neither was there any fear of their making any escape unduly, yet were they dealt withal as malefactors. This hath been more fuUy cleared on Heb. xi. 36.

Sec. 26. Of succouring such as cannot seei: if.

The apostle doth the rather put those to whom he wrote in mind of such as were bound, and would have them to be remembered, because, being so bound, they were not able to come themselves to make their case known to others.

All duties enjoined for their sakes who are restrained of liberty, are so many proofs of the equity of this point: as to visit the sick, James v. 14, or [such as] are in a prison, in a dungeon, or any other place of restraint, or such as are lame, impotent, or any way unable to seek succour themselves.

Christ takes special noticejof this kind of kindness, to recompense the same. Mat. xxv. 36.

For our direction and encouragement hereunto, we have set before us,

1. The pattern of God himself. He offers and affords succour to such as seek it not, Isa. Ixv. 1, Rom. ix. 30. This is set forth to the life in a parable of a young child cast out and left succourless, Ezek. xvi. 4, ifec. Woe had it been with all mankind if God had not sought to man before man sought to God. Man was so far from first seeking to God, as when God first sought to man, man fled from him. Gen. iii. 8; but we must be followers of God, Eph. v. 1.

2. The example of the Son of God, who in the same manner doth good as his'Father doth; freely of himself, before it be sought of him, even to such as neither did nor could seek it. ' When we were yet without strength,' ' while we were yet sinners,' ' when we were enemies,' ' when we were dead in sins,' Christ shewed mercy unto us, Rom. v. 6, 8, 10, Eph. ii. 1, 5. Christ professeth of himself that he ' came to seek and to save that which was lost,' Luke xix. 10. This he e.xemplifieth in divers parables, Luke xv. 4, <fec. He first came to a people that sat in darkness. Mat. iv. 16. In the days of his flesh he went unto such as could not come to him. Mat. viii. 14, and offered relief before it was sought, Mat. iv. 32, John v. 6; but the same mind must be in us that was in Christ, PhU. u. 15.

3. We have also the examples of such as have herein been guided by the Spirit of God. When Abraham heard that Lot was taken captive, he used means to rescue him, though no mediation were used unto him for that purpose. Gen. xiv. 14. When Nehemiah heard of the great affliction and reproach wherein the Jews were, of his own accord he went to them, and did great things for them, Neh. i. 4, ifec. When Ebcd-melech heard that they had put Jeremiah in the dungeon, he used means to get him out, Jer. xxxviii. 7, &c. Job was 'e3es to the blind, and fcjt to the lame,' Job xxix. 15. The Samaritan, when he saw a man wounded and half dead, he succoured him, Luke X. 30, 33, 34. Now we must be followers of them that foUow Christ, 1 Cor. xi. 1.

If we be not thus minded, many may perish for want of succour.

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[Chap. XIII.

Jeremiah might have perished if Ebed-melech had not of hi.s own accord first afforded him succour.

This manner of being'good giveth evidence that a spirit of goodness is in us, and that we do good for goodness' sake.

What may we now think of such as turn their eyes, cars, and hearts from such as come to them, make known their cases to them, call and cry to them for help and succour ? Job maketh a great complaint of the hard-heartcdness of his friends to him in such a case, Job xix. 14, 15, etc. Such are worse than he that is said neither to fear C4od nor regard man, and yet was moved by the importunity of a distressed widow to succour her. The doom of such is expressly set down, Prov. xxi. 13, and James ii. 13, ' They shall not be heard when they cry, but shall have judgment without mercy.'

Surely their mercy is too too scanty, who extend it to none but to such as by importunate clamours do in a manner force it from them. Such mercy may seem rather to be for their own ease, quiet, praise, or self-resjiect, some way or other, than for the Lord's sake, their brother's sake, or pity, mercy, and goodness' sake. What approbation, what remuneration can such look fur from the Lord ?

It vriB. be our wisdom, and it is our duty, to take notice of this extent of mercy, and thereu{)on to be ready to hearken to such motions as shall be made inito us for such as are far off, or for such as are in hold, or any way bound, or such as are sick, or maimed, or lame, or any way so distressed as they cannot come to us. Yea, we ought to inquire after the estate of God's church and people, and go to prisons, and visit the sick, and such as are any way impotent,

Sec. 27. Of inahing others' distresses our own.

Both to incite and direct the Hebrews about that duty of remembering them that are in bonds, the apostle addeth this clause, awhb-nitoi, as hound uith them. This also is the interpretation of one Greek compound word.

As an incitation, it implieth a due consideration of our own condition, which is subject to the like case. For though at one time we be at liberty, and not hound, yet at another time we may be bound and restrained of liberty ; yea, at that time wherein others are in bonds, we also might have been in their case. We, therefore, being by the divine providence free, ought the rather to succour them that are not free.

As it is a direction, it iniporteth a sympathy and fellow-feeling of others' distresses, and that such a one as if we ourselves were in the like distress, and tlierc-npon so pitifully and compassionately to deal with them and for them as it m.iy be discerned that we could not be otherwi.se affected in our own case, nor could do or desire more to be done for ourselves.

'i'hus it setteth forth the manner and measure of succouring others, according to the tenor of the law

thus set down, ' Thou shalt love thy neighbour as thyself,' Lev. xix. 18.

This point of succouring others, as if we ourselves were in their case, is much pressed in Scripture, as in these phrases : ' Bear ye one another's burden,' Gal. vi. 2; ' llejoice with them that do rejoice, and weep with them that weep. Be of the same mind one towards another,' Rom. xil 15, IG. So did he that said, ' I am as one that comforteth the mourners,' Job XXX. 25; and he that said, ' When they were sick, my clothing was .sackcloth; I humbled my soul with fasting,' Ps. xxxv. 13; and another that said, 'Who is weak, and I am not weak? who is offended, and I burn not V 2 Cor. xi. 29. In this respect it is said to these Hebrews, ' Ye became comi)anions of them that were so used,' Heb. x. 33.

God, though he be not capable of any distress, yet setteth himself forth so affected and so afHicted with the distresses of his church and children, as if he were in the like distress ; for it is said of him that ' his soul was grieved for the misery of Israel,' Judges X. IG ; and that his 'bowels were troubled,' Jer. xxxi. 20.

Such a mind worketh compassion. So much this apostle observeth, Heb. x. 33, 34. And compas.sion puts on to afford all the succour that is needful. The compassion of Pharaoh's daughter to do what she did to Moses, that was cast out, Exod. ii. 6. And the Samaritan, to do what he did to the man whom he found half dead, Luke x, 33. It is oft noted that Christ was hereby moved to afford that succour which, on all occasions, he afforded, as Mark i. 41, Mat. xiv. 14, Luke vii. 13. Yea, God himself is hereby said to be moved (but after the manner of man). ' He being full of compassion, forgave their iniquity, and destroyed them not,' Ps, Ixxviii. 38. So 2 Kings xiii. 23, Deut. xxx. 3.

Surely they w^ho forget those that are in bonds, in prison, in danger, in captivit}', or any other way restrained, do not consider that their own case might be such a case. They think another's distress concerns not them at all. They neglect them, because they forget them. They forget, because they are not duly affected with their distress, as if it were their own.

Philosophers observe two extremes contrary to the duty here required.

One is, ^yant of grief, or want of passion. This was their fault of whom the prophet thus saith, ' They are not grieved for the affliction of Joseph,' Amos vi. G. Tlic church thus complaineth of such, ' Is it nothing to you all ye that p.ass by?' Lam. i. 12.

The other is, rejoicing at others' distres.s. Of such Job thus complaineth, ' Now am I their song; yea, I am their byword,' Job xxx. 0. And David thus, ' I was the song of the drunkards," Ps. Ixix. 12. And the church in her affliction thus, ' I was their song all the day,' Lam. iii. 14,

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Against both these, severe judgments are denounced.

Against the former, this, ' Therefore now shall they go captive "with the first that go captive,' Amos vi. 7.

Against the latter, this, ' Because thou hast clapped thiue hands and stamped with thy feet, and rejoiced in heart, with all thy despite against the house of Israel, behold, therefore, I will stretch out my hand upon thee,' &c., Ezek. xxv. 6, 7, and xsxv. 15.

The latter, of rejoicing at others' miseries, is, of the two, the worst. The psalmist maketh a direful imprecation against them, Ps. xxxv. 26. This was an evidence of sure and sore vengeance. For by an extraordinary and prophetical spirit he did it, and thereby declared what would fall upon thera. So heinous a vice this is, as Job maketh an imprecation against himself, if he were guilty thereof. Job xxxi. 29, (fee. It is expressly said by the wise man, that ' he that is glad at calamities shall not be unpunished,' Prov. xvii. 5.

It becometh us, as we see or hear of any distresses of others, near or far off, to lay them to heart, as if it were our own case, and answerably to do what we can for their good.

Sec. 28. Of the extent of charity.

To the former particular object of mercy, such as are in bonds, the apostle addeth a more general object, xaxoi/^oufisvuv, thus translated, them zohich suffer adversity. This also is the interpretation of one Greek word, which properly signifieth to be evil entreated or afflicted.

This compriseth under it all kind of afflictions, whether they come immediately from God, as grievous sicknesses, torturing diseases, troubles of conscience, hardness of heart, or any other such sore afflictions ; or mediately arise from man, as mockings, scourgings, divers kinds of death, concerning which this very word is used, and translated ' tormented,' Heb. xi. 37.

All of both kinds require pity, compassion, and succour.

This general is fitly added to the former particular, to shew that mercy must be extended to all kind of misery.

To this tends that indefinite charge, ' Give to him that asketh,' Mat. v. 42, which is set out by another evangelist with a general particle, thus, ' Give to every one that asketh,' Luke vi. 30 ; and, ' Do good to all men,' Gal. vi. 10. These generals, as they include all persons, so all cases. So likewise doth the general object of mercy, expressed under these words, ' flesh,' ' neighbour,' ' brother.' ' Hide not thyself from thine own flesh' (Isa. Iviii. 7), that is, from any that is compassed about with mortal, frail, corruptible flesh as thou art. The wounded man that lay in the highway was a ' neighbour' to the Samaritan (though he knew not whence he was), and thereupon he succoured him, Luke x. 33, ic. More expressly is this extent of mercy set down by the

number of ' seven and eight;' that is, all that need and are brought to our knowledge, Eccles. xi. 2. That number of seven and eight is synecdochically put for all of all sorts; and likewise by the express distinction of persons that are to be succoured, as the Levite, the stranger, the fiitherless, the widow, Deut. xxvi. 13; and by the several kinds of works whereby mercy is manifested, as to give meat to the hungry, and drink to the thirsty; to take in a stranger, to clothe the naked, to visit the sick, to go to them that are in prison. Mat. xxv. 35, 36. The object of mercy is not restrained to one kind of misery, need, or distress, but to all kinds. The rule of charity is in three branches :

1. Our brother's necessity. In this respect it is said that Christ ' healed them that had need of healing,' Luke ix. 11.

2. Our own ability. On this ground Christ ad-viseth to ' give alms of such things as we have,' Luke xi. 41.

3. God's opportunity; that is, when God by his providence bringeth to my .sight or knowledge such and such a distress, as in the case of the Samaritan, implied under this word, xara auyxusiat, by chance, which noteth out God's secret providence, Luke x. 31.

All these three branches concerning the rule of charity, are thus joined together, ' Whoso hath this world's good' (this shews a man's ability),' and seeth ' (this pointeth at God's providence) ' his brother hath need' (this manifesteth a brother's necessity), 1 John iii. 17.

We may from hence infer, that the mercy which by many is very highly esteemed, cometh short of the true extent of mercy, and is too too scanty.

Some particular instances hereof are such as follow :

1. Some having a mind to build alms-houses, hospitals, or other like places of charity or piety, will do nothing to any in their distress, upon conceit that that is enough for them to do. Such works rightly done are warrantable and commendable, but yet such as so carry the matter may seem to be more vainglorious than truly charitable.

2. The like may be said of such, as intending to leave a liberal legacy to some college or hospital, to maintain poor scholars and impotent persons, neglect all other opportunities of shewing mercy.

3. There be some that will be content to contribute some money to help those that are in distress; but utterly refuse to \isit the sick, to go to prisoners, to take any pains about relieving others. Though the former ought to be done, yet the latter should not be neglected. Their charity is too lazy a kind of charity.

4. On the other side, there be others will take great pains in visiting prisoners, and sick folks, and with wholesome words will seek to comfort them that are in distress, but will not part with a penny to reheve any. This is too covetous a charity.

5. There be that will much solicit others to be

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[Chap. XIII.

cbaritiblc, but do nothing themselves. This is a self-conJeiniiing charity.

G. Of a contrary disposition are others, who will profess to do what they can themselves for relief of the distressed; but they will not stir up any others. This is an unneighbourly kind of charity. If they think it a good duty for themselves to do, why do they not also provoke others to do good, and to partake of the reward ] Besides, this kind of charity may prove too scanty, in that one alone cannot to purpose do that which by the help of many may be done. Many hands will lift uji a heavy burden.

7. There may be that say they will pray for such as are in distress, but that is all which they will do. This is a disgraceful kind of charity, it bringeth a reproach upon the profession.

8. Many that are bountiful to friends and kindred ■will do nothing at all to such as are stranger.s. This kind of charity savoureth too much of self-love.

Thus some fail one way, some another, and thereby lose the glory of that which in part is well done ; like the king of Israel, who, smiting his aiTows on the ground thrice, and then stayed, lost that full conquest over his enemies, which otherwise he might have got, 2 Kings xiii. IS, 19.

Let us that are charitably minded extend our charity to all sorts of persons, to all kind of cases, according to the rule of charity before mentioned. Thus shall we do the more good to others, and receive the more comfort to our own souls : neither will failing in one needful point take away the glory of all. Therefore aa an apostle adviseth to add grace to grace, 2 Pet. i. 5-7; .so I advise in this case to join to brotherly love hospitality, to the succouring such as are restrained by sickness, imprisonment, bonds, or any other way; to these join distribution to the necessity of the saints; hereunto intercession for the oppressed, consolation to the troubled in conscience, and finally prayer for all. For he that said of one work of charity. Do this, said also of other works, Do this, and this also. ' What God hath joined together, let not man put asunder,' Mat. xix. 6.

Sec. 29. Of the meaning of this phrase, ' as being yoursetves also in the bor/i/.'

As an incitation and direction to the forementioned extent of mercy, the apostle addeth this clause, as being i/oiirsetves also in the body. This is translated word for word, as it is in the original.

Some* take it in the very same sense as the former clause was, as bound with them, and understand the princii)al verb, as repeated in this clause, thus, ' remember them that are afflicted, ;i3 if ye yourselves also were afflicted in the body.' In this sense they take the word bo>li/ .synecdochically for the person: as if he had thus .said, ' as if you yourselves also were afflicted in your (nvn person.'

' Buza.. Ocncvcnscs, aliique.

This is a sense agreeable to the apostle's words, but not fully exi)ressing the extent of the apostle's intent, and emphasis of his phrase.

2. Others by this phrase, being in tlte body, take a man's common natural condition to be meant, even a fraU, weak, changeable estate, sulject to all kind of miseries, as others are, and thereupon thus set out the sense of the phrase, ' as being in the body of those that are afflicted.'

3. There be* that take the word body mystically, for the mystical body of Christ, as if the apostle had pressed the spiritual union of Christians under Christ their head for a motive to work mutual compassion. And indeed it is a very forcible motive. It is plainly and pertinently jiressed, 1 Cor. xii. 26.

Though in the general, the former clause, as bound together, and this, rt.s in the body, may aim at the same scope, yet in particular they may be distinguished one from another, as the manner from the cause : the former especially setting out the manner, that is, with much compassion and fellow-feeling, ' as bound with them.' The latter leading us to a cause of mercy, even our common condition, being in the body as others, and also our spiritual union, being of the same mystical body.

Sec. 30. Of compassion wi-ought by consideration of the common condition of all.

The literal acception of this phrase, as being yourselves also in the body, doth shew that that common condition whereunto all are subject, should work compassion towards them which are in any adversity, in that we ourselves are also in the body, and are of such a constitution as others are, subject to the like adversity. This doth the apostle thus press, ' restore such a one as is fallen in the spirit of meekness, considering thyself, lest thou also be tempted,' Gal. vi. I. This is that thing which Job aims at, where he saith to his friends, ' if your soul were in my soul's stead, I would strengthen j'ou with my mcmth,' Job xvi. 4, 5. Hereby he intimates to his friends that they might be in such a case as he was. It is oft pressed upon the Israelites that they should remember that they were servants in the land of Egypt, and that thereupon they should shew mercy to servants, Deut. v. 14, 15. And th.it they should not oppress a stranger, because they were strangers in Egypt, Exod. xxiiL 9. God made men ' subject to like intirniities that other are,' to be priests, ' that they might have compassion on the ignorant,' Heb. v. 2. Yea, Christ himself took on him not only the nature of our infirmities, but also the infirmities of onr nature, ' that ho might be a merciful high priest,' Heb. iL 17, and iv. 15.

1. The common condition of mankind m.okes a man more sensible of others' miseries, and that by experience of his own.

' Calvin, Junius, aliique.

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2. It convinceth. him of that need wherein he himself may stand of others' help. For thereby he knows that his own state is alterable, and that he may be afflicted and distressed, as now he seeth another is, who is of the same mould and temper, of the same profession, who hath the same enemies, and is subject to the same temptations. Hard-hearted men, who are no whit moved at the cases of such as are in distress, do little think that they themselves also are in the body, that they are subject to such distresses. They provoke God to bring them to the like, or to a worse distress, and to harden the hearts of others against them, that by exi)erience they may learn how ill it becometh him that is in the body to be unmerciful to them that are in distress. Severe and just judgment against such is thus denounced, ' He shall have judgment without mercy that hath shewed no mercy,' James ii. 13.

But what may be thought of them who have been in the same distress wherein they see others to lie, have no bowels of compassion, nor any waj's afford any succour or comfort unto them ? This was it for which Nehemiah was very angry at the nobles and rulers of Judah, that being themselves redeemed from slavery, did sell their brethren, Neh. v. 6-8. Because the cluldren of Israel had been freed out of the land of Egj'pt, where they were in bondage, in memorial thereof, God ordained a law, that such Israelites as had been sold unto any of their brethren, should in the seventh year go out free, Deut. xv. 12, &c. Now, because in Zedekiah's time they did not shew this mercy to their servants, God threatened to give them into the hand of their enemies, Jer. xxxiv. 20. The servant that had a debt of ten thousand talents forgiven him, because he forgave not his fellow-servant a debt of a hundred pence, was ' delivered to the tormentors,' ^fat. xviii. 24, &c. Leam we therefore to be otherwise minded.

Sec. 31. Of tlie sympathy of the members of Christ's mystical body.

The mystical sense of this phrase, as being in tlie body, sheweth that the mystical union that is betwixt Christians, should work a nuitual compassion in Christians upon one another's distresses. For ' if one member suffer, all the members suffer with it,' 1 Cor. xii. 26. Thus was Nehemiah affected and afflicted wth the affliction of those that were at Jerusalem, Neh. i. 3, 4. The apostle, in relation to the members of the mystical body, saith, ' Who is weak, and I am not weak? who is offended, and I burn notr By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls, and give evidence to others, both of the reality of our union with others of that mystical body, and also of our persuasion of others with whom we sympathise, that they also are members of the same body. For it is a work of the same Spirit, as a sympathy of

natural members is an evidence that they are all animated by the same soul.

By this sympathy we shall be also induced to be helpful one to another, and so by consequence to the very body of Christ.

What now may be thought of such as are no whit at all moved with the afflictions of the church of Christ, or of the particular members thereof ? Are they knit together by the same Spirit 1 Then the Spirit of Christ may be thought to have less efficacy to work on the spiritual members of Christ's body, than the soul of man to work on the members of a natural body; for these do always sympathise, 2 Cor. xii. 26.

The best that can be judged of such hard-hearted Christians, is,

1. That they err in their judgments about others, not thinking them to be true members.

2. Or that the flesh that remains in them, and the corruiition thereof, stupefieth their spiritual sense.

3. Or that the Spirit of Christ, some way or other provoked, withdraweth his effectual operation from them.

4. Or that they themselves are no true members; but by an outward profession make a mere show thereof

Somethmg or other is much amiss in them. To prevent or redress such hard-heartedness, these rules are carefully to be observed :

1. Let such as profess themselves to be members of the mystical body, be indeed and in truth such as they profess themselves to be, or else cease to profess what they are not; that so there may not be expected of them that which in vain will be expected.

2. Let them judge of other professors according to the rule of love ; which is to think the best and hope the best; to interpret all things in the better part. See Sees. 7, 9.

3. liCt them take heed of grieving tlie Sjiirit of Christ, E|jh. iv. 30, lest he withhold his operation, and withdraw that efficacy which he mauifesteth in others.

4. Let them do what they can to suppress the remainder of corruption in them, that it carry not too great a sway, and make them neglect such duties as otherwise they should and would do.

5. Let them quicken up their own spirits hereunto ; and, in case of spiritual senselessness, thus reason with their own spirit, and say. How is it, O my soul, that thou art thus senseless? shall every member of a natural body be more sensible of the case of another member than thou art of a member of Christ's body ? By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession.

Sec. 32. Of the resolution o/Heb. xiil 3. The sum of this verse is a Christian's compassion at others' misery.

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[Chap. XIII.

Here arc offered two parts : The first concerneth sucli as arc restrained. The other, such as are any w.ay aillictcd. In the former is set down,

1. The duty to be performed.

2. The manner of performance, as hound with them.

In setting down the duty, two things are expressed,

1. The act, wherein the duty is performed, re-member.

2. The persons to whom it is to be performed, them that are in bonds.

In the hitter the act is understood, and two other points are expressed,

1. The object or persons that are to be succoured.

2. The motive, in this phrase, as being yourselves also in the bod;/.

This may admit a literal interpretation, and imply alike common condition with others.

Or it may admit a mystical interpretation, and imply the near union of the members of Christ's mystical body together.

Sec. 33. Of the instructions arising out ofver. 3.

I. C'ompa.isioH at others' miseries is a fruit of brotherlj/ love. This I gather from the inference of this verse upon the first verse, wherein brotherly love is required.

II. Others in distress must be remembered as well as strangers. This I collect from the apostle's adding this exemplification of brotherly love to the other about strangers.

III. Mindfulness of others misery causeth mercy to he shewed to them. The word remember intends thus much. See Sec. 24.

IV. Saints are oft used as malefactors. They were saints whom the apostle saith here were in bonds; and malefactors use to be in bonds. See Sec. 25.

V. Succour must be afforded to such as cannot seek it. They that are in bonds cannot go to seek succour, yet they must be remembered. See Sec. 26.

VI. Tli£ cases of tlie diMi-cssed are to he made our otvn. We must remember them that are bound, .as if we ourselves were also bound with them, and so in their case. See Sec. 27.

VII. Afercy is to be extended to all kind of misery. They which suft'er any adversity are to be remembered, as well as they who arc in bonds. See Sec. 28.

VIII. Mans common condition is a ground of mutual compassion. This phrase, as being yourselves also in the body, in the literal acception of the words, intendeth so mucli. See Sec. 30.

IX. Spiritual unity should work sympathy. This is inferred from the mystical .sense of these words, as being yourselves also in the body. Sec Sees. 29, 31.

Sec. 34. Of this phrase, ^marriage is honourable.'

Ver. 4. Marriage is /lonourable in all, and the bed undejiled ; but whoremongers and adtUterers God will judge.

From the duties which are to be performed to others, the apostle proceedeth to such as concern themselves ; and declareth such duties as grace their I)rofession, together with the contrary vices which disgrace the same.

The first grace tliat he commends is chastity, comprised under the means of preserving it, which is marriage. This the apostle here highly commendeth.

Of marriage I have largely treated in Domestical Duties, Treat. 2, Part 1, Sec. 1, &c.

Marriage is here commended by the honour thereof, marriage is honourable.

The Greek word, riiuog, signifieth that which is of high account or esteem.

It is attributed sometimes to persons; for where it is said that ' Gamaliel w;is had in reputation,' Acts V. 34, the Greek useth the same word that is here translated honourable.

Sometimes also it is attributed to things—as to the fruit of the earth, James v. 7; and to such stones as of all earthly things are most valuable, called precious stones, and joined with silver, gold, jiearls, and other things of great worth, Rev. xviii. 12; yea, it is attributed to divine promises, 2 Pet. ii. 4 ; and to Christ's blood, 1 Pet. i. 19. In all these places it is translated ' precious.'

This word being thus applied to marriage, sheweth that it is an estate highly to be accounted of, and in that respect styled honourable.

In what respect marriage is honourable, hath been distinctly shewed in the foresaid book of Domest. Dut., Treat. 2, Part 1, Sec. 23, &c.

The verb Li in the original is not expressed word for word. It is thus, marriage honourable. Here-ripon some understand a verb, saTu, of the imperative mood, which implieth a charge; but that is not so fitly understood.

1. It is most usual in Greek, when the verb is not expressed, to understand the indicative mood rather than the imperative. So the Greek fathers,^ that have written ujion this place, j'ea, and the Latin fathers- too ; and protestant divines,^ yea, and many popish expositors,'' do here understand the indicative, as we in our English have expressed it. The Syriac doth express the indicative mood, ^Hi <"-''•

2. The opposition betwixt this clause and the last clause of the verse, shew that this is rather a commendation of marriage, th.it it is honourable, than an injunction to make it honourable. For what consequence or dependence is this. Let marriage be honour-

' Chrj-8., Thcod., (Ecum.

■ .Jerome, Comment, in Mat. xiii. August, contr. Pelag. ct Ccclcst, lib. ii. cap. 34. ' Calv., Beza, aliique. • Anselm., Ciyet.

Vek. -t.]

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283

able, and a bed iindefiled, but adulterers God will judge. The later clause should rather bo a reason of the injunction, thus, Let marriage be honourable, for God will judge adulterers.

3. Marriage is here prescribed as a remedy against uncleanness, and in that respect thus commended, is honourable, as the best remedy that can be prescribed.

4. Marriage is positively declared to be honourable, as well as to be a bed undefiled.

o. That which an injunction expresseth will, by necessary consequence, follow upon the commendation of marriage. For it being granted that marriage is honourable, it followeth that it must be used as an honourable thing; chastely, holily, modestly, temperately, seasonably, so as it may prove to be a bed undefiled.

Sec. 3-5. Of the extent of marriage, 'in all.'

This phrase, ;» rrdm, in all, is so indefinite, as it may be referred to any of the genders, and to persons, or to things.

They who apply it to persons, thus translate it, ' among all,' or ' among all men ;' meaning all sorts, degrees, conditions, or sexes ; as males and females, kings and subjects, nobles and meaner, rich and jjoor, minister and lay-peopilc, or of what calling and estate soever thej' be.

They who apply it to things, tlnis take it, ' every wa}',' or ' in everything ' that appertain to marriage, or in all estate.?, whether of peace or trouble.

But it appears that the apostle here intends it of persons, because he opposeth it to these persons, ' whoremongers and adulterers.' For in that marriage is honourable in [or] among all men, God will judge whoremongers and adulterers, who might have used this remedy of marriage.

This general is to be limited to such as are fit for marriage, and to whom marriage is la-\vful ; such are persons of different sexes, male and female, and of ripe years, not children ; and free, not married nor contracted to another then living ; and beyond the degrees of consanguinity and affinity forbidden in God's word ; and are able to yield due benevolence to their yoke-fellow, not being born cunuch.s, nor by any occasion impotent, in reference to the main marriage duty. All such marriages are no true marriages, but plain nullities.

Papists rank amongst these such as enter into religious orders (as they call them); but for this they have no warrant from God's word. See Dom. Dut., Treat. 2, Part 1, Sec. 6.

Sec. 36. Of the bed undefiled.

This clause, and the bed undefiled, may be here taken as a further commendation of marriage. In this sense the copulative particle, xat, and, joineth two attributes appertaining to marriage together,

1. Honourable; 2. Undefiled. As if it were thus translated, ' and it is a bed undefiled.'

Or it may be taken as an explanation, shewing wherein marriage is honourable ; namely, in that it is the bed undefiled. In this sense the copulative joineth two subjects together; namely, ' marria"e, and the bed undefiled;' and makes them both honourable : as if he had said, ' marriage is honourable, and the bed undefiled is honourable.'

Both these in the general tend to the same scope.

This latter clause is added by way of prevention. For it might be objected, that married persons lie in bed together; and thence also inferred that it is polluted, and cannot be honourable. This is here prevented, in that the apostle addeth that that is the bed undefiled.

Some take this to be added by way of caution ; that on this ground marriage is honourable, if the bed be kept undefiled.

I deny not but that the bed undefiled addeth much to the honour of marriage, and that the defiled bed taketh much from the honour thereof ; yet marriage by virtue of the first institution thereof, is in itself honourable, though afterwards it may be dishonoured. A sacrament is in itself sacred, though by profane persons it be polluted.

Bed, xo/TTi, is here metonymically taken for the conjugal act, which useth to bo done in the bed; as a table is put for that which is done at the table; or for that which is set upon the table, 1 Cor. x. 21.

The simple verb, /uai'viiv, from whence this compound, a/Mcitrog, undefiled, is derived, signifieth to defile, Jude 8. A privative preposition added thereto implieth a freedom from pollution.

This privative compound useth to be applied to things perfectly pure, without any spot or blemish ; as to the ' heavenly inheritance,' 1 Pet. L 4 j to ' pure religion,' James i. 27; and to Christ himself, Ileb. vii. 27.

Here the marriage-bed is called undefiled, not simply, as if in the act of married persons there were no manner of pollution, no sin at all; but in regard of God's ordinance, and of the act considered in itself, and exempt from the frailties and faults of them that use it. Adam and Eve might have used it in their innocent estate. It is no more a defiled act than to eat and to drink are. Well, therefore, is it here opposed to acts of uncleanness: namely, to whoredom and adultery.

In this respect married persons may live as chastely a.s single persons, whether male or female, if not more chastely. They were married wives whom the apostle exhorteth to be chaste. Tit. ii. 5.

Of matrimonial chastity, see Domest. Dut., Treat 2 Part 2, Sec. 4. '

That which in itself is undefiled ought to be used so far as in us lieth, without any pollution or defilement.

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[Chap. XIII.

Though the marriage-bed be in itself the bed un-dcfiled, yet by licentiousness it may be, and u.seth to be, too too much defiled. We must, therefore, pray that it may be sanctified to us; and we must use it with moderation and sobriety, having an eye to the right ends thereof, and carefully observing the directions of God's word thereabout.

Sec. 37. Of fornication and adultery.

The apostle, by way of opposition, produceth two vices, which much pervert the dignity and purity of marriage, as is evident by this particle of opposition, «£, hut.

This I do the rather note against the manifest mistake of the vulgar Latin and Ilhemist-English translation, and also against most of the popish expositors, who make the former clause an injunction to use marriage as an honourable thing, and to keep the bed undefiled, thus, ' let marriage be honourable in all, and the bed undefiled.' Hereupon they take this last clause as a reason to move men so to do, thus, ' for God will judge whoremongers and adulterers.' Yet they can produce no authentic Greek copy to justify that causal particle.

Quest. Wherein is the sin of whoremongers (it being between single person.?) oi)posite to marriage! If not, why is it here brought in ?

Ans. 1. Whoredom in the general is a base sin, and a bed defiled. In this respect it may well be brought in opposition to marriage, which is honourable, and the bed undefiled.

2. Slarriage is a remedy to prevent fornication, 1 Cor. vii. 2. So as whoredom might have been pirc-vented, if marriage had been duly used. Thus also it is opposite to marriage.

3. The Gentiles among whom the Hebrews lived, made too light account of whoredom; scarce thinking it to be simply a sin (this made the apostles to forbid it among indifferent things. Acts xv. 29.) Therefore this apostle here joineth it with adultery (as he doth in many other places), to move them the more to detest it.

4. Most of the particulars wliich aggravate adultery, aggravate also whoredom. Therefore the ajjostle might well join them together.

These two words, whoremongers, adulterers, are oft promiscuously used, and indefinitely put for all manner of uncleanness.

The first word, Toami/j, translated whoi-emongers, is oft translated fornicators as 1 Cor. v. 9-11, and vi. 9, Heb. xii. IG. The Greek word, To'gvof, according to the notation thereof, signifieth to prostitute one's body for a price, or for gain. The root whence it Cometh signifieth to sell:' thereupon they who commit uncleanness for gain, are said to sell their body;

' Tepdui et V adjecto, irepvaoi, nnde Trlpvrint vcndo. Inde irdpros, qui He prosliluit, el corpus suum vendit, meritorius. iripvii, meretrix.

or to set it, as we speak, to portsail, Ezek. xvi. 33. This is the ])ro])er notation of the word ; but it is also used for the sin of uncleanness, though no gain be intended thereby.

;\Iost properly it is put for that sin which in this kind is committed betwixt single persons ; so it is to be taken when whoremongers and fornicators'^ are joined together, and distinguished the one from the other, as Gal. v. 19, and in sundry other places.

It is sometimes put for adultery itself, Mat. v. 32; sometimes for incest, 1 Cor. v. 1.

The other word, /j-oiyox,:, translated adulterers, is supposed to be taken from a Hebrew word, nriD, which signifieth to piU out, or to destroy • as where it is said of an adulterer, ' His reproach shall not be wiped away' (nnO/l), Prov. vi. 33. And where this advice is given, ' Give not thy strength to women, nor thy ways to that which destroyeth kings' (JlinJD'?), Prov. xxxi. 3. Those two texts of Scripture shew how fitly the notation of the Greek word is taken from the Hebrew. For nothing useth more to put out and destroy a man's state, name, body, and soul, than adultery.

The notation of our English word, adultery, is taken from the Latin, adulterium, and that from going, ad alterius tonrni, to another's bed. Thus is Reuben's incestuous adultery described, ' Thou wentest up to thy father's bed,' Gen. xlix. 4. And the adulteress enticeth a young man to her husband's bed, Prov. vii. 16-18.

As fornicators, so adulterers are indefinitely put for all kind of unclean persons, as in the seventh commandment.

Here these two words, wlmreviongers and adulterers, are distinguished one from another.

Whoremongers are such, as being both single persons, commit the sin of uncleanness betwixt themselves, as Shechem and Dinah did. Gen xxxiv. 2.

A dnlterers are such, as one of them at least, if not both also, is contracted or married. In that the same punishment was by God's law adjudged against him that defiled a virgin betrothed unto a husband, as to one that defiled a woman married, namely death, Deut. xxii. 22-24, it appears that the sin of the one and of the other is of the same kind, namely, adultery.

Having distinctly declared who are whoremongers and adulterers, and how they are distinguished one from the other, I will further endeavour to set out the heinousness of their sins, and remedies against them.

Sec. 38. Of the fieinousness of ivhoredom or fornication.

In setting out the heinousness of the sins here mentioned by the apostle, it will be first meet to note out such points as declare the heinousness of them both ; and then such aggravations as make adultery to exceed whoredom.

' Qu. 'adulterers' '. — Ed.

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The heiiiousuess of fornication and adultery is lierein manifested, that these sms are committed against God, our neighbour, and ourselves.

Against God, in that ' this is the will of God, even our sanctification, that we should abstain from fornication,' 1 Thes. iv. 3. A prophet thus aggravateth this sin : ' Have we not all one father ? why do we deal treacherously every man against his brother ?' Mai. ii. 10. The treachery there meant is the sin here spoken of, and that is committed against God, as our Father. It is also committed against the Son of Gud, in which respect the apostle thus expostu-lateth this case, ' Know ye not that your bodies are the members of Christ'? Shall I then take the members of Christ, and make them the members of an harlot ? God forbid,' 1 Cor. vi. 15. And it is likewise committed against the Spirit of God, for the apostle thus again expostulateth the same case, ' What, know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?' 1 Cor. vi. 19. Thus is this sin committed against each person of the Trinity.

2. Against our neighbour, and that in sundry respects :

(1.) Against the party with whom the sin is committed, for it is always committed with another. Hereupon the brethren of Dinah, whom Shechem defiled, said, ' Should he deal with our sister as with an harlot?' Gen. sxxiv. 31.

(2.) Against the children that are born Lu fornication, which are, in that respect, bastards. These by God's law could not inherit, ' The son of the bondwoman shall not be heir with my son,' saith Sai-ah, Gen. xxi. 10 ; which sentence God approved. By God's law, a bastard was not to enter into the congregation of the Lord to his tenth generation, Deut. xsiii. 2. By entering into the congregation of the Lord, is meant some special office and service whereby he had liberty to enter into the house of God.

That which is noted of GUead's sons ' thrusting out Jephthah, and saying unto him. Thou shalt not inherit in our father's house, for thou art the son of a strange woman,' Judges xi. 2, sheweth that it was a custom among God's people to keep bastards from inheriting. The opposition which the apostle makes betwixt bastards and sons, in this jjhrase, ' then are ye bastards, and not sons,' Heb. xii 8, sheweth, that bastards have not a right to the privilege of true sons.

(3.) Against the friends, kindred, and alliance of each party. It is expressly said of a priest's daughter that playeth the whore, that ' she profaneth her father,' Lev. xxi. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled, Gen. xxxiv. 7.

(4r.) Against the whole family. For this sin is 'a fire that cousumeth to destruction,' Job xiii. 12. God thus threateueth David, ' The sword shall never de-

part from thy house, because thou hast taken the wife of Uri.ah the Hittite to be thy wife,' 2 Sam. xii. 10.

(3.) Against the very town, city, and nation, where such unclean birds do roost. For severe judgments have been executed upon those places, as we shall afterwards shew. This is one of the sins for which the prophet saith, ' the laud shall mourn,' Ilosea iv. 2, 3.

(6.) Against the church. For by the lawful use of marriage among professors of the truth, a godly seed is preserved, Mai. ii. 15. This is the seminary of the church, but by this sin a spurious brood is brought forth, and the church thereby destroyed.

3. This sin is committed against ourselves; even against oiir souls, bodies, name, and state; and against these in an especial manner.

(1.) It is expressly said of him that committetk adultery, that' he destroyeth his own soul,' Prov. vi. 32.

(2.) It is said, that ' he that committeth fornication, siuneth against his own body,' 1 Cor. vi. IS. He maketh this very body the instrument whereby that sin is committed. Other actual sins are said to be ' without the body,' that is, some other object that is without the body is abused and made the instrument of sin in other cases ; as wine in the sin of drunkenness.

(3.) Who so committeth adultery 'getteth a wound and dishonour, and his reproach shall not be wiped away,' Prov. vi. 32. Infamy, or an ill name is hereby set out.

(4.) Such bring themselves to extreme poverty. For ' by means of a whorish woman, a man is brought to a piece of bread,' Prov. vi. 2G, that is, his state is much impaired, and even consumed, he hath not enough for his own sustenance.

Thus hath the Holy Ghost set forth the heinous-ness of both these sins of uncleauness. Adultery admits of further aggravations.

Sec. 39. Of the aggravations of adiilteri/ above foi-iii-cation.

1. Adultery is expressly mentioned in the seventh commandment, which is this, ' Thou shalt not commit adultery,' Exod. xx. 14. It is counted an aggravation of a sin to be by name expressed in any of the ten commandments. For therein it is made a head of many other sins.

2. Adultery makes the nearest and firmest bond wherewith'two persons are joined together, dissoluble. That bond is marriage, whereby two distinct persons are made one flesh. Gen. ii. 24. It is by God's ordinance an inviolable bond, and ought not to be dissolved, but by du-emption, which is, by severing man and wife by death. But that adultery makes this bond of marriage dissoluble, is evident by this restriction of Christ, ' saving for the cause of fornication,' Mat. v. 32, meaning adultery.

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[Chap. XIII.

3. Adultery nullifies a special covenant of God. This jiLrasc, 'the wife of thy covenant,' Mai. ii. 14, iutendeth a covenant made before God, whereof God is the author. Gen. ii. 18, and a witness, Mai. ii. 14, and in that respect called ' the covenant of God,' Prov. ii. 17.

4. Adultery makes an incurable wound. F<jr ' jealousy is the rage of a man : therefore he will not spare in the day of vengeance : he will not regard any ransom,' &c., Prov. vi. 34, 35. It is not so in the case of fornication, for a recompense is set down in that case, Dcut. xxii. 2'J.

5. By adultery the affections of married persons are so alienated, as they are brought many times to wish and practise one another's death.

6. By adultery a spurious brood may be put in the room of legitimate children, and false heirs enjoy that inheritance which belongeth to true children, which we have shewed in the former Section to be against law and right. Gen. xxi. 10, Judges xi. 3.

7. By adultery the goods of the family cannot be but much wasted : the adulterous husband spending that wherewith he should provide for his family on his harlot : and the adulterous wife purloining what she can from her husband. Herein they shew themselves worse than infidels, 1 Tim. v. 8.

8. Adultery is by God's law judged to be a capital crime, Deut. xxii. 22. But fornication not so, Deut. xxii. 29.

9. The very heathen, by the light of nature, did judge this sin to be worthy of death. For Nebuchadnezzar ' roasted in the fire two men for committing adultery with their neighbours' wives,' Jer. x.xix. 22, 23.

10. Adultery is made worse than theft, Prov. vi. 30; yet theft amongst us is accounted worthy of death.

Obj. Lust is a violent passion, and a man is more put on to adultery, than he can be to theft.

Ans. There may be a greater instigation to steal, namely, to satisfy a man's hunger, Prov. vi. 30, than to commit adultery. Though lust be violent, yet married persons have a ready remedy to allay it, which is a seasonable use of the lawful marriage duty.

Sec. 40. 0/ God's judtjiiuj fornicators and adid-terere.

This act of jadginij, attributed to God, hath reference,

Sometimes to all sorts indefinitely.

Sometimes distinctly to the righteous, or distinctly to the unrighteous.

In the indefinite respect it is used two ways :

1. To set out God's righteous governing the whole world ; and his equal dealing with all men. Thus it is said of God,' He shall judge the world in righteousness,' Ps. ix. 8.

2. To demonstrate God's rewarding every one according to Jiis works, as where it is said, ' How shall God judge the world?' Rom. iii. G. His rewarding of all is thus set out especially at the last day : ' In the day when God shall judge," ikc, Horn. ii. 16.

Distinctly in reference to the righteous, it implies,

1. God's trying their truth and integrity, 'Judge me, 0 Lord, for I have walked in my integrity : examine me, O Lord, and jirove me,' Ps. xxvi. 1, 2.

2. His determining their cau.se, 'The Lord judge between me and thee, and see and plead my Ciiuse,' (fee, 1 Sam. xxiv. 12, 15.

3. His justifying them by revenging their adversaries, Ps. ix. 4, 5.

4. His chastening them here, to prevent their eternal damnation, 1 Cor. xi 32.

In reference to the unrighteous, it signifieth,

1. To revenge them in this world, Be v. vL 10.

2. To condemn them in the world to come, Luke xix. 22, compared with Mat. xxv. 30. In these two last respects is this word judge here used.

Concerning God's judging these sinners, it is in general said, that ' because of these things the wrath of God Cometh upon the children of disobedience,' Eph. V. G. Particular judgments are either such as God mediately by the ministry of man inflicteth on these kinds of sinners, or suck as immediately he sendeth down from himself.

Mediate judgments by the ministry of men, are either extraordinary, or ordinary.

Of extraordinary mediate judgments, we have these instances :

Phinehas his thrusting through with a javelin Zimri and Cosbi in their tent, Num. xxv. G, 7, &c. And the sons of Jacob destroying the Shechemites, Gen. xxxiv. 25, ic. And the Israelites destroying almost the whole tribe of Benjamin, Judges xx. 48. And Absalom's destroying his brother Amnon, 2 Sam. xiii. 29, 32.

The ordinary mediate judgment against adulterers was death. The law for this is expressly set down, Deut. xxii. 22. This j udgment was in use among God's people even before the law of !Moses, for Judah adjudged Tamar his daughter to be burnt for this sin, Gen. xxxviii. 24. The very heathen by the light of nature saw the ccpiity hereof. For Abimelech charged all his jieoplc not to touch Isaac or Ilebekah upon pain of death, Gen xxvi. 11.

Some take this touching, especially of Isaac's wife, to be of committing adultery with her. But more clear is that instance which the prophet Jeremiah giveth concerning the king of Babylon's roasting in tlie fire Zedekiah and Ahab, because they committed adultery with their neighbours' wives, Jer. xxix. 22, 23.

Heathen authors give us many instances of the jiractice of states among the Gentiles, in putting adulterers to death.

i

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The Arabians used so to do.^

Draco's law among the Athenians judged adultery to be a capital sin.-

The Goths used to put adulterers to death.^

The laws of the Romans, called the twelve tables, did also make adultery to be a capital oft'ence. So did the Julian law. Thus was it also among the Romans in the days of Augustus Csesar.

Judgments immediately from God have been of divers sorts : as,

1. Upon particular persons: namely, those four and twenty thousand which died of a plague for commit-ing adultery with the daughters of Moab, Num. XXV. 9.

2. On cities. The prophet declareth this sin to be cue cause of that extraordinary judgment that was executed on Sodom, and the cities near unto her; he saith, 'they committed abomination,' Ezek. xvi. 50, hereby he means their buggery aud other kinds of un-cleanness.

3. Upon nations. God expressly saith, that the land where Israel dwelt ' spued out the nations that •were before them' for sins of uncleanness, Lev. xviii. 27, 28.

4. Upon the whole world. For concerning the old world which was destroyed with a flood, it is said that ' the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose,' Gen. vi. 2. Their adulteries are hereby described, and set down as a special cause of the general deluge.

More particularly, kinds of judgment may distinctly be considered as inflicted in this world, or in the world to come.

In this world, while they live, or after their death.

While they live, temporal or spiritual.

Temporal judgments inflicted in this life on unclean persons are,

1. In their name, shame and disgrace, as we noted before. Sec. 38.

2. In their body, sundry diseases. God saith of an adulteress, that he would ' cast her into a bed, and them that commit adultery with her into great tribulation,' Ilev. ii. 22. By casting into a bed, diseases which force persons to keejj their bed are meant.

3. In their state, with extreme poverty, as was shewed. Sec. 38.

4. In their soul, with terror of conscience. Certainly David was herewith sorely punished, who, in that psalm which he penneth as a testimony of his repentance for his adultery, thus prayeth, ' Make me to hear joy and gladness, that the bones which thou hast broken may rejoice,' Ps. li. 8. Under that metaphor of broken bones, terror of conscience is signified. Hardness of heart, aud a reprobate sense,

' Strabo, lib. xvi., (Jeoj.—Euseb., De Prap. Evang., Ub. vi. cap. S. - Pausan,, in Beat.

•* Procop, lib. i., De Bel. Gothic.

hath seized on others. These are spiritual judgments inflicted in this life.

5. AU manner of bitterness : ' The end of a strange woman is bitter as wormwood, and sharj) as a two-edged sword,' Prov. v. 4. By experience the wise man thus saith of such a one, ' I find more bitter than death the woman whose heart is snares and nets,' (fee, Eccles. vii. 2G.

6. A miserable death, which the -nise man, speaking of an adulterer and adulteress, thus expresseth, ' He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks, till a dart smite through his liver ; as a bird hastoth to the snare, and knoweth not that it is for his life,' Prov. vii. 22, 23.

After death his infamy continueth, for 'his reproach shall not be wiped away,' Prov. vi. 33; and this sin is ' a fire that will root out all his increase,' Job xxxi. 12.

In the world to come whoremongers and adulterers are judged,

Privatively and positively.

Privatively with pain of loss, posna damiii, for such ' shall not inherit the kingdom of God,' 1 Cor. vi. 9, Gal V. 19, 21, Eph. V. 5.

Positively with pain of sense, ^laHa senmts, for ' whoremongers shall have their part in the lake which burneth with fire and brimstone, which is the second death,' Eev. xxi. 8.

Sec. 41. Of the reasons why God is said to jud'je whoremongers mid adulterers.

God is said to judge those sinners upon sundry weighty grounds :

1. Because these sius use to be committed in secret and close places, where no other person can see them. ' The eye of tbe adulterer waiteth for the twiligbt, saying. No eye shall see me,' Job xxi v. 1.5: 'When there were none of the men of the house within,' Joseph's mistress tempted him to uncleanness. Gen. xxxix. 11, 12. God, by his prophet, saith of David's adultery, 'Thou didst it secretly,' 2 Sam. xii. 12. Therefore, that such sinners might not go unpunished, the Lord ('whose eye is in every place, beholding both the evil and the good,' Prov. xv. 3) judgeth them.

2. Because great aud mighty men on earth, who think, by their greatness and power, to escape unpunished for all that man can do against them, are exceedingly bold in committing these sins. God taketh upon him to revenge them. God ' scattereth the proud, and putteth down the mighty,' Luke i. 51, 52.

3. Because men that are in place to punish these sins, use to be too remiss in punishing them. Though God's law, and the light of nature, as was shewed, Sec. 40, judge adidtery to be a capital crime, yet since Christ's time. Christian commonwealths and states have taken away that just punishment. When

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[Chap. XIII.

men wax remiss in executing condign }junisbnient, God will judge. Because Eli restrained not his sons, God svvare that the iniquity of Eli's house should not be purged with sacrifice, 1 Sam. iii. 13, 1-4.

4. Because men take such an insatiable delight iu these things, as there needs more than ordinary terror to restrain them, even the terror of the Almighty. To restrain men from sin, the ajiostle thus useth this motive, ' Knowing tlie terror of the Lord, we persuade men,' 2 Cor. v. II : ' It is a fearful thing to fall into the hands of the living God,' Heb. x. 31. They therefore that fear not men, ' who can but kill the body,' may fear God, ' who, after he hath killed, hath power to cast into hell,' Luke xii. 4, 5.

5. Because it is a great aggravation of the sins themselves, to hear that God will judge such as commit them, as if all that man can do were not a sufficient revenge of those sins.

Sec. 42. 0/ tlie unlawfulness of hrothel-houses or stews.

That which hath been said of the heinousness of fornication and adultery, and of God's judging the same, affords a demonstration of the unlawfulness of tolerating stews or brothel-houses in a Christian state. God's wrath must needs be much incensed thereby, and be provoked to rise up in judgment against that state. By them many are enticed both to fornication and adultery, which otherwise might not fall into those actual sins. Not only single persons, but also such as are or have been married, may by them be induced to commit those unclean sins. Yea, a fother and a son, or two brothers, may ignorantly be thereby brought to commit uncleauness with one and the same woman, and so fall into the abominable sin of incest. That which in the law is spoken against a sodomite, Deut. xxiii. 17, is taken to be meant of such as keep brothel-houses, in which respect they are expressly forbidden.

Some, in defence of them, allege a necessity, in regard of the violence of lust.

A n-s. 1. We may not do evil that good may come thereof, Rom. iii. 8.

2. There be other means for suppressing the violence of lust, as moderate diet, fasting, watching, diligence in a man's calling, fervent prayer, &c.

'rolcration of stews rcmaineth as a strong evidence of the impurity of the church of Kome. As their idolatry makes them guilty of spiritual adultery, so this of corporal. It declares their practice to be unclean, as their doctrine is unsound.

Sec. 43. Of magistrates remissness in punishing adultery. \

The doom which is hero denounced of God's judging adulterers, iniplicth a. secret taxation of magistrates' remissness thereabouts. It is to be feared that this hath been one cause of .sundry severe judgments

which have been from time to time inflicted upon this kingdom. Though there be no law directly to tolerate stews, or to justify and countenance whoredom and adultery, j'et these sins, whereby God is so much provoked, are too frequent amongst us, either by the connivance of magistrates, or by their neglect of putting laws in execution, or by their corruption in taking bribes, or by some other indirect course. Among other sins, this w\as one, namely, that the sons of Eli ' lay with the women that assembled at the door of the tabernacle, and that their father restrained them not,' which provoked God to swear that ' the iniquity of Eli's house should not be purged with sacrifice uor offering for ever,'- I Sam. ii. 22, and iii. 13, 14.

Sec. 44. Of men's impudency in continuing in adultery.

It is a great aggravation of the hardness of their heart, and obstinacy of their will, who hear the severe doom, that God will judge whoremongers and adulterers, and yet persist in these sins. This aggravation lieth against very many; for what sins are now more rife % These are like to our common swearers. The Lord hath expressly said that he ' will not hold him guiltless that taketh his name in vain,' Exod. xx. 7; that is, he wiU surely judge him; and yet how bold are most in taking the name of God in vain ! I do the rather join these together, because of the like judgment denounced against both. On this ground we may complain as the prophet did, Jer. xxiii. 10, ' The land is full of adultery ; because of swearing the laud mourneth.' What is this but to dare God to judge us ?

Sec. 45. Of the matter of huiniliation by reason of adulteries.

Both the heinousness of whoredom and adultery (set out, Sec. 38), and the heavy judgment thereof (declared, Sec. 40), give great and just occasion to such as are guilty of these sins, yea, and to others that live among them, to be deeply humbled for the same, fearing lest God should rise in judgment against them. ' It is a fearful thing to fall into the hands of the living God,' Heb. x. 31. ' For our God is a consuming fire,' Heb. xii. 29. It may well be thought that this was the especial sin which moved the woman that was called ' a sinner,' that lay upon her soul, and moved her to ' stand at Jesus's feet behind him' (as ashamed to look him in the face), and to ' wash his feet with tears, and to wipe them with the hair of her head,' Luke vii. 37, 38. These were symptoms of deep humiliation ; such sinners have great cause to judge themselves, the rather, that they may not be judged of the Lord. ' For if we woidd judge ourselves, we should not be judged of the Lord,' 1 Cor. xi. 31.

Being thus dcc[)ly and dulj' humbled, we ought earnestly to supplicate mercy, and to say, ' Enter not

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into judgment with thy servant,' Ps. cxliii. 2. With that earnestness doth David supplicate mercy in this kind, Ps. li. 1, &c.

Sec. 46. Of avoiding the sins which God will judge.

Among other sins these and other like unto them which God will judge, are most carefully to be avoided: and that by reason of the difference betwixt God and men, in these especial respects:

1. Many things may be concealed from men. Gen. xxxi. 35. Nothing from God, Prov. xv. 3.

2. Men may be moved by friends, bribes, fair promises, or other like means, 3 Sam. xiv. 21, 1 Sam. viii. 3, Ezek. xiii. 2-2, Esth. iii. 8, 9, 1 Kings xx. 34. But God by no such means, 1 Sam. ii. 25, Job xsxiv. 19.

3. Crimes may be extenuated before men. But God knoweth all things in their utmost extremities.

4. Men ma}' be rescued from men, 1 Sam. xiv. 45, Acts xxiii. 10. But who can rescue any out of God's hand 1 Hosea xiv. 5, Isa. xliii. 13.

5. The uttermost that men can do is to ' kill the body;' but God 'can cast both body and soul into hell,' Luke xii. 45.

Sec. 47. Of remedies against ivhoredom, adultery, and other sins of uncleanness.

For the better understauding and better retaining such remedies as in this case shall be propounded, I will set them forth in a jilain, but very pertinent comparison : which is about liquor in a pot.

Lust in man is as such liquor in a pot over the fire.

Now there are four ordinary ways to keep the liquor from boiling over the pot.

1. By taking off the lid. 2. By stirring the liquor. 3. By pulling away fuel. 4. By blowing culd breath, or putting some cool thing into it.

1. By taking off the lid, hot vapours are let out; thus may lust be let out by a lawful using of the marriage duty, which the apostle calls ' due benevolence,' 1 Cor. vii. 2, 3. For this end they that are not married ought to marry, 1 Cor. vii. 2. And they who are married ought to delight in their bedfellow, Prov. V. 19.

2. As a seething pot is cooled by stirring, so may lust be kept down by man's diligence in his calling. By this means the body of man is exercised, and his mind busied, and thus he kept from idleness, which is a great cause of lust. Idleness is noted to be one of the causes of the sodomitical pollutions, Ezek. xvi. 49. This also is noted tj be the cause of David's committing adultery, 2 Sam. xi. 2-4. As a standing pool gathereth most mud, so doth lust increase in idle packs.i The devil is least idle when we are most idle. The house which is said to be empty and swept,

' Hsec sunt jucundi causa cibusque mali.— Ovid, i, De jRemed. Amor.

Vol. IIL

whereunto the unclean spirit re-entered with seven other spirits more wicked than himself, setteth out an idle person. Mat. xii. 43, <fec.

3. As a pot is cooled by pulling away fuel from the fire, so lust by remo^dng occasions, which are such as these :

(1.) Fulness of bread—that is, gluttony, under which drunkenness may be comprised, and fulness of pleasures. The great sin of Sodom was lust, this is one cause thereof, mentioned Ezek. xvi. 49. By drunkenness was Lot brought to his uncleanness, Gen. xix. 33.

(2.) Corrupt commvmication. ' Evil communications corrupt good manners,' 1 Cor. xv. 33. Therefore the apostle forbiddeth all such communications, Eph. iv. 29.

(3.) Immodest spectacles, lascivious representations on a stage, wanton places, amorous books, &c.

(4.) Lewd company, which is as pitch; touch pitch and it defileth. This is it which the wis^e man intend-eth about fire, Prov. vi. 27, 28, j'oung men's and maids' dalliance : so husbands and wives of others, without just cause, are occasions of whoredom and adultery.

(5.) Garish apparel. Men and women's strange apparel oft stir up lust in themselves, so likewise in others also, especially when such parts as ought to be covered are left naked. A strumpet is set out to allure others by her apparel, Ezek. xxiii. 40, Prov. vii. 16.

(6.) Lascivious dancing and masking. Mat. xiv. G, 7.

4. As cool things, whether breath, cold water, or any other like thing, cool a seething pot, so the graces of God's Spirit are an especial means to keep down lust, as a fear of God, Gen. xxxix 9. The sin of uncleanness is commonly committed in secret, but nothing is of more force to suppress such things as are concealed from man's eye, as a true fear of God. Spiritual prudence is also of force for this end ; Solomon saith tb.at wisdom and understanding will deliver a man from the strange woman, Prov. ii. 15, 16.

Watchfulness also is of special use to keep down lust. Watchfulness, I say,

(1.) Over the heart. 'Lust not after her beauty in thy heart,' Prov. vi. 25.

(2.) Over the eyes. For this end Job ' made a covenant with his eyes,' Job. xxxi. 1. As light goeth through windows, :o lust through the eyes. Gen. vi. 2, and xxxiv. 2, 2 Sam. xi. 2.

(3.) Over the ears; that they hearken not to enticing speeches. ' With much fair speech a strumpet caused a young man to yield; with the flattering of her lips she forced him,' Piov. vii. 21.

(4.) Over the tongue. For this end the apostle adviseth that ' imcleanness be not once named' amongst Christians ; ' neither filthiness nor foolish talking,' Eph. v. 3, 4.

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[Chap. XIII.

(.5.) Over the lips, to be kept from wanton kisses. Kissing was anotlicr means whereby the strumpet allured the young man, I'rov. vii. 13.

(6.) Over the hands, from lascivious touching. ' Whosoever toucheth a strumpet shall not be innocent,' Prov. vi. 29.

(7.) Over the feet. ' Go not astray in her paths,' Prov. viL 25.

(8.) Over company. ' Be not partakers with them,' Eph. V. 7.

(9.) Over diet, that we be not overtaken as Lot was, Gen. xix. 31.

(10.) Over our apparel, Ezek. xxiii. G, 15, 40.

As watchfulness, so fasting is an especial means of beating down the body, 1 Cor. ix. 27, whereby lust is cooled.

Though all these endeavours on man's part be not sufficient, yet they may jirove good helps to the suppressing of lust. Licentious liberty about the fore-named points is a great cause of increasing lust.

Finally, pr.-.y earnestly and instantly against these sms; even as Paul did against the thorn in the flesh which much molested him, 2 Cor. xii. 7, 8.

Sec. 48. Of the wcyrds whereby covetousness is expressed.

Ver. 5. Let your conversation he without covetousness, &c.

Branches of the eighth commandment, even such as concern our estate, are laid down in this verse.

The first branch is against covetousness.

The word, o rsc/Voc, translated conversation, implieth the course of a man's life, or his practice and dealing with other men ; and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition.

The word, dipiXdoyuscg, translated tvithout coretons-ness, is a double compound. The simple word diyupiov, signifieth silver; the first compound, fiXo;, lore. Silver is the most usual commodity which man exchangcth for other commodities, and it is put for all manner of riches, because by it all earthly things use to be purchased : men ordinarily desire it, and treasure it up, and never think they have enough of it. In this respect a covetous man is styled a loivr of silver; and a lover of silver is put for a covetous man.

Tlie otlicr compound is a privative or negative particle, and thereupon denies what tlie former compound affirmcth. That signified a lover of silver, or covetous; this no lover of silver, or not covetous.

There is another word, r7>.foiixrri(, used in the Greek Testament to set out one that is covetous, which, according to the notation of it, signifieth /o have wire; intending a desire of having more and more, so as it is never satisfied.

Botli the words do set out tlie nature of a covetous man.

This sin of covetousness being here in the practice

thereof expressly forbidden, I intend distinctly to declare tlicsc four points :

1. What the nature of covetousness is.

2. Wherein the practice thereof consisteth.

3. How heinous a .sin it is.

4. What remedies may be prescribed against it.

Sec. 49. Of the nature of covetousness.

Covetousness is an immoderate desire of riches. The apostle implieth as much, under this phrase, (3ou7.o,'j,ifoi <T>.our£«, they that will be rich, 1 Tim. vi. 9; under that word, will, a desire, and that unsatLible desire, is comprised. The notation of both the words before n\entioned, namely, love of silver and desire of havin;/ more, do demonstrate that covetousness consisteth in a desire.

Desire of riches is not simply covetousness, for a man may lawfully pray for them. So much is intended in the fourth petition. Now what a man may pray for, he may desire, with the same limitations as he may pray for it. Therefore it is an immoderate desire : that is, when a man is not content with that portion which God by his providence in a lawful and warrantable course doth afford unto him, but (according to the apostle's phrase) he will he rich; he will have more than God alloweth him in a fair way; and if he cannot otherwise get more, he will be discontent.

The general object of covetousness is riches. Under this word all the commodities of this world are comprised, and withal abundance of them, yea, more than is necessary. Things necessary may be desired, but not superfluity, Prov. xxx. 8.

This sin is especially in the heart. One may have little, and yet be covetous ; and one may be rich, and yet free from covetousness.

Sec. 50. Of the practice of covetousness in getting wealth.

Covetousness is practised three ways :

1. In getting. 2. In keeping. 3. In spending what a man hath.

1. When wealth is gotten unconscionably or immoderately, it is a sign of a covetous heart.

That is said to be unconscionably gotten which is gotten against any duty whereunto conscience is bound, as—

1. Against any particular precept. Therein Achan covetously transgressed, Josii. vii. 21.

2. Against piety; as they which buy and seU on the Sabbath-day for gain, Neh. siii. IG.

3. Against justice; as Ahab, who by Naboth's unjust death got his vineyard, 1 Kings xxi. 19.

4. Against charity; as the rich man that took the poor man's sheep to entertain his friend, 2 Sam. xii. G.

.5. Again.st equity ; as Gehazi, who got that which his master refused, 2 Kings v. 20.

G. Against verity; as Anaui;is and Sapphira with

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a lie kept back part of that which was devoted to the church, Acts v. 2.

7. Against all these; which was Judas his sin in betraying his Master for thirty pieces of silver, JIat. xxvi. 15.

Whatsoever is by force or fraud, by stealing, lying, or any other indirect course gotten, is an efl'ect of covetousness. It argueth an over-greedy desire. If it were not so, no means would be used but that which is lawful; and in the use of them men would depend on God, and be content with that portion which he by his providence affords them.

An immoderate getting is, when men spend their wit, pains, and time in getting the goods of this world, and rather than fail, lose their meal's meat, and sleep, and other refreshments, yea, and neglect the means of getting heavenly treasure : they are only and wholly for the things of this world. If spiritual and temporal blessings cannot stand together, temporals shall be preferred and spiritual neglected : as the Gadarenes, for fear of losing more swine, praj^ed Christ to depart from their coast, ilark v. 17; and they who, for their farm and o.xen's sake, refused to come to the Lord's supper, Luke siv. IS, <tc.

Sec. -51. Of the practice of covetovsness in heejnng icealtk.

Covetousness in keeping wealth is practised two ways :

1. When men hoard up all that they can, though they have enough for the present, yet fearing want for the future, treasure up whatsoever they can get. So did the rich fool in the Gospel. His ground bearing fruit plentifully, his mind was presently set upon enlarging his barns to lay up for many years to come, Luke xii. 16, <tc. The wise man doth set out this covetous practice, ' There is one alone, and there is not a second ; yea, he hath neither child nor brother : yet is there no end of all his labour ; neither is his eye satisfied with riches,' Eccles. iv. 8. These are they that take thought for the morrow; that is, cark and care for the future time, which Christ expressly for-biddeth. Mat. vi. 34. They think that whosoever want, tliey will not.

2. When men hoard up only for themselves, they care not what treasure for the future the commonwealth or the church hath against times of need and trial, nor do they care for the flock of the poor.

Sec. 52. Of the practice of covetou/mess in spending.

A covetous practice in spending is manifested two ways:

1. By spending too sparingly and too niggardly in all things, as when men live inider their degree and place, when they regard not decency in apparel or other like things, when they afford not necessaries to themselves or to those that are under their charge— these are pinch-pennies. Thus doth the wise man

set out such a one, 'A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul (if all that he de.sireth : yet God giveth him not power to eat thereof,' Eccles. vi. 2.

2. By being too prodigal in some things, as in housekeeping, in apparel, in their plea.sures on themselves, wives, and children, but are too strait-handed in all works of charity, and in contributions to church and state. Nabal was such a one. He made a feast in his house 'like the feast of a king,' but yet refused to refresh David's soldiers in their necessity with any part of his provision, 1 Sam. xxv. 11, 36. And such a one was Dives ; he was ' clothed himself m puqjle and fine linen, and fared sumptuously every day,' yet refused to feed Lazarus with the crumbs that feU from his table, Luke xvi. 19, <kc. These may be counted pound-prodigal, and penny-covetous.

Sec. 53. Of tlie Jteinousness of covetousness.

There are many circumstances concerning covetousness which do much aggravate the heinousness thereof ; for,

1. It is a deceiving sin ; it blinds the understanding and corrupts the judgment in a main point of happiness : for the covetous man ' maketh gold his hope, and fine gold his confidence,' Job xsxi. 24. This is further manifest by the titles that are usually given to it, as ' substance,' and ' goods.' They who get much wealth, are said to be made for ever; and they who lose much, to be undone for ever. The rich man, when his corn exceedingly increased, thus saith to his soul, ' Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry,' Luke xii. 19. Upon this conceit of''happiness, wealth so stealeth away a man's heart, and so inflames his affections, as he maketh it his god. Justly therefore is a covetous person called an idolater, Eph. v. 5; and covetousness idolatry. Col. iii. 5.

2. It is an unsatiable sin. ' He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase,' Eccles. v. 10. In this respect covetousness is like a dropsy, which increaseth thirst by much drinking ; and like a fire, which by addition of fuel is the more fierce. The desire of a covetous man ariseth from abundance, and in that respect is unnatural; for nature is satisfied with sufti-ciency. Hunger and thirst cease when a man hath eaten and drunk that which is sufficient.

3. It is a galling sin ; it works a continual vexation, and takes awaj' all the comforts of this life. The apo.stle saith, that ' thcj' which covet after money, pierce themselves through with many sorrows,' 1 Tim. vi. 10. There is a threefold woe that accompanieth covetousness—1. A woe of labour and toil in getting wealth; 2. A woe of care and trouble in keeping it; 3. A woe of grief and angui.sh in parting with it. Nothing makes death more unwelcome than a covetous desire of the things of this world.

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[CUAP. XIII.

4. It is an ensnaring sin. ' They tliat will be rich, fall into temptation and a snare,' I Tim. vi. 9. VVenlth, as it is a bait to allure men U) snap thereat, so it is a snare fast to hold them, and a hook to pull them down to perdition. ' How hardly shall they that have riches enter into the kingdom of God !' Mark X. 23. This snare kept the farmers from the wedding fea.st, Luke xiv. 18, 19. It keeps many from the word ; yea, it steals away the heart of those that come to tlie word ; for ' their heart goeth after their covetousness,' Ezek. xxxiii. 31.

5. It is a mother sin. ' The love of money is the root of all evil,' 1 Tim. vi. 10. Fitly therefore doth the prophet thus style it ' evil covetousness,' Hab. ii. 9. There is no evil which a covetous man will forbear. His covetousness puts him on to aU evil. It is a root of impiety. It draws the heart from God, so as there can be no true love nor fear of God in a covetous Leart. It makes a man be of that religion which is professed in the place where he liveth, though it be paljiable idolatry. A covetous man can swallow all manner of oaths, j'ea, and perjury itself. For gain he will profane the Sabbath. It makes inferiors purloin from their sujjcriors, and superiors to neglect their inferiors. It is a cause of much rebellion, of many treasons, murders, thefts, robberies, deceit, lying, false witness, breach of promise, and what not.

6. It is a growing sin. The longer men live in the world, the more covetous they use to be after the world. Old men are commonly the most covetous. Herein it diflVreth from other violent sins, which by age abate in their violence.

7. It is a devouring .sin. ' The deceitfulness of riches choke the wo?d,' Mat. xiii. 22. Covetousness is like Pharaoh's lean kine, ' which did eat up the fat kine; and when they had eaten them up, it could not be known that they had eaten them ; but they ■were still as ill-favoured as at the bcginninc,' Gen. xli, 20, 21.

8. It is a crying sin. ' The cries of thern which are opjiressed' by covetous jjersons ' enter into the ears of the Lord.' Hereupon an apostle bids them 'weep and howl,' James v. 1, &c. Covetousness causeth a curse from man and God. ' He that with-holdeth corn ' (as the covetous man will when he can), 'the people shall curse him.' As for God's curse, ' the wrath of God cometh upon men because of these things,' Eph. v. 5, 6. The ajjostle reckonelh ' covetous i)ersons' among those that ' shall not inherit the kingdom of God,' 1 Cor. vi. 10.

iSec. 54. Of remedies aofiinsl covetovsness.

For jjreventing or redressing covetousness, these rules following are to be observed :

1. The judgment must rightly be informed in these two points—

(1.) In the nature of true happincs.s.

(2.) In the vanity and deceitfulness of riches.

^lany learned men want this point of understanding.

It is the blindness of a man's mind that maketh him place a kind of happiness in the things of this world, whereby he is brought even to doat upon them. If therefore we shall be rightly instructed that happiness consisteth in matters of another kind than this world affcjrds, and that the things of this world are .so vain as they can afford no solid comfort to a man, especially in spiritual distress, and so uncertain as they may suddenly be taken away from men, or men from thtm, surely their immoderate desire of riches could not be but much allayed. He that said, 'There be many that say. Who will shew us any good J Lord, lift thou up the light of thy countenance upon us,' Fs. iv. C, well discerned the difference betwixt earthly and heavenly blessings. So did he who said, ' Kiches profit not in the day of wrath; but righteousness delivereth from deatli,' Prov. xi. 4.

2. The will and heart of man must follow the judgment well informed, and raise themselves u]) to that sphere where true happiness resteth. ' Set your affection on things above, not on things on the earth,' Col. iii. 2. This will keep the heart from doating on things below ; for ' where your treasure is, there will your heart be also,' Mat. vi. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath; much less will an understanding man, that finds the sweetness of spiritual and heavenly blessings, doat upon earthly trash. This made Paul account aU outward things but dung, be-cau.se his heart had tasted of the sweetness of Christ, Phil. iii. 8, ic.

3. A man's confidence must be placed on God and his providence. God's providence is an overflowing and ever-flowing fountain. The richest treasures of men may be exhausted ; God's cannot be. Be therefore fully resolved of tliis, that ' God will provide,' Gen. xxii. 8. This casting of our care on God's providence is much pressed in Scrii)ture, as Ps. Iv. 22, I Pet V. 7, Mat. vi. 25, 2G, itc. By experience we see how children depend on their parents' providence. Should not we much more on our heavenly Father ? This resting upon God's jirovidence is the more to be pressed in this case, bcciiuse nothing makes men more to misplace their confidence than riches. ' The rich man's wealth is his strong city,' Prov. x. 15.

4. Our appetite or desire of riches must be moderate. Herein be of his mind who thus prayed, ' Give me neither poverty nor riches ; feed me with food convenient for me,' Prov. xxx. 8. This is the main scope of the fourth petition, Mat. vi. 11. Be content, tlierefore, with that portion which God gives thee, and be jicrsuaded it is best for thee. This lesson had Paul well learned, Phil. iv. 11. Contentedncss and covetousness are directly op(io.site, as light and darkness. The apostle here in this text opposcth them.

5. We must pray against covetousuess, as he who

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said, ' Incline my heart unto thy testimonies, and not to covetousness,' Ps. cxix. 36. We ought the rather to pray to God against it, because it is a hereditary disease, and in that respect the more hardly cured. It was one of Christ's greatest miracles to cure one that was born blind, John ix. 32.

Sec. 55. Of well-ttsinff abundance.

In case God by his providence give abundance, as he gave to many of the patriarchs—to Job, David, Solomon, and others—great care must be taken about well-using the same. For that end let these rules following be observed. Some of them are negative, and some affirmative.

1. Negative rules are such as these :

(1.) 'Abuse not the world,' 1 Cor. vii. 31. By the world is meant the things of the world—all manner of earthly commodities. These are abused when they are esteemed above that for which they were given—when they are preferred before spiritual and heavenly things.

(2.) ' Set not your heart on riches if they increase, Ps. Ixii. 10. Delight not too much in them.

(3.) ' Trust not in uncertain riches,' 1 Tim. vi. 17. Do not so place thy confidence on them, as if happiness were to be found in them.

(4.) ' Let not the rich man glory in his riches,' Jer. ix. 23, nor be puSed up by them. There is nothing in them to make a man proud of them.

(5.) Let not thy wealth move thee to scorn the poor. This is it which au apostle taxeth in rich men ; saying, ' Ye have despised the poor,' Jataes ii. 6.

(6.) Let them not occasion thee to oppress others. The foresaid apostle implieth that rich men are prone hereunto, where he saith, ' Do not the rich oppress you?' James ii. 6. The rich man that took his poor neighbour's lamb to entertain a, traveller, oppressed him, 2 Sam. xiii. 4.

2. Affirmative rules are such as these :

(1.) ' Honour the Lord with thy substance,' Prov. iiL 1). So order the goods of this world which God giveth thee, as with them thou mayest maintain the service of God, and promote piety.

(2.) Be 'rich in good works,' 1 Tim. vi. 18. According to the abundance which God hath given thee, abound in works of charity. He that had five talents gained thereby five other talents, Mat. xxv. 20.

(3.) ' Make friends of thy riches,' Luke xvi. 9. They are made friends when they are so used as they may be evidences, and thereby give testimony of our piety, charity, justice, and other like graces.

(4.) Seriously and frequently meditate on the account that men are to give of using their wealth. We are not lords of our riches, but stewards ; and a steward must give an account of his stewardship, Luke xvi. 2. That which the wise man saith to the young man, may be applied to a rich man, ' For all these things God will bring thee into judgment,' Eccles.xi. 9.

(5.) Be ready to let go whatsoever God shall be pleased to take away. Of this mind was he who, when he had lost all that he had, thus said, 'Tha Lord gave, and the Lord hath taken away; blessed be the name of the Lord,' Job i. 21.

(6.) Trust in the Lord. This advice doth the ijpostle give to rich men, 1 Tim. vi. 17 ; for this very end, to draw them from trusting in riches. He doth therefore thus infer the one upon the other, ' Trust not in uncertain riches, but in the living Lord.'

Sec. 5G. Of examination of a man's self about covetousness.

Covetousness being such a sin, as hath been declared, in the nature, practice, and heinousness of it, it nearly concerns every Christian to consider how far it hath seized on hini, and how guilty he stands thereof. This duty lieth on every one in these especial respects :

1. Covetousness doth especially consist in the inward desire of a man, which is best known to himself. A man's desire is one of the things of a man which no man knoweth, ' save the spirit of man which is in him,' 1 Cor. ii. 11.

2. It is so hereditary a disease, as no man is altogether free from it. It will in some degree or other be found in the best, if they thoroughly sift themselves. Certainly he found himself addicted thereto who thus prayed to God, ' Incline my heart unto thy testimonies, and not to covetousness,' Ps. cxix. 36 ; yet he was ' a man after God's own heart,' Acts xiii. 22.

3. It is so deceiving a sin, covering itself under the veil of prudence, providence, good husbandry, thrifti-ness, harmlessness, and sundry other pretences, as if it be not thoroughly examined, it will hardly be discerned.

4. It is so eating, fretting, and consuming a sin, as if it be not searched out, but suffered to lurk and grow, it may prove like the thorns which soak out the heart of the earth, and make the seed fruitless, Mat. xiii. 22. The heart of many that frequent the word ' goeth after their covetousness,' Ezek. xxxiii. 31. This covetousness in the heart of a professor may prove like the wild gourds that were put into the pot of pottage, 2 Kings iv. 39, 40; and like that accursed thing that was by Achan brought into the camp of the Israelites, Josh. vii. 11.

5. Many, for want of thorough trying of themselves in this case, think better of themselves than there is cause. The Pharisees were covetous, yet they thought too highly of themselves, Luke xvi. 14, 15, and xviii. 11.

Sec. 57. Of rules to find out covetousness.

It is in vain for any to search after that which he knows not how to find out. God himself having exhorted Joshua and the elders of Israel to search

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[Chap. XIII.

out tlie accursed thing that wa.'s hid in the camp, gave him advice and direction how to do it, Josh. vii. 13, 11. I hold it meet, therefore, here to add a direction.

1. Observe the inward wishes of thine heart. If they be especially for the tilings of this world, they argue a covetous disposition. C'ovetousness is styled 'the lust of the eye,' 1 John ii. 16; that is, an inward inordinate desire arising from the sight of such and such a thing, Josh. vii. 21. Many things may be seen which arc not desired, but if desired, and that inordinately, there is covetousncss.

2. In things which differ, mark what is preferred. If earthly things be jireferrcd before heavenly, temporal before spiritual, tiiat disposition is covetous. Such was the disposition of those who are invited to the king's supjier, and refused to go, Luke xiv. 18, ttc. ; and the disposition of the Gadarenes, Mark V. 17.

3. In the means of getting, consider whether they be just and right, or no ; for all unjust and undue ways of getting, arise from covetousncss. A mind free from it will rest content with that portion which by the divine providence shall be allotted, Jer. xxii. 17, Micah ii. 12.

4. Compare with the stint which thou first settest to thyself, the i.ssue that followeth. If, upon the obtaining of the first desire, a man remain unsatisfied, and his desire be more and more enlarged, he hath a covetous heart. For e.xamiile, a poor man thinks if he could get ten .shillings a week, it would .serve his turn ; he hath it, but then he desireth ten shillings a day; he hath that also, yet is not satisfied; from shillings his desire ariseth to pounds, and yet is not satisfied. These are such of whom the jjrophet thus speakoth, ' Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth,' Isa. V. 8. Such a one is said to ' enlarge his desire as hell,' Hab. ii. 5.

5. -Well weigh the eflfecta of thy desire of riches. If thoughts thereupon break thy sleep, and care thereabouts consume thy flesh, and labour and toil therein take up all thy time, and imjiair health and strength, that desire is immoderate—it is plain covetousnes.s, Eccles. ii. 23, and v. 12. This argueth a greediness after ' filthy lucre,' as the apostle terms it, 1 Tim. iii. 3.

G. Take notice of thy dispo-sition in hoarding up and keeping wealth, and sparing to spend it; for covetou.sne.ss consisteth as much (if not more) in keej)-ing as in getting. The rich man in the parable herein especially manifested his covetousncss, Luke xii. 19. The Lord, therefore, for avoiding covetou.s-ne.ss, dehortetli from haying up treasures on earth, Mat. vi. 19. See Sec. 51.

7. Observe thy manner of spending. If it be too Rjiaringly, niggardly, and b:isely, if under thy degree and means, if against health and strength in general,

not affording what is needful thereunto ; or against special occasions, not affording physic or other requisites in sickness, or help of chirurgery in case of wounds, .sores, or other like maladies ; or against the charge that belongs unto thee, as wife, children, servants, kindred, and neighbours; or against the duty and due which thou owest to the poor, state, and church; or in what thou doest in any of the foresaid kinds, thou doest perforce, so as otherwise thou wouldst not do it, surely this kind of spending savoureth rank of covetousncss, Eccles. iv. 8.

Sec. 58. Of huniiUation for, and destestation oj coi'Housness.

Among other sins, this of covetousncss mini.stereth to professors of the gospel great and deep matter of humiliation. Is it not a shame for .such as have heaven set before them, and that prepared before all time by the good pleasure of God, purchased in the fulness of time by the precious blood of the Son of God, reserved to be enjoyed by them, after all times, for ever and ever, that they should doat upon earth and earthly things, which are base and transitory, and that in and under the light of the gospel, whereby the surpassing excellency of things above, and excessive vanity of things below, is distinctly and clearly laid down ? What a shame is it that sons of God cannot be content with that portion which their heavenly Father provideth for them ! Shoidd professors have that dcc])ly rooted in their hearts, and oi)enly practised in their life, which the apostle would not have to be once named amongst Christians? Eph. v. 3. Doth not such a shameful and disgraceful rag of the old man give great matter of humiliation ?

That which gives men just cause of humiliation, because they are infected with it, should make them so to detest it, as to give no rest to their souls till it be purged out of them. Unless this u.se be added to the former uses, they will be strong convictions against us, and aggravations of our condemnation. For to examine one's soul about covetousncss, so far as to find it out, and to be humbled thereupon, will be an evidence, that if we loath it not, we like it, we love it, we are willing to entertain it, even against knowledge and conscience : herein we make our judgment the more heavy. You, therefore, that know covetousncss to be a sin, a heinous sin, and know yourselves to be guilty thereof, and are brought to be humbled for your former practice thereof, abhor it for the future. In detestation thereof, say, 'I abhor mj'self, and repent in dust and ashes,' Job xli. G. Every evil is to be abhorred, Rom. xii. 9. JIuch more such as are disgraceful to the Christian jjrofession. Hate this, therefore, cane pejus et aiir/uf, more than biting and poisoning creatures ; and be dehorted and dissuaded from all covetous practices before mentioned. See Sees. 50-52. The heinousness of this sin (set out, Sec. 53), is a strong motive to iuforee this dissuasion.

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Sec. 59. Of graces contrary to covetoitsness.

For the better avoiding of covetousuess, it will be our wisdom to get our souls possessed with such graces as are contrary thereunto. One contrary ex-pclleth another. Bring light into a room, and thereby you expel darkness.

I will exemplify this iu four particulars :

1. Confidence in God's providence. This keeps a man from distrustfuluess, which is the cause of covetousuess. He that confidently relieth on God for supply of all needful good things, will not inordinately desire, nor unduly acquire, nor immoderately treasure up riches. What makes children or servants, iu their parents' or masters' house, less covetous than w hen they are alone for themselves ? Surely this, that they are confident that their parents or masters will sufficiently provide for them. This confidence on this ground doth the Lord much press, Mat. vi. 31, 32. Therefore, ' cast all your care upon God, for he careth for you,' 1 Pet. v. 7. To this very end tends that reason which the apostle himself here addeth, for he hath said, ' I will not leave thee, nor forsake thee.'

2. Contentedness. This is added in this text as an antidote to covetousuess. For, nothing is more opposite to covetousuess thau contentedness. A covetous mind is never satisfied with anything, be it never so much. A contented mind is ever satisfied with anything, be it never so little. ' I h.-ive learned," saith the apostle, ' in whatsoever state I am, therewith to be content. I know how to be abased, and how to abound,' <fec., Phil. iv. 11, 12.

3. Charity. ' Charity seeketh not her own' (1 Cor. xiii. 5), which covetousuess maketh a man to do. The covetous man is wholly and only for himself, Luke xii. 10. The charitable man having that which he accounts sufficient for Iiimself, readily takes all opportunities of succouring others : ' He is merciful, and lendeth,' P.s. cxii. 5 ; he is merciful, ' and giveth,' Ps. XXXvii. 21. Mercifulness and covetousuess cannot agree together ; nor reside in the same soul. Nan belli conveiiiunt, nee eadem sede morantur. They are incompatible. The charitable man will not be covetous, the covetous man -will not be charitable.

4. Liberality. This being sanctified exceedeth charity iu the measure of contribution. Charity may stand with very small means, even with a cup of cold water. Mat. x. -12. But liberality implieth a large contribution, such a one as they who have abundance can give. A liberal and a bountiful man are joined together, as intending one and the same thing, and both opposed to a niggard or churl. And the liberal is said to ' devise liberal things,' Isa. xxxii. 5, 8, which is clean contrary to a covetous disposition. The apostle annexeth this epithet riches, to liberality, 2 Cor. viii. 2.

Sec. 60. Of over-rasli censuring others of covctousness. Covetousuess being a heinous sin, and exceedingly

disgraceful to the profession of the true faith, we ought to be very tender about laying it to the charge of professors. It cannot be denied but that many professors are too guilty thereof : yet withal it cannot be denied but that many others are too rash in censuring professors. It may be that to lay covetousness to one's charge will not bear an action in our courts of justice, but in God's court of justice it may prove a matter of condemnation.

Meu may more safely judge themselves hereabouts than others. For covetousness is an inward inordinate desire; and a man may better know the kind <and qualification of his own desire than of others',

1 Cor. ii. 11.

The grounds which, ordinarily, men have of judging jirofessors is suspicion or surmise, to which the apostle giveth this attribute, ' evil,' 1 Tim. vi. 4 ; for surmises are evil in their quality, and in their effects.

Ordinary surmises are such as these :

1. Such a man is very industrious and painful in his calling ; he riseth early ; he sitteth up late.

Ans. It may be that a good conscience about employing and iuqjroviug his talent to the best advantage he can, putteth him on to that diligence, and not covetousness.

2. He lives not according to his estate, but much under it.

Alls. Thou mayest surmise his estate to be greater than it is. Dost thou know all his losses, all his debts, his manifold charges, aud several ways of laying out ?

3. He is not liberal to the poor.

Alls. He may be prudent in well ordering his charity ; and conscionable in observing this rule of Christ, ' When thou doest alms, let not thy left hand kuow what thy right hand doeth,' Mat. vi. 3.

4. He layeth up much.

Ans. Thou canst not tell what part of his estate he layeth up, nor to what ends. The apostle pre-scribeth it as a duty belonging to parents to lay up for their children, 2 Cor. xii. 14.

Sec. 61. Of contentment with things 2}r€senl.

Ver. 5. And he content with such things as ye /uive.

This exhortation to contentedness is added to the former dehortatiou from covetousness, as a means to prevent or redress that vice. For covetousness argu-eth a discontent at that which a man hath : and contentedness will keep meu from an inordinate desire of more.

This exhortation is not joined in the Greek to the former dehortatiou by any copulative, causal, or opposite conjunction ; but by a participle, a^xoufiinii, being content, which maketh it a part of the former sentence, thus, let your convei-salion be without covetousness, being content with suck things as ye have.

The active verb u^kuv, from whence the passive in this text is derived, signifieth to sujice, John xiv. 8,

2 Cor. xii. 9. This word fitly expresseth the nature

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of contcntedness, which is, to account that which God bestoweth on a man, to be sufficient for him ; and thereupon to rest quiet in his mind, not perplexing himself with care.-> and fears about more.

The passive is oft used in the New Testament in the same sense that it is here, namely, Luke iii. 14, 1 Tim. vi. 8, and translated to be content, upon accounting that which he hath to be sufficient.

There is in the New Testament, and in sundry other Greek authors, a word, auTu^xri;, compounded of this, and of a pronoun that sigiiiticth one's self, and it is in general used to set out contentment: but it implieth a very great emphasis. For according to the notation of the word it siguifieth such a one as is of himself and by himself and for himself sufficient. This properly belongs to God alone. Yet is it also attributed both to thmgs and persons. To things, when they are of themselves sufficient for that whereuuto they are used, without the addition of any other thing. To persons, when they account that which they have to be sufficient for them, and do not inordinately covet more. Thus the substantive aurdo-x'.ia is used, and translated ' sufficiency,' 2 Cor. is. 8, and ' contentment,' 1 Tim. vi. 6, And the adjective auraozj]:, al.so translated ' content:' as where the apostle saith, ' I have learned in whatsoever state I am, therewith to be content,' Phil. iv. 11.

The things here meant are temporal; such as are needful for us, and useful to us, while here we live. They are all comprised under these two words, ' food, raiment,' 1 Tim. vi. 8, and under this one word, 'bread,' Mat. vi. 11. Spiritual blessings may and must be coveted more than temporal.

These temporal blessings are here in the Greek called roTj cajoDir;, (Idiii/s jirescnt: which are such things as men for the present have and enjo}'. They are opposed, 1. To such things as men have not; in this respect our English translators thus interpret the word, sudi, things as ye have. 2. They are opposed to things that may in future times be enjoyed. About such things men ought not to be solicitous. ' Take no thought for the morrow,' saith Christ, Mat. vi. 34. AVe must rest content in that portion which God every day bestoweth upon us. These are the things present here meant. Thus much is intended in the fourth petition of the Lord's Prayer.

Sec. 62. Of contentedness. What it is.

Contcntedness is a satisfaction of the mind concerning the sufficiency and fitness of one's present condition.

This general matter of contcntedness, a satisfaction of mind, doth not only put a distinguishing difference betwi.xt contcntedness and covetoiisncss, but also sheweth that they are diametrically contrary one to another : for a covetous mind is never satisfied with any estate : and a contented mind is never luisatisfied with any.

This satisfaction nseth to accompany such things as God bestoweth on such as he taketh an especial care of. Such persons having long life are satisfied therewith. God with the blessing giveth satisfaction, Ps. xci. 10. 'The meek shall eat and be satisfied,' Ps. xxii. 26. God ' will satisfy the poor with bread,' Ps. cxxxii. 1.5. When God promiseth to send corn, wine, and oil as a blessing, it is added, ' ye shall be satisfied therewith,' Joel ii. 19, 26.

This satisfaction is said to be of the mind, to shew that it extends itself as far as covetousness doth ; which is an inward inordinate desire of the mind. A contented person doth not only forbear outward indirect courses of getting more and more; but doth also restrain the motions of his mind or soul, from desiring more than God is willing to allot unto him.

The sufficiency mentioned in the description, hath not reference to any set quantity or measure which the contented person propounds to himself; but only to the wise pravidence of God, who doth give to every one of his what is sufficient for liiui: answer-ably a contented person so accounts his own estate, and is satisfied. She that made this answer, to him th;\t would have spoken to the captain of the host for some reward to her, 'I dwell among mine own people,' was such a contented one, 2 Kings iv. 13.

This vtovA fitness is added, to shew that contentedness extends itself not only to the things which are needful for man's livelihood, as food and raiment, 1 Tim. vi. 8, but also to the several estates whereunto man is subject: as of peace and trouble, ease and pain, honour and dishonour, pro.sperity and adversity. Contentedness makes a man account that est;»te, be it joyous or grievous, whereunto God brings him, to be the fittest and seiusonablest for him.

The present condition wherewith a contented mind is limited in this text, admits a double reference. One to the time past ; wherein though his condition hath been better, yet he repineth not at the alteration thereof.

The other reference is to the time to come ; wherein though he have never so great hope of bettering himself, yet for the present he remaineth content with his present contUtion.

Sec. 03. Of the grounds of contentedness. The grounds of contentedness are such as follow : 1. Knowledge of God's disposing providence ; that he ordereth all things in heaven and earth, according to his own will, Ps. cxv. 3, and cxxxv. 0. Hence we may safely infer that our estate, whatsoever it be, great ur mean, plentiful or scanty, quiet or troublesome, is ordered by God. 'The Lord gave, and the Lord hath t;iken away,'Job i. 21. 'I form the light, and create darkness : I make peace, and create evil: I the Lord do all these things,' Isa. xlv. 7. Who would not, who should not, be content with that estate which God provideth for him 1

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Among otlier divine properties there are three which are of greatest force to move us to rest content in our present condition.

1. God's almighty power. 2. His incomprehensible wisdom. 3. His infinite goodnes.s.

God by his power is able to give any man anything. ' If thou wilt, thou can.st make me clean,' saith a leper to Christ, Mat. viii. 2. By his wisdom he discerneth what is fittest for every one. For the same estate is not fit for every one : therefore he variously ordereth men's estates, 1 Sam. ii. 7. His goodness moveth him to order all things to good. ' It is good for me that I have been afHicted,' saith the psalmist, Ps. cxi.'c. 71. If this mighty God who can settle thee in any estate, in his wisdom see this present estate to be fittest for thee, and in goodness settle thee therein, oughtest not thou to be content therewith I

Of contentedness arising from God's dispo.sing providence, see my sermon on Mat. x. 29, entitled, The Extent of God's Providence, Sec. 11.

2. Faith in God's special relation to thee ; that he is in particular thy Father; so as thou ma3'est say to hiin, ' Thou art my Father, my God, and the rock of my salvation,' Ps. Ixxxix. 26. To be persuaded that the Almighty God, who can do what he will, that the wise God, who well discerneth what is fittest for thee, that the good God, who sweetens all the passages of his powerful and wise providence with his goodness, is iu special thy Father, cannot but assure thee that he dealeth with thee, as he knoweth to be best for thee. He that steadfastly believed this, would not have his estate otherwise ordered than it is. He must needs rest content with the present.

Of this special application of God's fatherhood, see my Explanation of the LonVs Frai/er, entitled, A Guide to go to God, Sec. 12.

3. A full conviction of our unworthiness of the least of God's mercies. This did Jacob acknowledge before God, Gen. xxxii. 10. This useth to produce two effects, which much conduce to contentedness.

One is thankfulness for whatsoever we have. This made Paul ' thank Christ Jesus, for that he counted him fiiithful, putting him into the ministry, who was before a blasphemer,' 1 Tim. i. 12, 13. For in another place he saith, 'I am not meet' (or worthy) 'to be called an apostle,' 1 Cor. xv. 9. Thankfulness is a degree above contentedness.

The otiier effect is an expectation of God's continuing to provide what shall be sufficient for the future. For he that is conscious to his own unworthiness, cannot but acknowledge that whatsoever good he hath is from God's free grace. Thereupon he is moved to hope and believe, that God who for his own grace sake hath begun to do good unto him, will upon the same ground continue so to do; and thereupon he rests contented.

4. A deep apprehension of one's desert. He that knows himself cannot be ignorant that his desert is

extremity of wrath and vengeance ; even liell and damnaticin. In that, therefore, he is on this side hell, in the land of the living, under means of salvation, he is content with any outward estate, though it be never so mean; yea, though it be an afflicted estate, and full of trouble. They who being sorely afflicted, duly consider that they had deserved much more than they had endured, with a holy content, and humble patience, thus say, ' It is of the Lord's mercies that we are not consumed, because his compassions fail not,' Lam. iii. 22.

5. A right application of God's promises. There is no condition so mean, no estate so troublesome, but that in God's word we may find some promise to support us therein.

About want it is said, ' There is no want to them that fear God. The young lions do lack and suffer hunger; but they that fear the Lord shall not want any good thing,' Ps. xxxiv. 9, 10. 'My God shall supply all your need,' Phil. iv. 19.

About danger thus saith the Lord, 'When thou passest through the waters, I will be with thee ; and through the rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burnt: neither shall the flame kindle upon thee,' Isa. xliii. 2.

About fear of men there is this promise, 'They that be with us are more than they that be with them,' 2 Kings vi. 16. And this, ' Say to them that are of a fearful heart, Be strong, fear not, behold, your God will come with vengeance, even God with a recompense : he will come and save you,' Isa. XXXV. 4.

About all sorts of afflictions or temptations it is said, ' There hath no temptation taken you, but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able ; but will with the temptation also make a way to escape, that you may be able to bear it,' 1 Cor. x. 13.

About death we have this glorious insultation put into our minds and mouths, ' Death is swallowed up in victory: O death where is thy sting?' 1 Cor. xv. 54, 55. And they are pronounced ' blessed who die in the Lord,' &c.. Rev. xiv. 13.

Of a particidar application of God's promises, see more in Boniest, duties, on Eph. vi. 16, Treat 2, Part 6, Sec. 72, •fee.

6. Assurance of our right to Christ, and interest in him. All things are theirs whose Christ is. This doth the apostle not only in general affirm, but also iu sundry particulars exemplify. For having laid down this general position, ' All things are yours,' he doth thus exemplify it, ' Whether Paul, or ApoUos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours.' Hereof he renders this reason, ' and ye are Christ's, and Christ is God's,' 1 Cor. iii. 21-23.

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Well may they who have Christ rest content in any estate ; for,

(1.) Christ ia more worth than all the world. He is that treasure for which a wise man wUl sell all that he liath, to buy that field where this treasure is. He is that pearl for which a wise man will sell all that he hath to buy it, Mat. xiii. 44-40.

(2.) God ' with Christ freely gives us all things,' Rom. viii. 32.

(3.) Christ can make all wants and all sufferings an advantage unto us. ' To me to live is Clirist, and to die is gain,' Phil. i. 21. Have not now they whose Christ is, just cause to be content with that which they have, whatsoever it be ?

7. Frequent and serious meditation on that excellent inheritance which is purchased and prepared for us in heaven. An heir that hath title to a rich inheritance, will be content with such diet and apparel as his father is pleased to allow him. ' The heir, as long as ho is a child, differoth nothing from a servant, though ho be lord of all,' Gal. iv. 1. He goeth contentedly to school; he doth what his father enjoins him to do ; he rests contented with his present condition, upon expectation of a future gi-eat inheritance: yet at the most is it but an earthly inheritance. How much more content should we be with the present, on hope of a heavenly inheritance ! 1 Cor. ix. 25.

This was one special ground of martyrs', not contentment only, but rejoicing also in their sufferings : ' For the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us,' Horn. viii. 18. 'Our light afttictiou, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory,' 2 Cor. iv. 17. This was a reason whereby the patriarchs were induced to live all their days in tabernacles : ' For they looked for a city which hath foundations, whose builder and maker is God,' Heb. xi. 9, 10.

Sec. 64. Of the necessity, equity, excellency, and commodity of contentedness.

To the seven forementioned grounds of contentedness, other grounds may be added, taken from sundry adjuncts, which do much commend the virtue and grace : as,

1. The necessity of contentedness. No man hath power over his own estate or condition of life to order it as he will. Will he, nill ho, that shall befall him which God allotteth to him. 'Who can make that straight, which God hath made crooked I' Eccles. vii. 13. ''ihe rich and poor meet together : the Lord ia tiie maker of them all,' I'rov. xxii. 2. This is spoken of God, not only as the Creator of all of all sorts; but also as the disposer of all men's estates and conditions. He maketli some rich, he maketh others l)oor, 1 Sam. ii. 7. ' Which of you by taking thought, can add one cubit to his stature V Mat. vi. 27. 'The very haira of your head are all numbered,' Mat. x. 30.

There is, therefore, an absolute necessity of being in that estate and condition wherein God will have a man to be. Now, then, to be willingly content with that which a man cannot alter, is to make a virtue of neccs.sity.

2. The equity of contentedness. Hardly can such an estate befall any one, the like whereof, or a worse, hath not befallen others whom he hath cause to judge better than himself ; for ' every man ought to esteem other better than himself,' Phil. ii. 3. Is it not then most meet that we should be contented with that which others better than ourselves have been content withal i This is the argument which Uriah pleaded for not going down unto his own house: 'The ark, and Israel, and Judah, abide in tents ; and my lord Joab, and the servants of my lord are encamped in the open fields. Shall I then go into my house to eat and to drink?' &c., 2 Sam. xL 11. Elijah renders this as a reason why he was content to die: ' For I am no better than my fathers,' 1 Kings xix. 4. Can any now living think himself better than they to whom the Holy Ghost gives this testimony, ' Of whom the world was nut worthy' ] Heb. xi. 38 ; yet ' they wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented; the}' wandered in deserts, and in mountains, and in dens and caves of the earth.' To faint and sink under a lighter burden than others carry contentedly and cheerfully, doth not so much argue the weight of the burden, as the weakness of him that sinketh under it.

3. The excellency of contentment :

(1.) Among other graces, this is an especial one, that maketh us most like unto God. What greater excellency can be attributed to an}' creature than to be like his Creator ? When God woiUd set forth the excellency wherein he intended to make man, he thus expresseth it, ' Let us make man in our image, after our likeness,' Gen. i. 2Q. We shewed. Sec. 61, that the Greek word, airdsxiia, translated contentedness, signifieth sclf-snjiciency; and that this excellency was proper, in the full extent thereof, to God. One of those titles which in the Old Testament is given to God, 'Ity, signifieth self-sufficient. Now of all men the contented person is most sufficient in himself and 1))' himself. This is not to be taken in opposition to God : as if any could be sufiicient to anything without God, for ' we are not suthcient of ourselves to think anything as of ourselves ; but our sufficiency is of God,' 2 Cor. iii. 5. But it is meant in opposition to an unsatisfied desire ; and it is to be taken in reference to the mind of such a man, who esteemeth every state wherein he is, to be sutficient for him.

(2.) Contentedness is like the holy ointment, and sweet jierfume that was of use under the law. They were both compounded of sundry choice spices, Exod. XXX. 23, 24, 34, itc. So contentedness is compounded of sundry other excellent graces, the glory and beauty of which do brightly shme forth in

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this one grace and virtue, and are exercised thereby ; as,

[1.] Faith in God's fatherly care over him, and providence towards him. Gen. xxii. 8.

[2.] Hope to be supported and supplied with such things as arc needful, Ps. xlii. 5.

[3.] Patience in bearing the burden of want, and grief of affliction, James v. 11.

[4.] Humility in a mean esteem of one's self, Gen. .xsxii. 10.

[-5.] Obedient submission to the good pleasure of God, 1 Sam. iii. 18.

[6.] Meekness, in forbearing to take revenge of such as wrong us. He that in a contented mind said, ' Behold, here am I, let the Lord do to me as seemeth good unto him,' 2 Sam. xv. 26, said also of one that exceedingly wronged him, ' Let him alone, and let him curse : for the Lord hath bidden him,' 2 Sam. xvi. 11.

[7.] Thankfulness in all estates. Job, a contented person, blessed God for taking away as well as for giving. Job i. 21.

4. The commodity of contentment. Commodity puts on every one to do what he can for attaining that which may be commodious to him. 1 dare not undertake to set down all the commodities of con-tcntation; I wUl only give a brief view of some special ones.

(1.) Contentedness settleth and quieteth the soul in the greatest troubles that can befall a man. Paul and Silas, after they had been sorely scourged, and thrust into the inner prison, and their feet made fast to the stocks, 'at midnight sang jiraises unto God,' Acts xvi. 23-2.5. Admirable evidences of much ciuietness and cheerfulness of spirit have been given by martyrs in the midst of their grievous torments.

(2.) It so moderateth a man's desire, as in all estates he thinks he hath enough. Though Jacob came far short of his brother Esau in his estate, yet he could say as well as Esau, 'I have enough,' Gen. xxxiii. 9, 11. Our English in both places useth the same phrase, ' I have enough ;' but in the Hebrew there is a great ditference betwixt that which Esau uttered and Jacob. To translate them word for word, Esau's phrase was this, y^ I'p iy>, t/tfre is much to me, or, / lutve much. So he acknowledged a great plenty. But Jacob's phrase is this, ^3 >'^ ii?>, all thiiir/s are to me, or, / hare all. This shewed a contented mind, in that he accounted what he had to be as much as if he had had all the world. Some apply that phrase of Jacob to his interest in the Lord; that the Lord being his portion, he accounted him to be aU in all. The contented man accounting himself to have all, must needs be, at least in his mind, a rich man. His desire is satisfied with what he hath. If, therefore, it be a commodity to be rich, contentedness is a great commodity.

(3.) It makes a supply of all the losses that can

befall a man. Losses, to him that is content with what remains, are as no losses. He hath in his mind as much sufficiency as he had before. This is evident in Job's case, Job i. 21. He was as thankful unto God for taking away as for giving : and the Hebrews ' took joyfuUy the spoiling of their goods,' Heb. x. 34.

(4.) It easeth heavy burdens, and maketh them tolerable. As discontent, by vexing and perplexing the spirit, weakens it, and makes light burdens lie very heavy upon a man ; so contentedness puts life and spirit into a man, and makes him better able to bear his burden. The very same burden lying on a contented and discontented person, seems much lighter to the one than to the other. When David and the men that were with him were spoiled of their wives, sous, daughters, and goods, his men were much grieved, and spake of stoning him; but ' David encouraged himself in the Lord his God,' 1 Sam. XXX. 6.

(o.) It is a compliance with God's providence in every state ; for it brings us to a resignation of our wUl to God's will, so as to make God's will a rule of our will; and to say as Christ did, ' not my will, but thine be done,' Luke xxii. 41. We have a proof hereof in him who said unto God, ' Behold liere am I, let him do to me as seemeth good unto him,' 2 Sam XV. 2C. Surely this is a great commodity, to enjoy with quietness what the wLU of God is that we should enjoy.

Sec. 65. Of the variety of cases wherein contentedness is to be exercised.

Every state wherein any man is in this world is accompanied with so many occasions of discontent [to] the mind of man, as it is requisite that he learn how to be contented in every one of them. This I will endeavour to exemplify in sundry particular cases ; as,

1. Plenty, and all manner of prosperity. Anions other instances the apostle giveth this wherein he had learned to be content: ' I know how to abound everywhere; and in all things I am instructed to be full,' Phil. iv. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity.

(1.) Because no plenty, no manner of pro.sperity can fully satisfy a discontented mind. If all that at once he desireth should be granted him, when he hath that, he would thereupon desire more. See Sec. .53.

(2.) Sundry perplexities and troubles arise out of plenty and prosperity. ^Many upon sense hereof are so discontent, as they think they should live more quietly if their estate were meaner than it is, and if they had more troubles than they had. Contentment is an antidote against both these extremes.

2. Poverty. This is another instance which the apostle gives of his contentedness, ' I know how to

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be abased, I am instructed to be linngry, and to suffer need,' Phil. iv. 12. This estate is that which the apostle especially intends, where he saith, ' having food and raiment, let us be therewith content,' 1 Tim. vi. 8. Nature itself is satisfied with little, yea, though it be homely .and coarse. Experience shewtth that both poor folks themselves, and also their children, are for the most part healthier .and stronger than rich ones and their children. Besides, poor folks are freed from many cares, fears, and d.angers whereunto rich ones and great ones are subject. Poor folks have not so large and great accounts to make as the richer sort; yet their faithful and diligent improvement of th.at little they h.ave shall be .as well accepted, approved, and rewarded as a like improvement of much. The very same approbation and remuneration is given to him that improved two talents, that is given to him that improved five talents, and that in the very same words : thus, ' Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy Lord,' Mat. XXV. 21, 23. Gre.at cause there is for poor persons to be content, especi.ally if the m.any promises .and engagements of God for taking care of them, and supplying their wants and needs, be duly weighed, as Ps. xxxiv. G, ifec, xxxvii. 2.5, .and Iv. 22, Mat. vi. 25, etc., Phil iv. 19.

3. A single life. Single persons who never were married are indeed deprived of many comforts which married persons enjoy. But withal they are freed from many cares and troubles which usually accompany the married estate. In a single estate there is a greater freedom to serve God, which the apostle im-plieth under tins phrase, ' He that is unmarried caretli for the things that belong to the Lord, how he may please the Lord,' 1 Cor. vii. 32. Hereupon they who are free, and can abstain, are advised so to .abide, 1 Cor. vii. 27. The best man that ever w.as lived all his d.ays in a single life. Who, then, should not be content with this estate, if God call him thereunto ?

4. The married est.ate. It cannot be denied but that their est.ate is ordinarily much encumbered with sundiy cares .and troubles. But withal it must be granted that these cares and troubles arise from the weakness .and wickedness of men ; their wickedness, who raise troubles against others ; their weakness, who suffer themselves to be disquieted, and too much distr.acted with the affairs of the family, .and cares for wife, children, and others. Were it not for the ■wickedness of some, and weakness of others, to ple.ase a husbiind or a wife would be no hindrance to pleasing of the Lord. If the honour, ends, and privileges of m.arriage (whereof see Domestical JJiilie.i, Treat. 2, Part 1, Sees. 23-25) be poised with the cares and troubles thereof, we shall find just cause to rest content in that estate.

5. Want of children. This of old was a matter of great discontent. This brought many tears from Hannah's eyes, and prayers from her heart, 1 Sam. i. 10. The Shun.ammite preferred a child before any other thing that could be granted her, 2 Kings iv. 14. Abraham himself said to God, ' What wUt thou give me, seeing I go childless?' Gen. xv. 2. 'Give me children, or else I die,' s.aith Eachel to her husband, Gen. XXX. 1. It was denounced as a gre.at judgment again.st Coniah, to die childless, Jer. xxii. 30. And it is denounced as a judgment to h.ave a ' miscarrying womb, and dry breast,' Hoseaix. 14. To this day such as are childless complain that they shall have none to bear their n.amc, to be their heir, and to succeed them in their pl.ace. To these I commend these considerations :—

(1.) It is God that denieth children. Gen. xxx. 2.

(2.) They may be denied children, because God seeth them not meet to bring up children.

(3.) Children are certain cares, but uncertain comforts.

(4.) Children may prove a grief of mind to their parents. Gen. xxvi 35. They m.ay be a cause of heavy judgments upon their parents, 1 S.am. iii. 13. They may do much mischief to their parents, 2 Sam. sv. 10. Tliey m.ay foolishly lose what their prudent parents have left them, 1 Kings xii. 16.

(5.) God hath promised to them that fear him a better name than of sons and daughters, even an everlasting uiime that sh.all not be cut off, Is.a. Ivi. 5.

These are weighty motives to persu.ade such .as have no children, to rest content.

6. !Many children. Christians in this case use to manifest more discontent than the Jews of old did. We do not read th.at they used to be discontent at a numerous offspring, but rather still to desire more, though they had many. Leah had six sons, one .after .another; yet, when she saw that she had left bearing, she took Zilpah, her maid, and gave her J.acob to wife, that she might have more children by her. Yea, after that .she hired of her sister liberty to lie with Jacob, and thereupon had two more sons and a d.aughter, Gen. xxs. 9, 16, 17, 19, 21. We read that Ibzan, a judge in Israel, had thirty sons and thirty d<aughtcrs. And that Abdon, another judge, had forty sons and tiiirty nephews. Judges xii. 9, 14. And that Jerubbaal, another judge, had threescore and ten sons, Judges ix. 5. Should a father now have so many, how would he complain, and think he should never h.ave enough for them all ! Surely it is distru.stfulness in God's providence that causeth discontentedne.ss in this case. The sacred Scripture tells us that ' God provideth for the young ravens when they wander for lack of meat,' Job xxxviii. 41. Experience sheweth that the lesser sort of birds bring forth and breed uj) fifteen young ones together. Are not Christians' children more worth than many birds ? God provides for all thy children while they are in

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the -womb. Why dost thou not trust to his providence for them when they are brought into this world ] ilany poor folks' children do not only wax fat and strong with coarse food and raiment; but also attain to very good callings through the divine providence.

God hath said of our children, ' Tliey are mine, born to me,' Ezek. xvi. 20, 21. Will he not, then, t;ike care of his own 1

God hath promised children, yea, many children, as a blessing, Ps. cxxvii. 3-5, and cssviii. 3. Did we believe God's word, and in faith plead it before God, and depend on him for making it good, in his own wa}', and at his own time, we .should certainly not only be content, but also thankful for the many children he bestoweth on us.

7. Losses. Tliis case of losses may be extended to goods, friends, children, and other things that are near and dear unto us, and are needful for us, and iisefid unto us. Such losses do oft cause much discontent, and work great disquiet in men. But if such as have losses would seriously weigh the example of Job, and about him consider,

(1.) What a man he was; how great, how good. Job i. 1, 3.

(2.) What his losses were in every kind. Job i. 15, &c.; even more, I daresay, than thine are who corn-plainest.

(3.) Witli what contentedness, yea, and thankfulness, he did bear all. Job i. 21.

(4.) What was 'the end of the Lord,' James v. 11; and what recompense the Lord returned. Job xlii. 10, &c.

If these four things in Job's case were seriously weighed, we should find him a worthy pattern of contentment in this case of losses, and a strong enforcement of the duty. The apostle testifies of the Hebrews, that they ' took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance,' Heb. X. 34.

The goods of this world are but transitory cinn-modities, such as the Lord lends us, and that only for such a time as seemeth good to himself He hath power to demand them when he will.

As for friends, God, who taketh them away, can and will make an abundant supply. Is not God bettor to us than many friends ? ^Vhat good can friends do, without he also be our friend ? And if he be our friend, what need we have any more friends I

Children that are taken from^ us, are taken to a better Father, that provideth better for them than we can. That children taken away are not to be reckoned among things lost, is evident by Job's case, in that God doubled all the things that Job lost, save his children. Other things that he lost were doubled unto him. Instead of seven thousand sheep which

he lost, he had fourteen thousand restored. Instead of three thousand camels, he had si:; thousand. So in other things which he lost. But ha\-ing lost seven sons and three daughters, he had but so many restored to him; yet are these accounted doubled, because the ten children which were taken away were with God, and not utterly lost. There is, therefore, no reason that a man should be discontent that his children are taken away to a better place. It was Jacob's ignorance of that course which God took to advance Joseph to such an estate as he might be a means of preserving his father's household, and of saving much people alive, that made him so impatient and discontent at his supposed loss, Gen. xxxvii. 33, &c., and xlv. 7.

8. Crosses in men's callings, ilen's callings are the ordinary means of their livelihood. If they thrive not thereby, but rather lose, they use to be much discontent.

To remove discontent in this kind—

(1.) I advise such to search into the cause of their not thriving, whether it be not their own unskilful-ness, idleness, negligence, pride, prodigality, too cagor pursuit of their pleasures, too much trust in such as are unfaithful, or other like faults of their own; or whether they do not ambitiously aim at a greater kind of thriving than God seeth meet for them ; or whether it be not envy at the greater thriving of others than at themselve.s. If so, they have just cause to be humbled. To such I may say, ' Wherefore doth a living man complain, a man for the punishment of his sin V Lam. iii. 39. In these and other like cases a man hath more cause to repent than be discontent.

(2.) In this ease about cro.sses in their callings, I advise men to consider that it is the Lord who givetb, or withholdeth blessing. Read ior tliis purpose, P.s. cxxvii. 1, 2, and cxxviii. 2-4. This consideration is of great force to make a believer content with that estate wherein God sets him, willing to abide therein, patient under crosses that befall him therein, diligent in the duties thereof, constant in waiting on God for his blessing, and ready to resign liimself wholly to God's disposing providence.

9. Reproach. AH reproach is against a man's name, which is more precious unto him than wealth, yea, than life itself, Prov. xxii. 1, Eccles. vii. 1. Reproaches pierce deep into a man's soul, and make him exceedingly discontent.

The advice therefore which was given about crosses in a man's calling must in this case be observed.

Consider the cause of the reproach that is laid upon thee. If it be for thj' own misdemeanour or wickedness, thou art to bear it contentedly as a just punishment ; but if it be without cause given on thy part, refer the case to God ; and say as David did, ' Let him curse ; for the Lord hath bidden liim. It may be that the Lord will look on mine affliction, and that

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the Lord will requite good for bis cursing this day,' 2 Sam. xvi. il, 13.

On hope hereof rest content; the rather because not only many righteous men, but also Christ himself, endured in this case more than thou dost.

If the reproach be for righteousness' sake, and for the Lord's sake, we ought not only to be content therewith, but also to rejoice therein. Mat. v. 11, 12.

The like may be said of all manner of persecution for the Lord's sake.

10. Afflictions. Under this head I comprise all manner of oppressions and hard handlings by men, and all kind of wasting and torturing maladies more immediately inflicted by God; yea, and all things grievous to weak flesh. To work contentment in these cases our eye must be on the ])iime and principal author of all, which is the wise God, and our tender Father ; and withal we ought to consider the end which he aims at therein, and the good that he will jiroduce from thence. He sees that the afflictions which he layeth on us, either mediately by visible, instrumental, and secondary means ; or immediately by himself, are needful for us, and useful to us; for he always cor-recteth us ' for our profit,' Heb. xii. 10. See more hereof on that place.

Sec. G6. Of exaviining oiie''s self ahoiit contentment.

If serious and thorough examination be made concerning this grace of contentment, we shall find it to be a most rare grace ; not only rare in the excellency of it (whereof see Sec. G4), but rare in tlie scarcity thereof. Scarce one man among a tbousand will be found to have attained it.

The discontented complaints that are everywhere heard of men's want of means, of their great charge, of their not thriving as others do, of heavy burdens, of grievous oppressions, .sore .afflictions, and other things that di.^quiet them, are evidences of the want of this grace in them.

Could the inward perjilcxities of the spirit at everything that crosseth their humour, and their un.satisfied mind about their present estate be discerned, the want of this grace would be more evidently manifested.

This is a case much to be bewailed, and for which we ought deeply to be humbled. It robs God of that praise which is due to him for those blessings that he doth bestow. For a discontented mind lightlj' esteems .such blessings as God bestows on him, because he hath not what he would, and by the inward perplexity of his soul makes his life a kind of helh

"The grounds of contcntedness laid down (Sec. G3) afford a good direction for attaining this grace.

Sec. 07. Of the ivference of God's promise against covetousnexs. and for contnitedneas.

Ver. 5. For he hath said, I will never leave thee, nor forsake tliee.

The first particle of this icxt, fur, shewcth that this

promise is added as a reiison of that which goeth before. It hath reference both to the vice forbidden, which is covetousness, and also to the virtue enjoined, which is contcntedness. It is here added to dissuade from the former, and to persuade to the latter. The argument is taken from God's promise of providing for his. It m.ay be thus framed :

They whom God hath promised never to leave nor forsake, ought not to be covetous, but content;

But God hath ])romised never to leave nor forsake such as trust in him ;

Therefore such as trust in God ought not to be covetous, but content.

This promise of God's continual providence and protection, much aggravateth tlie sin of covetousness, and is of much force to work contentment. To covet more than God, who hath promised never to leave thee, nor forsake thee, sceth meet to bestow on thee, is a real deui.al of the truth of th.it promise, .and in that respect it maketh God a liar. On the other side, to be content with such things as thou hast, .addeth a seal to the truth of this promise, and in that respect avoucheth God's truth and faithfulness; yea, also it giveth evidence that thou confidently restest upon the accomplishment of th.at promise. Therefore covetousness is a vice very dishonour.abic to God, but contcntedness is a virtue very honourable to him.

Sec. G8. Of apph/inr/ to others ■promises made to some.

Question is made. Where God should say th.at which is liere set down 1

Some think tiiat it is gathered out of the usu.al and common doctrine of the sacred Scripture, as if it were thus more distinctly expressed, The Lord doth here and there, even everywhere almost throughout the Scripture, faithfully promise to be ahv.iys present with his children, to provide for them, to succour them according to their need ; and never to leave them succourless, nor utterly to cost them off. Thus such an indefinite testimony is used in these words : ' Wherefore he saith. Awake thou that sleepest,' ic, Eph. V. 14. Th.at testimony is not in express terms set down in any particid.ar text of Scripture. But because it is the general doctrine of the Scripture, it is brought in as a divine testimony thus, he saith; for the Holy Ghost in the Scripture very oft calls upon those that sleep in sin to awake and repent. This general interpretation of a testimony may well stand where the express words cannot be found in any distinct pl.ace. But the testimony here in this text, quoted by the njiostle, is in so many words set down by God himself, Josh. i. 5.

Obj. Th.at promise being in particular made to Joshua, how can it be extended to all saints ?

Ans. It containeth a truth that coucerneth all God's children ; .and therefore .as God, on one occasion, applied it to Joshua, to encour.age him .against the many and uiigiity nations with wbtim he was to

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figlit; so on other occasions it may be applied to others. For God's presence with his, and care over them, encourageth them against enemies ; makes them content in any state, makes them patient under all crosses, hearteneth them against all temptations, and emboldeneth them against all dangers.

Of that grace which God shewed to Abraham in counting to him his faith for righteousness (Gen. xv. G), the apostle thus saith, ' It was not written fur his sake alone, that it was imputed to him ; but for \is also, to whom it .shall be imputed,' &c., Rom. iv. 2i.

That which is said of promises may also be applied to threatenings and judgments. For thus saith the apostle of the judgments that were executed on the Israelites in the wilderness : ' These tilings were our examples.' And again, ' All these things happened unto them for ensamples ; and they are written for our admonition,' ifec, 1 Cor. x. 6, 7. Yea, the apostle tells us, that ' whatsoever things were written aforetime, were written for our learning,' Rom. xv. 4. It was usual \vith the apostles to apply sundry )Mints, delivered by the prophets to the Jews, unto Christians, as Rom. xii. 9, 16, 17, 20, 1 Cor. ix. 9,1 Peter i. 16.

Thus God's former dealing with saints, in mercy, in judgment, by promises, by threatenings, or any other way, may and ought to be applied to every one of us, as if the promises or threateixings had in particular been directed to us.

For God is of himself and in himself unchangeable, ' with him is no variableness,' James i. 17. He is as holy, a-s merciful, as just, as true as ever he was. God being always like himself, he answerably dealeth with such as are like those that lived before them. ' God is no respecter of persons,' Acts x. 34. He is equal and impartial in his deahngs with men, in what age soever they live. Whosoever believeth on him, as Abraham did, their faith shall be counted for righteousness. Whosoever trusteth, as Joshua did, shall find God to be with them, and not to fail nor forsake them. Whosoever murnmr and rebel against him, as the Israelites, shall also be punished as they were.

We maj- here observe one special reason of that small profit which many reap by the word. They read it and hear it only as a history of former times, not thinking that it concerneth them at all. This promise of God made to Abraham, ' I will be thy God, and the God of thy seed,' they conceive to be an especial evidence of God's favour to Abraham; but in that they apply it not to themselves, nor take it as spoken to themselves, their own faith is little strengthened thereby, and small comfort redoundeth to their own souls. The like may be said of this promise to Joshua, and of other promises to other saints in former times.

Hence we may learn a good direction for reaping much profit from former promises, threatenings, mercies, judgments, precepts, and other points in God's word. This may be by applying them unto ourselves,

and taking them as directed to ourselves in particular. Thus will directidus to others put us into the right way, and admonitions to others make us wan,-, and promises to others encourage us, and threatenings again.st others restrain us from sin. Thus ' whatsoever things were written aforetime,' will prove good instructions to us.

Thus shall we not need to wish that we had such extraordinary ministers as the prophets and apostles were; for those things which by the Spirit were revealed to them, were revealed for us, and for our sake they remain upon perpetual record. See Sec. 79. See also Chap. iii. 15, Sec. 158.

Of avoiding the sins of former ages, see Chap. iii. 8, Sees. 89, 90, 95.

Sec. 69. Of this phrase, ' he hath said.'

The promise here exjjressed is thus indefinitely set down, he ha(h said. There is no antecedent mentioned by the apostle, whereunto this relative he hath reference. But because the express words of the promise are in the Old Testament, it is taken for granted that God is here meant. For it was the Lord that made this promise to Joshua (Josh. i. 5); and where the said promise is made to the congregation of Israel, he that makes the promise is thus set out, ' the Lord thy God,' Deut. xxxi. 6.

Of the divers ways of citing texts of Scripture, see Chap. ii. 6, Sec. 50.

Tliis indefinite expression of him that made the promise, by this relative he, giveth us to understand, that whatsoever is registered in the Old Testament, is to be taken for God's word : and thereupon to be rested on, without making any question thereof, or opposition agauist it. The disciples ofi an ancient philosopher had their master in such high account, as they accounted what he had said to be so true, as no question was to be made thereof. When they affirmed anything in their disputes, and were asked why it was so, they would answer, he said it. This by the heathen themselves was counted too great a jiresump-tion in scholars to give it, and in masters to take it. But in reference to God, who is truth itself, it is most proper to conclude, he hqih said, and thereupon to rest as on the surest proof that can be given. See Chap. i. Sec. 46.

Sec. 70. Of these words, ' leave,^ ' forsaJce.' The promise here produced by the apostle is expressed ill God's own name. God himself is brought in uttering it, thus, I will not leave thee, itc. Indeed, God himself did first utter this to Joshua. And the apostle by this manner of bringing it in, would have every believer set God before him, and be persuaded

' Pythagoras. Siquid Pjthagorici afiirmarent in disputando, cum ex his qurereretur, quare ita esset, respondere solebant, Ipse Dixit.—Cjc. rfe Nat. Deor. lib. 1. Hinc proverbium, out6s lifio..

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[Chap. XIIT.

that God in particuliir saith to Lim, ' I will not leave thee,' &.C.

The word translated' leave, signifieth to loose or undo a thing, as where it is said of prisoners, ' every one's bands (avUrj) were loosed,' Acts xvi. 2G. So of rudder bands, Acts xxvii. 40. It signifieth also to put a thing from one, as where the apostle saith to masters, 'forbear or put away («»/£>«;) threatening,' Eph. vi. 9. This word, being here negatively used, iniplieth that God will not put from him such as trust in him, but will hold them close to himself, and not leave them loose to shift for themselves.

The other Greek word, iyKaraXivia, translated forsake, is a double compound. The simple Xe/Vw, signifieth to he wanting, as Tit. i. 5, ' Things (Xs/-mvra) that are wanting,' and Tit. iii. 13, 'that nothing be wanting.' The compound, to leave or go away, thus it is said of Christ, ' leaving (xaTaXf/cwi) Nazareth, he came and dwelt in Capernaum,' Mat. iv. 13. And of a husband it is said, 'he shall leave {xuraXu-^ii) father,' ifcc.. Mat. xix. 5.

The double compound, syxaraXE/Tw, signifieth to leave one in time of danger. It is nine times used in the New Testament, and always in this sense. Where Christ on the cross saith to his Father, ' Why hast thou forsaken me?' this double compound is used, Mat. xxvii. 4G ; so 2 Tim. iv. 16. This being here negatively applied to God, sheweth that we need not fear any want, danger, or distress, as if God should leave or forsake us therein.

Sec. 71. Of God's earnest manner of pressing his promise.

The manner of setting down this promise is very emiihatical, and that in four respects:

1. In that it is set down negatively, / u'ili never leave. This maketh the promise to be of a larger extent. For it includeth all times, all places, all estates, all danger, all needs, all distresses whatsoever, as if he had more largely said, thou shalt never stand in need of my help and protection, but thou shalt be sure to find it. An allirmative promise doth not carry such an extent; for if one say, I will help thee or succour thee, if he do it sometimes, upon some occasions, the promise is kept. But negatively to say, I will not fail thee, though succour should be aftorded a hundred times, and yet once and on some occasion fail, tiiat negative promise is not kept to the full, but is broken.

2. In that the negative is doubled, yea, and trebled; for in the Greek it is thus expressed, / vi/l (ou /j,r,) not not leave thee {mb' ou uri), neither not not forsake thee. There is a like trebling of the Greek negative, Mat. xxiv. 21, Mark xiv. 25, Luke x. 19.

In Latin and other languages two negatives make an aflBrmative; as, not noboJi/is somebody: not no-

1 ivH aori»t 2. subjimct. ivl^iu (u {jjfii mitto. ii'lrjin remitto.

thing is something. But in Greek doubling and trebling negatives make them much the stronger. When tliey would set forth the impossibility of a thing, they use to double the neg.ative, as ^[at. v. 18, 2G. In these places, to shew the emphasis of doubling this negative particle, it is thus translated, 'in no wise,' ' by no means.' It also implieth the continuance of that which is denied, and translated 'no more;' as where God saith, 'I will remember their sins no more,' Heb. x. 17. The doubling of the negative i^article doth in this place carry the greater emphasis, because in setting down the same thing, it is not only twice doubled, but in the latter place it is trebled, so as there are in all five negatives. I read not the like throughout the New Testament.

3. In that the matter of the promise is set down in two words, which in general imply one and the same thing : but, as Joseph said of Pharaoh's two dreams, which set forth the same thing, ' The thing is doubled, because it is established bj' God,' Gen. sli. 32. Besides the two words do explain each other, as was shewed. Sec. 69. And this latter doth render a reason of the former. For God doth not leave his that he might not seem to forsake them. And the former sheweth a ground of the latter, namely, that God by not leaving his, doth not forsake them.

4. In that the two phrases, never foice nor forsake, are so general, as they include all wants, all needs, all dangers, all distresses, all manner of evils that any can fall into. They being spoken of God, who is able and willing to do whatsoever is needful for anv, his not leaving, nor forsaking, implieth all needful succour. It is more than if he had said, I will supply tliy wants, I will heal thy sores, I will recover thee from sickness, I will ease thy pain, I will free thee from thine ojiprcssors, I will break thy bonds, I will deliver thee out of prison, I will vanquish thy enemies, or any the like particular promise : for these generals comprise all manner of particulars under them. Of the use of general promises, see The Whole Armour of God, on Eph. vL IG, Treat. 2, Part 6, Of Faith, Sec. 73.

God knoweth how dull we are in conceiving his careful j)rovidence over us, and backward to believe his gracious promises toward us, and therefore he doth with such earnestness press the same.

It is God's earnest desire that we should not miss, but rather reap, the benefit which he intends us by his promise.

' Therefore we ought to give the more earnest heed hereunto,' llcb. ii. 1. The more instant and earnest God is in promising, the more ready and steady must we be in believing.

Sec. 72. Of apph/ing promises everi/ one to himself.

It is further observable, that the apostle who writ this cpi.stle to many, expresseth the jicrson to whom the promise is intended in the second person of the

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singular number, thee. Hereof these reasons may be given :

1. God made tliis promise to Joshua by name, as to a single jiersnn. And the apostle would not alter one tittle in the promise.

2. Eveiy believer is to apply the promises which concern many, so to himself in special, as if it were directed to him by name, and concerned him alone. The fruit, the life, the comfort of a promise resteth in this particular application thereof.

3. Cliristians are considered all as one ; for they are members of one and the same body, and in regard of their spiritual condition animated by one and the same spirit, and thus all of them spoken to as to one. On this ground, where it is said that ' Mo.ses spake unto all Israel,' he thus expresseth his mind, ' The Lord thy God will go before thee ;' ' He it is that doth go with thee ;' ' He will not fail thee, nor forsake thee,' Deut. xxxi. 1, 3, 6.

4. God doth account all believers as dear unto him as if they were but one. They are therefore all as one spouse to his Son, Cant. iv. 8, 9, 2 Cor. xi. 2. They are all heirs of the same kingdom, James ii. 5. To be an heir is the property of one, Gen. sxi. 10.

This is a good ground for every particular believer to apply the precious promises of the gospel to himself in particular.

The like may be said of the duties which God re-quireth of children of men. For in the decalogue or ten commandments they are laid down as a particular precept to every i)erson in the singular number thus, ' Thou shalt have no other gods;' ' Thou shalt not make to thyself,' kc.

Sec. 73. Of God's not failing nor forsaking his.

The substance of this promise, / will not fail thee, 7tor forsake thee, giveth assurance of God's constant and continual careful providence over his. Concerning it the psalmist upon his own experience thus saith, ' I have been young and now am old ; yet have I not seen the righteous forsaken,' &c., and again, ' The Lord forsaketh not his saints; they are preserved for ever,' Ps. xxxvii. 2.5, 28. Very elegantly doth the prophet, by an argument from the less to the greater, thus enforce this point, ' Can a woman forget her sucking child, that she should not have compassion on the son of her womb 1 yea, they may forget, yet will not I forget thee,' Isa xlix. 15. This negative promise is much pressed in Scripture, as 1 Chron. xxviii. 20, 1 Sam. xii. 22, 1 Kings vi. 13, Isa. xli. 17.

The ground hereof resteth upon the unchangeable-ness of God's love. God is in all things unchangeable. God is immutable in his nature, in which respect he thus saith, ' I am the Lord, I change not,' !Mal. iii. 6. He is also immutable in his counsel, in his word, in his oath, Hcb. vi. 17, IS, and in his love, John xiii. 1.

Besides, the relations which he hath caused to pass

Vol. IIL

betwixt himself and us, giveth us further assurance that he will never leave nor forsake us. ' When my father and mother forsake me, then the Lord wiU take me up,' Ps. xxvii. 10. 'Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not,' ttc, Isa. Ixiii. 16.

Ol>j. Job by reason of his sore and heavy crosses, and Lazarus who died a beggar, may seem to be left and forsaken of God.

Ans. Losses, crosses, pain, penury, and other afHic-tions, are no argument of God's forsaking men. His wise providence is much manifested in ordering his children's estate here in this world ; for,

1. God never suffers his to be tempted above that they are able to bear. He giveth strength answerable to the burden he layeth ujjon his. ' We are troubled on every side, yet not distressed : we are perplexed, but not in despair : persecuted, but not forsaken : cast down, but not destroyed,' 2 Cor. iv. 8, 9.

2. God always gives a good issue to the trials of his children, 1 Cor. x. 13. Job had all that was taken from him doubled. Job xlii. 10. The angels Ciirried Laz.arus his soul into heaven, Luke xvi. 22.

3. God recompenseth outward losses and crosses with far better things. For wealth he giveth grace; for bondage of body, freedom of conscience ; for pain, patience ; for corporal death, eternal life.

Ol'j. 2. Saints themselves have complained that they have been forgotten and forsaken, Lsa. xlix. 14.

Ans. That was the misapprehension of their weak flesh, which is no sufficient evidence against God's express promise. The psalmist acknowledgeth this misapprehension, Ps. Ixxvii. 10.

Ol'j. 3. Christ himself complaineth that he was forsaken. Mat. xxvii. 40.

Alls. Christ together with our flesh took the infirmity thereof: and thereupon complaineth according to his present apprehension. But to shew that he did not utterly despond, nor judge himself totally and finally forsaken, he premiseth this clause of affiance, 311/ God, my God.

Do they believe the foresaid promise of God, who faint and sink under the burden of any trial, or under any fear that they shall be forsaken ? yet how many be there in the number of those that profess the Christian faith, who, upon great losses, cry out and say they are utterly undone : and upon some sore afflictions despairingly say, they shall never be able to endure it. Such are more like to Cain, who said, ' My punishment is greater than I can bear,' Gen. iv. 13, than to David, who, ' when he was greatly distressed, encouraged himself in the Lord his God,' 1 Sam. xiii. 6, or Jehoshaphat, who in his distress said, ' O our God, we know not what to do, but our eyes are upon thee,' 2 Chron. xx. 12, or Abraham, who, when God's promise and precept seemed to cross one another about the sacrificing of his sou, said, ' God will provide,' Gen. xxii 8.

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[Chap. XIII.

Tliis promise of God's not leaving nor forsaking Lis, is of singular use to support us in all trials and distresses -whatsoever. It is so general as it may be applied to spiritual and corporal distresses. In such losses as Job had, Job i. 15, &c.; in such jealousies as Daniel was tried withal, Dan. vi. 4; in such a ])rison as Paul and Silas was cast into. Acts xvi. 24:; in such a dungeon as Jeremiah was let down into, Jer. xxxviii. G; in such a sickness as Ilczckiah fell into, Isa. xxxviii. 1; when we are falsely accused as Paul was, Acts xxiv. 5 ; when we are forsaken of men as Paul was, 2 Tim. iv. 16; when we are disquieted in mind as David was, Ps. xlii. 11; at the point of death, in which ca.se Stephen was. Acts vii. 59, GO; in our thoughts and cares about our children and posterity, such as came into Jacob's head. Gen. xlix. 1, 2, etc.; we may and must meditate on this promise, and with confidence thereon support ourselves.

Sec. 74. Of ific ]>erso7is whom God tnll not forsake.

The persons to whom in special this promise of God's not leaving and forsaking is made, is comprised under this pronoun thee. This promise was of old by God himself made in particular to Joshua. Joshua was a man of such courage and confidence in God's word, as ho, together with Caleb, steadfastly beKeved that God woulcl not leave nor forsake them, when the whole congregation of Israel so fainted, as they wept that God had brought them out of Egypt, and murmured against the ministers employed in that service of bringing them out. They must therefore be such as Joshua was, who have right to apply this i)romise to themselves. Such were they to whom Moses doth apply it, Dcut. xxxi. 6.

It cannot be denied but that God's general providence is extended to all of all sorts, ' for in him all live, and move, and have their being,' Acts xvii. 28. And ' he maketh his sun to rise on the evil and on the good: and sendeth rain on the just and on the unjust,' Mat. v. 45. But his special care is on them that believe on him, 1 Tim. iv. U). In this case the psaluust maketh an apparent dificrence betwixt the wicked and the righteous, P.s. xxxvii. 17, 18, itc. ' The Lord knoweth how to deliver the godly out of temiitations, and to reserve the unjust to be punished,' 2 Pet. ii. t). Tiic apostle exemplifieth this in the good angels, that were not left nor forsaken, and the evil angels, that were cast down into hell: and in Noah and his family, whom CJod saved when he brought the flood upon the world of the ungodly; and in Lot, whom God delivered when he destroyed four cities, and the iidiabitants thereof.

This providence of God in not leaving nor forsaking his, might further be exemplified in the three great j)atriarchs, Abraham, Isaac, and Jacob, and in sundry of their posterity. Hundreds, thousands, millions of instances might be given for the proof liereof. I dare toidly avouch that from the beginning of the

world to this day, not one that trusted in God was left or forsaken.

Sec. 75. Of the inference of ver. 6 on ver. 5.

Ver. 6. So that we may boldly say, The Lord is my helper, and I will not fear wliat man shall do unto me.

In this verse there is an inference made upon the former promise of God's not leaving nor forsaking his. The conjunction, aitrrf, translated so that, im-plieth an inference, and such an inference in this place as teacheth us to make a good use of the fore-named promise. The use here set down is double: one is confidence in God, the Lord is my helper; the other is courage against man, / mil not fenr, itc.

In the former verse the apostle alleged the promise to dissuade from covetousness, and persuade to con-tentedness. Here he addeth two other ends or uses thereof. Hereby it appeareth that God's promise of never leaving nor forsaking his, is of manifold use, and therefore it is the more steadfastly to be rested on, and more frequently and seriously to be meditated upon.

Hereby it further appeareth that many inferences and sundry uses may be made of the same doctrine.

This profession, the Lord is my helper, may also have a more remote reference, both to the vice of covetousness forbidden, and also to the virtue of content-cdness commanded, and that as another dissuasion from the one, and persuasion to the other. For if God be our helper, what need we covet more than he seeth meet to bestow upon us ? and why shall we not be content with that which he soeth meet for us? If God be our helper, we may rest upon it that he will help us to whatsoever he seeth needful and good for us. Hereupon we neeil not fear man's spoiling us of that which God seeth fit for us, neither need we fear any thing that man can do to disturb us in that wherein we rest content.

This pronoun, r},u.uc, we, being of the first person and plural number, hath reference to him that wrote this epistle, and to those unto whom he wrote it, who lived many hundred years after the foremcntioned promise was made to Joshua; yea, it hath reference to all Christians that have lived since this apostle's time, and shall live to the end of the world, so as hereby is confirmed that which was noted. Sec. 68, of ap[ilying promises nuide to saints of old to such as should live long after them.

As this particle we hath reference to the words following, which were the words of David, it shewcth, that not only God's promises, but also the speeches and actions of saints in former ages, are left upon record for our use, that we upon like grounds and occasions should speak as they did, and do as they did, )!/iSf >.i'/uv, we may siiy, saith the ajjostlc— namely, as the psalmi.^t did Iti the words following. _ The same ground of saying what Ue did, we also have. J

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Wc have the Lord to be our God, as well as they of old had. God is set forth unto us in all those divine excellencies of power, wisdom, truth, righteousness, goodness, grace, compassion, and patience, he was unto them. We have also the same Spirit to work in us knowledge, faith, hojje, courage, and other like graces that they had.

On this ground, thus saith the apostle, ' We having the same spirit of faith, according as it is written, I believed, and therefore have I .spoken; we also believe, and therefore sj)eak,' 2 Cor. iv. 13.

F: ith in such promises as saints of old had, will make saints in later times freely speak such things as they in former times did. Hereof see more in The Sainfs Sacrifice, on Ps. cxvi. 10, Sec. 67.

Sec. 76. Of confidence and. boldness arising from God's 23roinise.

The word translated loldly, is in the Greek a participle, 3aoJoDn-a;, and may thus be translated word for word, so that we being co»fident may say.

The root, '^aiio; sen ^assoc, from whence the Greek word here used cometh, doth signify confidence, and the verb, 3ag3t7i' sru ^ap<tii>, to be confident. This word is always in the New Testament used in the better sense, and tran.slated, sometimes to ' be of good cheer,' or to ' be of good comfort,' Mat. ix. 2, 22. Sometimes to ' be confident,' 2 Cor. v. 6, 8, or, to 'be bold,' 2 Cor. x. 1, 2. But boldness in that and this test, is to be taken in the better part, for a virtue, implying the very same thing that confidence doth. It is here the rather translated boldly, because it is opposed to fear, mentioned in the last clause of this verse. For boldness and fear are opposed one to another. Fear keeps a man from being bold, and boldness drives away fear. In this respect, saith Christ, ' Be of good cheer (or be bold); it is I; be not afraid,' Mat. xiv. 27.

This word therefore here inserted, sheweth that

God's promise, duly believed, will make men bold, or

confident in all distresses. Joshua was hereby moved

with great resolution and courage to fight against all

those nations which God promised to give into his

hands, Josh. i. -5, 10, &c. A like promise moved the

Israelites boldly to venture through the Red Sea,

Esod. xiv. 13, &c. Jehoshaphat was hereby moved

'o go against that numerous army that came against

_ ■\^'*iim, 2 Chron. xx. 1.5, &c. The like may be noted of

J?^' ^X'arak, Judges iv. 7, Gideon, Judges vii. 7, ikc, Paul,

^c'^Acts xxvii. 24, &c., and sundry others. David pro-

' ^-d fessetb that this was it that caused him to hope.

> The ground hereof resteth in God, who maketh the =P^ promise, and in those excellent properties whereby he ^e hath made known himself unto us ; as,

1. In his unsearchable wisdom in ordering the kind of promise he makes to children of men. He maketh no promise but what he seeth meet and fit to be accomplished.

2. In his almighty power, whereby he is able to perform and make good whatsoever he promiseth.

3. In his infallible truth and faithfulness, which puts him on to ratify and perform every word that Cometh out of his mouth.

4. In his goodness to all them that come to him, and rely upon him.

That we may observe this apostolical direction, and, by God's promise, be emboldened with confidence, as the apostle here dirccteth us to do, two especial duties are requisite :

1. A faithful remembrance of God's promises.

2. A wise and right ajiplication of them.

Of these two, see The Wliole Armour of God, Treat, 2, Of Faith, Sec. 71, &c.

Sec. 77. Of boldness in a man's holy profession.

The evidence of the boldness and confidence here mentioned is given in a Christian's speech, intimated in this particle say {so that toe may boldly say.) Hereby we are given to understand, that faith in God's promise makes men freely and boldly utter their mind.

Hereof see more in The Saint's Sacrifice, on Ps.cxvi. 10, Sec. 67.

Sec. 78. Of God's presence presupposing help.

The profession which the apostle putteth into Christians' mouths is expressed in the words of the psalmist thus, The Lord is my helper, and I will not fear what man shall do unto me. This text is taken out of Ps. cxviii. 6. There is indeed some difi'erence in the apostle's quoting the text betwixt the Hebrew and the Greek. The Hebrew thus reads it, ''b iT)n\ ' The Lord is with me,' or, ' for me,' or, as our English hal-h tianclatcd it ' The Lord is on my side;' the Greek thus, ' The Lord is my ntlper.'

To this sundry answers may be given :

1. Penmen of the New Testament were not translators of the words and sentences, but quoters of th sense and meaning of the Old Testament. See Cba i. 6, Sec. 72.

2. The word Jielper is used by the psalmist/n the next verse, and from thence it iRro' be takeH by the apostle. .rehension ^

3. The LXX Greek transla' Thus Ab^as the translation that the church usef'"'ould kUifistles' time, see Chap. i. 6, Sec. 72) read was afraiAvord for word as the apostle doth. The s'- ^xtherefore, being the same with the Hebrew, tiy^jostle would not alter that translation. ^

4. The alteration which is in the Greek serves for an ex]iosition of the mind and meaning of the psalmist. For God's being with, or for us, or on our side, pre-supposeth that he is our helper. So as there is no contradiction betwist the psalmist and apostle, but a clear interpretation of the psalmist's mind, and a profitable instruction thence ariseth, namely, that upon

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[Chap. XIII.

assurance of God's being with iis, for us, and on our side, we may rest upon it that he will afford all needful hol|> and succimrunti) us. Hereupon the i)saluiist himself making this inference : for having said, 'The Lord is on my side,' he addeth, ' The Lord taketh my part with them that help me,' Ps. cxviii. G, 7. God himself having said to Joshua, ' I will be with thee,' makith this further inference, ' I will not fail thee, nor forsake thee,' .Tosh. i. 5 ; and upon this promise to the church, 'When thou passest through the waters, I will be with thee,' God further addeth, ' and they shall not overflow thee ' (Isa. xliii. 2), that is, God would so help it as it should not be overwhelmed and drowned. We have a real and visible demonstration hereof in the exainple of those three faithful .servants of God, who yielded their bodies to be cast into a hot fiery furnace, [rather] than to worship any god except their own God. The Son of Goii was in the midst of the fire with them, thereupon they had no hurt, Dan. iiL 25.

God is not with his servants as a stranger, who only belioldeth the case wherein they are, but as a Master or Father, who takes an esjiecial care of them, and thereupon being with them, he cannot but help them.

Singular comfort hence ariseth from the omnipresence of God to his children especially, who place their confidence on him. All of us give assent to that which God thus saith of himself, ' Do not I fill heaven and earth ?' Jer. xxiii. 24 ; and to this, ' The eyes of the Lord are in every place,' Prov. xv. 3 ; and to this, ' Thou hast beset me behind and before, and laid thy hand upon me,' Ps. cxxxix. 5. How, then, can we doubt of help and succour in any place, or in any case t

Sec. 79. Of v^t^fff 'A* same sai/'uvjs that saints of ol I did. I

In that the apostle puts the words of an ancient Servant of God into the mouths of other servants of God that lived i" "fter times, he shcweth, that all of all fttres who ard of the same faith, may make the same'pr'ufessicm of God, and re.st with as nnich confidence ou God "" hey who lived in former times did. We r} and to rcseour greatest difficulties, ' God ■will provide. The aposti did, Gen. xxii. 8 ; and as Jonathan did, at were noto restraint to the Lord to save by many, of^ere cast' 1 Sam. xiv. 6 ; and as Jehoshajihat did, ' Ov, whfod, we know not what to do, but our eyes are up.tl thee,' 2 Chron. xx. 12; and as Paul did, 'If Goil be for us, who can be again.st us?' Worn. viii. 31.

God is every way the same to us as he was to his saints of old : his jironiises remain the same to uii. We have the same Si)irit, to work in us the same mind that they had ; thereupon we may use the same profession, the same supplication, and in all like things the Kuue words that they did.

It is an especial point of wisdom to take due notice of the words and sjieeches of saints of old ; such, especially, as were evidences of their faith in God; and to make them familiar to ourselves, that they may be as proverbs, on all occasions in our mouths. This will be an especial means to quicken our spirits, to help our devotion, and to strengthen our faith. Hereunto let nie add this caution, that as we use the same words, so we use them with the same mind, and with the same affection. See more hereof, Sec. G8.

Sec. 80. Of the Lord Jehovah.

The first words of the forenanicd profession are these, the Lord is my helper. Here are two emphat-ical words, which are of special force to strengthen our faith :

One is this proper title, the Lord, applied to God.

The other is this epithet, helper, attributed to him.

The former is the interpretati(m of the Hebrew word Jehovah, which is a title proper and peculiar to God alone. It sotteth out the eternity, self-existency, immutability, fidelity, and sundry other excellencies of God. We may, with much confidence, rest upon that which Jehovah, this Lord, undertaketh to do. If he be our helper, we may be sure to want no help, whatsoever our case be. He is both able and ready to do whatsoever he seeth needful for us.

Of this title Jehovah, see more Chap. i. Sec. 128. See also The Church's Conquest, on Exod. xviL 15, Sec. 72.

Sec. 81. Of God's readiness to help.

TUa latter word, ^(ir,6oi, helper, according to the notation of it, .sigulfieth one that is ready to run at the cry of another. Hereof see Chap. ii. Sec. 184.

This notation im]ilietli a willing readiness, and a ready willingness in God to afford idl needful succour. Herein God shews himself like a tender father, mother, or nurse, who presently runs when any of them hear the child cry, to help it This, therefore, is spoken of God by way of resemblance, to make us the better conceive God's readiness to help us.

The ground hereof resteth on his own goodness. He hath pity, because he will have pity ; and sheweth mercy, because he will shew mercy, Exod. xxxiii 2!). ' Even so. Father, for so it seemed good in thy sight.' Mat. xi. 26.

A great encouragement this is in all our needs to cry unto God, and to make our case known unto him by humble and faithful prayer.

Sec. 82. Of God's hearing those whom he leaves not.

Wherein this profession of God's b^ng our helper, is inferred upon tlie foremeutioncd promise of not leaving nor forsaking, it appears, that those whom

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S09

God forsakes not, he readily and really helps in all their needs and straits. God doth not content himself with the negative, not to leave, but adds an affirmative assistance, he is a helper.

That God who promised Joshua not to fail nor forsake him (.Josh. i. 5), afterwards appeared unto Joshua with his sword drawn, and said, ' As Captain of the host of the Lord am I now come,' Josh. v. 13, 14. Hereby he shewed himself a helper of Joshua. This is further confirmed by the success which the Lord gave to Joshua's undertakings.

There is no mean betwixt God's not failing and helping. If he do not help, he fails ; and if he that is able to help do not fail, then help must needs be atforded.

Besides, God will have his presence with his saints (which his not forsaking them presupposeth) make to the best advantage that can be : which must be by helping of them.

1. By this it is manifest, that the negative promise of not failing doth not only imply a privative, but also a positive good.

2. This doth much amplify the comfort that was noted to arise from God's promise of not failing his. Sec. 53, in the end thereof.

3. This may serve as a good pattern unto us in reference to a friend ; and that by giving evidence of our not failing him, in that we afford unto him all needful help and succour, so far as lieth in our power. Thus shall we shew ourselves children of our heavenly Father, like unto God.

Sec. 83. Of applying general jmt'ilefjes to ourselves in particular.

Whereas the apostle said in the plural number, we may say, here he expresseth that which we should say in the singular number, the Lord is my helper, he giveth us to understand, that every one is in particular to apply unto himself such promises and evidences of God's fatherly providence, as belong unto many. The psalmist frequently maketh such particular applications, as where he saith, ' The Lord is my rock, and my fortress, and my deliverer : my God, my strength, my buckler, the horn of my salvation, my high tower,' Ps. xviii. 2. In like manner said Ruth to Naomi, 'Thy God shall be my God,' Iluth i 16. And the Virgin Mary, ' My spirit hath rejoiced in God my Saviour,' Luke i. 47.

Good grounds there are of this particular application, as,

1. God's indefinite offer of himself, of his grace, of his Son, and of the things that Christ hath done and endured for man's redemption, and of all other needful good things ; and that to every one, without excep-tiiin of any, Isa. Iv. 1.

2. God's truth and faithfulness in making good liis word and promise, Heb. x. 23.

3. God's command to every one to believe, and

thereby to receive to his own benefit that which God offers unto him, Mark i. 1.5, John i. 12.

Let us, therefore, not content ourselves with a general knowledge of the mind of God ; and that we well understand that God is able and willing to help ; and that indeed he is a present help in all trouble ; but let us further endeavour to get assurance of God's fatherly favour to us, and special care over us, that we may in faith and with confidence say, the Lord is my helper.

Of the great and manifold benefits of this particular persuasion, see the Guide to go to God, on the Preface of the Lord's Prayer, Sec 12.

Sec. 84. Of fear of man.

Among other benefits of confidence in God's protection, this is one, which is here hinted by the apostle, that it expelleth fear of man, which is implied under this negative resolution, / will not fear what man shall do to me.

Of the notation of the Greek word, fo^tiSriCo/iai, translated/car, see Chap, ii.. Sec. 149.

About this vice I purpose to shew,

1. The nature of it.

2. The evil wherein it consisteth.

3. Motives against it.

4. Rules to prevent or redress it.

I. Fear is a troubled passion upon the apprehension of evil. When Zacliarias was troubled at the apparition of an angel, the angel saith to him, ' Fear not.' The like he said to the Virgin ilary on the like occasion, Luke i. 13, 30.

Again on the other side, when the disciples were afraid at the sudden apparition of Jesus, he said, 'Why are ye troubled T Luke x.xiv. 38. In this respect these two are joined together, ' Let not your heart be troubled, neither let it be afraid,' John xiv. 27. In allusion hereunto David saith of the waters, ' They were afraid and troubled,' Fs. Ixxvii. 16.

That this trouble ariseth from the apprehension of some evil, is evident, by this phrase, ' I will fear no evil,' Ps. xxiii. 4.

From hence we may infer, that fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him. Thus Abraham apprehended that the Egyptians would kill him by reason of his wife, and thereupon was afraid to profess Sarah to be his wife, Gen. xii. 12.

Sec. 85. Of the evil icherein the fear of man consisteth.

II. Fear is not simjjy evU in itself, for it is a passion, that is, one of man's affections ; which are no further evil than they are pei'verted or abused, as is shewed in The Saint's Sacrijice, on Ps. cxvi. 1, Sec. 4. The abuse of a passion is in misplacing of it upon a wrong object, or in the excess thereof. Now man is

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[Chap. XIII.

not simply a wrong object of fear, for we are commanded to fear man, Eom. xiii. 7; for,

1. Some men bear the image of God, and in that regard a reverent respect is due unto tliem. That honour which the law requireth of inferiors towards their superiors is comprised under this word fear. Thus we are commanded to ' fear the king,' Prov. xxiv. 21 ; to 'fear father and mother,' Lev. xix. 3 ; to ' fear masters,' Epli. vi. 5.

2. Others have power to hurt. In such a case, nature teacheth us so to fear them, as prudently to avoid the mischief they may do. Thus Jacob said concerning his brother Esau, '1 fear him :' thereupon he prayed to God to be delivered from him; and withal used means to prevent what mischief he could. Gen. xxxii. 11, 13, <tc.

The evil therefore of fear of man is in the excess thereof, and that,

1. When man is feared more than God : so as in that case there is an opposition betwixt God and man. This Christ forbids, where he saith, ' Fear not them which kill the body: but rather fear him which is able to destroy both soul and body,' JIat X. 28.

2. When fear of man keeps us from our bounden duty: as, they which knew Christ, yet were kept from speaking openly of him for fear of the Jews, John vii. 13.

3. When it puts us on to any sin, as Abraham was hereby brought to dissemble his wife. Gen. xii. 11, &c., and XX. 2; so Isaac, Gen. xxvi. 7, and Peter was hereby brought to deny his Master, j\Iat. xxvi. GO, &c. Saul acknowledgeth his sinful fear in this kind, 1 Sam. IV. 24.

Sec. 8G. Of motives against fear of man. III. Among other motives against fear of man, these following are of force:

1. Express prohibition, 1 Pet. iii. 14. Christ himself hath thrice together inculcated this prohibition (Mat. X. 26, 28, 31), which makes it the more forcible.

2. The pattern of such worthies of old as have not feared man. Tlie parents of Moses were ' not afraid of the king's commandment.' Moses himself ' feared not the wrath of the king,' Heb. xi. 23, 27 ; David, as here, so in sundry other j>laces, professed, that he feared not mau, Ps. Ivi. 4; Micaiah feared not the threatening of Ahab, 1 Kings xxii. 28; nor Daniel, nor his three eomi)aftions, feared the king and his princes, Dan. iii. IG, and vi. 10. The apostles feared not the threatening of the jiriests of the .lews, Acts iv. 19, and v. 29. Tlie examples of martyrs in all ages are memorable in this kind.

3. The di.sgrace that followeti; upon fear of man. It ill beseems, yea, it is a great shame to servants of God to fear men. ' Should such a man as I flee?' saith Nehemiah in this case, Nch. vi. 11. There can be

no greater disgrace to a soldier than upon fear to flee from his colours.

4. The evil effects that follow thereupon. Many are thereby brought, again.st their conscience, to omit bounden duties : as openly to profess Christ, John vii. 13, and to acknowledge other truths, John ix. 22. Others are brought to commit gross sins. This moved Aaron to make the golden calf, Exod. xxxii. 22, &c. This made many Christians of old to offer sacrifice to devils, as the heathen did, and otherwise to commit abomuiable idolatr}-. This made many English in Queen Mary's days to go to mass and profess popery. This in our days hath made many to seem more profane than their consciences told them they should be. This hath made many judges to pervert judgment. There is scarce a sin that fear of man brings not men unto.

5. The restraint of man's power. It can at the uttermost but reach to the body, and all that it can do to the body, cannot -make a mau miserable. See more hereof in The Extent of God's I'rovidence, on Mat. x. 29, Sec. 8.

G. The extent of God's power, no way limited but by his own will. The extent thereof in this case is to be considered two ways :

(1.) Against such as God's servants may be afraid of.

(2.) For God's servants themselves.

In the former respect, five things are duly to be observed :

[1.] God can turn the minds of enemies. 'The king's heart is in the hand of the Lord,' itc, Prov. xxi. 1. God turned the fury of Esau into favour towards his brother. Compare Gen. xxxiL C, with Gen. xxxiii. 4.

[2.] God can abate the spirit of the stoutest. God made all the iidiabitants of Caauan to faint, Josli. ii. 9. ' The terror of God w;vs upon the cities that were round about Jacob,' Gen. xxxv. 5-, ' Even the youth shall faint,' itc, Isa. xl. 30.

[3.] God can weaken the power of the strongest. ' He weakcneth the strength of the mighty,' Job xii. 21.

[4.] He can disappoint men's plots. ' He dis-appointctli the devices of the crafty, so that their hands cannot accomiilish their enter[)rise,' Job v. 12. ' Ve thought evil against me,' saith Josejih to his brethren, ' but God meant it unto good,' Gen. 1. 20, Acts xii. G.

[5.] God can utterly destroy his servants' enemies, 2 Kings xix. 35.

In the later respect, five other things are duly to be observed :

[1.] God can keep his servants safe in the midst of danger. He ke])t Daniel's three companions safe in the midst of a fiery furnace, and Daniel himself in a den of lions, Dan. iii. 2,"), and vi. 22. God in general hath promised as much, Isa. xliii. 2.

[2.] He can deliver out of the danger. He caused

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Jeremiah to be pulled out of the dungeon. He delivered also him that pulled out Jeremiah, Jer. xxxviii. 13, and xxxix. 17, 18.

[3.] He can turn the judgment to an advantage. The carrying of Daniel and his three companions, and Mordecai and Esther into captivity, proved much to their advantage, Dan. ii. 48, 49. Esth. ii. 17, and vi. 10.

[4.] God can make a temporal judgment to be a means of spiritual good. When Manasseh was in affliction, ' he prayed unto God, and God was entreated of him,' 2 Cliron. xxxiii. 12, 13.

[o.] By the uttermost that man can do, which is death, God can free his servants from greater evils, Isa. Ivii. 1. Josiah was killed by an enemy at that very time when the floodgates of Israel's misery began to be pulled up. Hereupon it is said, that he should be ' gathered to his grave in peace,' and that 'his eye should not see all the evil,' &,c., 2 Kings xxii. 20.

Sec. 87. Of rules for redressing fear of 7nan. IV. For preventing and redressing fear of man, these rules fcjUowing are observable:

1. Possess thy soul with a fear of God. Fear of God and fear of man are contrary one to another; as light and darkness; life and death. Light keeps out darkness ; and so long as life remains in a man, death is kept away. The more fear of God there is in one, the less fear of man there wiU be in him: if the fear of God were perfect in one, there would be no fear of man in him. Christ prescribeth this rule, where, after he had forbidden his to be ' afraid of them that kill the body,' he addeth, ' but I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, Fear him,' Luke xii. 4, 5.

2. Lift up the eye of thy soul, which is faith, higher than thou canst the eye of thy body. Thus shalt thou see him who is invisible. So did Moses, and 'feared not the wrath of the king,' Heb. xi 27.

3. Frequently and seriously meditate on God's promises, and on his properties of mercy, goodness, truth, faithfulness, wisdom, power, and the like, Ps. xviii. 2, and xxiii. 4.

4. Always walk before God, as Enoch did. Gen. v. 24. This wiU keep thee from fearing any that would draw thee from God. Joseph considered God's presence, when he said to his master's wife, ' How can I do tliis great wickedness, and sin against God ?' Gen. xxxix. 9.

5. Well weigh the difference betwixt God and man. This case the apostles propounded to their adversaries, Acts iv. 19, and v. 29. God can protect from the fury of all men, Dan. iii. 17. But ' there is not any that can deliver out of God's hand,' Deut. xsxii. 39.

Sec. 88. Of timorousness.

That which hath been delivered of the evil nature and effects of fear of man, affords matter of lamentation and exhortation.

Of lamentation, in regard of that timorousness which many professors of the true religion bewray; whereby they bring a great blemish even upon the profession itself. If persecution arise for the gospel, so as their goods, liberty, and life be in hazard, they are ready to renounce their holy profession, and to embrace the religion of the times, though it should be apparently idolatrous. Yea, if reproach and disgrace do accompany the power of the true religion, they are moved to abate of their holy zeal, and to be no more forward than the common sort. In these and other like cases they are like to a foolish man, who upon sight of a flaming fire pictured on a map or wall, is so afl'rightcd therewith, as he starts back, and faUs into a true burning, flaming fire, wherewith he is terribly scorched, if not clean consumed. Their timorous disposition shews, that they prefer man before God, and this world before the world to come. Such walk by sense more than by faith. Things visible seem to the ej-e of a mortal man more terrible than things invisible. He therefore who doats upon matters of sense, cannot but be affrighted with the terrors of men.

Sec. 89. Of watchfulness against fear of man.

There is great cause again and again to exhort such as profess themselves to be God's servants, whether ministers or others, to take courage unto themselves that they be not disheartened from their good courses by anything that man can do, and to take heed that this root of bitterness, namely, timorousness, spring not up in them. This is one of those roots that trouble men, and whereby many be defiled, Heb. xii. 15. We are the rather to be watchful hereabouts, by reason of the proneness of men, even of saints and believers, thereunto. Instance Abraham, Gen. xii 13; Isaac, Gen. xxvi. 7; Jacob, Gen. xxxii. 7; David, 1 Sam. x.xvii. 1; and sundry others; for the flesh as well as the spirit is in such, and ' though the spirit be ready, the flesh is weak,' Mat. xxvi. 41.

The more prone our nature is to a sin, the more watchful we ought to be against the same.

How far faith and fear may stand together, see Tlie Saint's Sacrijice, on Ps. cxvi. 11, Sec. 75.

Sec. 90. Of not fearinff multitudes, plots, and practices against one's self

In setting down the object of the foremcntioned fear, he expresseth it in the singular number, avO^'ji--oc, man. This word is here collectively to be taken, and may comprise multitudes under it; and thereunto the confidence of this man of God is to be extended, ao-cording to that which in another place he saith, ' I wUl .i)ot be afraid of ten thousand of people that have

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[Chap. XIII.

set themselves against me round about,' Ps. iii. C. For many in oj)position unto God are but as one. Therefore ' there is no restraint to the Lord to .save by many or by few,' 1 Sam. xiv. (!, and in like manner against many or against few. Herewith did Asa strengthen his faith, 2 Chron. xiv. 11. There is an infiniteness in the power, wi.sdom, and other properties of God ; so as all human power licing finite, one man and multitudes of men are alike to him. In this respect the p.salmist, with a holy in.sultation, saith, 'Why do the heathen rage, and the people imagine a vain thing?' itc., Ps. ii. 1-3. On this ground ■we need not be afl'rightcd at the consultations, conspirations, and combinations of multitudes tugether.

As all in the world can stand us in no stead if God be against us, so all can do us no hurt if God be ■with us. ,

To amplify this the more, he addeth this, W to/^ss/, what can do ('what man can do'). Hereby he in-tendeth all manner of inventions, plots, and practices of men. Not only men's persons are not to be feared, but also their wit, their policy, their strength, their dignity, their retinue, their friends, tlieir words, their threats, their attempts, or anything else ajipertaining to them, or that may any way be achieved by them or others under them. David feared not the counsel of Ahithopliel, though it were ' as if a man had inquired at the oracle of God,' but prayed against it, 2 Sam. XV. 31, and xvi. 23 ; neither did David fear the huge stature of Goliath, nor his warlike preparation, 1 Sam. xvii. 32. Daniel feared not the decree that was made against him by the king and the princes, though it were an unalterable decree, Dan. vL 10. This might further be applied to anything that is any way in the power of men.

For all that man can do is under the disposing providence of God, so as God can order all as it pleaseth him. It is therefore a point of folly to pretend man's wit, strength, fiercenes.s, threatening, or anything else, to dishearten him.

Though that which any plot or practise as a mischief be in special intended against me, yet ought I not to fear it. So nnich is implied under this special particle, ij-ai, me. When plots and practices are intended against such and such a one in particular, that particular person is in the greater danger, as David, ■when Saul's envious eye was upon him in siiecial, 1 Sam. xviii. 9; and Paul, when the Jews laid wait for him in particular. Acts ix. 23. This is a great amplification of his courage, that he feared not what any could do against him in particular.

Sec. 91. Of the concurrence of fiiith in God, and courof/e against man.

This invincible resolution, / u'ill not fear what man shall do to me, being inferred upon tiie former confident profession, the Lord is mi/ helper, and botli joined together by this copulative particle, and, givcth

us to understand that these two, confidence in God, and courage against man, do go togetiicr. They wlio in truth profess tiie one will be resolute against the other. Confidence in God, and courage again.st man, are as twins which are born together, live togetiier, and will die together. David oft joineth them together, as in that j)salm which the apostle here quotetli twice or thrice together, Ps. cxviii. 6, 7, Ac, and Ivi. 4, 11. So doth the prophet, Isa. xii. 2.

Tiie former is the cause of tiie latter. Confidence in God is that which produceth and preserveth courage again.st man, <is the sun causeth ligiit, and fire heat.

They who desire ])roiif of their confidence in God, let them make trial of their courage against man. If they can go on cheerfully in their Christian course, and steadfastly hold their holy profession, and resolutely continue in God's ■n-ork, notwithstanding the envy, fury, plotting, threatening, rage, raving, fretting, fuming, oppression, and persecution of men, tiicy hereby give evidence of their true confidence in God. So did Moses, Exod. x. 25, 26; Zerubbabel and Jeshua, Ezra iv. 3; and Ezra, chap. x. 22; and Nehemiah, chap. iv. 1-1 ; and the pmphets and apostles. So will all whose confidence is in God.

It is hereby manifested, that they who in time of persecution renounce their pjrofession, or forsake those who stand stoutly to their profession (like those who forsook Paul, 2 Tim. iv. 16), or forbear any duty which their conscience tells them thej' are bound to, or commit any sin against their knowledge for fear of man, have not attained to that confidence in God which becomes true professors.

The apostle that sets down a believer's profession in the Lord affirmatively, thus. We mai/ boldly sai/. The Lord is mi/ helper, expresseth his esteem of man negatively; thus, 7 leill not fear irhat 7nan shall do to me, doth hereby make faith in God and fear of man so opposite as they cannot stand together, no more than light and darkness. Therefore, ■tthere we are exhorted to the former, we are dehorted from the latter.

OI)j. Examples ■were before given (Sec 89) of sundry worthies who were endued with a great measure of faith, and yet feared men.

Ans. 1. Their fiiiiii then lay asleep, and did not exercise itself as it should. A man while he is asleep, though he be living, yet in regard of sundry acts of life is as if he had no life.

2. Opposites, which in the extremes cannot stand together, may be together in their remiss degrees, as light and darkness in twilight.

3. Tiiese may be in the same person, as enemies figliting one against another, as in Israel the hou.se of Saul and the house of David for a time .stood in op-jKisition. But faith in God, and fear of man—as other fruits of the Sjiirit and ilesh—have such an antiiiatliy, and contrary afTcetion one unto another, that they will never be reconciled. Now faith being

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the stronger, will get the upper hand; and at length subdue fear, as the house of David subdued the house of Saul, 2 Sam. iii. 1.

This is a strong inducement to use all means, as to get faith in God, so to nourish, strengthen, and increase the same.

Sec. 92. Of tlie resolution o/Heb. siii. 5, 6.

Ver. 5. Let your conversation be without covetous-ness; and be content loiih such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

6. So thai ive may boldly say. The Lord is my helper, and I will not fear what man shall do unto me.

In these verses the substance of the eighth commandment is laid down.

We have thereabout:

1. The parts.

2. The reason to enforce them. The parts are two :

One negative, forbidding a vice.

Tlie other affirmative, enjoining a virtue.

About the vice two things are expressed:

1. The kind of it, covetousness.

2. The practice of it, in this word, conversation. About the virtue two other tilings are expressed:

1. The kind of it, contentedness.

2. The suliject whereabout it is exercised, such things as you have.

The motive to enforce the one and the other, is God's promise.

About this we may observe,

1. The substance of the promise, ver. 5.

3. An inference made thereupon, ver. 6.

The former sheweth, what God for his part will do.

The latter, what we for our part must do. In the former is manifested,

1. A preface.

2. The point itself. In both,

1. The manner.

2. The matter.

The manner of the former is by an indefinite expression of the person promising, he.

Tlie matter impUeth a promise, in this phrase, hath said.

The manner of the latter is by a multiphed negation.

The matter in two branches.

In both branches there is an express act and object.

The former act, in this word, leave.

The latter in this,/or«rtie.

The object in both is the same, but twice expressed, in this particle, thee.

In the inference there is,

1. An introduction, in this phrase, so that we may boldly say.

2. An instruction ; whereof are two parts,

(1.) A believers confidence.

(2.) His courage.

In the former we have,

1. The subject whereon his confidence resteth, the Lord.

2. The ground or reason of resting thereon, helper.

3. The appropriation of it, in this particle, tny. In setting down his courage, note,

1. An opposition betwixt God and man, in this negative connexion, and not.

2. A manife-station of his courage. Here we are to observe,

1. The manner of setting it down, by a negative.

2. The matter. Wherein,

1. A vice,/ear.

2. The object, man.

3. The extent, can do.

4. The application, to me.

Sec. 93. Of the observations raised out o/Heb. xiii. 5, 6.

I. Covetousness beseems not Christians. See Sec. 53.

II. The practice of covetousness is to be avoided. For our conversation must be without covetousness. See Sec. 50, &c.

III. Confentedne.is is a Christian virtue. It is here enjoined to Christians. See Sec. 62.

IV. Christians must be contetit with their present condition. This phrase, such things as you have, im-plieth our present condition. See Sec. 63.

V. Covetousness and contentedness cannot stand together. The one is here forbidden, and the other commanded. See Sec. 59.

VI. What dissuades from covetousness, persuades to contentedness. The same reason is produced for the one and other purpose. See Sec. 67.

VII. God's promise is of force to keep from covetousness, and to work contentedness. This is here alleged for both these ends. See Sec. 67.

VIII. A divine testimony is sufficient to settle one^s judgment. For this end this indefinite phrase, he said, is here used. See Sec. 69.

IX. The Holy Ghost presseth God's promise with much power. Here are five negatives used. See Sec. 71.

X. General promises made to saints of old, still are of force to Christians. See Sec. 68.

XI. God will not leave his to shift for themselves. See Sees. 70, 73.

XII. God u<ill not forsake his in their distress. See Sees. 70, 73.

XIII. Every believer may apply an indefnite promise to himself. See Sec. 72.

XIV. Words of faith uttered by others may be made our words. The apostle here putteth David's words into our mouth. See Sec 75.

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[ClIAP. XIII.

XV. Faith in God works holdneu. This word, bolt//;/, intciuls as much. See Sees. 76, 77.

X\'l. God's 211'eseiice presiipposeth succour. Upon God's promise of not lca\-ing his, the apostle inferreth that Uod is our hclptr. See Sees. 78, 79.

XVII. God is Jehovah. The word here translated Lord, is in the Hebrew text Jehovah. See Sec. 80.

XVIII. God's not forsnking is a helpinc/. Upon God's promise, not to forsake, the apostle styleth hiui a helper. See Sec. 82.

XIX. General privileges concern every particular believer. For God to be a helper is a general privilege. But here every one is taught to say unto him, my helper. See Sec. 83.

XX. Man is not to be feared. The projjhet pro-fes.seth that he will not fear man. See Sec. 85.

XXI. Many in opposition to God are as one man. Under this word man in the singular number multitudes are comprised.

XXII. Nothinf/ that man can do is to be feared. He saith not only, ' I will not fear man,' but also, ' I will not fear what man shall do.'

XXIII. Man's spite to one's self in particular is not to be feared. This particle me intendeth as much. Of these three last doctrines, see Sec. 90.

XXIV. Confidence in God and courage against man are inseparable. He that can say, the Lord is my helper, may also say, I will not fear man.

XXV. Faith in God and fear of man cannot stand together. For he that saith, God is my helper, will not fear man. Of these two last doctrines, see Sec. 91.

Sec. 94. Of the coherence of yct. 7 with the former.

Ver. 7. Remember them which have the rule over you, who have sjioken unto you the word of God: whose faith follow, considering tfie end of their [conversation.

In this verse is laid down a fourth duty to be performed to others. See Sec. 1. Those others are ministers ; so as the duties enj<iincd in this verse arc branches of the fifth commandment. Though the duties be distinct in themselves, yet they have reference to those that go before.

1. They may have a general reference to all the forementioned duties, for their teachers had well instructed them in all. Therefore, by remembering their teachers, they might be the better directed and incited to them.

2. They may have a jiarticular and more immediate reference to the virtues mentioned in the verse immediately going before, which were confidence and courage. For by remembering the doctrine ai:d practice of their teachers, wlio liad well instructed tliem in the grounds of both, and scaled up their doctrine by being themselves a pattern even unto death, they could not but be much established thereby.

Sec. 95. Of remembering our teachers.

To remember, /nr,,u,onju, is a proper act of the memory. The memory is placed in man as a treasury to lay up for future use such things as the understanding coneeiveth to be a truth, and the will yieldeth unto as good.

This act of remembering may admit of a fourfold distinction.

1. To receive and lay up what is conceived by the mind. Thus the preacher would have the young man ' remember his Creator in the days of his youth ;' even then to receive and lay up his word and works for some use, Eccles. xii. 1.

2. To hold fast that which is so laid up. Thus it is most properly opposed to forgetfulness. 'Remember, and forget not,' saith Closes to the Israelites, Dent. ix. 7.

3. To call again to mind what hath been forgotten. Thus the disciples are said to remember what Je.sus had said to them, John ii. 22. Jesus, in the time of his ministry, had told them that he should rise the third day from the dead ; but they forgot it till the time of his resurrection ; then they remembered it— that is, they called it again to mind. Thus this word is explained, Isa. xlvi. 8.

4. To think on and consider that which we have learned; as when we are enjoined to ' remember God,' Deut. viii. 18; to 'remember his law,' Mai. iv. 4; to ' remember the Sabbath,' Exod. xx. 8. These and other like things are seriously and frequently to be thought on. Our last English translators of the Bible do oft translate the original word, which properly signifieth to ' remember,' thus, ' think on,' Gen. xl. 14, Nell. v. 19. The word remember, being here spoken of things that they had before learned, m.ay be applied to the three latter distinctions, namely, to hold fast, and not forget, or, in case they had forgotten, to use means of calling to mind again; and frequently and seriously to think on what they had heard of their teachers, and seen to be practised by them.

In these respects, Joshua adviseth the Israelites that went beyond Jordan to ' remember the word which IMo.ses commanded them,' Josh. i. 13. And an angel bid them that camo to seek Christ in the grave to ' remember how he s]>ake unto them when he was in Galilee,' Luke xxiv. G.

This word, remember, is here used, because,

1. It is a comprehensive word. It compriscth under it all particular duties that hearers owe to their teachers—as to j)raise God for them, to s|)eak well of them, to believe their word, to obey tlieir directions, to imitate their commendable practices, itc.

2. Remembrance of teachers quickeneth up people to do on their behalf when they are absent as much as if they wore present; but no respect useth to bo shewed to them that arc forgotten.

3. Keuicmbrancc of such as arc absent doth in a

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manner set them before our eyes, and so represents their doctrine and practice unto us, as if we saw them in the pulpit, heard them preaching, and beheld their good conversation.

4. Remembrance of such teachers as have begotten us to God, or further built us up in the true faith, is an especial means to establish us in that truth which we have received from them, and to keep us steady in that way of righteousness wherein they walked before us ; for remembering of them makes them to be in absence as present with us. Continual presence of ministers, and their continual preaching sound doctrine, and living holily, doth much confirm and more and more build up hearers. So will the remembrance of them do.

5. Remembrance of teachers removed from us, will keep us from being seduced with corrupt and lewd teachers. So soon as faithful pastors are removed from their flocks, the devd will be ready to thrust in thieves, robbers, yea, and wolves amongst them. This the apostle found to be so by woeful experience. Gal. i. 6, 7, iii. 1, and iv. 9; yea, he foretold as much to the elders of Ephesus, Acts xs. 29, ifcc.

It is the greatest honour that living people can do to their deceased pastors, to remember their wholesome instructions and holy conversation.

On these and other like grounds the apostles have been very careful in using means to put people in remembrance of them in their absence. For this cause St Paul sent Timotheus unto the Corinthians, to ' bring them into remembrance' of his ways, 2 Cor. iv. 17; this St Peter thought meet to do as long as he lived, 2 Pet. i. 13; for this end he wrote his second epistle, 2 Pet. iii. 1, 2.

Hereby is discovered both the ingratitude and folly of such as, having had faithful ministers, forget them so soon as they are removed from them. It is taxed as a foul blemish in that city which was delivered by the wisdom of a poor wise man, that ' no man remembered that same poor man,' Eccles. ix. 15. It was the destruction of Joash that ' he remembered not the kindness which Jehoiada had done to him,' 2 Chron. xxiv. 22, 23, &c.

That therefore wliich the apostle here requires, as it is our duty, so it will be our wisdom to observe. This the apostle presseth upon the Philippians, chap. i. 27, and ii. 12. For this he also commendeth the Corinthians, 2 Cor. xi. 2; and the Thessalonians, 1 Thess. iii. 6.

Sec. 96. Of ministers he in g guides.

They who are in special to be remembered, are thus described in our English translation, which have the oversight. This is the interpretation of one Greek word, Jiyou/xhoiv.

The word which the apostle useth is a participle, and cometh from a verb, iyue^ai, which signifieth to had, to go lefore, to be a guide in the way, to he over

others, to govern. It signifieth also to ' think,' Acts xxvi. 2; to 'suppose,' Phil. ii. 2.j; to ' esteem,' 1 Thess. V. 13; and to ' count,' or 'account,' Phil. iii. 7, 8. In this [sense] it is thrice used in this epistle, as chap. x. 29, and xi. 11, 2(j; but in this chapter it is thrice used in the former sense.

The word here used is in other places translated 'governor,' as Mat. ii. 6, Acts vii. 10; and 'chief,' Luke xxii. 2Q, Acts xv. '2'2.

Some judicious translators in Latin^ do interpret it by a word, diictores, that signifieth guides.

Tliis word setteth out the dignity and duty of ministers.

Their dignity, in that by reason of their function, in matters of God, they are over the people, and have a kind of authority in the Lord and in his name.

Their duty, in that they are every way, both by preaching and practice, to go before their people, and to guide them in the way to life.

Sundry other titles, which set forth both these, are in Scripture attributed unto them—as ' rulers,' John vii. 48; ' overseers,'Acts xx. 28; ' guides,'Mat. sxiii. 16, 24; 'leaders,' Mat. xv. 14, John x. 3; 'elders,' 1 Pet. V. 1; ' shepherds,' JIat. ix. 36; ' pastors, teachers,' Eph. iv. 12; 'stewards,'Titus i. 7; 'bishops,' 1 Tim. iii. 1, 2; 'watchmen,' Ezek. iii. 17; 'fathers,' 1 Kings xiii. 14, Philem. 10.

God hath made ministers to be such guides unto his people, in regard of people's need, and for their good.

1. Men of themselves, ui regard of the things of God, are blind, and understand not the way wherein they should walk. In this respect they have need of guides. When Philip asked the eunuch whether he understood what he read or no, he answered, ' How can I, except some man should guide meV Acts viii. 31. That which Christ said to Paul, is true of all ministers ; Christ sends them to ' open people's eyes, and to turn them from darkness to light,' Acts xxvi. 18. There are many by-paths that lead to destruction, whereinto people would soon fall if they had not guides.

2. Men are not only blind, but they are also by nature of a stubborn disposition, hardly brought into the right waj- ; and when they are brought, hardly held therein ; so as in this respect there is great need of ministers to be over them, to exhort, incite, admonish, persuade, reprove, and use all other meet means to put them into the right way, and hold them therein.

The good that people may reap by ministers being made guides is very great. Thereby they are instructed and directed in the way to life. By ministers being guides, superiors and inferiors, magistrates and subjects, ministers themselves and people, husbands and wives, parents and children, masters and servants, rich and poor, old and young, ' Beza, Pareus.

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[Chap. XIII.

all of all sorts are instructed in their duty, kept within compass of their place, and stirred up to use and employ the abilities that (Jod bestoweth on them to the good of others.

As men do stand in more need of guides in regard of their s()iritual estate, than in regard of their temporal estate, so the benefit that they reap from those former guides far exceeds and excels the benefits that they can reap from the latter guides, even as much as our souls excel our bodies, heavenly commodities excel earthly, and everlasting salvivtion excels temporal preservation.

This giveth an evidence of the good providence of God in i)roviding spiritual guides for his church, for God hath set them there, 1 Cor. xii. 28 ; and in enabling them to that great function, for God makes able ministers of tlie new testament, 2 Cor. iii. G ; and in giving them gifts for that end, Eph. iv. 7, 8 ; and conferring authority on them, so as they may perform their duty with all authority, Titus ii. 15 ; and finally, in making them accountable to himself, ver. 17, iMat. xxv. 19, Luke xvi. 2, that so they may be the more ' faithful to him that appointed them,' as Moses was, Heb. iii. 3.

This title, guides, puts ministers in mind of their duty. We ought to have this title much in mind, and well weigh what duties are comprised under it; and be couscionable in performing the same, Ezek. iii. 17.

There being, by the high supreme Lord, guides set over people, and that in regard of their need, and for their good, it becomes them,

1. To be thankful to God for that evidence of his careful providence.

2. In ease they want such guides, to pray for them, as Christ adviseth. Mat. ix. 38.

3. To be couscionable in submitting to their ministry; as this apostle expressly exhorteth, ver. 17.

The duties which are in general to be performed in reference to such guides, are in special to be performed to such as God Iiath set over ourselves in particular. This the apo.stle here intimateth under this relative, huLut, i/'iur; for a good shepherd hath an es[)ecial care over his own sheci>. ' He calleth liis own sheep by name, he putteth forth his own sheep,' John x. 3, 4. 'Take heed,' saith the apostle, ' to all the flock over the which the Holy (iliost hath made you overseers.'

Every one hath an especial care of those that are his own, and must give an account for them. Most meet therefore it is tiiat .such in special be remembered. The rule of relation requires as much; as guides must be most careful over their own people, so people must be most subject to their own guides.

Sec. 97. Of guides prearhing. The duty of the foresaid guides is thus expressed, Who have S2}oken ttnto you the word of God. The

Greek word here translated spoktn is the very same that is so translated, chap. ii. 3. It is here used in the very same sense that there it was, namely, for preaching. See Chap. ii. Sec. 23.

The most principal duty of such as are here called guides, or governors, consisteth herein : it belongeth to the very essence of their calling. \\'hen tlie Lord sent out kis apostles, he said unto them, 'Go ye into all the world, and preach the gospel,' Mark xvi. 15. Herein Christ reipureth I'eter to testify his love to him, saying three times, ' Eeed my lambs,' 'feed my sheep,' 'feed my sheep,' John xxi. 15-17. And this Peter himself dutli ]>ress upon other ministers, saying, ' Feed tlie fiock of God,' 1 I'eter v. 2. The like doth Paul upon Timothy thus, 'Preach the word, be instant in season, and out of season,' 2 Tim. iv. 2.

There is no way wherein and whereby such as are guides of God's people may do good mito them, than by preaching. By preaching it pleases God to save such as believe, 1 Cor. i. 21. Oh that this were duly weighed of those that can plead for the dignity and authority of such as are spiritual guides or governors in God's church !

Sec. 98. Of God's word to he preached.

The subject-matter to be preached is here styled the word of God. Though that which is uttered by men as ministers be properly the sound of a man's voice, yet that which true ministers of God in exercising their ministerial function preacli, is the word of God. Thus it is said of the apostles, ' They spake the word of God,' Acts iv. 31, and hereupon it is siiid of the people of Antioch, that 'almost the whole city came together to hear the word of God,' Acts xiii. 4-1:.

That which ministers do or ought to preach is styled the word of God in a fourfold respect.

1. In regard of the primary author thereof, which is God. God did immediately inspire extraordinary ministers, and thereby informed them in his will. ' For the prophecy came not in old time by the will of nuHi, but holy men of God spake as they were moved by the llolj- Ghost,' 2 Peter i. 21. Therefore they were wont to use these prefaces, ' The word of the Lord,' Hosea i. 1 ; ' Thus saith the Lord," Isa, vii. 7 ; and an apostle thus, ' 1 have received of the Lord, that which also I delivered unto you,' 1 Cor. xi. 23. As for ordinary ministers, they have God's word written and left upon reccud for their use, ' For all Scripture is given by inspiration of God,' 2 Tim. iii. 1C. They therefore that ground what they preach upon the Scripture, and deliver nothing but what is agreeable tiiereunto, preach the word uf God.

2. In regard of the subject-matter which they preach, which is the will of God ; as tlie apostle exhorteth, to ' understand what the will of the Lord is,' I'^pli. v. 17, and to 'prove what is tliat good, that acceptable, and perfect will of God,' I\om. xii. 2.

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3. In regard of the end of preaching, -which is the glory of God, and making liuown ' the manifold wisdom of God,' Eph. iii. 10.

4. In regard of the mighty effect and efficac}' thereof, for preaching God's word is ' the power of God unto salvation,' Koni. i. 16. Preaching the word of God, this is it which is 'mighty through God to bring every thought to the obedience of Christ,' 2 Cor. x. 4, 5. For ' the word of God is quick and powerful,' &c., Heb. iv. 12.

So close ought ministers to hold to God's word in their preaching, as not to dare to swerve in anything from it. The apo.stle denounceth a curse against him, who.soever he be, that shall preach any other word,' Gal i. 8, 9.

Upon this we have just cause to avoid such teachers as preach contrary to this doctrine, Rom. xvi. 17, 2 John 10. The whole mass of popery is hereupon to be rejected. So are the manifold errors and heresies th:it in former ages, and in this our age, have been broached. Pretence of new light, and immediate inspiration in these days, is a mere pretence.

By this subject-matter of preaching, the. ivord of God, we may receive a good direction to observe two caveats enjoined by Christ concerning hearing.

The first is concerning the matter which we hear, ' Take heed what ye hear,' Mark iv. 24. We must with approbation hear nothing but what we know to be the word of God. AVe must, therefore, ourselves be well acquainted with the Scriptures, and by them try the things which we hear, whether they be the word of God or no; as the men of Berea did, Acts xvii. 11.

The second caveat is concerning the manner of hearing, 'Take heed how ye hear,' Luke viii. 18. That which we know to be grounded upon the Scriptures we must receive, ' not as the word of men, but, as it is in truth, the word of God,' 1 Tliess. ii. 13. We must with reverence attend unto it; we must in our hearts believe, and we must in our lives obey it.

It is God's word that doth convert, quicken, comfort, and build up, or, on the other .side, wound and beat down. What is the reason that there was so great an alteration made by the ministry of Christ and his disciples, by the apostles and others after them ; yea, by Luther, and other ministers of reformed churches? They pre>>-yed not traditions of elders, as the scribes, nor r"'^ ^ inveution.s, as papists, but the pure word of G^.'^^Jp e more purely God's word is preached, the'^y /^ ^eply it pierceth, the more kindly it woy' ■%/ % .''*.

Sec. 99. Ojft/f ^0(^ to j^ r^^''to he followed.

One particul.<^, ^i .-.S^i the foresaid guides are to be remembered, is thus set down, whose faith follow.

Of faith in general, as it is a gift of God, or grace whereby we are justified and saved, I have at large

discoursed in The Whole Armour of God, on Eph. vi. IG, Treat. 2, Part 6, Sec. 11, &c.

This word faith must in this place be taken for something that may be heard or seen, and in that respect imitable; namely, for the doctrine of faith (Rom. i. 5), or profession of faith (Acts xiv. 22, Rom. i. 8), or effects and fruits of faith (James ii. 14, 18), or for fidehty and faithfulness (Mat. xxiii. 23). Our English translators do turn the Greek word which properly signifieth faith into fidelity, Titns ii. 10.

Either or every of these significations may here not unfitly be intended ; for when obedience is yielded to the doctrine of faith, which ministers preach ; or when people conform themselves to that profession of the faith which their ministers do ; or when they shew forth such fruits of faith as they do ; or are faithful in their own place, as their ministers were in their own, then they follow the faith of their guides.

The apostle setteth out the object of Christians' imitation, under this viovA faith,

1. Because faith is a mother grace, a breeding grace. All the acts of God's ancient worthies are produced as acts of faith, Heb. xi.

2. Because faith is that grace that makes all things acceptable. ' Without faith it is imi)ossible to please God,' Heb. si. 6.

3. Because God is most glorified by the fiiith of his servants.

4. Because, in regard of man's good, faith is the most necessary, profitable, and comfortable grace. Of the glory which faith brings to God, and good to man, see The Whole Armour of God, on Eph. vi 16, Of Faith, Sees. 7, 8.

Sec. 100. Of imitating our guides.

The duty which is required of people in reference to the foresaid faith of their guides, is expressed iu this word, folloiv.

The Greek word, iJ.iij.ueh, translated follow, im-plieth an endeavour to be like those whom they set before them. Our English hath borrowed a word from the Latin, imitari, which carrieth some emphasis —namely, to imitate. There is a noun, iJ.i.ij.nTri;, derived from the Greek word, which we transl''.te follower, frequently used in the New Testament, as 1 Cor. iv. 16, Heb. xi. 1, and in other places.

That nouij is by other authors used to set out a stage-playeJU who endeavoureth to be as like him whose pariip<i5 acteth as possibly he can be. There is also a- for a\ noun, /i(>oj, derived from the same verb, wh "ful ma-ore usually appropriated to a stage-player, iiies. ''■^another noun, ij fj.iixii, which is used to't was tire mj^, Now of all creatures an ape is mosoved ElijaJ^itate men.

I htwo captj/these things about this word, to shew how Therefg^s used by the apostle, implying that •P-V^h^ Tu" TpayiKuv iraeCiv.—Plul. Symp. 8.

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[Chap. XIII.

people ought in matters of faith, to endeavour to be as like to their prudent and godly guides as they can be.

This is it which the apostle requires of some, 1 Cor. iv. 16, and .^i. 1.

This is it for which he commends others, 1 Thess. i. 6, and ii. 14.

This is the best use that we can make of such as God hath made guides unto us.

This is here in particular to be applied to such guides as God in special hath set over us. Our English, therefore, thus translates it, which have the rule over yon; but in Greek, yoiir guides. Hereof see Sec. 96, in the end thereof.

Of imitating Christ, see Ver. 13, Sec. 132.

Of imitating God, see Chap. iv. 11, Sec. 62.

Sec. 101. Of imitating both living and dead saints. This point of imitation may also be further extended to other prudent and pious patterns, whether of such as are living, or of such as are dead.

They were living of whom the apostle thus saith, ' ye became followers of us ;' and again, ' ye became followers of the churches of God/ 1 Thess. i. 6, and ii. 14.

They were dead of whom the apostle thus saith, ' be followers of them who through faith and patience inherit the promises,' Heb. vi. \'2 ; and they of whom another apostle thus saith, ' take the prophets for an example,' «tc., James v. 10.

It is one end of the Spirit's guiding some living men in the right way, and that eminently, that by their walking therein they might incite others to follow them. This motive the church intends where she thus prayeth to Christ, ' Draw me, ice will run after thee' (Cant. i. 4). By this change of the number in these two pronouns, me, we, she intendeth that, by her following Christ, others would be also stirred up to follow him.

It is also an especial end of registering the history of saints being dead; for, ' whatsoever things were written aforetime, were written for our learning,' Bom. XV. 4. This is the best learning that we can reap from such records, to emulate the excellencies of former worthies, and to strive to outstrip them, if i^t^be possible, in their excellencies.

Ti]",,',s point of imitation concerns those that are in place to eic guides, and those also to whom they are made guideS-.^' .

Not only mn'tii'sters of the gospel, bos.other pro-fcs.sors also thereoi,!;.^^ or should be .heiies. The apo.stlo saith of a JcvV'.h '^» I'e was a ,c reuior of the true religion, whether he-iCi'ere a Le^; as guid' another tribe, that he was accountccfi t-'Vople, so peop. ii. 19. As it is said of ministers, ' Ye des. of the

world,' :Mat. v. 14; so it is said Oi essors,

' Ye shine as lights in the world,' Phu

That which concerns these lights or 'ffi^s, expre.' that they look to their feet, and well order th't'"'- *''®P^ '

that they so carry themselves as they may prove a good pattern to others. ' Be thou an example of the believers,' saith St Paul to Timothy, 1 Tim. iv. 12. ' Be ensamples to the flock,' saith St Peter to all sorts of ministers, 1 Pet. v. 3. Professors in Thessa-lonica are commended for being ' ensamples to such as believed,' 1 Thess. i. 7. Thus shall they shew themselves good guides; good to themselves, and good to others. I may apply to this purpose that which the apostle .said in a case not unlike this, ' in doing this, thou shalt both save thyself, and them that hear thee,' 1 Tim. iv. 16, yea, and them that see thee.

On the other side it is a great aggravation of the unworthy walking of ministers, and other professors, yea, of all who by their place or gifts are guides. By walking themselves in the broad way that leadeth to destruction, they draw many others thereinto. If the blind lead the blind, both shall fall into the ditch. They who have eyes, and yet walk in by-paths, are worse than the blind. Such are many scandalous ministers and loose professors. Read 1 Cor. viii. 10-12.

These pull upon their souls their own blood, and the blood of others, Ezek. iii. 18.

Sec. 102. Of excess in honouring saints departed.

Unto those to whom guides for imitation are given, I would commend a caution, and a direction.

A caution in two respects. One to prevent excess. Another to redress defect.

The excesses of such as have the patterns of those whom they take to be guides in too high admiration, accounting their works meritorious, yea, and supererogatory. Hereuijon they conceive that they may receive benefit by the works of those others. The superstitious priests and Pharisees among the Jews taught their people such a conceit; namely, that by children's giving a great gift to the temple (which they called corhan), their parents might be profited, though they did no more for them, Mark vLi. 11, 12. By this means men are so far from observing this duty of following their guides, as they are kept from it. For by expecting benefit from others walking iu such and sucli courses, they think it needless ior themselves to walk in such ways ; because they have the benefit of others walking therein, without such pains of their own.

From this high conceit of others' meritorious and supererogatory works hath risen an idolatrous practice of canonising, deifying, adoring, and invocating them ; of setting up their images, of consecrating churches, of making prayers, and vows, and offering oblations unto them, and of reserving their relics.

Sec. 103. Of failing in the right use of saints patterns. The other caution is to redress defect about this duty here required of following guides.

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Defect is manifested in those who Laving such guides do think that they go far if they approve and commend their doctrine and course of life, if tliey well entertain them, and be beneficial to them while they live, and s[)eak well of them when they are dead, but follow not their faith. Though they may seem to go far, yet they come very short of that full duty which they owe to their guides, and fail of the best benefit they might reap from them, which is to be like unto them. That which they do in testimony of their approving them, is an evidence of their failing in following them, and an aggravation of that their failing.

There are others which diligently read the histories of saints departed ; but only as bare histories to inform their understanding about matters of former times, not as directions to guide them in the same way. Though good instructions may be learned from those histories, yet those instructitms make not men the better. Virtue and knowledge are joined together by an apostle, 2 Pet. i. 6. Herein lies a main ditference betwixt the histories of heathens and saints. It was before noted. Sec. 101, that the histories of saints are in sacred Scripture purposely recorded for imitation.

Sec. 10-1. Of the henejits of imitatinfj guides.

The direction to be observed about the right and best use concerning guides, is, so to set them before us, as we may endeavour to be like unto them : and that whether they be living or dead ; whether of later or ancientor times. There is mention made of a star which certain wise men of the East so fi.xed their eyes upon, as they followed it, till at length they came to Jeru.salem, and from thence to Bethlehem, where they found Jesus, Mat. ii. 1, itc. Thus must we set our eyes upon such guides as God doth set before us, and follow them till we may come to that place where Jesus now is: thus shall we honour them. This is indeed the greatest honour that we can do to them. Hereby wo make a sujiply of them iu God's church, they being taken away, so as the church doth the less miss them. Elijah was the less missed, because Elisha was indued with his spirit. This therefore brings a great benefit to the church of God.

The greatest benefit of imitating our guides re-doundeth to ourselves. We being like to them shall receive from God such approbation and acceptation as they received: we shall find such consolation in our own souls wliile here we Uve, and when we are dead partake of their glory. Their virtue will live in us. Abel's offering his sacrifice in faith, will make us so to offer up our spiritual sacrifices. Enoch's walking with God will make us in all things to eye God. Noah's uprightness will make us upright. So the graces of others will be wrought in us.

Finally, God hereby will be much honoured, in

that fear, service, praise, iind other duties are perpetually performed by mortal men, which have but a time to be here in this world. For .is they who are departed have ser\'ed him in their generation, others who imitate them will serve him in succeeding generations. So as the eternal God will be served from generation to generation.

Sec. 105. Of setting out the lives of saints departed.

That which hath been said of the good which fol-lowetli upon imitating saints, justifieth the laudable, profitable, and pious custom of setting forth the lives of saints after their departure. The sacred Scriptures abound herein. The like have the fathers of the Christian church done in all ages, and still may it be performed. This is not only a means of keeping them fresh in memory, according to that which the wise man saith, ' the memory of the just is blessed,' Prov. X. 7, but also many are directed and incited to follow them. Had not their lives been set forth, succeeding ages would have wanted both directions and encouragements.

True it is that abuses arc committed herein by uncertain, frivolous, and false narrations. But abuse of a good thing is no sufficient warrant clean to take aw.ay all use thereof.

Sec. lOG. Of the things wherein saints are not to be imitated.

This object of the forenamed duty, faith (whose faith follow), is a limitation of that duty of imitation, and it shewcth that the doctrine and practice of other men, though pious, is no absolute and infallible rule. The particulars that are mentioned, or otherwise intended, do shew wherein such and such are to be imitated: as the prophets in suflfering affliction ; Job in patience, James v. 9, 10. So others in otlier like things. The best saints were men, and had the flesh in them as well as the spirit, and many fruits of the flesh were manifest in them as well as of the spirit.

That this point may be the more distinctly understood, I will endeavour to de.ir these two points:

1. Wherein they were not to be imitated.

2. Wherein they might and must be imitated.

1. Concerning the negative, there are three things wherein they are not to be imitated.

(I.) E.Ktraordinary matters. These were for particular persons, not for all.

(2.) Temporary matters. These were for special times, not for all times. /

(.■J.) Sinful matters. Th^se were for no persons, for no times. /

(I.) It was the moU<5n of an extraordinary spirit that moved Elijah to/^all for fire from heaven to consume two captains {ind their fifties, 2 Kings i. 9, 10, ite. Therefore wlien Christ's disciples alleged this example for tliem to do the like, Christ rebuked

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[Chap. XIII.

them, and said, ' Ye know not what manner of spirit ye are of.'

(2.) Joshua's worshipping God on mount Gerizim and mount Ebal was but temporary. It was therefore unwarrantably brouglit unto a perpetual custom by the Sam.iritans, John iv. 20-22.

(.3.) It was a sinful practice of the Jews to put away their wives for every cause. Christ, therefore, condemneth their successors for imitating them therein, Mat. xi.x. 3, (fee.

If it be demanded why those things were theA registered : I answer, that though they were not all ■written for our imitation ; yet all for our instruction and learning, Rom. xv. 4.

Particular instructions which we may gather from them, are sucli as these:

1. By extraordinary acts the doctrine which they delivered is confirmed.

2. By temporary acts the manifold wisdom of God is manifested, Eph. iii. 10; and saints' submission unto God answerably ordered.

3. By sinful acts the weakness of saints is evidenced; and God's goodness and patience toward them. Admirable comfort may be received from thence.

Quest. If patterns of saints be not rules in all things, how are doctrines raised from thence ?

Alls. Doctrines are not raised simply from the practice of saints, but from the conformity thereof to those precepts which are an infallible rule for all: and from Go<l's approbation of them.

The limitation of saints' practice doth demonstrate the preposterous apology of enthusiasts, who take their warrant from such as were extraordinarily inspired : and of superstitious persons, who plead the practice of the apostles about Jewish rites, which were in the time of their honourable burial, Acts xxi. 24. And of impudent sinners, who produce the .sinful acts of saints for justifying themselves in their sins. There is scarce a sin which might not this way be justified. But I advise such to consider the evidences of God's displeasure against such sin; and the deep humiliation and thorough repentance of saints for the same.

Sec. 107. Of the things wherein saints are to he imitated.

Concerning the affirmative, the things wherein saints are to be imitated are to be brought to two heads. The one general; the other particular.

All general moral duties, ap[)ertaining to all persons, at all times, are for imitation ; as, fear of God, zeal of his glory, faith in Christ, love of the saints, meekness, mercifulness, temperance, patience, and other the Uke.

The particular head containeth under it,

1. Duties of a particular calling, place, or condition; which they that are of the same may and ought to imitate. Thus the apostle setteth before wives the commendable practices of such holy women as had

exemplarily carried themselves towards their husbands, 1 Pet. iii. 5, 6.

2. Duties performed in particular cases. When a like -case falletii out, the approved pattern of former saints is a good warrant to us in such a case. Thus Christ justifieth his disciples' fact by a like fact of David in a like case, Mat. xii. 2, 3, ikc.

This affords directicm about imitating saints' practices, which is to bring their practice to the right rule, which is God's law and will, to compare them together ; and thereupon finding them to agree, to be the rather incited to do the like, because such a worthy, so approved of God, did it before us. An especial use of saints' practice, is to incite and quicken us to be like unto them.

Sec. 108. Of tlifse words, 'the end of their conversation.'

The more to stir them up to follow the foresaid faith of their guides, the apostle adviseth them to consider the issue of their conversation.

The Greek word, avduTicfr), translated conversation, is another than that which was used, Ver. />, Sec. 48. That word, t^o'toj, is there only used in that sense; but this word is frequently used in the New Testament, even thirteen times, and ever for conversation.

It is a compound word. The simple verb, eT^ifnv, signifieth to turn. Rev. xi. 6. The compound, uvns-Tsifsiv, to turn again, or return. Acts xv. 16. In the course of man's life there be many turnings, up and down, this way, and that way.

As the original word, so this translation of it, con-vers'ition, is fitly used. For it sheweth what we must expect in tliis world, even various turnings ; and what need we have of manifold wisdom, that we may prudently carry ourselves, as David is said to ' behave himself wisely,' 1 Sam. xviii. 5, 14, 15, 30. He that doth so ' shall find good, and shall be delivered' from evil, Prov. xvi. 20, and xxviii. 26.

Their holy conversation being inferred upon that faith which they preached, sheweth that their practice was answerable to their doctrine. Herein they are made a pattern to their people, whose course of life must be agreeable to their profession of faith. See The Saint's Sacrifce, on Ps. cxvi. 9, Sec. 59.

Under this word end, the issue or last act of a thing is comprised.

The Greek word, h^as/g, is a compound. The simple verb, ISaiHiv, signifieth to go. The compound, ixjSainiv, to go out, or e.tcape.

The word here used signifieth a passing through, or going out. It is translated, ' a way to escape,' 1 Cor. X. 13. By our former English it is translated, the issue.

This word then intendeth that the guides here mentioned had passed through many troubles, iind had escaped out of all; so as by none of them they h;ul becu kept from preaching the faith, or from

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living answerably tliereto; but (as the apostle pro-fesseth of himself, 2 Tim. iv. 7) they had ' fought a good fight, they had finished their course, they had kept the faith ;' yea, as some hence infer, they had sealed the faith with their blood, and were glorious martyrs. Thus their constancy in the faith is set out.

Of this perseverance, see chap. iii. 6.

See also The Saint's Sacrifice, on Ps. cxvi. 9, Sec. 60.

Sec. 109. Of a serious considerincf of iveighiy matters.

The foresaid end of their conversation the apostle ■would have them duly to consider. The word, a»a-hojpouvTsg, whereby he expresseth his mind, is em-phatical. It is a compound. The simple verb, 3.=w-f s7», signifieth to behold, and that seriously; as ' Christ beheld how the people cast money into the treasurj':' it signifieth also to perceive with the eye of the mind ; as where the woman of Samaria said to Jesus, ' I perceive that thou art a prophet,' John iv. 19. Yea, it signifieth also to consider, ' Consider how great this man was,' Heb. vii. 4. But this compound, avaha-f£i», carrieth a greater emphasis. It impheth a reviewing of a thing, a diligent pondering upon it. It is used to set out the apostle's pondering upon the idolatrous devotions of the Athenians, Acts xvii. 23.

God having given these Hebrews such guides as .had built them up in the true faith, and made themselves a pattern unto them by a godly conversation, wherein they continued all their life, and at length sealed it up by their blood, and now enjoyed the end of their faith, the salvation of their souls, the apostle •would not have them of all others forgotten; but be seriously remembered, conscionably followed, and thoroughly thought upon ; and that esjaccially in regard of their perseverance unto death, and the glorious issue of all. This, this is again and again to be thought upon.

Two things are here intended.

1. The issue of holy men's conversation is very remarkable. For this end this apostle hath set forth a catalogue of them in tlie eleventh chapter of this epistle. Of imitating these therein, see Sec. 101.

2. Remarkable matters are very seriously to be considered. To this purpose doth this apostle use another like emphatical word, dvaXoyisaaS-, which we translate consider, Heb. xii. 3. And another, xara-vo^sari, in Heb. iii. 1, which also is translated consider. See more hereof, Chap. iii. 1, Sees. 21, 22.

Sec. 110. Of the resolution o/Heb. xiii. 7.

Ver. 7. Remember them which have the rxde over you, who have spol-en itnto you the word of God: lohose faith follow, considering the end of their conversation.

The sum of this verse is, a duty of people to their deceased pastors.

The parts are two.

Vol. III.

1. A description of a faithful pastor.

2. A declaration of his people's duty. The pastor is described,

1. By his function.

2. By his conversation. His function is set out,

1. By the dignity of it.

2. By the principal duty belonging to it.

The dignity of his function is expressed, in this word, guides, or governors. And amplified by a special relation, in this word, your.

His duty is set down,

1. By the act, have spohen.

2. By the subject-matter, the word of God. The people's duty is,

1. Generally propounded, in this word, remember,

2. Particularly exemplified.

In the exemjilification there are two particulars.

1. An imitation.

2. A consideration.

In both these there is noted,

1. A distinct act.

2. A proper object.

In the former the act is thus expressed, follow. The object thus, whose faith. In the latter the act is thus set down, consider. The object thus, the end of their conversation.

Sec. 111. Of the observations arising out of Heb. xiii. 7.

I. Faithful pastors deceased must be remembered. This word, remember, hath reference to such. See Sec. 95.

II. People must especially remem,ber their own pastors. This relative, your, intendeth them. See Sec. 96.

III. 3Iinisters of the word are as guides, or rulers. They are here so called. See Sec. 96.

IV. Preaching is a minister's special work. This is meant by the word, have spoken. See Sec. 97.

V. God's wo7-d is the proper matter of a minister's preaching. They are here expressly said to speak the word, of God. See Sec. 97.

VI. Faith must be practised. Ministers must manifest it, and people must imitate it. See Sec. 99.

VII. Good guides must be followed. This is the main duty here enjoined. See Sec. 100.

VIII. Mens e.ramples have their limitation. Here they are limited by faith. See Sec. 106.

IX. Good guides are careful of their conversation. This is necessarily implied by causing others to imitate them.

X. A good conversation will li/xve a good issue. This is here taken for grant. See Sec. 108.

XI. Perseverance must be added to good beginnings. See Sec. 108.

XII. Weighty matters are to be well weighed. This is to consider them. See Sec. 109.

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[Chap. XIII.

Sec. 112. Of Christ ever the same. Ver. 8. Jesus Christ the same yestei-day, and to-day, and for ever.

Though in this verse there be no particle of connexion or relation that may direct us to the dependence of it upon that which gocth before, or followeth : yet tlic very subject-matter tliereof evidently shcweth that it hath a fit reference both to the veree before it, and als(3 to that which followeth.

In the former verse the Hebrews were exhorted to follow the faith of their guides which had been before them. Thi.s verse laycth down a forcible rca.son to move them thereto. The reason is taken from the object of their faith, which was Jesus Christ, who remains still the same object of faith : whereupon it becomes those that live after them to follow that very faith.

In the following verse they are dehorted from following strange doctrines; a reason to enforce that dehortation is laid down in thi.s verse, which is, that Jesus Christ, who is the foundation and very substance of all sound, true doctrine, ever continues the same : so as they have no cause to be ' carried about with divers and strange doctrines.'

Of this title Jesus, see Chap. ii. 9, Sec. 73.

Of this title Christ, see Chap. iii. G, See. 5i.

Of these two titles Jesus Christ, joined together, see Chap. iii. 1, Sec. 29.

This note of distinction of time, x^'^' y^Kifrday, doth properly signify the day immediately before, as John iv. 52, Acts vii. 28. But tropically, by a synecdoche, it i.s put for time past, whether it consists of many days or years : as where the Lord .saith of Israel, ' He that was yesterday my people,' Micah ii. 8, that i.s, heretofore in former time. Where it is said, ' Tojihet is ordained of old,' Isa. xxx. 3.3, in Hebrew it is, ' from yesterday.' So much is noted in the margin of our English Bible. The sense is well thus rendered, ' of old.' Here under this word, yesterday, may be comjiriscd,

1. All that time wherein Christ lived upon earth.

2. All the time from his first incarnation till that present wherein the apostle wrote.

3. All the time from whence Christ was typified in the Mosaical rites, to that time wherem tliey were aboli.shed.

4. All the time that hath passed from the first promise that was made of Christ, Cen. iii. 15.

5. Eternity it.self in reference to former times. For Christ from all eternity was the same.

The second note of distinction, einiteov, to-day, signifieth the time present. Hereof see more, Chap, i. 5, Sec. Gl, and t'h.ap. iii. 7, Sec. 76.

The third note of di.stiuction, e/; roi; a.iuva(,for ever, sctteth out the time future : and that,

1. Indefinitely, time after time.

2. Determinately, to the ciid of the world.

3. Everlastingly, beyond all end whatsoever. Of this phrase,/()?■ ever, see Chap. i. 8, Sec. 108.

Thus these three distinctions of time do set out Christ; as these three like di.stincti(ms, 'which is, and which was, and which is to come,' Eev. i. 4.

The Greek word, o aurij, translated the same, signifieth hehinuelf: and iinplieth that he is ever him.self, without any alteraticm or change : .ind fitly is it translated the same, both in this and sundry other places. It is applied to Christ to set forth his immutability. Chap. i. 12, Sec. 141. There are shewed sundry particulars wherein and whereby the immutability of Christ is manifested.

Besides the particulars there noted, Christ ever was, is, and will be,

1. The same object of faith, John iii. 14-16.

2. The same means of salvation. Acts iv. 12.

3. The same foundation of his church, 1 Cor. iii. 11.

4. The same in all his offices : as ho is an everlasting king, Heb. i. 8, 2 Pet. i. 11, so he hath an unchangeable priesthood, Heb. vii. 24. In like manner, his other offices are without alteration.

5. Tlie same in efficacy of what he hath done and endured for man's redemption and salvation. In thia respect he is said to be ' a lamb slain from the foundation of the world,' Rev. xiii. 8.

6. The same in the identity or sameness of the faith of all true believers in all ages. Abraham's faith was such a faith as the faith of Christians is; and their faith such a faith as his was, Rom. iv. 24, Gal. iii. 7. The like may be said of all true believers, Jews or Gentiles.

That which the apostle hath noted concerning Christ being ever the same, discovereth sundry errors : as,

1. That believers, before Christ was exhibited, had another ground of faith and liope than such as hav« lived since.

2. That the place of rest whither the souls of believers, before Christ exhibited, went after their decease, was another (which they call Limbus I'atrum) than that whereuuto the souls of deceased saints now go.

3. That traditions of men, and that concerning articles of faith, may be added to the gospel of Christ.

4. That there are other mediators and intercessors besides Jesus Christ.

5. That the Jlessiah is yet to come; whom the unbelieving Jews still expect.

The foresaid doctrine concerning Christ to be ever the same, recpures that we be well instructed in the types .and projihecics concerning (.'hrist before he was oxhiliited, and in tho.so mysteries whioii are since more clearly revealed of him ; as in his titles, and the meaning of them ; in all his offices and undertakings ; in whatsoever he hatli done and endured

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for man's redemjjtion and salvation,—all set out the same Christ.

As we know him, so we ought, according to that which is set forth in the Old and New Testament, to respect him, and to have him in as high account as ever any had, because he is still the same. We ought to rest only on him, and place our whole confidence on him, and subject ourselves wholly to him as to our only Lord, Saviour, and Redeemer, even the only head and foundation of the church : ever the same.

Sec 113. Of the resolution and ohservatlons on Heb. xiii. 8.

In this verse is set down the immutability of Christ.

Hereof arc two parts :

1. A description of the person.

2. A declaration of the point.

The person is described by his two titles or names, Jesus C/trist. The point is,

1. Expressed, in this word, the smne.

2. Amplified by a distinction of time; and this is distinguished,

(1.) By that which is past, yesterday. (2.) By that which is present, to-day. (3.) By that which is to come, yb?" ever. Doctrines.

I. People that have tlie same ground of faith that their pastors had, have just cause to follow that faith. This ariseth from the inference of this verse upon the former. See Sec. 112.

II. Christ is a Saviour. The title Jesu^ demon-strateth as much. See Chap. ii. 9, Sec. 73.

III. Jesus is tlie anointed of God. The title Christ intendcth as much. See Chap. iii. G, Sec. 54-.

IV. Jesus Christ helonqeth to Jeivs and Gentiles. In this respect the Hebrew name Jesus, and the Greek name Christ, are both attributed to him. See Chap iii. 1, Sec. 29.

V. Christ is eternal. Thus far may this word yesterday be extended. See Chap. i. 10, Sec. 129.

VI. Christ U'as to his church, before hi^ incarnation, the same that he hath been since. To that time may yesterday be also applied. See Sec. 112.

VII. Clirist is to every one in the time present what he tvas before, and will be after. This word, to-day, implieth so much. See Sec. 112.

VIII. W/uit Christ haih been and is, he ever will be. He is for ever- the same. See Sec. 112.

IX. Christ is immutable. This is the main substance of the verse. See Chap. i. 12, Sec. 141.

Sec. 114. Of circumspection against false doctrine.

Ver. 9. Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established ivilh grace, not with meats, which have not p>rofited them that have been occupied therein.

Upon laying down the only true foundation of all sound and saving doctrine, which is Jesus Christ, the apostle fitly inferreth a dissuasion from divers doctrines. Hereby he sheweth, that by fixing our minds on Jesus Christ, and on such things as set him out, we may be brought the better to understand sound and saving doctrine. Limners, by eyeing the person whose jjicture they draw, draw that picture much more to the life.

It therefore becomes Christians to be well instructed in the doctrine of Jesus Christ, and in those principles which concern him. They who study the gospel will thereby be established in that truth which will bring their souls to eternal salvation.

The first word of this text, TS3;pEC£(j(l£, as our English hath set it down, translated carried about, is a compound, and fitly, according to the composition, turned earned about. It is applied to such impotent persons as could not go of themselves, but were by others carried hither and thither for cure, Markvi. 55; and to clouds carried about with winds, Jude 12 ; and to other light things which are easdy moved and carried up and down, Eph. iv. 14.

It here implieth two things :

1. Levity.

2. Inconstancy.

Levity in the disposition of men ; in that they are easy to be seduced and drawn aside; like those whom the apostle calls ' children,' Eph. iv. 14, and ' silly women,' 2 Tim. iii. G, 7.

Inconstancy, in their entertaining one opinion after another.

That this is man's natural disposition, is evident by the apostle's manner of expressing this dissuasion, 'Be no more children, tossed to and fro,' Eph. iv. 14. In that he would have them to be so no more, he implieth that formerly they had been such, and might also again be sucL Woeful experience of all ages hath given too great evidence hereof. Upon Moses his absence from the Israelites about forty da3-s, they turned to idolatiy, Exod. xxxii. 1, &c. ; so soon as Jehoiadawas dead, king and people revolted from the Lord, 2 Chron. xxiv. 17, itc. Many of those Jews which, in congratulation of Christ, cried Ilosanna, as he was coming to Jerusalem, j\Iat. xxi. 15, within a few days after cried out against Christ, Crucify him, Mark xv. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain, ' I marvel that you are so soon removed from him that called you,' &c.. Gal. i. G; and thus, 'O foolish Galatians, who hath bewitched you, that you should not obey the truth \' &c. ' Are you so foolish I having begun in the Spirit, are you now made perfect by the flesh?' Gal. iii. 1, 3. Scarce was there any false doctrine broached, but it found many entertainers thereof. It is said that ' many shall follow the pernicious ways' of false prophets, 2 Pet. ii. 2.

There is in this respect great need of much circum-

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[Chap. XIII

spection, that we be not seduced, and of labouring to be established in the doctrine of Christ; whereof see •more, Sec. 118.

That with which men are ordinarily seduced is here styled biCfji.yj/A:, doctrines. This is the same word that is used, Chap, vi, 2, Sec. 11, but in a far different sense.

1. There it is used in the singular number, and implieth the harmony and agreement of all sound principles, making up one form of doctrine ; but here the plural number is used, which implieth a various-ness and disagreement in false doctrines, as the word divers in this verse implieth.

2. There it is taken for the doctrine of Christ, the doctrine of truth and salvation; here for the doctrines which vain men teach, doctrines of falsehood and perdition.

Seducers have their doctrines (as well as faithful ministers) which they teach, and wherein they instruct their disciples. The Pharisees and Sadducees had their doctrines. Mat. xvi. 12. Mention is also made of ' the doctrine of Balaam,' and of ' the doctrine of the Nicolaitans,' Rev. ii. 14, 15.

There is in seducers a diabolical spirit, that makes them restless ; they think it nothing for themselves to run in the broad way that leadeth to destruction, unless they draw others with them thereunto.

The scril>es and Pharisees would ' compass sea and land to make one proselyte, and that twofold more the child of hell than them.selves,' ]\Iat. xxiii. 15. Though they were blind, yet they would be leaders ; ' blind leaders of the blind,' Mat. xv. 14.

This shcweth the neccssitj' of a sound orthodox ministry, whereby men may be instructed in the true doctrine of ('hrist, and kept from these doctrines of men. The apostle settcth down this as a principal end of Christ's giving to his church ' pastors and teachers, that we be henceforth no more children tossed to and fro,' &c., Eph. iv. 11, 14.

Sec. 115. Of divers and strange doctrines, and undue toleration thereof.

To the foresaid doctrines of men the apostle addeth these two e[)ithets, divers, strange.

The first of these, ToixiXai;, divers, hath reference both to the multitude, and also to the various kinds, of things ; as is shewed, Chap. ii. 4, Sec. 34.

Herein lieth a main difference betwixt the doctrine of God and the doctrines of men. God's doctrine is the truth itself, and trutli is only one, plain, clear, firm, stable ; but doctrines of men are erroneous and false, and in that respect various, ambiguous, deceitful, inconstant, unstable. Man is full of vain inventions. Tliere is no certain rule to be found but in God's word.

The advice of tiic apostle John, about ' trying the spirits, wliether tliey be of God,' 1 John iv. 1, is very bchoveful to this purpose.

For this end wc must pray for ' the spirit of wisdom and revelation in the knowledge of Christ,' Eph. i. 17. Wc are of ourselves blind, and, without the spirit of illumination, may soon be drawn into one or other of these divers doctrines.

The other epithet is gfva/;, strange. That is counted strange which is not usual, with which men are not acrpiainted, or whereof they have not heard before. Thus the Athenians counted the doctrine of Jesus, and of the resurrection, ' a doctrine of strange gods,' Acts xvii. 18 ; for Jesus, and he put to death, and raised again, was such a God as they had not heard of before.

About religion and matters of faith, that is counted strange in God's church, and among God's jjeople, which is not grounded on God's word. For God's word is that whereupon the church groundeth all her doctrines, and acknowledgeth none for sound but that which is thence raised. The fire wliich Nadab and Abihu offered before the Lord is called ' strange,' because it had not God's warrant, but was against his word. In this sense mention is made of ' strange incense,' Exod. xxx. 9, and of ' strange apparel,' Zeph. i. 8.

Thus the doctrines against which tliis apostle forewarned these Hebrews were such as had no warrant in God's word, and which God's church had neither acknowledged nor received.

That we be not carried about with strange doctrines, we must be well exercised in God's word, and make that a touchstone to try doctrines thereby. There is no better way to discover strange doctrines.

The danger of divers and strange doctrines giveth proof that toleration of divers religions in one and the same church and state is intolerable. This is ' the root that beareth gall and wormwood,' Deut. xxix. 18. It is 'that root of bitterness which will trouble men, and defile many,' Heb. xii. 15. It makes much .against God's honour, the good of the church in general, and the particular members thereof ; yea, against those that maintain divers doctrines, and against such as are without the church.

1. In regard of God. All divers and strange doctrines impeach some divine truth or other. Now God's truth is most precious to him. He cannot endure to have it any way impeached.

2. The church Is ' the pillar and ground of truth,' 1 Tim. iii. 5. The oracles of God are committed to her ; how can she, then, but be accounted unfaithful if she tolerate divers and strange doctrines 1 Doth she not herein make herself accessorj- both to the fault and punishment ? Christ had a quarrel against Pergamus, bcc;iusc she had ' there theui that held the doctrine of Balaam,' llev. ii. 19.

3. Particular members of tlie church are in great hazard to be carried about with these doctrines; as was showed. Sec. 114. One scabbed sheep may soon infect a whole flock. False doctrine is like leaven,

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' which soon leaveneth the whole lump,' 1 Cor. v. 6 ; Cbrist, therefore, is very earnest in dissuading from such leaven, Mat. xvi. 6. An apostle saith that ' false teachers ■n-ill draw many after them, and tbat many will follow their pernicious ways,' 2 Pet. ii. 1, 2.

4. They that teach divers and strange doctrines bruig ujjou their souls their own and others' blood. In this respect such doctrines are called ' damnable,' and the broachers themselves are said to ' bring upon themselves swift destruction,' 2 Pet. ii. 1.

5. They who are without the church, by divers doctrines, and by the divisions that in the church are raised thereabout, are stUl kept out, and have the greater dislike of church courses wrought in them.

In this case Elijah's expostulation must take place, 'How long halt you between two opinions V 1 Kings xviii. 21. If the religion which ye jirofess be the truth, follow it ; if the popish religion, or any other be the truth, go after it. ' Be not carried about with divers and strange doctrines.'

This admonition discovereth another pernicious conceit; which is, that a man may be saved in any religion. This conceit ■Rill soon carry men about with divers doctrines ; but if Christ be the only foundation of salvation, and if that doctrine which is not built on this foundation be divers and strange, surely a man can be saved in no other religion than that which is bui t on this foundation.

If this conceit of being saved in any religion were sound, what need such care be taken for finding out and maintaining the true religion 1 Why do any sutler for the same ? As the apostle implieth concerning the resurrection, that ' i£ there be no resurrection, we are of all men the most miserable,' 1 Cor. XV. 19 ; so I may say in this case, if a man may be saved in any religion, martyrs were of all men the greatest fools. But he that hath prepared a crown for them, accounteth them the wisest of all.

Sec. 116. Of good, and the divers accejitions thereof.

That divers and strange doctrines may be the better avoided, the apostle expressly sheweth what is that true, sound, saving doctrine which is to be entertained. This he styleth fjrace; and the more to commend it, he premiseth this preface, it is a good thing that the heart be established with grace. This is a forcible motive to take heed of being carried about with divers doctrines. It is therefore inferred with this causal particle, yas, for. If it be a good thing to be established with grace, then it cannot be good to be carried about with divers doctrines.

Good, xaXfjv, is an extensive word, and applied to sundry desirable things. It is used to set out,

1. That which is upright, right, and righteous, 1 Sam. xii. 23, Ps. cxxv. 4.

2. That which is profitable and beneficial, Gen. ii. 18.

3. That which is delectable, pleasant, and sweet, Cant. i. 3.

4. That which is great, large, and abundant, 2 Sam. vi. 19.

5. That which is excellent, !Mat. xvii. 4,1 Tim. iii. 1.

6. That which is seasonable, 2 Sam. xvii. 7.

7. That which is prosperous, 1 Kings xxii. 13.

8. The truth and substance of legal types and shadows, Heb. ix. 11, and x. 1.

9. The blessings of this world, Ps. iv. 6, I John iii. 17.

10. True happiness, Dent. xxx. 15.

In most of these repects may this epithet good be here taken, but especially for that which is profitable, extending the profit here intended to the profit of the souL That it is here thus to be taken, is evident by the apostle's inference of a contrary eflect upon a contrary cause, thus, meats liave not profited.

This positive good is oft used comparatively for better, as if he had said, ' It is better that the heart be established with grace than with meat.' Thus is this positive translated, Mark ix. 42, 45, 47. The expression of it in the positive, good, is a Hebraism, and carrieth emphasis, and it is here fitly translated according to the letter of the original.

This is a strong inducement to observe the duty here set down, that it is good so to do. This inducement is oft and much pressed by the psalmist, both on his own behalf (as where he saith, ' I will praise thy name, O Lord, for it is good,' Ps. liv. 6), and :Jso on the behalf of others, thus,' Praise ye the Lord, for it is good,' <fec., Ps. cxlvii. I.

The motive will appear to be the greater, if we apply it to the several acceptions of good before set down.

To shew wherein the power and life of the duty whereuuto he exhortcth especially lieth, he expresseth this subject thereof, the heart. ' It is a good thing that the heart be established.'

Of the divers acceptions of this word h<art, see Chap. iii. 8, Sec. 79.

It is here put for the whole soul of man ; and the mention thereof in this place, sheweth, that the heart is especially to be looked into: that is it which ought most of aU to be well settled and established. See Chap. iii. 12, Sec. 12G.

Sec. 117. Of grace put for tlie gospel.

That whereabout the heart ought in special to bo settled is here stjied yji,(iTi, grace. ' It is a good thing that the heart be established wdth grace.' Grace is here metonymically put for the gospel, so Titus ii. 11. This is called ' the gospel of the grace of God,' and ' the word of his grace,' Acts xx. 24, 32.

Fitly is the go.spel thus styled, in three especial respects :

1. In regard of the procuring cause, which is God's free grace, Eph. iii. 2, 8.

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[Chap. XIII.

2. In regard of tlie matter thereof, for the gospel setteth out God's grace to man in Christ. Tlie sum of the gospel is thus expressed by Christ himself, ' God so loved the world, that he gave hia only-begotten Son,' etc., John iii. IG.

3. In regard of the effect thereof, which is to work, increase, and perfect grace in men. Where the apostle givetli to the gospel of Christ this title, ' the word of his grace,' he addeth, ' which is able to build you up,' Acts XX. 32.

1. This is a high commendation of the gospel, to be eutituled gntce, the grace of God, This makes the

.word gospel fitly to answer the notation thereof. Oogpel, that is, a good spell, a good speech; and an Evangik (as the Scots, according to the Greek notation, term it), that is, good or glad tidings. See Chap. iv. 2, Sec. 10.

In this respect the gospel is styled ' the word of God,' Chap. vi. 5, Sec. 3.5. It is also in a like respect styled ' the gospel of peace,' Eph. vi. 15; 'the word of reconciliation,' 2 Cor. v. 19; 'the word of life,' Phil. ii. IGj 'the go.spel of salvation,' Eph. i. 13; for peace, reconciliation, life, and salvation is manifested by the gospel, and the gospel is the means of making us partakers thereof

2. By this title (/nice, given to the gospel, the gospel is distinguished from the law, for 'the law was given by Moses, but grace and truth came by Jesus Christ' See more of this difference, Chap. vi. 5, Sec. Z5.

3. This' title grace, put for the gospel, shcweth that the ground of faith is God's grace; for the gospel is the word of faith, Rom. x. 8, and that in this respect, because it clearly rcvealeth the free grace of God.

4. This ought to incite us to have the gospel in high account, in that it is grace, the grace of God, the word of his grace. They who well know the woeful plight whereunto sinners are implungcd, and that there is no means to free them out of it, but the grace of God, cannot but be much affected with his word of grace.

5. This in particular is motive enough to enforce the duty here pressed by the aijostle, ihat the heart be established with grace.

Sec. 118. Of estahUshing.

The Greek word, ^ilSaiouaOai, here translated estab-fished, is the same that is used, Chap. ii. 3, Sec. 25, and translated ' confirmed.' It is derived from an adjective, /Si/Sa/o;, that signifieth _/(';•?« or stable, Chap, ii. 2, Sec. 11. Hence also a substantive, ^rlSaluaii, which signifieth, and is translated, a conjiiination, Ch:ip. vi. 10, Sec. 27.

Here the word iinplieth .such a settling of a thing as remains unmoveable, never to be taken away.

To have the heart established with grace, is to have such understanding of the gospel, and so to affect it

in the whole soul, as to be resolved never to depart from it, never to be carried about with any other doctrine which is not agreeable with this grace here spoken of.

This phrase, ' established in the faith,' Col. ii. 7, doth in effect intend as much as to be established with grace, for faith is an especial effect of grace. There the apostle addeth two metaphors, which do much illustrate this point, in these words, faJ/^ai/xsK)/ xay I'^oixodo/j.od'uvoi, rooted and built vp. The former metaphor is taken from a tree (such a one as our oak) whose root doth sjjread as far in the earth as the boughs in the air, so as no storms throw it. Sooner may the arms of it bo rent one from another, than the tree be overthrown or rooted up. Tbus he whoso heart is established with grace, will sooner suffer his limbs to be pulled one from another, or his soul bo parted from his body, than his heart from grace, or grace from his heart.

The other metaphor, thus translated, built tip, is taken from an edifice well settled upon a sure foundation : like to that house whose foundation is laid on a rock, which could not be shaken by rain, floods, or wind, Mat. vii. 25, Luke vi. 48. Thus no persecution, nothing that the devil or devil's instruments can do, will unsettle or overthrow that man's heart which is established with grace.

This phrase, of having the heart established with grace, doth in effect intend the same thing that was intended under this phrase, ' hold last the confidence, and the rejoicing of the hojic firm unto the end,' Chap. vi. 0. Both phrases require perseverance. Of motives thereto, and means thereof, see Chap. iii. 0, Sec. 08-70.

Sec. 119. Of distinction of meats.

Because meats were, as many then used them, contrary to grace, the apostle here sheweth the unprofitableness of them, and opposeth them to grace, as is evident by this negative, nut; so as he denieth that to meats which he ascribed to grace: as if he had more fully said, it is not good that the heart be established with meats. Hereby he implieth that he would not have them think that meats can establish the heart, or quiet the conscience, as grace can.

The noun, /Sjw.aara, translated meats, is derived from a verb, ^^uaxu, that signifieth to eat, John vi. 13. It is indefinitely put for all manner of food, even for whatsoever one eats for nourishment, Rom. xiv. 15.

Here it is put for such meats as were by the law accounted clean, in o[iposition to such as were unclean ; for many in the apostles' time (though by the gospel the distinction of meats were taken away), made conscience of eating such meats as by the law were prohibited, and thought that they (lid jileaso God therein. But that the observation of that distinction of meata could not establish a man's heart.

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the apostle here affirmeth they could not do it under the law, nor under the gospel. Not under the law, because they were in the number of those things which hestyleth carnal, Chap. vii. 16, Sec. 81. Much less could they do it under the gospel, by which that distinction of meats is taken away, as is evident by this divine answer to Peter, ' What God hath cleansed, that call not thou common,' Acts. x. 15. On this ground the apostle thus adviseth, ' Let no man judge you in meat,'Col. ii. 16; 'tor the kingdom of God is not meat and drink,' Kom. xiv. 17.

Unwarrantable in this respect is the distinction which papists make betwixt flesh and fish in matter of religion. They make a religious fast to consist in abstaining from flesh, though they glut themselves with fish, sweetmeats, and wine. These fasts are mere mock-fasts ; and that both in the substance, and also in the end of them. A true fast is an abstinence from all manner of food, whether flesh or fish, and drink also, during the time of the fast. ' Fast ye for me, and neither eat nor drink,' saith Esther, Esth. iv. l-t. At the proclamation of a fast, this charge was given, ' Let neither man nor beast taste anything,' ifec, Jonah iii. 7.

As for the end of a fast, it is to subdue the flesh ; which eating of fish can do no more than eathig of flesh.

But why should thus distinction of meats be made in matter of religion, seeing Christ saith, ' Whatsoever entereth into the mouth gocthinto the belly, and is cast out into the draught' ? And again, ' To eat with un-washen hands defileth not a man,' Mat. xv. 17, 20. And an apostle saith, ' Every creature of God is good, and nothing to bo refused, if it be received with thanksgiving,' 1 Tim. iv. 4. And again, ' Unto the pure aU things are pure,' Titus i. 15. On these and other like grounds he reckoneth abstinence from some meats among 'doctrines of devils,' 1 Tim. iv. 1, 3.

Lender this one particular of meats synecdochically is comprised the whole ceremonial law, and all the external rites thereof; for neither legal meats, nor other parts of the law, bring any profit to the soul of a man. They do no good at aU about jiacifying the conscience, or edifying the soul, as is shewed, C'haji. vii. IS, Sec. 85.

That it is not good to seek to have the heart established by meat, the apostle proveth bj' an argument taken from experience, thus expressed, u'hicli, liai'e not2^r<>jited t/ieiii tJnit liave been occupied therein: as if he had said, experience sheweth that none ever received any spiritual profit by meats. Of the Greek word, upiXridrjaav, translated jy^ojit, see Chap. iv. 2, Sec. 18. In what respect meats and other external rites are unprofitable, see Chap. vii. 16, Sec. &o.

Sec. 120. Of the vain diligence of superstitions persons.

To set out the unprofitableness and vanity of the

foresaid meats, the apostle addeth this description of the persons which use them, t/iem which have been occupied therein.

The verb, ■zs^irrar^eavreg, translated have been occupied, is a compound. The simple verb, ^ktew, sio-ni-fieth to tread upon, Luke x. 19. The compound" to ivalk about hither and thithei:

It is oft used to set out sedulity and dihgence; and that both in a good and bad sense : for it setteth out Christ's sedulity for the good of his church, ' He walked in the midst of the seven golden candlesticks,' Eev. ii. 1. It also setteth out the sedulity of the devil about destroying men, ' The devil as a roaring lion walketh about, seeking whom he may devour,' 1 Peter v. 8.

It here implieth the diligence of superstitious persons about external carnal rites. So it is used in this phrase, ' Why walk not tliy disciples according to the traditions of the elders ? ' Mark vii. 5 ; and in this phrase, ' Walk after the customs,' Acts xxi. 21.

Our English doth well express the emphasis of the Greek word, thus, them that have been occupied therein.

Hereby we are given to understand that superstitious persons much busy themselves about their external rites. They are occupied therein; they much employ themselves thereabout; they are as men ever walking about, never resting, never quiet, never satisfied.

The reason hereof is evident; they have no certain settled rule.

The rule that they have is either their own invention, or the tracUtion of others ; both which are uncertain, and have no limits.

Herein lieth a main difference betwixt true religion and vain superstition. The ground and rule of truo religion is God's word, which hath its limits, and is sure and inviolable ; it never altereth, but ever re-maineth the same. He that guides himself thereby knoweth what to do, how far to go, and where to stay; and herein his conscience is satisfied and quieted.

But the superstitious person hath no such certain rule. As there are many inventions and traditions of men in former times, so they who live in jiresent times still add more and more ; and more is like to be added in succeeding times.

Well, therefore, might the apostle add this negative, not, to meats, and thereby imply that the heart cannot be established with meats.

This is a strong motive against this carnal doctrine, and against all other of the like kind.

Sec. 121. Of the resolution and observations of Heb. xiii. 9.

Yer. 9. Be not carried about ivith divers and strange doctrines: for it is a good thing that the heart be estab-

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[Chap. XIII.

lished vH(h ijrace, not ivith meats, which have not profiled them tliat have been occupied therein.

The sum of this verse ia in two words, saints sta-bility.

Hereof arc two parts :

1. A deLortation from levity.

2. A commendation of stability. In the former is set down,

1. An act forbidden, be not carried about.

2. The subject whereabout it is conversant, doc-trines.

This is distinguished by two adjuncts, 1. Divers; 2. Strange.

In the other we have,

1. The thing commended.

2. The kind of commendation.

The kind of commendation is thus expressed, it is good.

The thing commended is,

1. Propounded.

2. Illustrated by the contrary. In the proposition is expressed,

1. The matter commended, grace.

2. The subject where grace is seated, the heart.

3. The manner of settling it, established. In the illustration,

1. The contrary is set down negatively, not with meats.

2. It is confirmed by the unprofitableness of it. This confirmation is aggravated two ways :

1. By experience, in this phrase, which h-ave not profited.

2. By the persons that reap no profit thereby, them that liave been occupied therein.

Observations.

I. Men are prone to waver in their opinions. The dehortation presupposeth thus much. See Sec. 114.

II. Doctrines are a means of seducing men. The mention of doctrines in this place impUeth this point. See Sec. 114.

III. T/iere are divers hinds of doctrines.

IV. Mani/ doctrines are strange.

These two epithets, divers, stramjc, are here expressly ap])lied to doctrines. See Sec. 115.

V. The doctrine that bringeth good to the professors thereof, is especiaU;/ to be embraced. This phrase, it is good, is here alleged for that purpose. See Sec. 116.

VI. The gospel is a word of grace. Tlmt is it which is here styled (/race. See Sec. 117.

VII. I'he Word of grace must enter into the heart. For this cud mention is here made of the hea7-t. See Sec. 117.

VIII. The word of grace is able to establish the heart. It can so satisfy and quiet it, as it will steadfastly abide therein ; else it were in vain to e.\hort to have the heart established with grace. See Sec. 118.

IX. Doctrines about meats are contrary to grace. They are here opposed to grace. See Sec. 119.

X. Doctrines of meats cannot establish meiis hearts. This negative not, denieth that to meats which it as-cribeth to grace. See Sec. 119.

XI. Doctrines of meats never profited any man's soul. This is here expressly set down. See Sec 119.

XII. Men use much to busy themselves about external rites. This phrase of being occupied, intends thus much. See Sec. 120.

XIII. All the pains th<it men taJce about external rites doth not profit th^m. Though they be occupied thereabouts, yet they are not profited thereby. See Sec. 120.

Sec. 122. Of the Christian's altar. Ver. 10. We have an altar, whereof they have no right to eat tvhich serve the tabernacle.

11. For the bodies of those beasts whose blood is brought into the sanctuary by tlie high priest for sin, are burnt without the camp.

12. Wherefore Jesus also, that he might sanctify the peo2)le with his own blood, suffered without the gate.

The apostle here produceth another argument to draw the Hebrews from doating upon legal rites. The former argument was taken from the unprofitableness of them, Ver. 9, Sec. 119. This other is from the damage they bring to themselves thereby. They deprive themselves of aU benefit which they might otherwise receive from Christ.

Of the notation of the word, ^[isiasTrt^idv, altar, see Chap. vii. 13, Sec. 72.

It is here taken tropically, and that in a threefold respect:

1. By a metonymy of the subject. The altar is put for the sacrifice laid thereon. This is evident by the act of eating attributed thereto, thus, ^ we have an altar, whereof they have no right to eat.' The Israelites did eat of the sacrifice, not of the altar. Thus, metouymically is altar used in these phrases : ' they are partakers with the altar,' and ' partakers of the altar,' 1 Cor. ix. 13, .and x. 18, that is, of the sacrifices oflered upon the altar.

2. By a synecdoche, one of the legal rites, namely, aha?; is put for all the rest, as meals were. Sec. 119.

3. By a metonymy of the adjunct, a type is put for the truth, a shadow for the substance, an earthy altar and sacrifice for the celestial altar and sacrifice, which is Jesus Christ. TJms much may be inferred from the singular number, altar, here used, not altars. The ajiostlemaketh a like collection from the word seed, in the singular number, thus : ' He saith not, and to seeds, as of many, but as of one, and to thy seed, which is Christ,' Cal. iii. IG.

In this respect, we Christians, who profess the gospel of Christ, and believe on him, are said to have this altar. As it was ordained before the world, so

Vee. 10-12.]

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in this latter age of the world it is exhibited, and by the gospel offered, and by faith received. Thus believers have it.

There is no other altar in the New Testament warranted to Christians, but Jesus Christ, the truth of the legal altars.

The Jews themselves at this day have no earthy altar.

For Christians to frame to themselves earthy altars, as papists do, is worse than Judaism.

True it is, that the ancient fathers make frequent mention of an altar and a sacrifice, which titles they give to the table of the Lord, and to the sacramental bread and wine set thereon ; but metaphorically, not properly.

The apostles never use this word, altar, in reference to the Lord's table (but this phrase, ' the Lord's table,' is expressly used, 1 Cor. x. 21) ; nor this word, sacri-Jice, in reference to sacramental bread (yet this word bread is expressly used in that respect, 1 Cor. x. IG, 17.)

Altar and sacrifice, in reference to the Lord's table and sacramental bread, have been abominably abused by autichristians, even unto plain and palpable idolatry. As they pretend true altars and sacrifice, so also true, real, sacrificing priests, which title is not once—no, not metaphorically—attributed to a minister of the gospel, as he is a minister; yet in a metaphorical and spiritual sense, it is oft attributed to believers, in regard of spiritual sacrifices of prayers and praises, which they offer to Gud, 1 Pet. ii. 5, Kev. i. G.

But Christ, who is the truth and substance of legal priests, sacrifices, and altars, and in that respect most truly and properly a priest, sacrifice, and altar, hath these titles in the New Testament attributed to him.

L He is styled a priest, Heb. v. 6. This he is in his person, as he is God-man.

2. A sacrifice, Eph. v. 2. This he is in his human nature ; for his body was the ofl'ering, Heb. x. 10.

3. An altar. Rev. viii. 3. This is in regard of his divine nature ; for his human nature, the sacrifice, was laid upon the divine nature, being united unto it ; and the divine nature sanctifieth the human nature, which is the property of an altar. Mat. sxiii. 19.

It hath been shewed, Chap. vii. 3, Sec. 25, that there were many types of Christ. Among others, the altars were special types. Of them there were two sorts :

One was the great brazen altar for sacrifice, Exod. xxvii. 1, (tc.

The other was the altar of gold for incense, Exod. XXX. 1, &c.

Christ was typified by the former, in regard of the sacrifice of himself, Eph. v. 2.

He was typified by the latter, in regard of his intercession, whereby he maketh our persons, prayers, and other holy services, acceptable to God, Rev. viii. 3.

1. This truth of Christ being our altar, doth much commend the state of the Christian church above the state of the ancient Jewish church: and amplifieth the goodness of God towards us above that which was shewed to them.

2. This directeth us to be well informed in that sacrifice which was ofi'ered up upon this divine altar : that we may with greater confidence rest thereupon.

3. This phrase, we have an altar, encourageth us to bring all our warrantable, spiritual sacrifices thereunto : and to offer them thereupon : and in faith in Christ's intercession to offer up all our prayers and praises ; and to rest for acceptance thereupon. This use the apostle himself teacheth us to make hereof, ver. 15. As a type hereof, the Jews were to offer up their sacrifices on the altar in the tabernacle. Lev. xvii. 4, Josh. xxii. 16, &c.

Sec. 123. Of having no right to eat of the Christians' altar.

There is a fearful doom denounced against aU such as adhere to the ceremonial law in the time of the gospel. The doom is this, the;/ have no right to eat of the foresaid altar. Hereby is implied, that they deprive themselves of the greatest benefit that God ever afforded to children of men: even of Jesus Christ himself, and of the benefit of his passion and intercession, typified by the Jewish altars.

This metaphor, (payiiv, to eat, hath reference both to the legal rites, and also to the evangelical truth.

Under the law the priests did eat of the sacrifices offered upon the altar, Deut. xviii. 1.

Under the gospel all that are spiritual priests eat of Christ the true sacrifice, John vi. 53, 5i.

The eating here meant intendeth a participation of Christ. It is a metaphor taken from our usual nourishment of our bodies. By eating meat we partake of the benefit thereof : our life is preserved thereby. Thus by eating Christ we live a spiritual life here, and are preserved to eternal life hereafter. Now we eat Christ by faith, ' Christ dwelleth in our hearts by fiiith,' Eph. iii. 17. Where Christ saith, 'He that believeth on me hath everlasting life,' he addeth by way of illustration, ' whoso eateth my flesh, and drinketh my blood, hath eternal life,' John vi. 47, 54. This is the benefit of eating of the foresaid altar, ' eternal life.' Thus to have no right to eat of the altar here mentioned, is an exceeding great dam.age; they lose Christ, they lose eternal life.

The noun, i^ouaia., translated right, is derived from a verb impersonal, i'^sffr;, that signifieth it is laioful.

This noun is variously used. For it signifieth,

L Authority to command, Mark i. 27.

2. Authority that carries grace and majesty with it. Mat. vii. 28, 29.

3. Authority that compriseth government under it, Mat. vui 9, Rom. xui. 1.

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[Chap. XIII.

4. Power or ability to do what one undertake.s, Jolin xvii. 2.

5. Power or liberty to do as one will, Rom. ix. 21. G. Power as it inteudeth. a privUoge or prerogative,

John i. 12.

7. Jurisdiction, Luke xxiii. 7.

8. A right or property to a thing. Thus it is here fitly translated. The negative, no rif/ht, implieth, that though they jirofcss themselves to be Christians, and in their own conceit may lay claim to Chri.st, yet in truth tlicy have no right at aU to him: nor to the thuigs which he had done and endured for man's redemption and salvation.

This phrase, i/iei/ hai<e no right to eat, giveth proof that men may de[irive themselves of Christ and all liis benefits. For they that eat not of him, reap no benefit by him; and tliey that have no right to eat of him, shall not partake of him. Such were they of whom the apostle saith, ' they deny the Lord that bought them,' 2 Pet. ii. 1. And they to whom it is said, ' Christ shall jirofit you nothing,' Gal. V. 2.

It is in this respect an especial point of wisdom to inquire, and learn who in particular they be that Lave no right to eat of this altar : for our direction herein, the apostle giveth his instance, thei; which serve the tabernacle.

Sec. 124. Of serving the tabernacle.

The tabernacle, enritr!, here meant is that which was made by Mo.scs his ilirection, E.xod. xxxvi. 8, &c. It was the place where all public diviue services were performed under the law, from Moses his time till Solomon had buUt a temple. See more hereof. Chap. viii. 2, Sec. 5.

The Greek word, XaT-jsiovrs;, translated serve, is the same that is used. Chap. viii. 5, Sec. 12.

To serve the tabernacle, or in the tabernacle—for this word is of the dative case—is to addict one's self to all the legal rites which were used in the tabernacle, and belonged to the ceremonial law.

The apostle here speaks of such as lived after Christ was exhibited on earth, and taken into heaven, and had accompli.shed the substance and truth of all the legal shadows and types. They by addicting themselves to the service of the tabernacle, did that which presupposed that Christ was not come. For the shadow and substance, the type and truth could not stand together : or if they granted that lie was come, they presupposed that Christ, and what he had done and endured, was not sufficient for man's .salvation ; but that it was necessary to add an observation of the legal rites thereunto. For many taught this doctrine, ' ICxccpt ye be circumcised after the manner of Mo.ses, ye cannot be saved,' Acts xv. 1. Under circumcision they comprised otlicr legal rites.

In these two respects, that they made void the exhibition of Christ, or impeached the sufficiency of

his merit, they deprived themselves of all right to him. On these grounds, saith the apostle, ' if ye be circumcised, Christ shall j)rofit you nothing, Christ is become of no effect unto you.' The apostle's reason is this, ' he is a debtor to do the whole law,' Gal. V. 2-4. As ' he that ofl'endeth in one point ia guilty of the whole law,' James ii. 10; so he that addicteth himself to one rite of the law, to be justified thereby, bindcth himself to the whole law : and thereupon maketh Christ useless and fruitless unto him.

Sec. 125. 0/ (he popish mass-altar.

If the Jews, who in the apostle's time served the tabernacle, and waited on the altar therein, had no right to Christ, what right may they be iniiigined to have to him, who addict themselves to ordinances of mere human invention, placing God's worship therein, and expecting salvation thereby ?

Among millions of other inventions that make Christ to be fruitless to the observers of them, popish mass-altars may be reckoned. Papists have in all their churches, chapels, and other places of devotion, material altars of stone to offer thereon the very body of Christ, as they pretend.

So blind or impudent they are, as they stick not to produce this text for a warrant of their mass-altars,^ which thiis they express, ' We have a very altar in the proper sense, to sacrifice Christ's body upon.' This they speak of the altar of the mass, which can no way be intended in this place; for,

1. 'Their altars of the mass are many; this is but one.

2. Their altars are visible, material, of stone; this altar is a mj'stical, spiritual, heavenly altar.

3. Their altars in the outward matter of them, are like the altar under the law ; but this altar is directly opposed thereunto.

4. This altar is styled a golden altar before the throne, Ucv. viii. 3; their altars cannot be imagined to be such.

5. They themselves do grant - that Christ is the altar under which the souls of martyrs lay, llev. vi. 9; but this is that altar.

G. JIass-altars were not in the njjostle's days; this was.

7. Their altars make this altar to be of no use, or at least insufficient. For, to use our ajiostlc's argument, if the altar here meant be suflicient, what further need is there of other altars? chap. viL 11, and viii. 7.

On these grounds we may well conclude, that they have no right to eat of this altar, who sacrifice upon mass-altars.

Of papists' carnal service in other points of religion, see Chap. vii. IG, Sec. 82.

' Ulicm. Aniiot. on Ilcb. .xiii. 10, Sec. " Kbcm. Auuot. ou Kcv. vi. 9, Sec. 1.

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331

Sec. 12G. Of the meaning ofReb. xiii. 11.

Ver. 11. For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the cami).

The cau.sal conjunction /«», for, in this place, intendeth both a proof, and also an illustration, -which is taken from a solemn rite under the law, which was a burning of a sacrifice without the camp, so as the priest who served in the tabernacle nor might, nor could eat thereof.

The illustration is by way of resemblance, thus; as the priest under the law serving in the tabernacle neither might nor could cat of that sacrifice which was burnt without the camp; so they who under the gosjjel serve the tabernacle cannot partake of Christ, who was the truth of that type.

The apostle, writing to the Hebrews, who were well acquainted with the legal rites, and too much addicted unto them, doth oft strike on this string of the Judai-cal law, both in shewing the impotcncy of those rites, and also in framing arguments from them, to alienate their minds from them. Thus he fightcth against them with their own weapons. See Chap. ix. 13, Sec. OS.

The word, Zfia, translated beasts, according to the notation thereof, signifieth a living creature; for the sacrifices, before they were slain, were li%'ing.

Our English, according to the Latin, calls them animals, and we style a man that wants understanding, an animal. This word is applied to those living spirits which attend the throne of God, Eev. iv. 6. By reason of their resemblance in courage, in strength, in speed, and other like excellencies, to some particular beasts. But here it is taken in the most usual sense, for brute beasts; for such were offered up for sacrifice.

The beasts here meant were such clean beasts as were appointed for sacrifice.

In particular here may be understood:

1. The red heifer, of whoso ashes the purifying water was made, Xum. xix. 2, itc.

2. The bullock that was offered for the priest's sin. Lev. iv. 3, itc.

3. The bullock that was for the sin of the whole congregation, Num. iv. 14-, itc.

4. And that most especially, the bullock and the goat that were both slain on the solemn annual day of atonement. Lev. xvi. 27.

The body, ffju,(i«, of these beasts are expressly mentioned, because their life was taken away before they were burnt, for they were slain at the altar. Num. iv. 4. So as by their bodies he means their carcasses, under which these particulars are expressed, ' the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,' Num. iv. 11.

As for the blood, a'lixa, of these beasts, it is hero said to be brought into tlie sanctuary.

Of the word sanctuary, ra. ciyia, see Chap. viii. 2, Sec. 4.

Here, under the word sanctuary, both parts thereof are intended, both the outward part, called the ' holy place,' and also the innermost, called the ' most holy.' For the blood here mentioned was brought into both, and sprinkled in them both, Lev. xvi. 14-16.

This blood did typify the blood and death of Christ, whereby satisfaction was made for sin. Therefore it is here said that the blood was brought for sin — namely, to cleanse and take away sin: both from the priest himself, and also from the i)eople; for it is ex-pres.sly said that ' he shall offer his bullock of the sin-offering, which is for himself, and make an atonement for himself and his house,' Lev. xvi. G. It is also added, that ' he shall make an atonement for the people,' ver. 24.

Of the priest's offering for himself and the people, see Chap. v. 3, Sec. 14. Yea, it is said that he should make an atonement for the holy place, and the tabernacle, and the altar, Lev. xvi. 16, 20. For this end the blood was sprinlded 'before and upon the mercy-seat,' Lev. xvi. 15, to shew the concurrence of divine justice and mercy. For that blood did typify the blood and death of Christ, whereby satisfaction was made for sin. God's justice being satisfied by Christ's blood, way was made thereby for approaching to the mercy-seat, and obtaining mercy.

The things in the holy place, and the altar, were sprinkled with blood, to take away that guilt of siu which man brings upon himself, and upon all that ho useth, or is used for his good.

The word, iiafi'e^srai, translated brought, is a compound, and to express that composition it may be translated brought in, thus, brought in into the sanctuary. For the preposition in is twice used—1. With the verb in composition, and then joined with the noun sanctuary. It sheweth that the beast was slain, and so his blood shed without those two holy places— namely, at the altar, and from thence carried into those places.

Thus Christ was offered up on earth, there was his blood shed; but he carried it with him into heaven, and there presents it to his Father at the throne of grace. Hereupon it is that his blood or death hath a virtue and efficacy to cleanse away our sins, and to take away the guilt and curse which we have brought upon all things that we use, and upon all things that we do and undertake.

The foresaid blood is here said to be brought by the high priest.

Of a high priest, see Chap. ii. 17, Sec. 172.

The liigh priest is said to carry in this blood,

1. Because none else might enter into the most holy place, chap. ix. 7.

2. Because high priests were ' ordained for men in things pertaining to God,' Heb. v. I.

3. Because the high priest was an especial type of

GOUGE ON HEBREWS.

[CHAP. XIII.

Christ, who, by presenting his own blood at the throne of grace, uiaketh atonement for the sins of all God's people.

Of the resemblances betwixt a high priest and Christ, see Chap, viii 1, Sec. 4.

Sec. 127. Of burning beasts u'ithout the camp.

The noun, ■sra^iii^o'kri, translated camj}, is derived from a double compound verb. The simple verb,/3a>.Xw, signifieth to cast. The single compound, i/i^d\}.u, to cast ill. The double compound, Taof/i/SaXXw, to cast about. It is used to set forth a pitching of tents, or setting soldiers in array. The noun is oft used for a castle, wherein soldiers lie in garrison. Acts xxi. 34, 37. It is also put for an army, which consisteth of soldiers set in array, Heb. xi. 34. And likewise for a camp, wherein soldiers lie together in their several tents, Kev. xx. 9.

In this place it hath reference to Israel's abode in the wilderness, where they dwelt in tents; and their tents were pitched by several standards, as the tents of soldiers used to be in a camp.

The bodies then of the foresaid beasts were carried beyond all tlieir tents, and burnt in a void place, •where were no tents: and in this sense are said to be burnt without the camp. The Lord, who commanded the bodies of the beasts so to be burnt, did thereby manifest that he would not leave the priests to feed on those sacrifices as they did on others: and therefore to take away both liberty and possibility of eatinf thereof, he caused them so to be burnt; and that in a type, as the apostle sheweth in the next verse.

As these, so other sacrifices (especially those which are styled burnt-offerings. Lev. i. 3, &c.) were burnt, to typify the tormenting death of Christ. For what is more tormenting than burning ? The paschal lamb was roasted, to typify as much, Exod. xii. 9. Of the outward and inward torments which Christ endured at his death, see Chap. ii. 9, Sec. 7G.

By this instance, we may observe that not only the sacrifices themselves, but also the manner of offer-in" them up, the places where they were offered and burnt, and otlier like circumstances, were typical. So in other types, both the substance and ciicum-stances prefigured their truths. The paschal lamb typified Christ's sacrifice, 1 Cor. v. 7; and the prohibition of breaking a bone, Exod. xii. 46, foreshewed that not a bono of Christ should be broken, John xix. 36.

Of rules to find out the truth of types, see Chap, iv. 8, Sec. 50.

Sec. 128. Of Christ fulfilling tyjyes.

Ver. 12. Wlierefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

From the former legal rite of burning the beasts'

bodies without the camp, tlie apostle maketh this inference, wln-rifure Je.s-us also, >tc.

This particle of inference, iih, wherefore, iraplieth a reason why Christ suffered as he did, namely, because so much was under the law prefigured concerning him. So as Christ purposely did and endured what was before signified of him, and that by types, promises, prophecies, or any other way. Hereupon it is that the evangelists do oft use this phrase, ' that it might be fulfilled,' of the things which were done by and about Christ.

Israel's coming out of Egypt was a type that Christ should come out from thence : and the Nazarenes were types of Christ. Therefore Christ was brought out of Egypt, and dwelt in Nazareth, that those t3'pe3 might be fulfilled, Mat. ii. 15, 23. Christ was born of a virgin, that the promise thereof might bo fulfilled, Mat. i. 22. Christ commanded them whom he cured, that they should not make him known, that a prophecy tending to that purpose might be fulfilled, Mat. .xii. 16, 17.

This was to shew that—

1. Christ was the truth and substance of types, promises, and prohecies.

2. Christ was of old prefigured to the Jews, though obscurely.

3. Jesus, in whom we believe, is the true Messiah whom the ancient Jews expected.

4. Cod is true and faithful in the accomplishment of what he makes known beforehand.

This gives good ground of searching into the legal types, to find out the truth comprised under them. Hereof see Chap. viii. 5, Sec. 13.

The like may be applied to promises and prophecies of Christ.

This actual, plain, clear accomplishment of the ty|)es, promises, and prophecies under the law, concerning the Messiah, in Jesus, doth much aggravate the blindness of mind and hardness of heart that hath possessed the Jews that have lived since these accomplishments.

Sec. 129. Of the meaning of ileh. xiii. 12.

Tlie trntli of the legal types is here styled Jesus, for all of them did in something or other prefigure Christ. So many were the offices wliich Christ undertook, so many were the things that he did, so many were his sutt'erings in soul and body, so many are the benefits that we reap by Christ, as it is not possible for one type to set them all out. Therefore there were very many, some to set forth one thing, others to set forth other things. See Chap. vii. 3, Sec. 22.

Of this title Jesus, see Chap. ii. 9, Sec. 73, and Chap. iii. 1, Sec. 29.

The particle, xal, translated also, is the ordinary copulative conjunction, and. In this place it earrieth emphasis, and implieth that not onl)- the type, but tlie trutli also was carried without, even Jesus him-

Vee. 10-]2.]

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333

self. Though he were Jesus the Saviour of man, yet was he so basely dealt withal, as to be carried out of the city.

The end of Christ's suffering, and that according to the type, is thus expressed, tliat he might sanctify the people with his own blood. Of this word, ayid^u, sanctif)/, see Chap. ii. 11, Sec. 101.

Chri.st is said to sanctify, both by purging them from their sins, Chap. i. 3, Sec. 27, and also by conferring grace upon them, John i. 16.

Both these joined together under this phrase, ' Purge your conscience from dead works to serve the living God,' chaj). is. 14. For there is a merit and a virtue that issueth from the death of Christ. By the merit sins are purged, by the virtue grace is conferred. So as both justification and sanctification are here comprised under this word sanctify.

They who partake of this benefit are styled, rh Xaoii, the peojile. Of the notation of the Greek word, see Chap. iv. 9, Sec. 57. Of the reasons of using this title, see Chap. ii. 17, Sec. ISl.

The means whereby the foresaid blessing was obtained, is said to be blood, namely, blood shed, which implieth death; for 'life is in the blood,' Lev. xvii. 10. So as Christ died to sanctify us. See chap. ix. 12.

The blood wherewith he sanctified us, is said to be his own, even tliat which came out of bis own bodj'. This is here expressly set down, to put a difterence between the type and the truth, and that in two respects—

1. In that the priests used other blood than their own.

2. In that that other blood was the blood of beasts. But Christ's blood was his own, and that was the

blood of God, Acts xx. 28. Of this diifcrence, see chap. ix. 12-14. Thus is this phrase, his own blood, answerable to this, himself. Whereof see Chap. i. 3, Sec. 20.

This word, eVa^s, suffered, being spoken of Christ's death, sheweth that it was a suffering death. See Chap. ii. 9, Sec. 76.

The place where Christ suffered, is said to be ivith-out the gate.

A gate is taken for that which affords a passage for ingress into, and egress out of a place, which is compassed about with walls or other fences.

It is taken—

1. Properly, for a material gate, Luke vii. 12.

2. Metaphorically. Thus a gate is applied to heaven and hell, Mat. vii. 13, 14.

3. Metonymically, for such as pass through a gate. Mat. xvi. IS.

4. SynecdochicaUy. For that whole place whereof it is a gate. So here, for the city Jerusalem; for Christ suffered without that city.

The visible occasion of Christ's suffering without the city, was the Jews' malice against him, who accused him of high treason against Cffisar, and would

give Pilate, the judge, no rest till he had adjudged him to be crucified. By this means it was that Christ suffered without the gate. For all notorious malefactors (as they judged Christ to be) were put to death without the city ; instance the two thieves that were crucified with Christ, Mat. xxvii. 38.

The Jews themselves did use to put to death notorious malefactors without their tents before they dwelt in walled cities, and without their cities when they dwelt in them. God himself commanded that a blasphemer should be stoned without the camp, Lev. xxiv. 14. Achan was put to death in the valley of Achor, which was without the camp, Josh. vii. 24. So Naboth, 1 Ivings xxi. 13. So Stephen, Acts vii. 58.

As for Christ, the evangelist expressly notes that they brought hmi unto 'a place called Golgotha, which is, being interpreted, the place of a skull,' Mat. xxvii. 53, Mark xv. 22. But though those malicious Jews did what they did in spite, yet God so overruled their practices, as he thereby brought his own counsel to pass, as it is said of the Jews crucifyin<r, ' Him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain,' Acts ii. 23. And as here in this text is implied, an especial type concerning him was fulfilled.

Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his instruments to the accomplishment of his own blessed will.

This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his church, and to rest upon the divine providence, and believe that God hath a work to be effected even by them, for his own glory and church's good.

This suffering of Christ without the gate, was in the world's eye a matter of ignominy and reproach which is evident by the apostle's explication thereof^ in this phrase, 'bearing his reproach,' ver. 13. Hereby is verified that which the apostle hath affirmed concerning Christ, that he ' endured the cross, despising the shame,' chap. xii. 2.

Of the shame whereunto Christ was put, see Chap vi. 6, Sec. 42.

Sec. 130. Of the resolution o/Heb. xiii. 10-12. Ver. 10. We have an altar, uhereof they have no right to eat which sei-ve the tabernacle.

11. For the bodies of those beasts whose blood w brought into the sanctuary by the high priest for sin are burnt ivithout thi camp.

12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.

The sum of these verses is, a declaration of the damage which ariseth from addicting one's self to legal rites.

GOUGE ON HEBREWS.

[Chap. XIII.

The damage is a clepri\'ing himself of that benefit whicli comes from Christ. This is,

1. Propounded, ver. 10.

2. Illustrated, ver. 11, 12.

Of the proposition, there are two parts :

1. A declaration of the point.

2. A description of the persons here coacemcd. The point holds two things :

1. The kind of benefit, in this metaphor, altar.

2. The means of partaking thereof, in this other metaphor, eat.

The persons are of two sorts :

1. Such as partake of the benefit, in this phrase, we have.

2. Such as miss of it.

In setting down tlie latter is noted—

1. The cause of their missing of the benefit, ihei/ serve the tabernacle.

2. A consequence thence arising, they have no rU/ht.

The illustration is by applying the truth to a

type-Hereof are two parts :

1, The type, ver. 11.

2. The truth, ver. 12.

The type was the manner of burning certain sacrifices.

Hereof are two parts :

1. A description of those sacrifices.

2. The place where they were burnt. They are described,

i 1. By tlie kind, bodies of beasts. 2. By the use of them. Hereabout are expressed,

1. That part of them that was brought, blood.

2. The j)erson by whom it was brought, the hi<jh priest.

3. The place into which it was brouglit, the sanctuary.

4. The end why, for sin.

The second part of the illustration is the truth of the foresaid tj'pe. Whereof observe,

1. The inference, in thi.'i word, wherefore.

2. The substance.

Of it there are two parts :

1. The person, Jesus.

2. His suffering. This is set out, \

1. By the place Where he sufiered, without the gale. \

3. By the end why he suffered, thed Ac mi<jht sand ifij. \

This is set out, \

1. By the subject whom he sanctified, the people.

2. By the means whcrwwith he sanctified, blood. This is amplified by the kin^ of blood, his otvii.

.Sec. 131. Of the observations raised o«< q/'Heb. xiiL 10-12.

I. Christ is an altar. He is here set down under that metaphor. See Sec. 122.

II. Clirist properly belonys to Christians. They are they of whom the apostle thus saith, we liave. See Sec. 122.

III. I'artaiers of Christ believe on him. This is to eat of the altar here meant. See Sec. 123.

IV. Men may depjrive themselves of all riglU to Christ. This negative clause, have no right to eat, intends as much. See Sec. 123.

V. Maintainers of legal rites Jiave no rigJU to Christ. Under this phrase, which seme the tabernacle, maintainers of legal rites are meant. See Sec. 123.

VI. Types are proofs of truth. This causal particle, for, gives proof hereof. See Sec. 124.

VII. Brute beasts were sanctified under the law. The bodies of the beasts here mentioned were sanctified.

VIII. Blood was a means of expiation. Therefore was blood carried into the sanctuary on the day of expiation.

IX. The means of expiation tvas presented in the place of God's presence. This was the sanctuary.

X. The high j^riest teas the minister of exp>iation. He carried in the blood.

XI. ExpiedioH was made to take aivay sin. This phrase, for sin, implieth thus much.

XII. Sacrifices fur expiation ivere bnrtil tvithout t/te 2ilace of mens luibitation. This is without the camp.

These sis last observations are couched under the legal rites, set down, ver. 11.

XIII. Christ purposely did and endured all to fulfil wfud was jtrefiyured. Thus much is intended under this particle of inference, wherefore. See Sec. 128.

XIV. Jesus ^vas the substance of the legal shwlows. An express instance is here given thereof. See Sec 120.

XV. Jesus is he that sanctifieth. This work is hero attributed to him. See Sec. 129.

XVI. 2'hey are a peculiar people tvJiom Christ doth sanctify. This word, ^h'o^j/c, sets out such. See Sec. 129.

XVII. Men's sanctification was an end of Christ's suffering. For so it is said, he suffered that he might sanctify. See Sec. 129.

XVIII. Blood is the means of sanctifying. See Sec. 129.

XIX. Christ offered his own blood. Tliese two last doctrines are comprised under this phrase, his own blood. See Sec. 129.

XX. Christ's was a suffering death. This word, sf^y/Vvri/, intends as much. See Sec. 129.

XXI. Christ's was a reproachful deatli. It was without the city, where malefactors were put to death. See Sec. 129.

XXII. God turned nun's mischievous 2^lots to the

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835

fulfillinri of loJiat he had prefigured. Christ was by the malice of his adversaries put to death without the city, but thereby tlie typo of burning the beast without the camp was fulfilled. See Sec. 129.

Sec. 1-32. Of imitating Christ.

Ver. 13. Let us go forth therefore unto him without (he camp, bearing his repu'oach.

From Christ's accomplishing the forementioned type by suffering without the gate, the apostle raiseth a tropological use concerning Christians' imitating Christ therein. This is manifested two ways.

1. By this illative conjunction, roivw, therefore; because Christ did so, Christians must do the Uke.

2. By following that metaphor of going out of the cam2\

This particular giveth instance that Christ is a pattern to Christians. ' I have given you an example,' saith Chri-st, John xiii. 15 ; and again, 'learn of me,' Mat. xi. 29. ^ye must learn both by the word of his mouth, and also by the course of his life. This latter is especially intended. So much also Ls intended under this phrase, ' lest thou learn his ways,' Prov. xxii. 25. And under this, ' learn not the way of the heathen' (Jer. x. 2); walk not in their way, be not like them.

Concerning the point itself, the church under-taketh for herself, and those that belong to her, to follow Christ, Cant. i. 3. So did Paul, and therein makes himself a pattern to others, saying, ' Be ye followers of me, even as I also am of Christ,' 1 Cor. xi. 1. Oft doth he exhort Christians hereunto, as Eph. V. 2, Phil. ii. 5, Col. iii. 13. In this respect is Christ styled 'away;' j-ea, 'the way, the truth, and the life' (John xiv. G) ; the only true way that leadeth unto life.

1. This is one principal end of registering those things which Christ did and endured in the days of his flesh. As they were ' written that we might believe' (.John XX. 31), so also that we might walk in the right way to life. In this respect he is styled 'the captain of our salvation.' See Chap. ii. 10, Sec. 9-5.

2. Christ is the best and most perfect pattern that we can have, and that in three respects : as he is, 1. Man; 2. God; 3. God-man.

1. As man, he is a visible pattern, and may be seen; and what he did and endured was seen. 'Thus he might be the better followed.

2. As God, he was a perfect pattern ; he could not err. Thus we shall not be deceived in following him.

3. As God-man, he communicateth his Sj)irit to us, and enableth us to follow him.

1. This gives us information of the benefit of Christ's incarnation; thereby he came to be God-man in one person. By this means as he is a perfect pattern, so we make the better use of him, in

that we may cast our eye upon him, and see him going before us, and also be quickened and put on by his Spirit to follow him unto life.

2. This gives a demonstration of Christ's great care of his church. He thought it not enough to declare the way to life, and shew how^ we may walk therein, but also puts himself into that way, and goes before us therein. Thus is he a true captain and guide unto us; thus he sheweth that he re-quireth no more of us than he hath done and endured himself, John xvii. 13-1.5, Phil. ii. 6, 7.

3. This directs us how to keep steady in the Christian race, so as we turn neither to the right hand nor to the left: ' Look unto Jesus,' Heb. xii. 2. Say to him, as Kuth did to her mother-in-law, ' In-treat me not to leave thee, or to return from following after thee,' Kuth i. IG. And in this ca.se say with such a resolution as Elisha did, ' As the Lord liveth, and as thy soul liveth, I will not leave thee,' 2 Kings ii. 2. Yea, if Christ should say to us, as he did to the twelve, ' Will ye also go away V answer as Peter did, ' Lord, to whom shall we go 1 thou hast the words of eternal life,' John vi. G7, GS. Therefore let our eye be upon him, as the eyes of mariners are on the light of the admiral's ship. Lose not the sight of him, hold as close and near to him as you can; so you shall be sure not to wander in by-paths, but to walk in that way which will bring you to life.

That we mistake not our mark herein, it will be meet to consider wherein we are to follow Christ; for though all things that are written of Christ are for our instruction, yet not all for our imitation. All are for us to look on Jesus ; but in some things to look on him by the eye of faith ; in others, by the way of obedience.

We must, therefore, wisely weigh the forementioned distinction of Christ being God, man, and God-man.

As God, ho did sundry things by a divine power and prerogative. Thus:

1. He wrought miracles, John xv. 2-1:.

2. He gave the Holy Ghost, John xx. 22.

3. He forgave sins, ilat. ix. G. None of these are imitable.

Ohj. 1. The apostles did all these. For,

1. 'By their hands were many signs and wonders wrought,' Acts v. 12.

2. ' They laid their hands on men, and they received the Holy Ghost,' Acts viii. 17.

3. Paul was appointed an apostle to the GentUes, ' that they might receive remission of sins,' Acts xxvi. 17, 18.

Ans. 1. They did none of these things as Christ did ; by their own power, or in their own name.

Concerning miracles Peter thus saith, ' Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk ? Christ's

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[Chap. XIII

name through fnitli in liis name hath made this man strong," &.C., Acts iii. 13, IG.

2. For giving the Holy Ghost, they ' prayed for them that they might receive the Holy Ghost,' Acts viii. 15. Thereby they acknowledged that that gift came from above, even from the Father of lights.

3. Concerning forgiveness of sins, the apostle acknowledged that through Jesus is preached unto men the forgiveness of sin. Acts xiii. 38.

Obj. 2. Christ saitli, ' Whose soever sins ye remit, they are remitted,' John xx. 23.

Ans. Christ speakcth of a ministerial and declarative act of forgiving sins.

All the forenamed points of working miracles, giving the Holy Ghost, and forgiving sins, cannot be done by mere men, nor ouglit to be attempted by any. The very heathen did imagine that one was cast into hell for feigning to thunder like God.i

Papists blasphemously challenge a power in all these. For,

1. Beside their many feigned miracles, they say that by a priest bread is turned into flesh, and wiue into blood.

2. Their Council of Trent - denounceth anathema against all that shall deny the Holy Ghost to be given by sacred ordination.

3. The said Council" denounceth anathema against such as shall say that a sacramental absolution is not a judicial act, but a mere ministry of pronouncing and declaring that sins are forgiven, &c.

Obj. 3. We arc commanded to be followers of God, Eph. V. 1.

Ans. How far God is to be imitated or not, see Chap. iv. 11, Sec. 62.

2. Christ as God-man, and mediator betwixt God and man, did works of merit, sanctification, expiation, reconciliation, and intercession. These received dignity and efficacy from the union of his human nature with his divine. But for a mere man to arrogate any such thing to himself is intolerable presumption ; and to attribute it to another is abominable blasphemy.

Papists oB'end in all these. They ascribe merit and .satisfaction to men living; expiation to their priests' mass-offering ; and reconciliation and intercession to saints departed.

3. Christ as man is most imitable, even in such things as were acts of his human nature.

Yet there are two exceptions in this case :

1. Extraordinary matters. 2. Temporary.

Extraordinary things done by Christ, and not imitable, are such as these :

(1.) His fasting forty days. Mat. iv. 2. Indeed, Moses (Exod. xxiv. 18) and Elijah (1 Kings xix. 8)

' Salmoncus simulabat non imitabile fulmcn. — Virg. jKneid, lib. vi.

' Concil. Triii. de Sacram. Ordiiiig, cap. iii. can. i. • Concil. Trid. de Absol., cap. vi. can. 9.

did as much ; but it was by an extraordinary assistance, wliich cannot be imitated in ordinary cases.

(2.) Christ's walking on the water. Mat. xiv. 25, which, when Peter attempted to do, he began to sink ; only by Christ's extraordinary assistance he did the like. Mat. xiv. 30, 31.

(3.) Praying all night, Luke vi. 12. Though Christ called upon his disciples in that case to pray with him, yet they could not, but slept. Mat. xxvi. 40, <fec.

Temporary matters were such as belonged to the time wherein he lived; as his being circumcised, celebrating the passover, obsei-ving sundry feasts, and other rites of the law.

To these may be added occasional matters; as celebrating the Lord's sujiper at night, in a private chamber, among men only, with unleavened bread, and sitting as at the passover. So his sitting while he preached, Luke iv. 20; his preaching out of a ship, Luke v. 3, and on a mount, Mat. v. 1. These, being occasioned by present circumstances, do not bind us to imitate him therein, but upon like occasions.

Qne.it. Wherein then is Christ to be imitated?

Ana. In these tliree cases:

1. In such general moral duties as belong to all persons at all times. Such as belong to all persons are not extraordinary. Such as belong to all times are not temporary.

2. In such particular duties as belong to the like calling.

3. In such as have the like reason and occasion for doing them.

1. General moral duties expressed in Scripture to be done by Christ for our imitation are these :

(1.) Meekness, Mat. xi. 29.

(2.) Humility, Mat. xL 29.

(3.) Love, Eph. v. 2.

(4.) Forgiving wrongs, Col. iiL 13.

(.').) Compassion, Luke x. 37.

(G.) Patience, Heb. xii. 2.

(7.) Contempt of the world, Heb. xii. 2.

2. Particular duties which Christ did by virtue of his place and calling were such as these :

(1.) As a son, he was subject to his parents, Luke ii. 51.

(2.) As a minister, he was diligent, Luke viii. 1.

He was also faithful, Heb. iii. 2, John vii. 16.

(3.) As a husband of his church, he was lo\-ing to her, Eph. v. 25.

3. Things which Christ did upon common equity, and may be done upon like reason and occasions, were these:

(1.) Preferring mercy before sacrifice, Mat. xii. 12.

(2.) Avoiding danger, Luke \'iii. 59.

(3.) llcfrc'sluTig himself when he was weary, thirsty, hungry, sleepy, A-o., Jolm iv. 6, itc, ]\Iat. viii. 24.

This shcwoth how requisite it is that we acquaint ourselves with the life of Christ; and that for this end, to be like him. Herein lieth the difference be-

GOtTGE ON HEBREWS.

33t

twixt sound and formal Christians. All may be acquainted with the story of Christ, and be able to discourse thereof, but they are the sound Christians ■who lay it as a pattern before them. Such virtues as became the head must needs become the members. They are unworthy such a head, who prefer honour, "riches, pleasures, gay apparel, or anything else, before the virtues of their head.

Among other motives meditate on these to imitate Christ:

1. The excellency of the guide.

2. The perfection of the pattern.

3. The blessed issue that will follow thereupon.

If we be here like to our head in grace, we shall be hereafter like to him in glory.

Sec. 1.33. Of going out of the cam}}.

Our apostle givetli this particular instance, wherein he would have us to imitate Christ, let us go forth unto him tuithoul the camj).

This phrase, let ris go forth, is the interpretation of one Greek word, i^ii-^w/x-tSu, but a compound ; even tlie same that is translated came out, Chap. iii. IG, Sec. 103. A double preposition is here used, as was there; and implieth a like emphasis—namely, that we readily and thoroughly do what is here required.

The word, crajf.ttpoAjj, translated camp, is the same that was used, Yer. 11, Sec. 127. But here it is used in another sense: for camjt is here metaphorically put for the world; and that in two esiJecial respects.

1. The world is as a place of tents, which were of no stability, nor of long continuance, 1 Cor. vii. 31, 1 John ii. 17.

2. The world is as a camp of enemies, to saints especially, James iv. 4, 1 John iii. 13.

The world in general compriseth under it all creatures, whether places, person.s, or other things. In this sense the world is said to be made by Christ, John i. 10. For 'all things were created by him, that are in heaven, and that are on earth, visible and invisible,' Col i. 1G. And to shew that the heavens are comprised under the world, as well as the earth, the plural number is used, thus, ' He made the ■worlds,' Heb. i. 3, and ' the worlds were framed,' <tc., Heb. xi. 3. In this respect the world is divided into two parts :

One is called 'this world,' John xii. 31, and 'this present world,' 2 Tim. iv. 10.

The other is called ' that world,' Luke xx. 35, and ' the world to come,' Heb. vi. 5.

This world is here below.

That world is above.

Both these by way of distinction are mentioned together, thus, ' Neither in this world nor in the world to come,' Mat. xii. 32, and thus, ' Not only in this •world, but also in that which is to come,' Eph. i. 21.

It is this present world that is here meant by this

Vol. III.

metaphor of a camp; and by a meton3rmy the honours, promotions, profits, pleasures, and other like allurements, which are in this world. These are styled ' the things of this world,' and comprised under these three titles, ' the lust of the flesh, the lust of the eyes, and the pride of life,' 1 John ii. 15, IG, that is, concupiscense, covetousness, and ambition.

To go, then, out of the camp, as here intended, hath respect to the mind, more than to the body; and to the inward affections rather than to the outward actions ; though these be not altogether excluded.

To ' go out of the camp,' is to withdraw our mind, heart, and affections from the world ; so as ' not to love ' it, 1 John ii. 15; ' not to be conformed to it, but rather transformed,' Kom. xii. 2.

Thus the duty required doth not so much respect the place where we live, as the grace of the heart: as they are said to ' have their conversation in heaven,' Phil. iii. 20, whose heart and affection is on heavenly things; so they are said to go out of the world, whose hearts and affection are alienated from the world.

The grace here intended, is commonly called contempt of the world; whereby a man's heart is so taken off from the world, as no allurements thereof, under the pretence of honour, profit, or delight, nor any terrors thereof, under the pretence of the loss of goods, good name, liberty', or life itself, can put one on to do that which is sinful, or to omit a bounden duty. Thus Christ himself went out of the camp, when upon Satan's promise to ' give liim all the kingdoms of the world and the glory of them, if he would worship him,' Christ with indignation said, ' Get thee hence, Satan,' !Mat. iv. S-10; and when he used a like speech to Peter, who dissuaded him fi-om suffering, Mat. xvi. 22, 23. Abraham went out of the camp, when upon God's command he went ' from his country, kindred, and father's house,' Gen. xiL 1. So did Isaac and Jacob, who continued in a strange land. So did Moses, Heb. xi. 21-27. So the apostles, who forsook all for Christ's sake. Mat. xLx. 27.

Motives to stir us up so to go out of the camji, are these that follow, and such like :

1. ' The whole world lieth in wickedness,' 1 John v. 19. So as we cannot in heart abide therein, but that we must needs be tainted therewith.

2. Christ 'gave himself that he might deliver us from this present evil world,' Gal. i. 4. And shall not we go out of that from which Christ by his death hath delivered us ?

3. The world hateth Christ, John xv. 18. And shall we abide with them that are haters of our Saviour ?

4. The world hateth such as are Christ's, and believe in him. How then may we in heart abide with it?

5. ' Know ye not that the friendshij) of the world is enmity with God ] ^\1iosoever therefore will be a friend of the world, is the enemy of God,' James iv.

Y

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[Chap. XIII.

4. ' If any man love the ■n-orld, the love of the Father is not in him,' 1 John ii. 15. What more forcible motive can we have to drive us out of the world 1

6. By having our hearts set upon the world, the safety of our soul is endangered. Now, ' what is a man profited, if he shall gain the whole world, and lose his own soul ? or what shall a man give in exchange for his soul V Mat. xvi. 26. Such is the vanity of the world, as it cannot be enough under-Talucd : and such is the excellency of the soul and of eternal life purchased for it, as they cannot be overvalued too much.

7. The world is not only ' vanity of vanities,' but also 'vexation of spirit,' Eccles. ii. 17.

Oh the folly of all such as embrace this present world ! which is the disposition of most men in the world, even of those who have professed the true religion. If the state wherein men live do alter the true religion into idolatry, most men will leave their religion rather than the world. Witness the practice of England in Queen Mary'sdays. Fewthey were that then came out of the camp to Christ. Yea, [some] of them who seemed to go out of the camp, and to sufler fur Christ in Queen JIary's days, being preserved to Queen Elizabeth's days, did then like Demas embrace the present world.

Sec. 134. Of fjoing to Christ.

In every motion there are two terms: one from which, the other to which one tendeth. As in a race there are two goals, one from which, the other to which the runner makcth haste.

Two such terms or goals are here noted in this text: that/;-o7« which a Christian goeth, is the foresaid camp or the world; that to which he goeth, is Christ. For this relative, him (unto him), hath reference to Jesus, ver. 12, so as in taking our heart from the world, we must set it upon Jesus, for there is no other sure and safe subject to set it upon. We must believe on Jesus : we must love hiui, and submit ourselves to him and his gospel, and conform ourselves thereunto, and maintain the same with the uttermost of our power, tliough it be to the lo.ss of all that we have, even of life itself. Therefore before denying ourselves the Lord premises this clause, ' come after me,' and after it addcth this, ' and follow me,' Mat. xvi. 24, and to bearing one's cross he addeth, ' come after mo,' Luke xiv. 27. Now by ' denying one's self,' and ' bearing his cros.s,' the same thing is meant, that 'going of the camp' intendeth.

By going unto Christ a superabundant recompense is made for all that can be left by going forth out of the camp. For Christ is that treasure and that pearl for which if a man sell all that he hath, he can be no loser, Mat. xiii. 44-40. Christ can supply all our wants, and case all our griefs, and comfort us in all our troubles, and iu the end bring us to eternal

happine.ss. ' Come unto me,' saith he, ' all ye that labour and are heavy laden, and I will give you rest,' Mat. xi. 28. ' He that cometh to me shall never hunger: and he that believeth on me shall never thirst,' John vi. 35. ' In the world ye shall have tribulation :' but 'I leave with you peace, my peace I give unto you,' John xiv. 27, and xvi. 33.

Knowledge of Christ and faith in him cannot but draw men out of the camp, and stir them up to make speed to this other goal, which is Christ.

All the benefit of going forth out of the camp is lost if they go not to Christ. The best that can be said of them, is that which the Lord said of hy[io-critcs, ' they have their reward,' J^Iat. vi. 2, that is, some vain applause of vain men. This was all the reward that many of the heathen had for their seeming contempt of the world.

This was the reward that Diogenes had for having no other house than a tub ; and Bias for accounting nothing his but the endowments of his mind : and which Socrates and Phocion had for refusing such gi'eat gifts as time after time were sent unto them : and which King Codrus had for casting himself into his enemies' power in the habit of a beggar. These and sundry others seemed to go out of the world, but none of them went to Christ: and thereupon had no other reward but vain applause of men.

The like may be said of Franciscan friars, who use to go barefoot and wear shifts of hair : and friars flagellant, who use to whip themselves : and friars mendicant, who go up and down to beg their food : and hermits, who live in desolate places : and anchorites, who mure themselves up within stone walls. Though these and other like them profess themselves to be Christians, and seem to go forth out of the camp, yet they do not go to Christ, in that Christ re-quireth no such thing of them, as they do to themselves. These have their reward here in this world, out of which they seem to go : but they can look for none in the world to come.

I might ajiply this same to many that profess the true reformed religion, and seem to go far in contemning the world, but the ends which they aim at do jilainly demonstrate that they go not mito Christ.

These two ojiposite terms, tviihotit the camp, and it7ito Christ, give^us to understand that Christ is not to be found in the camp. Christ himself expressly saith, that he is 'not of the world,' John xvii. 1(5. The world liatcth him, John xv. 18. Hcrcup(ui saith the Lord, ' whosoever he be that forsaketh not all that he hath, he cannot be my disciple,' Luke. xiv. 33.

Sec. 135. Of reproach.

Because they who go forth without the camp to Christ, are by the world accounted very fools and jilain idiots, and many ways reproached, the apostle addeth this clause, heariny his reproach, whereby he giveth them to understand that they have cause to

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339

look for reproacli, and to arm themselves against it.

The verb, ovudii^u, which is derived from this noun, 3»£/Oo;, reproach, is sometimes taken in a good sense, and sometimes in a bad.

In a good sense, when one justly upbraideth unto another ingratitude, or an unworthy carriage towards benefits received: then it is translated !(;jimMZ. Thus ' Christ began to upbraid the cities wherein most of his mighty works were done, because they repented not,' JIat. xi. 20. Thus he ' upbraided his disciples with their unbelief,' Mark xvi. l-l.

It is used in a bad sense, when one unjustly seek-eth to disgrace another for that which is good. Thus it is translated revile. In this sense, ' they that were crucified with Christ reviled him,' !Mark xv. 32. In this sense, Christ pronounceth them blessed, ' whom men shall revile for his .^ake,' Mat. v. 11.

But this noun is always used in a bad sense, as where Christ is brought in thus complaining, ' The reproaches of them that reproached thee fell on me,' Eom. XV. 3, and where the apostle saith, ' Lest he fall into reproach,' 1 Tim. ui. 7. It is three times more used in this epistle, as chap. x. 33, and xi. 2G, and in this text.

The object of reproach is a man's good name. This is that white or mark at which reproachers do aim, in shooting out their venomous arrows of reproach. Now a good name is the most precious thing that a generous mind hath. He preferreth it before wealth, health, liberty, or life itself. The wounds of a good name do pierce deep into a man's soul. In this respect reproaches which wound a man's good name are very grievous. Christ himself putteth reproach into *' hv> y^"""-" ^^ persecution, Mat. v. 11. So the'se'^a'nd ^tli'uk they'v. li, 1 Cor. iv. 12, 13. This

1. To piirsons; but ample of Ishmael, who is said ti ,„j T ^nd r- ^^6 Lor-si. 9. But the apostle calleth it pe..! ■ icti rf..x. IV. 29.

The many complaints which holy men of God have made hereof, do evidently demonstrate that reproach is a verj"- bitter pUl and fulsome potion. AniLing the complaints of other, such as David made, do evidently demonstrate the point. He resembleth rejiroachful words to sharp, deadly instruments of war, as arrows, swords, spears; and to the deadly poison of serpents and adders, or asps. Read for this purpose, Ps. Ivii. 4r, Iviii. 4, and cxl. 3, Kom. iii. 13.

It is supposed that this was one of the most venomous arrows that Satan shot against Job, namely, the reproach wherewith his friends reproached him. He doth much compLun hereof. Job six. 2, 3, and in other places.

Though reproach be very grievous, yet it hath been in all ages the portion of the upright and righteous, who have least deserved it. ' All that will live godly in Christ Jesus shaU suffer' this kind of ' persecution,' 2 Tim. iii 12.

For reproaches are manifested and cast upon persons many ways :

1. By words. This is the most ordinary and usual manner of reproaching one. Job xix. 2, 3.

2. By signs : as wagging the head. Mat xxvii. 39 wagging the hand, Zeph. ii. 15 ; shooting out the lip, Ps. xxii. 7 ; laughing, Job xii. 4 ; and by other like means.

3. By writing. Thus Sennacherib reproached Hezekiah, all Judah, and the Lord himself, by a letter, 2 Kings xix. 14.

4. By disgraceful deeds, such as were done to Christ; whereof see Chap. vi. 6, Sec. 42.

There are, among others, two especial reasons of reproaching such as go out of the camp to Christ:

1. That envy, malice, and hatred that is in the world against them, John xv. 18, 19.

2. That proneness which is in men to misjudge the upright. This was the fault of Job's friends, and of many who lived in David's time, which provoked him oft to appeal unto God to be judged and tried by him, Ps. xxvi. 1, 2.

Sec. 136. Of hearing reproach. Upon the forenamed point concerning reproach (that it is,

1. A kind of persecution.

2. A sword that pierces deep into the soul.

3. The portion of aU saints in all ages.

4. Cast upon saints without their defect, either by reason of the malice or undue suspicion of rejjroachers), —upon these and other like grounds, the apostle fitly addeth this word, (phonrii, bearing, so as Christiana must bear reproach.

Of the divers acceptions of the word tran.slated bearing, see Chap. i. 3, Sec. 34. It is applied to them who did bear a sick man with his bed to lay him before Christ, Luke v. 18.

It here intendeth two things :

1. Willingness to undergo what is laid upon us. See Chap. vi. 1, Sec. 4.

2. Courage and constancy in going through with that which belongs unto us, notwithstanding the reproach that is laid upon us for it.

A porter that must bear a burden, wiU both willingly take it upon his shoulders, and also constantly go on in his course, and not turn back or go out of the way by reason of his burden.

Reproach is that 'cross' (as well as other thin""'

which he that wiU foUew Christ must ' t.'',' . .'"

Mat. xvi. 24. This p){^ise, to 'take U'\',^,.'tj„]g .'".

^^•illing subjection t<^ that which is^^/ ^- ^^ ^^'^

It putteth a difle/euce I'stwixJ^'^j^^^^ ^^ ^; ^^^^^

necessitv, becausar tliev c;i'" • .i ., .

^, . -', , / , •' .i one in the world to come, tlnntr, ana such/as, b^^i i v. i i i -i. i • i 1 i L /-(I T, ~' thus described, ' A city which

J^'^^y/^^j"^;,,;/^,' Heb. .xi. 10. It is so stable as

™,'. . °'' moved,' Heb. xii. 28. 'It fadeth not ihis 13 man

' £ee Chap. UL 13, Sec. H2.

GOUGE ON HErEEWS.

[CUAP. XIII

1. By an inward meek disposition, wliicb kcepcth the passion from being disturbed, and the mind from being vexed and perplexed, yea, and from wishing revenge against tlic reproacher.

2. By an outward answerable carriage ; and that ctther by silence, not returning reproach for reproach (which the apostle noteth of Christ, ' who, when he was reviled, reviled not again,' 1 Pet. ii. 23), or by returning a mild answer, as he who said, ' Being reviled, we bless; being defamed, we entreat,' 1 Cor. iv. 12,13. It was the answer which Gideon returned to the Ephraimitcs, Judges viii. 2.

The second thing intended under bearing of reproach is courage and constancy in persisting in that which is good, notwithstanding we be reproached for the same. Thus did David bear his wife's reproach when she accounted him as a vain fellow for manifesting his zeal in dancing before the Lord, and said, ' I will yet be more vile than thus,' 2 Sam. vi. IG, 20, 23.

This is to bear reproach aright.

Sec. 137. Of Chrises reproach.

The particular reproach which the apostle here adviseth to bear, is thus expressed, ri» o»siBia/j,iii a,\jTO\J, hif reproach, meaning the reproach of Christ.

It is called Christ's reproach in sundry respects; as,

1. The union that is betwixt him and his church. The church is that mystical body whereof he is the head. In this respect head and body are styled ChriM; 1 Cor. xii. 12 ; so as the reproach of the body, or of any member thereof, is the reproach of Christ himself.

2. The sympathy which is betwixt Christ and every of his members. He is sensible of that reproach which is cast upon any of them. In this respect he said to Saul, ' Why persecutest thou me V Acts ix. 4.

3. The account which Ciirist hath of the reproaches of his saints. He doth account them as reproaches cast upon him.self, even as he did account the neglect of mercy to saints a neglect of mercy to himself, Mat. XXV. 45. '

4. His undertaking to revenge such reproaches and wrongs as are done to his members; for he hath said, ' Vengeance is mine; I will repay,' lloni. xii. 19.

5. The cause of the reproach which is here meant, aul that is Christ himself, a jimfcssion of his name, self,' anuning of his gospel, .and holding close to his that ' going o^ In this sense an apostle calleth suffer-By going unii/^s ' Christ's sufferings,' 1 I'et. iv. 14,

is made for all that <,.,

the camp. For Christ is iL.is betwixt the reproaches

for which if a man sell all that -an scwirce be laid a

loser, Mat. xiii. 44-4G. Christ cu'.iot formerly laid

wants, and case all our griefs, and confl-21.

our troubles, and iu the end bring i him all his

life-long, especially at the time of his death. \\'hereof see Chap. vi. G, Sec. 42.

This reference of reproach to Christ, in this phrase, his reproach, is for limitation, direction, consolation, and incitation.

1. It affordeth a limitation, in that it restraineth it to a distinct kind of reproach, which is Christ's reproach. It is not every kind of reproach that can bo counted a matter of glory, wherein a man may rejoice, but Christ's reproach. I may in this case say of reproach, as the apostle dt)th of buffeting, ' "What glory is it if, when 3-0 be reproached for j-our faults, ye shall take it patiently?' 1 Pet. ii. 20.

2. It affordeth a direction, in shewing how we ought to bear reproach, even as Christ did ; for we are in this case to ' look unto Jesus,' who ' despised the shame.' Hereof see chap. xii. 2.

3. It miuistereth much comfort, in that no other thing is done to us than what is done to our head before us. Herewith doth Christ comfort his disciples. Mat. x. 25, John xv. 20. The comfort licnce arising is the greater, in that Christ our head hath a fellow feeling of our reproaches, and accounts them as cast upon himself, and answerably wOl recompense us, and revenge our reproachers.

4. What greater motive can we have to incite us willingly and contentedly to bear reproach than this, that it is Christ's reproach ? If honour, if profit may be motives to incite us to a duty, these motives are not wanting in this case. What can be more honourable than to be as Christ was ? And if we be reproached with him here, we shall enjoy with him hereafter a crown of glory. What more honourable ? What more profitable !

I might hereupon further note the follyJut Limad-ness of such as rejiroach the saints. Thej-y Christ re-have to do but with mean, contemptible pe( to thera-it appears that they have to do even withlns worl'Jd Christ himself, who can take sore vengean^ in them even in this world, and after throw them into eternal perdition ; for it is Christ's reproach.

Sec. 138. Of believers having no contimting city here.

Ver. 14. For here have we no continuing ci/i/, but ve seek one to come.

This verse is added as a reason to enforce the former duty of going forth out of the camp, as is clear by this causal particle, ya;, for. The reason is taken from the instability of the tilings of this world. The reason is of great force to enforce a witlidrawing of a man's heart from the world. For what wise man will set his heart upon that which is uncert;un and inistable 1

Tiie abverb, <53s, translated ?iere, is sometimes indefinitely used for a note of demonstration or admiration : thus, ' Here is the patience of the saints ;' 'here arc they that keep the commandments of God,' Rev.

,Vek. U.]

GOUGE ON HEBEEWS.

341

xiv. 12. It is also put for the time of doing a thing (as Chap. vii. S, Sec. 51), and for place; and this more strictly for the jxarticular place where one is (as for that place where Peter was, when he said, ' It is good for us to be here,' Mat. xvii. 4)'; or more largely for the whole earth, as here, for it is opposed to heaven ; yet it may also be applied to the time of men's abode in this world.

A citi/, rTiXm, is here put for that which is firm and stable ; ^ for a city consisteth of houses which are built upon their foundations, and useth to be fenced about with strong walls. Thus it is opposed to a caw;/', which consisteth of tents, which are moveable. That the word citi/ is here so used, is evident by this epithet, //.ivouauv, continuing, added to it. This here implieth a present stability and an everlastingness therein. Thus our substance in heaven is called ' an enduring' or 'continuing substance;' that is, everlasting, Heb. X. 34. For such a one is the city to come which we seek.

The negative particle, oi, no, sheweth that there is no such city to be found here in this world. In this world there is no firm and stable estate. The vrisa man hath largely proved this in Ecclesiastes, and experience of all ages hath evidenced as much. How are states, that seemed to be most stable, clean ruined ! This is lively set forth in that image which was shewed to Nebuchadnezzar in a dream, Dan. ii. 31. Where is Nineveh 1 where Babylon ? where Jerusalem ? These were strong and stately cities in their time. Soon are the things of this world removed from men; witness Job's case. Job i. 14, ifec. And soon may men be taken from the things of this world ; witness his case whom Christ styled fool, Luke xii. 20.

ThLs, by the divine providence, is so ordered, on these and other like grounds :

1. To put a difference betwixt the things of this world and of the world to come. By a like evidence doth this apostle put a difl'erence bet^\■ixt Christ and creatures. Chap. i. 11, Sec. 139.

2. To wean us from this world and the things thereof. This motive doth the wise man use to di-aw men's minds from riches, Prov. xxiii. 5.

3. To make us the more to inquire after the things that are durable. This the apostle here exemplifieth, in these words following, but we seek one to come.

The manner of expressing this point under this verb, iyjjij.iv, have, further sheweth that we are in this world as pilgrims out of our country. We have here no sure dwelling-place. The patriarchs of old ' acknowledged themselves to be strangers and pilgrims on the earth,' Heb. xi. 13 ; and answerably carried themselves. We must use this world only for necessity's sake, making use of such things as in it are needful for us, not placing our happiness therein.

The number and ])erson in which this verb xve have [is used], is observable. These seem to restrain this ' See Chap. i!. 10, Sec. 17.

condition to such as the apostle was, and they to whom he wrote, as if saints and believers were the only persons that have here no continuing city.

The truth is, that no men at all, whether in the church or out of the church, whether believers or infidels, have a continuing city here ; yet is this in special approj)riated to believers in two especial respects.

One in regard of the world's dealing with them.

The other in regard of their esteem of the world.

1. The world doth what he can to drive believers from place to place, to unsettle their abode, and to make them weary of the world.

2. Believers use the world as an uncertain, im-stable estate. They knowing that ' there remaineth a rest for the people of God,' namely, in another world, ' study to enter into that rest,' Heb. iv. 9, 11.

Hereby a worldling and a believer may be differenced :

The worldling, in his imagination, hath here a city, a place whereon he setteth his heart and settleth his abode;

The believer hath here no continuing city.

Sec. 139. Of seeking a cili/ to come.

Of the forementioned instability of this world believers make this use, to seek that which is stable.

This particle of opposition, aXXd,^ but, intendeth such an inference or use.

The verb, i'zi^r,Tc,iJ,a;v, translated seek, is a compound. The simple, Zr}rsu, signifieth to seek, and that with earnestness. It is used to express our earnest prayer to God, Mat. vii. 7. This compound carrieth an emphasis, and implieth a seeking with a desire to obtain, and is thereupon translated to ' desire,' PhU. iv. 17. It is used to set forth the Gentiles'seeking after the things of this world. Mat. vi. 32, which is with great desire to obtain them. It is also used of Herod's seeking for Peter when he was delivered out of prison. Acts xii. 19, which was with such a desire to find him, as he commanded the keepers of the prison to be put to death, because he found him not. Finally, it is used in such a sense as here, namely, of the patriarchs' ' seeking a country to come,' Heb. xi. 14. So as the things above are with such diligence to be sought, as we may at length enjoy them, we must ' labour to enter into the rest' to come. See Chap. iv. 11, Sees. G3, 64.

The opposition betwixt the former part of the verse and this, plainly proveth that there is a stable estate. Our English expresseth it under this particle, one; and it is implied under a relative particle, rrit, in the Greek : as if he had said, though there be no stable estate here, yet there is one in the world to come. This stable estate is thus described, ' A city which hath foundations,' Heb. xi. 10. It is so stable as ' it cannot be moved,' Heb. xii. 28. ' It fadeth not » fee Chap. ui. 13, Sec. 142.

GOUGE ON HEBREWS.

[Chap. XIII.

away,' 1 Pet. i. 4. ' Nor moth nor ru.st can corrupt, nor thief steal' the treasures that are there. Mat. vi. 20.

1. That city Ls the place of God's own abode, Mat. vi. 9, Ps. cxxiii. 1.

2. It is the place and state prepared for the unalter-aVjle condition of saints ; and in these respects stable.

1. Though ' the children of this world ' may seem about the tliingrs of this world to be ' wLser in their generation than the children of light,' Luke xvi. 8 ; jet herein their egregious folly apijcareth, that they 80 doat njKin this world, where there is no stable estate, as they clean lose that stable estate which in to come ; like those Israelites who, upon some hardness in the wildeme.is, would return into Egypt, and 80 neglect Canaan, Num. xiv. 4. Men here in this world can prefer perpetual inheritances before uncertain tenures ; yet the most sure inheritances that men can make are uncertain.

2. This demonstratetli the wisdom of such as, being enlightened by God's word, and guided by his (Spirit, have learned to discern betwixt the camps in this world and cities in the world to come, and an-Bwerably prefer these before them. The world many times wondereth at their choice, but it is because they arc blind, and cannot rightly judge betwixt things that differ. They who have their eyes rightly enlightened, will say, ' Surely this Is a wise and understanding people,' Deut. iv. 6.

.3. This may stay us against the uncertainty of all things here below; against losses, casualties, yea, and death itself: Vjecause we have in heaven ' a better and an enduring substance,' Heb. x. 34.

This stable estate is here said, /ithXaueat, to Cf/me; for it is n«t here enjoyed, but prejiared and reserved for us. In this respect this apostle said, ' there re-inaineth a rest.' See Chap. iv. 9, Sec. 56.

They have the right to this city to come who have no city in this world ; for the same person is used in both parts of the text, namely, the first person plural, we; 'we have no city, but we seek one to come.' They who account this world to be a city, will not Bcek a city to come, which sheweth that they have no right thereunto; but the .seeking of believers giveth evidence of that right wiiich God hath given them unto that which they seek ; for it is the Spirit of God which worktlh in them a mind to seek.

Hereby men may know their right to that city that is to come.

Sec. 140. Of the renohitlon q/"IIeb. xiii. 13, 14.

Ver. 13. Lei ns go forth therefore un/o him vnUiout the camp, henring his repronch.

14. For liere luive we no continuing city, hut tve ueh one to come.

These two verses set out the contempt of the world.

This jmiiit is,

1. I'ropounded, ver. 13.

2. Confirmed, ver. 14.

In i>ropounding the point is set down,

1. An inference upon that which went before, in this word, therefore.

2. Tlie substance. Herein is to be considered,

1. The manner of propounding the point, and that by way of exhortation, let lu go f/rth.

2. "The matter whereof it consistetL Hereof are two parts :

1. A duty to be done.

2. A burden to be borne. In the duty is expres-sed,

1. An act, go forth. '

2. The object of that act, which is of two kinds : (1.) From what we mu.st go, rcithout the camp. (2.) To what we must go, unto him.

In setting out the burden, is set down,

1. The land thereof, reproach: amplified in the subject thereof, in this relative, his, that is, Christ'.s.

2. An act on our parts, hertring.

The proof is taken from the difference betwixt this world and the world to come.

'ITie main difference is about stability, which is denied to this world, but a.sacrted to the world to come.

The denial is brought in as a reason of the foresaid duty, as appears by this word, for.

It is set forth,

1. By a metaphor, no city.

2. By the place, fiere.

3. By the persons to whom in special it is appropriated, we have.

In the assertion there is,

1. The point granted, by implication, in this word, on/", meaning a city ; and amplified by the time when it is to be enjoyed, to come.

2. The act of believers, we seek.

Sec. 141. Of observations raised out of'Qeh. xiiL 13, 14.

I. Chrint is to he imitated. This particle of inference, therefore, intends thus much. See Sec. 132.

II. This world is unstable. It is as a camp. See Sec. 13.3.

III. Our hearts must be taken off from the world. This is to go forth wilfiout the cnmp. See Sec. 133.

1\'. They who leave the world must go to Christ. This ])hrase, unto him, hath reference to Christ. See Sec. 134.

V. Reproach folloioeth upon leaving t/ie world. This is here taken for grant. See Sec. 135.

VI. Ji'eproach for Christ's sake is Christ's reproach. So it is here called. See Sec. 137.

VII. Christ's reproach must patiently be endured. This is to hear. Sec Sec. 136.

VIII. There is no stability in this world. As this was implied in the former verse under this meta]>lior camp, so it is here again intended under this negative, no city. See Sec. 138.

V£E. 15,16]

GOrCE OK HEBEETTS.

343

IX. 77(f things of this world are most urutahle to believers. They are they that say, ire have here no city. See Sec. 138.

X. The inntahility of the world makes helie>:ers to leave it. This condition of the world being added as a reason of saints going out of it, proves the point. See Sec. 138.

XL 7%<r€ is a stability. This is here taken for grant. See Sec. 139.

XII. Stability is to come. It is a city to come. See Sec. 139.

XIII. Believers seek future stahility. They seek the city to come. See Sec. 139.

Sec. 142. Of offering the sacrifice oj praise to God hy Christ continually.

Ver. 1-5. By him therefore let us offer the sacrifice OJ praise to God continually, thai is, the fruit of our lips, giviny thanks to his name.

16. But to do good and to communicate forget not: for with such sacrifices God is well pleased.

These two verses have an especial reference to the tenth verse, where Christ ia set forth to be the only true altar in the Christian church; thereupon the apostle eihorteth us to make use of that altar, which is to offer sacrifice thereon. This relative particle, cv», tJcerefore, implieth as much.

A like relative in the thirteenth verse did set out Christ as a pattern for our imitation. This sets him out as the object of our faith, and means of acceptance with God.

The word which the apostle useth is of the first person, and plural number, and compriseth under it both the apostle himself, as he was a professor of the true faith, and all other professors of the .same faith; whereby he giveth us to understand, that all sorts of believers, ministers and others, are spiritual priests. So they are expressly styled. Rev. L 6, and they are said to be 'an holy priesthood, to offer up spiritual sacrifice,' 1 Pet. ii. 5. It is the proper function of a priest to offer sacrifice. In that respect, therefore, wherein they are required to oflfer sacrifice, they are declared to be priests. Of the several kinds of priests, see Chap. iL 17, Sea 172.

Of the verb, amfiiuftit, translated offer, see Chap. V. 1, Sec. 6.

Of this noun, ^uelai, sacrifice, see Chap. t. 1, Sec. 7.

These two, offer, sacrifice, are legal terms; which are applied to evangelical duties, to shew,

1. That in legal rites there was, beside the type and truth, an evangelical equity, for Christians to observe. Incense was a type ; Christ's intercession, the truth ; Christians'prayers, the equity, ilaL L 11. So in other things.

2. That Christians should have as great care about evangelical ordinances as the Jews had about theirs.

3. That God will accept evangelical performances of duty, as much as he did the legal.

Two evangelical duties are here set out by this rite of offering sacrifice : one is praise ; the other is beneficence, ver. 16.

The Greek word, ahigan, translated praise, is here only used in the New Testament. Another like word, a7toi, is twice u-sed. Mat. ixi. 16, Luke xviii. 43. A verb, a'tut, thence derived, which signifieth to praise, is oft used, Luke lis. 37. Bat a compound noun of the same root, (ca;»o;, is most frequently used, Rom. ii. 29, Eph. i. C, 12, 14.

By the express mention of praise, the apostle giveth ua to understand, that praise is an evangelical sacrifice, yea, and one of the best sacrifices that can be offered up to God. See The Sainfs Sacrifice, on Pa. cxvi 12, Sec. 8.5.

In what respect praise is styled a sacrifice, ia shewed in The Saint's Sacrifice, on Ps. cxvi 17, Sees. 110, IIL

Of praise, what it is, and of motives thereto, see my Explanation on the Lord's Prayer, entituled A Guide to go to God, Sees. 238, 239.

God is in special the object of praise, as is here implied under this phrase, offer, rp 0;^, to God. Hereof see The Guide to go to G'xJ, Sec. 240, in the end. See also The Whole Armour of God, on Eph. vL Treat. 3, Of Prayer, Part 2, Sees. 60, 61.

In offering praise to God, the apostle adviseth that it be done ly Cftrist. For this relative, alrov, him, hath reference to Jesus, mentioned ver. 12. Of the particle, bia, translated ly, see Chap. iii. 16, Sec. 164. It may here also be translated through. It implieth the mediation of Christ, and that betwixt him that praiseth, and God that is praised. Herein the apostle continueth his resemblance to the legal custom of the people of God ; for they were enjoin^ to bring their sacrifice to the priest, by whom it was to be offered to God, Lev. i 9, and xvii. 5. Herein was the priest an especial type of Christ; for Christ is the only true priest of the new testament, and by hia mediation are our services made acceptable to God. Of offering praise to God through the mediation of Christ, see Ttte Whole Armour of God, Treat. 3, Of Prayer, Part 2, Sec. 62.

There is yet another point which the apostle in-serteth about praising God, which is the continuance of it, under this word, 3/aTa»rir, continually.

The Greek word translated continually, is a kind of a compound adjective, which word for word signifieth through all. If hereunto we add that which is understood, namely, xj"'"; '""«) thus, through all time, the sense will be full.

This word is used of the demoniac, who was' always, night and day, in the mountains,' Mark v. 5 ; and of the apostle^, who were ' continually in the temple,' Luke xxiv. 53; and of Cornelius, who ' prayed to God alway,' Acta i. 2 ; and of Paul, who ' exercised him-

su

GOUGE ON HEBREWS.

[Chap. XIII.

self to have always a conscience void of offence,' Acts xxiv. 1G ; and of the priests, who ' went always into the first tabernacle,' Heb. ix. C, Sec. 38.

By these instances it is evident that this circumstance of time, contiiutaUy, is not simply to be taken without any limitation or restriction, but respectively, as is in particular exemplified in The Whole Armour of God, Treat. 3, Of Prayer, Sec. I'l.

Sec. 143. Of praisinfi God with tlie voice.

Tiie apostle, to manifest his mind to the full, concerning praising God, further addeth, that is, the fruit of our lips, &.C.

This jjlirase, toutisti, that is, implieth an explanation of that which goeth before. Now the explanation here intended is not to clear difficult words or phrases ; for the former part of the verse is more clear and plain than that which followeth. But it is here to shew the extent of his intent in jjraising God ; which is, that we content not ourselves with inward thoughts of praising God ; but that we must also manifest and testify as much even by the words of our mouth ; which he here calleth (he fruit of our lips.

In this phrase the apostle alludeth to a phrase which the people of God are brought in thus using, ' We will render the calves of our lips,' Hosca xiv. 2. That which the prophet there calleth, D^nS, calivs, the apostle here styleth, xas'zov, fruit; for the LXX on that place so translate it. In Hebrew, the word, '13, that signifieth fruit, and that also, "13, that sig-nifieth a calf, or a young heifer, come from one and the same root, m3, which signifieth to hear fruit, Ps. cxxviii. 3. ; and to <jrnu', Isa. xi. 1. In this respect the LXX might put one for the other; so they have translated this word, Jer. 1. 27.

Now because the word used by the LXX was as pertinent to the point in hand as the word calves, vscA in Hebrew, the apostle writing in Greek, retained the same word, namely, fruit.

In this phrase, calves of the lips, the prophet hath reference to the legal rite of offering calves or young heifers for a gratulatory sacrifice, implying that the people of God would do that by the words of their moutii, coming through their lips, which was intended by offering up of calves by way of thanksgiving.

The word, xas-i,;, fruit, used by the apostle, signifieth an effect, or that which should proceed from the lips ; for as fruit i)rocccdeth from a tree, so words, AS fruit from the lips.

Lips, yjiXia, are here synecdochically taken for the whole mnuth, they being a part thereof; as it were, two leaf-door.s, wiiich let intt) the mouth, and let out from the mouth. Tliis -synecdoche is frequently used, tiius : ' My lips shall praise thee,' Ps. Ixxxiii. 3 ; * With my lips iiave I declared,' itc. ; ' My lips shall utter praise,' Ps. cxix. 13, 171. Tiic like is used of the tongue, thus : ' God was exalted with my tongue,' Ps. IxvL 17; 'My tongue shall sing aloud of thy

righteousness,' Ps. li. 14. The like also is used of the mouth, thus : ' My mouth shall shew forth thy l)raise,' P.s. li. 1.3; and thus, 'I will greatly praise the Lord with my mouth.'

All these phrases do evidently declare, that it is not sufficient to have an inward affection of praising God, but that the same also must be outwardly manifested. See more hereof in The Haint's Sacrifice, ou Ps. cLxvi. Sees. 80, 118.

Among other means, the voice is an especial one to set forth the praises of God, Ps. xxvi. 7, and xliL 4. In this respect the tongue is styled 'glory,' Ps. xxx. 13, and Ivii. 8 ; becau.se it is the fittest instrument to set forth the praise and glory of God. For this we have the example of Christ himself, Ps. xxii. 25, compared with Heb. ii. 12, and Ps. xl. 9, 10, compared with Heb. v., &c. That which is said of voice in prayer (in The Saint's Sacrifice, on Ps. csvi. 1, Sec. 10), may be apphcd to praise.

Sec. 144. Of giving thanks to God's name.

The apostle doth yet more clearly declare his mind, in this phrase, giving thanks to his name.

The Greek word, 6,as?.oyo-j»r(ui', translated giving thanks, is a compound. The simple verb, >.iyii\i, signifieth to s})eaTc or vtter a thing. The preposition, hi/,1;, with which it is compounded, signifieth togetlier. It may have reference to many persons consenting together in the expression of their mind ; or to the heart and voice consenting together. For ' with the heart man bclieveth unto righteousness, and with the mouth confession is made unto salvation,' Ilom x. 10.

I find this word to set out three things in the New Testament.

1. To i>rofess, Mat. vii. 28. Hence is derived that noun, oiiokoyia, which is translated profession, 1 Tim. vi. 12. Hereof see Chap. iii. 1, Sec. 27.

2. To promise or protest, Mat. xiv. 7.

3. To confess, Mat. x. 32. In this sense is this word most frequently used in the New Testament.

Because praising God, or giving thanks to God, consisteth especially in confessing God to be what he i.s, to give what he giveth, and to do what he doth, therefore in Hebrew a word^ which signifieth to confess, is nmch used to set out praising of God, or giving thanks to God. Hereof see I'he Saint's Sacrifice, ou Ps. cxvi. 17, Sec. 110.

In imitation of that Hebrew phrase the apostle here cxjircsseth praise or thanksgiving, under tiiis word tliut signifieth confessing. Our English hath pertinently exjiressed the apostle's mind by translating it tluinksgiving.

In grammatical construction this word is here added as an epithet to lips, thus, y^iu.'.ui i,!j,o7.ciyoJirut, lijis confessing: so as here he meaueth such lips as confess or give thanks: or the lips of those that con-

' HT maiiavil: inde min confessut est, min <^'"*" fcssio, Vb. cxxxvi. 1, ami 1. li.

GOUGE ON HEBREWS.

3i5

fess and give thanks. Hereby is evidenced, that the fruit of the lips here intended is thanksgiving.

Of thanksgiving, see The Whole Armour of God, Tre.at. 3, Part 2, 8ec. .59, &c.

The object of thanksgiving is thus expressed, tSi htililxaTi aiiroZ, to his name.

The name of God is that whereby God is made known to ns. See The Guide to go to God, or an Explanation of the Lord's Prayer, on Petit. 1, Sees. 20, 21.

This word name in reference to God, is used when prayer is m.-ide, or thanks is given to him, to shew that God is to be prayed unto, and praised, as known by name. See The Saint's Sacrifice, on P.s. exvi. 4, Sec. 24.

The particular points noted concerning praising God are to be applied to praying unto God. These two are especial parts of God's worship. They are as two twins which are born together : which live and die together : which are nourished and preserved by the same means ; and to be ordered after the same manner.

The apostle's interpretation of his own sense and meaning, implied under this general phrase, that is, is an evident demonstration of the false collection of Rhemists and other papists,^ who infer from this I^hrase, swrijice of praise, that their host—namely, the great sacrifice of the body and blood of Christ—is the proper host here meant. Their host, in their imagination, is the very flesh and blood of Christ, a real propitiatory sacrifice: but the apostle here declareth that the sacrifice of praise which he intendeth is the fruit of the lips, a thanksgiving to the name of God.

Sec. 145. Of care in dfiing good and communicating.

Yer. 16. But to do good and to communicate forget not: for u'ith such sacrifices God is loell p>leased.

The other evangelical sacrifice, which hath reference to men, is inferred upon the former, which had reference to God, by this particle, b'i, hut: which is commonly used as a note of opposition betwixt two contraries. But being set betwixt two duties, it intendeth an especial care about the latter : im[]lying a neglect therein. To manifest this more evidentlj', a particle of emphasis, ' especially,' is sometimes added, thus, ' let us do good unto all men, but especially, iJ.aki(STa Oi, unto them who are of the household of faith,' Gal. vi. 10.

In this place a great care is required, not in regard of the duty itself, as if this were the more excellent : but in regard of men's backwardness liereunto, and negligence hei-ein. For many who seem forward in offering sacrifice of praise to God, are very backward in oftering the sacrifice of charity to men.

The apostle doth further intend thus much, under this phrase, forget not; implying that the Hebrews had forgotten, or might forget this duty. ' Ehem. Annot. on Heb. xiii. 15.

The Greek phrase, /ijj hiXat^ameS-, translated/or-get not, is the very same that is translated ' be not forgetful,' Yer. 2, Sec. 12. As that was there spoken in a particular reference to hospitality, this may be here applied in a general reference to charity: and the same emphasis every way here intended as wa3 there.

There are two words here used to set out the duty of charity: both of them nouns, il'roiia, and y.oivuviu, though by our Enghsh they are translated as verbs, thus, to do good, and to communicate.

The former, i-j-oila, is a compound derived from a simple verb, 's-oi'su, wliich signiHeth to do, and compounded with an adverb, d, that signifieth well; so as it implieth a well-doing. The Latin hath a word, benejicentia, that auswereth it to the full, which our English according to the Latin thus express, beneficence. The Greek useth two other words, compounded with two adjectives, uyaSi,; and xaKo; ; both of which signify good; and the compound of one of them, oyaioToiih, is translated, as here, to 'do good,' Luke vi. 33, 35. The compound of the other, x.akc'scoiih, to 'do well,' 2 Thess. iiL 13.

The first word here used setteth out the general nature of charity; and that in three particulars:

1. Charity manifesteth itself by doing good, 1 John iii. 18.

2. Charity doth that which is good or profitable to others. In this respect the fruits or deeds of charity are called ' good works,' because thereby good is done to others : as the good things which Dorcas did to poor widows. Acts ix. 46, 49.

3. Charity is a good aud commendable act. God himself approveth the alms of Cornelius, Acts x. 4.

The other noun, xonuvla, translated to communicate, signifieth a communication to others of such things as God bestoweth on us. The Greek word here used Cometh from a verb, xonutsu, which signifieth to distribute to others, Eom. xii. 13: to communicate. Gal. vi. 6, and to make others partakers of that which we have, Kom. xv. 27. Answerably the word here used is translated ' contribution,' Eom. xv. 26; ' distribution,' 2 Cor. ix. 13; 'fellowship,' 2 Cor. viii. 4; ' communication,' Philem. 6.

The meaning of this word sheweth that charity maketh others partakers of that which is one's own. They who comumnicate must have of their own : and having of their own they must impart some part thereof to others, and so make it common to others with themselves.

Of these and other branches of charity, see my Treatise on Luke xii. 33, of The Rule of Charity.

Sec. 146. Of God's being well })leased with spiritual sacrijices.

Tlie reason to enforce the foresaid duties of charity to man, and praise to God, is thus expressed, for with such sacrijices God is well pleased.

GOUGE ON HEBREWS.

Chap. XIII.

The causal particle, yu-i, for, givetli proof that this ast clause is added as a reason of the former points. Sacrifices, '^uslai;, being a word of the plural number, hath reference either to the two words, henfficence &x\di communication, which are the fruits of charity; or to the sacrifices oi praise and charity.

I incline to this latter, because it is the most extensive.

That praise is a sacrifice, was shewed, Ver. 15, >Sec. 142.

Charity and the works thereof, are also styled a sacrifice, Phil. iv. 18.

In setting down these sacrifices, the apostle useth this relative, Toiaurai;, such; which may have reference to other sacrifices like to these. Of such other sacrifices, see Chap. ii. 17, Sec.' 175. The main motive to i)rcss these duties consisteth in these words, God is well pleased.

The Greek verb, Ejars(rr£?rai, translated well plea.fed, is a compound. The simple verb, a^iarth, signifieth to please. Gal. i. 10. The preposition, eu, with which the verb here used is compounded, signifieth ivell. The compound verb carrieth much emphasis. It is used to set forth the eftcct of Enoch's walking with God, and as a cause of God's translating him, that ' he pleased God,' Heb. xi. 5. There is an adjective, £ua-geffro;, derived from the same root, which signifieth 'accepted,' or 'acceptable,' Kom. xii. 1, 2 Cor. v. 9. Now such jicrsons and things are acceptable to God, and accepted of him, which do well please him.

Conceniiiig praise it is said, that ' it pleaseth the Lord better tlian an ox or buUock,' Ps. Ixix. 31. Thereupon, where God rcjecteth external legal sacrifices, it is said, ' offer unto (Jod thanksgiving,' Ps. 1. 14. That sacrifice which pleaseth God more than the sacrifices under the law, must needs be well pleasing unto him.

Concerning charity and the fruits thereof, the apostle saitli, that it is ' an odour of a sweet smell, a sacrifice acceptable, well pleasing to God,' Phil. iv. 18. It is said in this case, that ' God loveth a cheerful giver,' 2 Cor. ix. 7; yea, 'if there be first a willing mind, it is accepted, according to that a man hath,' 2 Cor. viii. 12. Therefore to do good and to communicate must needs be well pleasing to God.

A forcible motive this is to enforce the foresaid duty. Who would not do that which is well pleasing to God ? Every ingenuous perscm that is under the command of another, will be ready to do that which is well-pleasing to him that hath authority over him, if at least lie bear any good respect to him. So will a dutiful .servant, an obedient child, a loyal subject. Should we not much more to God, who is our Master, Father, and supreme governor ; who is just and righteous in all that he enjoins us ; who is wi.se in considering our strength and ability ; who is gracious in accepting our desire and endeavour ; who is bountiful in rewarding the least good t Upon his being well

pleased, and an approbation of what a faithful servant doth, followeth a bountiful remuneration : witness that which was said not only to him that well improved five talents, but also to him that did the like in two talents, ' Well done, good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things : enter thou into the joy of thy Lord,' Mat. xxv. 21, 23.

Papists do utterly enervate and make void the force of this argument, by setting it upon a matter of merit; for, to do a thing which God requires of us, to merit thereby a reward of God, is so far from well pleasing God, as it makes it most abominable in his sight.

The ground of their gross error resteth upon a phrase of the vulgar Latin, deiu promerettir, which is incongruous and barbarous. The Rhemists thus translate it word for word, God is promerited. Hence they infer that good works are meritorious. As the phrase, both in Latin and also in English, is such as no true and skilful grammarian would use, so their observation thereupon is such as no sound and orthodox divine would raise.

Against this arrogant position of merit, see The Whole Armour of God, Treat. 2, Part 4, on Eph. vi. 14, Sec. 7.

Sec. 147. Oj thi resolution and observations out o/Heb. xiii. 15, 16.

Ver. 15. By him, therefore, let vs offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.

IG. But to do good and to communicate forget not ; for with such sacrifices God i.i inll ph'usrd.

These two verses declare evangelical sacrifices.

Thereabout obser^-e :

1. The inference, in this word of reference, therefore.

2. The substance; which setteth out,

1. Duties to be performed.

2. A motive to enforce the same. The duties are of two sorts : One rcspecteth God, ver. 15.

The other resj)ecteth man, ver. 16.

That which rcspecteth God is, 1. Propounded ; 2. Expounded.

In propounding the duty, six points are expressly set down :

1. The ^nd ot duty, sacrifice of praise. -

2. The act, or performance of it, offer.

3. The persons who are to perform it, all sorts of Christians, lei us.

4. The object, or person to -whom it is to be performed, to God.

6. Tlie mediator by whom it is to be tendered, Christ, by him.

G. The time, how long, continually. The exposition is,

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347

1. Generally hinted, in this phrase, that k.

2. Particularly expressed : and that,

1. Metaphorically, in this phrase, calves of our lips.

2. Plainly : wherein we have,

(1.) The act enjoined, giving thanks. (2.) The object, to his name. In setting down the duty which respecteth men, we may obsen'e,

1. The connexion of this duty with the former, by this particle, but.

2. The description of the duty itself ; wherein we have,

1. A caution,/b/v/rf ?io<.

2. A distinction of the duty, in two phrases : (1.) Bo good.

(2.) Communicate.

The motive is implied in this causal particle, for, and expressed in the words following: wherein is set down,

1. The kind of motive, God is well ^Jleased.

2. The object thereof, with such sacrifces.

Doctrines.

I. Use must be made of Christ. That is, Christ must be so used as he undertaketh for us. He under-taketh to be an altar, therefore we must offer on him.

II. Saints are 2'>riests. These are they to whom this duty of a priest is enjoined, let us offer.

III. Tliere are spiritual sacrifices. These words, sacrijice, ver. 15, and sacrifices, ver. 16, are spiritually to be taken.

IV. Praise is a special evangelical sacrifice. It is here so set down in the first place, sacrifice of praise.

V. God is the p>roper object of praise. It must be offered to God.

VI. Praise is to be given to God through the mediation of Christ. This phrase, by him, hath reference to Christ.

VII. Praise is a duty to be p>erformed continually. So much is here plainly expressed.

Of all these seven observations, see Sec. 142.

VIII. An instructor's mind is fully to be expressed. This phrase, t/utt is, intendeth as much.

IX. Praises of God must be 2Jublished. They must be the fncit of our lips. See Sec. 143.

X. Confessing God is a giving thanks. The expression of the Greek word, which signifieth to confess, by giving thanks, intends as much. See See.

144.

XI. Thanks must be given to God as known by name. This expression of the object of thanksgiving to his name, implies thus much. See Sec. 144.

XII. One duty must not cause another to be ne-qlected. This is gathered from this particle, but. See Sec. 14.5.

XIII. Men are backward to works of charity. This made the apostle sa.y, forget not. See Sec. 145.

XIV. Charity is a good work. It is here styled to do r/ood. See Sec. 145.

XV. What we have we must communicate to other*. This other phrase, to commimicate, intends as much. See Sec. 145.

XVI. God is well pleased with ivhat he requireth. This is a general, intended under this phrase, God it ivell pleased. See Sec. 14G.

XVII. Praise and charity in special please God. These are the particulars which are here said to please God. See Sec. 146.

XVIII. All manner of Christian duties please God. This particle of reference, szich, implieth other like duties besides those which are named. See Sec. 140.

XIX. We must aim at plecmng God. This is the main scope of inducing this reason, implied under this causal particle,/ar. See Sec. 146.

Sec. 148. Of obedience and subjection to spiritual guides.

Ver. 17. Obey them that have the rule over you, and submit yourselves: for tliey watch for your souls, as they that must give account, that they may do it with joy, and not toith grief: for that is unprofitable for you.

The apostle here returncth to the duty of people towards their spiritual guides. Somewhat he spake thereof before, ver. 7, but that was in reference to such guides as were departed. The guides which here he speaketh of, were such as were then living among them.

Fitly he puts the duties to these guides in the last place, because they might further instruct them in other points, which were not set down in this epistle. This epistle is a very large one, and the duties which we owe to God and man are very many; therefore the apostle, having set down such as he thought most meet to be set down in an epistle, for others refers them to their living guides, to be fm-ther instructed by them, as occasion should serve; and thereupon adviseth them to obey such.

The word, rjyou/Msvoig, translated tJiem that have the rule over you, is the very same that was used, Ver. 7, Sec. 96. The points there noted thereabouts may here be applied.

The verb, 'Tnlhci^, translated obey, properly signifieth to be persuaded of a thing,i Rom. viii. 38. This may have reference either to the mind, or to the will of man. He that is persuaded in his mind, believes the truth of it. Acts xviL 4.

He that is persuaded in his wUl, obeys it. Acts v. 36.

It implieth such obedience as ariseth from a man's being persuaded of the truth, equity, and goodness of the thing; for a man in his will yieldeth to that which to him seemeth good.

1 See Chap. vi. 9, Sec. 56.

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[cuAP. xiir.

The other word, iTtlxire, translated submit yourselves, is a compound. The simple verb, t/xw, sigiii-fieth to yield, or give place, as Gal. ii. 5. The preposition, ii'rh, with which it is compounded, signifieth xmder. This compound implieth such a subjection as an inferior, who counts him.self under another, yields to him who is over him. This word is here only used in the New Testament. It being added to the other, may imply the manner of obedience, which is, a reverent and due respect towards him whom we obey.

Under these phrases all the duties of honour, love, maintenance, or any other rcsjiect may be comprised.

Just and weighty grounds there are for people to yield the foresaid obedience, and that in the manner aforesaid, to their ecclesiastical governors. For,

1. They arc appointed of God, and stand in his room : they are his ambassadors ; so as the obedience which is yielded unto them, is yielded unto God, John xiii. 20.

True it is, that civil magistrates are ordained of God, and bear his image ; but there is a great ditfer-eiice betwixt a civil magistrate, and a minister of the word. God gives the civil magistrate authority to command obedience in his own name, and to be performed to himself. But the authority of a minister so resteth in Christ, as in Christ's name only he may require obedience to be performed to Christ himself.

2. The matter whereunto a minister requiroth obedience, is God's word. ^Ministers may not, as magistrates do, make laws of their own head, or by the counsel and advice of other men, but they must deliver the word of God. Hereof see The Whole Armour of God, on Eph. vi. 19, Treat. 1, Part 7, Sec. 181.

3. The end of ministers' function is the salvation of their people's souls. Good reason, thereft)re, that obedience bo yielded to them, by those who desire to have their own soul saved. Of that rcs[)ect which people ought to shew to their ministers, see 'The Whole Armour of God, on Eph. vi. 20, Sec. 176.

The foresaid respective obedience required of i)eople to their uiiiii.ster, by just consequence implieth, that ministers carry themselves so, as their people may with good conscience obey them. Where the law re-quircth that inferiors honour their superiors, it in-tendcth also that sujicriors carry themselves worthy of hcuiour. Of ministers walking worthy their place, see The Whole Armour of God, on Eph. vi. 20, Sees. 179, 180, (fcc.

Sec. 149. Of a ministers watching.

The apostle renders this reason of jieople's perform-in^'' the foresaid duty of obedience to their ministers, and Vhat in the matmcr aforesaid, they watch for your souls. '^■

The vJVcb, ayjuTioi/ff/, translated watch, is in Greek a compounA'- The noun, 'ximof, whence it is derived,

signifieth slcp. This compound being with a privative particle, signifieth not to sleep, that is, to iialch.^ It is for the most part applied to jirayer, ' Watch and l)ray,' Mark .\iii. 33, Luke xxi. 3G, Eph. vi. 18. These, together with my text, are the only places of the New Testament wherein this Greek word is used. There is a noun, dy^u-ru'ct, thence derived, and translated 'watchings,' twice used, 2 Cor. vi. 5, and xi. 27. There is another Greek word, y^rr/oiiia, of a like notation, very frequently used, and translated ' watch.'

This act of watching is attributed to sundry functions ; as,

1. To nurses, who watch sick persons, and that day and night, and nmst be ready to give them what they need, to ease them wherein they do complain, to minister unto them what may be needful or useful for them. The apostle resembles himself, as he was a minister, unto a nurse, 1 Thess. ii. 7.

2. To shepherds : the)' are said to ' keep watch over their flock by night,' Luke ii. 8. Now they watch to keep their sheep from danger; to espy the sores and diseases of the sheep, that they may cure them ; to provide good pasture for them; to bring them in season to their fold. Ministers are oft styled. ' shepherds,' Cant. i. 8, Eph. xxxiv. 2.

3. To sundr}' officers, and that both in time of peace and war; as to such as in the night time watch city gates, go up and down the streets, watch in highways; which they do to discover thieves and robbers, and to prevent sundry dangers. Likewise to sentinels in time of war, and to such as are placed in high watch-towers, either to descry afar off if any enemy approach; or in case a city be besieged, if any succour be coming to them. When David's soldiers were sent out against Absalom, he hiid a watchman, 2 Sam. xviii. 24 ; so had king Jchoram, 2 King3 ix. 17. In reference to such a watchman, God expressly saith to a prophet, 'I have made thee a watchman,' Ezek. iii. 17.

These, and other like resemblances, do set out the care and dutj' of faiihfiU ministers towards their people ; and that in these, and other like particulars:

1. Ministers are oft awake when their pcojilc are asleep, and study and pray for their good, when they have no other witness but their candle by tliem, which wasteth itself to give them light; teaching them thereby to be willing to spend and be spent for the instruction, cditication, and salvation of their people. This was the apostle's mind, 2 Cor. xiL 15.

2. As a tender nurse, they take great care of their people's weakness. Ufion their people's complaint of their trouble and disquiet in conscience, they are ready to ease and quiet them in what they can; and to minister unto tlicm what they know to be needful for them, and useful to them.

3. As faithful shepherds, they protect and defend

' amrvot, Insomnis, Vi'jil. Indc yp per cpenlhesia inter' poeitis, dypvri'iu, \'i<jHu.

\

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349

their people from such as are as ravening wolves; even from the devil himself, who ' as a roaring lion walketh about, seeking whom to devour;' and from the devil's ministers, heretics, idolaters, and profane persons, who else would infect them. They are further observant of their people's maladies, to heal and cure them. They are careful to provide good pasture for their sheep, and in seasonable times to keep them in their folds. They are also careful to go before them, that so their people may follow them in the right way where they should go, John x. 4.

4. As vigilant watchmen, they descry the dangers whereunto their people are subject, and give them warning, that so they may prevent the same; and in case their jjeople be as a city besieged, they will espy what succour is coming to help them, and encourage them to hold out, and not yield to the enemy.

The care and duty of faithful ministers, set out under this metaphor, they watch, giveth proof of the necessity and utility of the ministerial function. As necessary as nurses are for sick persons, and shepherds for sheep, and watchmen to prevent danger, so necessary are ministers for people. For people are subject to many spiritual maladies, and to sundry ravening wolves, and to all sorts of dangers, against which God hath instituted the ministerial function.

The utility of this function is manifested by the many benefits that accrue to people thereby. Thereby they are enlightened and directed to walk in the safe way, out of which, like straying sheep, they would otherwise wander; thereby wholesome food is provided ft)r them; thereby they are eased and quieted in their troubled consciences; thereby they are protected from all manner of enemies, and preserved from manifold dangers.

Good reason therefore upon these grounds there is that people have their ministers in high account; that they obey them, and shew all manner of good respect unto them.

Sec. 150. Of men's souk, for which ministers watch.

This point, concerning a minister's watching, is very much illustrated by that proper subject whereabout they watch, here styled souls. The soul is the principal part of a man ; that whereby a living man is distinguished from a dead carcass, and a reasonable man from a brute beast. Upon the soul of a man depends the happiness or misery of the body. A holy soul makes a happy body: a wicked soul, a miserable bod}'. If the soul, when it dejiarts from the body, be assumed to celestial glory, the body, when it is raised, shall be made a glorious body; but if the soul, upon departing from the body, be cast into hell, the body at the resurrection will likewise be cast thereinto.

This object, the soul, of a minister's watching, puts a difference betwixt the ministerial function and other functions, whereof some are for the outward estate of

man. Civil magistrates are for maintaining outward peace : judges, justices, all sorts of lawyers, for maintaining men's rights in their lands, inheritances, goods, and chattels; the manifold trades of j^eople, for apparel, and such like things, as are needful for the body; physicians, for preserving the health of the body, and curing the diseases thereof; but ministers, for their souls, for the present edification and future salvation of them.

From hence we may well observe, that of all functions the ministerial function is the most excellent in the kind thereof, the most needful and the most beneficial. As the soul is more excellent than the body, than men's outward estates, than their corporal food, apparel, and other needful things; so is the function of a minister more excellent than other functions. The like may be said of the need and benefit of a minister's function.

Sec. 151. Of ministers giving an account.

A motive to put on ministers to watch for their people's souls, is thus expressed, as they that must give account. Giving an account is the motive. The particle, iii, as, iniplieth the manner of performing the dut)', even so as they that must give account.

The Greek word, u-oousoiiTic, translated give, is a compound. The simple verb signifieth to give, Mat. V. 42. The compound signifieth to return, or render a thing; and so it is oft translated: the lord of the vineyard letteth out his vineyard to such as will ' render him the fruits thereof,' Mat. xxi. 41. So here, the Lord appointeth ministers to be guides to his people, and they return or 'render' that due which he requireth of them.

Of the word, 7^6yov, translated account, see Chap. iv. 13, Sec. 79.

This giving of an account is set down as a matter of duty. The word must, is not expressed in the Greek, but implied under a participle, thus, as giving an account; that is, as knowing that an account is to be given, and as wUliug to give uj) their account; so as there is both a necessity and also a duty implied under the foresaid phrase.

That which as a necessity lieth upon them, and they cannot avoid but must do, that willingly they submit unto, and as a duty will do, and so turn a necessity into a virtue.

This motive of giving an account, is of great force to stir up all sorts to be diligent and faithful in well employing and improving to the best advantage that they can, the talent that is committed unto them : this moved him that had received five talents to do his best endeavour to gain other five talents, and him that had received two to gain other two, ' for every one of us shall give account of himself to God,' Rom. xiv. 12. Every one of us, sooner or later, shall hear this charge, ' Give an account of thy stewardship,' Luke xvi. 2. Not only the faithful, but also the

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[Chap. XIII.

slothful, shall do this. The slothful servant was called to his account, Mat. xxv. 24. Upon this account foUoweth the unalterable doom of everlasting bliss, or everlasting woe, Mat. xxv. 21, 30. It nuist needs therefore make them who duly consider it, diligent and faithful. It was upon this account that the apoirtle said, ' Knowing the terror of the Lord, we persuade men,' 2 Cor. v. 11.

It will be in this respect very useful to have the account which we are to give unto our Lord in mind, and seriously to think thereon beforehand, that we may be the rather moved to diligence in doing what is committed to our charge, and in doing it after a right manner; so diligently, so faithfully, so sincere!}', so zealously, so constantly, as they who in giving their account look to be accepted and rewarded of God ; as the two faithful servants were, Mat. xxv. 21, 23.

This account to be given of souls, giveth proof of the weighty burden that lieth upon a minister's shoulders: he is to answer and account for their souls who arc under his charge. Now, ' who is sufficient for this?' The consideration hereof hath made many afraid to enter upon this calling, as Moses (Exod. iv. 10), Jeremiah (Jer. i. C), and others.

Many ministers, though well fitted and enabled unto tliis calling by God, yet enter upon it with much fear and trembling, not daring to take it upon them till they have sure evidence that they are called of God thereunto, that so they may cast their whole burden upon God, and so do their best endeavour that no soul may perish through their negligence. If any so perish, their blood will be required at the minister's hands. But if ministers do their best endeavour to establish the righteous, and to convert the wicked (yet prevail nought), then the minister hath delivered his soul, though his people perish, Ezek. iii. 19, 21. When a prujihet complained that he had ' laboured in vain, and spent his strength for nought,' he comforted himself with this, his 'judgment was with the Lord, and his work with his God,' Isa. tIjt. 4.

Sec. 152. Of these words, ' that they may do it u-kh joy, and not rviih grief; for that is unpi-ofitalde for you.'

This phrase, that they may do it with joy, is set down in manner of an end, even of an end of something going before. Now, it may have a double reference; cither to the duty of obedience required of people to their ministers, or to the watching of ministers over their people.

The former reference implieth, that peojilc should to this end obey their pastors, that the pa.stors may with joy give up their account concerning tiieir people.

The latter intendeth that pastors do the more carefully watch over their people's souls, that in respect to themselves, whatsoever the issue be to their people, they may give up their account with joy.

I suppose the former reference to be here especially meant, and that by reason of this last clause in the verse, for this is unprofitable for you. So then, the obedience of people to their ministers is an especial means of moving them to give up their account with joy: to give it up comfortably and cheerfully, much rejoicing that they have an occasion to give up such an account as they do—namely, an account of bringing people unto Christ, and of saving their souls. Hereupon the a2)ostle exhorteth Christians to ' hold forth the word of life, that he might rejoice in the day of Christ, that he had not run in vain, nor laboured in vain,' PhU. ii. IG. In this respect he saith to other Christians, ' I rejoice that I have confidence in you in all things,' 2 Cor. ii. 16. And another apostle thus, ' I rejoiced greatly that I found of thy children walking in truth,' 2 John 4. On this ground St Paul styles such as were obedient to the gospel his 'joy and crown.' Nothing (except the spiritual and eternal good of a minister's own soul) can make a minister more rejoice than his i)eople's obedience to the gospel preached by him: and that,

1. In regard of the Lord Jesus, who is mucli honoured when his gospel is obeyed.

2. In regard of people themselves, whose salvation is promoted thereby.

3. In regard of the minister himself, who ob-taineth thereby that which he doth most of all desire in his labours and watchings—namely, his people's edification.

To amplify this motive, the apostle addeth the contrary, thus, and not u'ith grief. There is no mean betwixt these contraries. A faithful minister, that cannot rejoice in his people's proficiency under his ministry, will grieve for their non-proficiency. ' Lot's righteous soul was vexed from day to day,' because his ministry was not regarded by them amongst whom he dwelt, 2 Pet. ii. 8. Jeremiah wished ' that his head were waters, and his eyes a fountain of tears, that he might weep day and night' for the disobedience of his people, and the judgments that followed thereupon, Jer. ix. 1. Paul sj)caking of such professors as by their walking shewed themselves enemies of the cross of Christ, thus exprcs.seth this complaint, 'I tell j'ou even weeping,' Phil. iii. 18. Christ liim-self was 'grieved for the hardness of the people's heart,' Mat. iii. 5.

That which is contrary to a man's earnest desire, and to that end which lie mainly aimeth at, cannot but much grieve him.

This doth much aggravate the disobedience of people to their pastor's ministry, that thereby their piustors are so far from rejoicing, as they arc excced-inu'ly grieved, and forced with grief to complain to God.

Hereupon the apostle addeth this couscquence, for that is unprofitable for you.

The Greek word, a>.i/ff/r£>.i;, translated unprofitable,

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351

is here only used in the New Testament. It is a double compound. The root, rsXor, from whence it is derived, among other things, signifieth cost, or charge. The first compound, Xi/ffirsXijc, is of a verb, Xuai, that signifieth to />«//, or lay out, and the foresaid noun, TsXc/f, which signifieth cost, and in composition signifieth projitable. This second or double compound, aXutsireXri;, is with the privative particle, and so signifieth iinprojitable.

This impHeth that no good at all can come to people by the grief of their ministers, but rather much discommodity and great damage, and that in these respects :

1. They lose all the benefit which they might have received by their minister's watchful care and pains for them.

2. They turn the hearts of their minister from them, and so damp his spirit, as he can have no encouragement to continue his watchful care towards them.

3. They provoke God either to take away their minister from them, and with him means of further edification, or to take them from the minister and means.

4. They do as much as in them lieth to forfeit that salvation which by the word is brought unto them, and to incur eternal perdition.

In these and other like respects, it must needs be unprofitable to people to disobey their ministers, and that word preached by them, and to cause their ministers to grieve for them.

Though this be in the extent thereof a very heavy doom, yet the apostle hath set it down in mild and remiss terms; for what could he have said less than. This is Iinprojitable for you ?- He doth not say. This is detestable, this is damnable, but only vnprojit-able. He speaks to such as he had great hope of, as he himself testifieth, chap. vi. 9; and he was persuaded that that very intimating of the judgment was sufficient to make them take heed of this sin.

Sec. 153. Of praying for conscionahle 7ninisters.

Ver. 18. Pray for us: for we trust we have a good conscience, in all things tvilling to live honestly.

Here is another duty required of people towards their ministers—that is, to pray for them.

Of prayer in general, and of praying for ministers in particular, see The Whole Armour of God, on Eph. vi. 18, 19, Treat. 3, Parts 1, 7, Sees. 4, ic, and 151, &c.

A reason to enforce this duty, is thus expressed, for we trust ive have a good conscience, &,c.

The first particle, yas, for, being a causal conjunction, giveth evidence that that conscience which ministers have in performing their duty for their people's good, should the rather quicken and stir up the spirits of people to pray for them. Such a minister was Paul, who desired them to whom he

wrote to ' strive together with him in their prayers to God for him,' Rom. xv. 30. Such a one also was Peter, for whom 'earnest prayer was made of the church,' Acts xii. 5. These are the ministers by whom people receive most good, and in that respect they ought to be prayed for. Both gratefulness to their minister, and also providence to themselves, requires a? much, that so their ministers may be continued the longer over them, and they themselves reap the more benefit by them.

Sec. 154. Of one's persuasion of Ms own good conscience.

The substance of the reason consisteth in this, that their ministers had a good conscience, the evidence whereof he exisresseth in this word, 'znroiiu/j.iv, we trust. This is the same word, though of another tense, which was used Chap. ^^. 9, Sec. o&. There it is translated 'we are persuaded;' and so it might be translated, for the truM which the apostle here speaketh of is such as ariseth from a full persuasion of a thing. See Chap. ii. 13, Sec. 119.

The persuasion that is inteuded, chap. vi. 9, can be no other than according to the judgment of charity, because it was of other men ; but the persuasion here meant may be according to the judgment of certainty, because it is of a man's own self: for ' the spirit of man which is in him, kuoweth the things of himself,' 1 Cor. ii. 11. A believer may know that he hath a sound and true faith, as is proved in The Whole Arrnonr of God, on Eph. vi. 16, Treat. 2, Part 6, Of Faith, Sees. 36, 37, A'c. In like manner may a man of a good conscience know that he hath a sjood conscience, and in that respect say with confidence, We trust we luive ct good conscience.

Thus this phrase, we trust, giveth evidence of the apostle's modesty on the one side, and confidence on the other.

Of his modesty, in that he doth not peremptorily say, We have a good conscience, but We trust we have.

Of his confidence, in that he useth a word which implieth a full persuasion.

It is further observable, that in setting down this confidence of a good conscience, he useth the plural number, thus, we trust, shewing thereby that he hoped of others as much as he knew of himself ; for the rule of charity puts us on to ' believe all thijigs, and to hope all things,' 1 Cor. xiii. 7.

Sec. 155. Of a good conscience in all things.

The word, awuirieic, translated conscience, is a compound. The simple verb, li'dui, from whence it is derived, signifieth to see (Mat. ii. 2), and to know (John xiii. 18), <ind a preposition, euv, which si<Tii-fieth icith ; so as conscience implieth knoivhdrje with, namely, with some other thing. The Greek, Latin and our English composition imply as much. Our English is taken from the Latin.

GOUGE ON HEBHEWS.

[Chap. XIII.

Conscience tlicn iinplicth a double knowledge. One of the mind, which is a bare understanding of a thing. Another of the heart; so as tlic heart's witnessing of a thing together with the mind, is conscience. Where the apostle saith, ' What man knowcth the things of a man, save the spirit of a man which is in him?' 1 Cor. ii. 11; by sjnrit he meaneth conscience. Hence it is that some make the notation of conscience in Latin to be cordis scientia, the knowledge of the heart.

Or the double knowledge that is comprised under conscience may be of God, and a man's own self. God knowcth all things, even the most secret thoughts, Ps. cxx.xix. 2 ; and every man knoweth the most secret things of himself, 1 Cor. ii. 11. The testimony, therefore, of a mail's heart with his mind, or rather with God, is conscience. In this respect conscience is said to ' bear witness,' Rom. ix. 1. And the apostle rejoiced in the testimony of bis conscience, 2, Cor. i. 13.

Conscience is seated within a man, for it is applied to the heart, Heb. x. 22; )'ea, it is styled ' the heart,' Prov. xv. 15, 1 Sam. x.xiv. 5 ; and it is also styled ' the spirit,' 1 Cor. ii. 11.

It is so seated -within a man, that it may the better perform the function which belongetli unto it. It, being within, may see all within and without; as a man within a house full of windows, may see what is within the house, and what is without it. Where Solomon saith to Sliimei, ' Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father,' 1 Kings ii. 44, he appealeth to the conscience of Shimei. That the conscience cannot be discerned by others without, is evident by these phrases, ' Who can know the heart V Jcr. xvii. 9. ' What man knoweth the things of a man ?' 1 Cor. ii. 11.

The function of conscience is to witness, Kom. ii. 15. For this end it hath ability to know the things of a man. The witness of conscience is the surest witness that can be. It is a ' faithful witness that will not lie,' (Prov. xiv. 5). In courts of men a man's own conscience is a witness beyond exception; yet may a man with Lis tongue belie himself, but he cannot do so with his conscience.

The witness which conscience giveth, is of two kinds: cither to accuse, or to excuse, Horn. ii. 15. To accuse of evil; to excuse by freeing from evil unjustly laid to one's charge. The conscience of the Jews accused them, John viii. t). St Paul's conscience excused him, Acts xxiii. 1.

From this principal function of the conscience followcth trouljlc or peace to a man's soul. Trouble, if his conscience accuse him, as in the case of Judas, Mat. xxvii. 4, 5. Peace, when it excuscth, Rom. v. 1.

Hereby know that a man shall never want authentic witness, wheresoever he be, whether alone or in company, in light or dark.

The con.science which the apostle here speaketh of is styled, xa>.)j euti'iOTiCi:, a gixid conscience.

Three things especially concur to make up a good con.science :

1. The matter whereupon it worketh.

2. The ])ropcr act thereof.

3. An etFect or consequence following thereupon.

1. The matter whereupon a good conscience worketh, is a conformity in the whole man to the holy will of God. God's will, made known to man, is man's rule, whereunto all his thoughts, words, and actions ought to be conformable.

2. Where this matter is to be found, the conscience will bear witness thereunto, and give a true te.sti-mony thereof. This is the proper act of conscience.

3. The consequence that foUoweth hereupon is peace and quietness in the soul; for that conscience which can give true testimony to a man's full conformity will quiet the soul, and keep it from doubts, fears, and vexation of spirit.

Such a good conscience was perfect in man's entire estate ; but by his fall it was clean lost, and became an evil conscience. For,

1. 'Every imagination of the thoughts of man's heart is only evil continually,' Gen. vi. 5.

2. jNIau's evil conscience exceedingly faileth in the proper work thereof; and that sometimes in a defect, sometimes in an excess.

(1.) In the defect, when it suffereth a man to run into all evil, and doth neither check nor trouble him for the same. This is styled ' a scared conscience,' 1 Tim. iv. 2.

(2.) The excess is, when it doth so out of measure trouble him, as it takes away all hope of pardon, and hinders sound and true repentance ; yea, and makes his very life a burden unto himself. Such a conscience had Judas, Mat. xxvii. 3-5. In this respect, ' the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked.' Isa. Ivii. 20, 21.

Since man's fall a good conscience must needs be a renewed conscience.

Two things concur to the renovation of the conscience, and making it good.

One is faith in the Lord Jesus Christ, whereby the conscience is purged and purified from that natmal defilement which it had ; for ' the blood of Christ doth purge the conscience from dead works to serve the living God,' Heb. ix. 14. Hereupon we are exhorted to ' draw near with a pure heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,' Heb. x. 22. See Ihe Whole Armour of God, on Eph. vi. 2G, Treat. 2, Part C, Of Faith, Sec. 51.

The other is a sanctified work of the Spirit, whereby the heart is alienated from sin, and made watchful against it; and withal it is put on to conform itself

GOUGE ON HEBREWS.

to the holy will of God. This conformity being true and entire, without hypocrisy, moveth the conscience to bear witness thereunto, Rom. ix. 1,2 Cor. i. 12.

This is the conscience that is styled a ' pure conscience,' 1 Tim. iii 9, 2 Tim. i. 3, and ' a conscience void of offence,' Acts xxiv. 16.

That then is accounted, since man's fall, a good conscience, which,

1. Giveth true testimony of a man's faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. X. •22.

2. Which beareth witness to his conformity in the whole man to the holy will of God, in all manner of duties to God and man (Acts xxiv. 16), particularly and especially in those duties which belong to his particular calling, whereof he is to give an especial account, Mat. xxv. 21. This is it that will especially move people every way to respect their ministers, both to obey them, and also to pray for them.

3. That which worketh peace and quiet in the soul, Rom. V. 1, 2 Cor. i. 12.

This is that good con.science which is here meant, and which ministers and others must give all diligence to get.

This good conscience is here amplified by the extent thereof, in this phrase, in all things. This is so set as it may have reference either to the former or latter clause. Our English referreth it to the former, by placing a comma after it, thus, a good conscience in all things. Many Greek copies, if not most of them, refer the phrase to the latter clause, placing the comma before that phrase, thus, in all things tvilling to live lionestly.

The sense will remain the same whether way soever we read it. For according to the former reading, it plainly sheweth, that a good conscience extends itself to all manner of duty. According to the latter reading, it sheweth, that he that is careful of every duty hath a good conscience.

The Greek word, it nasi, is so indefinite, as it may be also referred to times and places : as if he had said. At all times, in all places.

Of the extent of a man's obedience to aU things, see Chap. viii. 5, Sec. 16. See also The Whole Armour of God, on Eph. vi. 16, Treat. 2, Part 6, Of Faith, Sec. 57.

Sec. 156. Of willingness to do good.

That that which is intended under a good conscience might not seem to be an impossible task to our weak flesh, the apostle thus explaiueth the point, willing to live honestly.

This word, willing, is in general the proper meaning of the Greek word, SeXoirsj, Mat. i. 19; yet it doth also imply under it a desire of a thing ; and our translators do turn the participle thus, ' desirous,' Luke xxiii. 8, 2 Cor. xi. 32. Yea, further, it impli-

YoL. IIL

eth such an extent of will and desire, as putteth one on to endeavour the best he can to accomplish the same. That therefore which the apostle doth here intend under this word, willing, he thus expresseth in his apology before Felix, ' Herein do I exercise myself, to have always a conscience void of ofl'ence,' Acts xxiv. 16.

Willingness in this extent is the highest perfection that in this world we can attain unto. For no man can exactly and fully conform himself in all things to God's will while here he lives. We all fail in the best things we undertake. God therefore accepts the will for the deed, ' If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.' The Holy Ghost doth therefore express the deed under the desire of doing it, as in this phrase, ' Who desire to fear thy name,' Neh. i. 11, and in this, ' The desire of our soul is to thy name,' Isa. xxvi. 8.

God is a very indulgent Father, and well knoweth the weakness of his children, and their disability to accomplish their duty to the full. If therefore he observe them wUling to do what is required, and earnestly desirous thereof, and withal faithfully and diligently to endeavour to do what they can, he accepteth the same, as if it were perfectly done.

How should this put us on to put out our best endeavour! Hereof see Chap. iv. 11, Sees. 63, 64.

Sec. 157. Of living honestly.

That which the apostle prof esseth himself and others to be willing unto, is thus expressed, to live honestly. The word, ataaTsiticSai, translated to live, is a compound, whereof see Yer. 7, Sec. 108. It is usually put for ordering a man's conversation, and thus translated, 'we have had our convers.ation,' 2 Cor. i. 12, Eph. ii. 3, and thus, ' pa.?s the time,' 1 Pet. i. 17. This English word, to live, is oft used in the same sense, namely, for ordering a man's conversation. In this sense it is said, ' they live in error,' 2 Pet. ii. 18. It impUeth a due respect to the whole course of a man's life, and that in all mannei- of duties towards God or man. Acts xxiv. 16.

This adverb, xaXu:, translated honestly, is a Veiy comprehensive word. It properly signifieth well, and is so for the most part translated. Where it is said of Christ, that ' he did all things well,' this word is used, Mark vii. 37. This hath respect to the manner of doing good things; so as he iutendeth that their whole course of life was rightly and duly ordered.

Of the right manner of doing duty, see Chap, viii 5, Sec. 17.

By this due manner of ordering their conversation, he giveth proof that the)' had a good conscience ; so as a man's outward conversation is an evidence of his inward good conscience. It doth give a visible evidence to others; and also doth the more assure per-

GOUGE ON HEBREWS.

[Cn.VP. XIII

sons themselves of the integrity of their conscience. See more hereof in The Saint's Sacrijke, on Fa. cxvi. 9, Sec. 59.

Sec. 158. Of pmi/inff more and more ferventli/.

Vcr. 19. But I beseech you rather to do this, that I mail he restored to you the sooner.

The foresaid general motion of praying for their ministers, the apostle doth here in jiartieular make for himself; that they -would pray for him in special. This is evident by the reason following, which concerned himself alone, thus expressed, that J may be restored.

In ordering this motion he doth, as it were, cast himself at their feet, and useth a word of great humility and great fervency, craoazaXcD, / beseech. Of the composition and divers acccption of this word, see llcb. iii. 13, Sec. U3.

This conjunction, but, carrieth here such an emphasis, as it did, Ver. 16, Sec. 145.

It appears hereby that he believed the prayers of the church to be very prevalent with God, which moved him tlius earnestly to crave them. This earnest desire in this case is thus more fully expressed, ' Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me,' l{om. XV. 30. What could have been more said than is here said, to move the bowels of any to grant a request 1

This should move every congregation to be earnest with God in j)rayer for their minister.

He further thus presseth it, the rather to do this.

The Greek word, moKsaarioui, translated the rat/ier, is very emi)hatical.

Of the empiiasis hereof, see Chap. ii. 1, Sec. 5. It .sheweth that there may be occasions of enlarging the heart in prayer, and of performing the duty more carefully and more fervently at some times than at others. It is noted of Christ himself, that in his agony he prayed once, and twice, and thrice. Mat. xxvi. 39, 42, 44. Yea, that he prayed, ixTsvianiov, 'more earnestly,' Luke xxii. 44. And it is noted concerning I'etcr, that ' prayer was made without ceasing of the church unto God for him,' Acts xii. 5. This is further evident by long continuance in prayer, as Christ 'continued all night' therein, Luke vi. 12; and by joining fasting with prayer, Acts xiii. 3.

They who content themselves with set forms of praycr.s, never varying their course, do not take that notice of the different occasions of prayer, which they should ; nor yet of the i)owcr and efficacy of prayer, and how it may, like powder, by adding more store, be much more prevalent.

KvC. 159. 0/ restrain! 11(1 and restoring ministers. The j)articular reason wliich the apostle renders of lus earnest desire of their more than ordinary prayers

for him, was his restraint at that time, implied under this phrase, that J may be restored. The word, aTo-xaraaraOii, translated restored, is a double conipound. The simple verb, ~tSTr,!J,i, signifieth to set. The single compound, xaOicTTifj.!, to constitute or settle. Hereof see Chap. v. 1, Sec. 3. This double compound, aco-xa6i(!Triij,i, signifieth a restoring of a thing or person from a restraint. It is used of Christ's restoring a withered hand, Mark iii. 5 ; and of restoring his kingdom, Acts i. G. Hereby it appeareth that the apostle was at tliis time restrained from them, either by imprisonment, or some other way. He was ' in prisons frequent,' '2 Cor. xi. 23.

Here is implied, that the best of ministers may be restrained and kept from their people. If extraordinary prophets, such as Micaiah was (1 Kings xxii. 27), and Jeremiah (Jer. xxxviii. C), and the apostles, (Acts V. 18), be proofs hereof, proofs are not wanting.

This is so both by God's wise permission, and also by the malice of Satan and his instruments, who cannot endure the light of their ministr)-, but seek to hinder the shining of it forth by restraining their persons.

The foresaid restoring is amplified by their desire of the speediness thereof, in this word, rdyjot, the sooner.

The Greek word is used sometimes positively, and translated ' shortly,' ver. 23, and ' quickly,' John xiii. 27; and sometimes comparatively, as here, and John XX. 4. There is a proper positive of the word, and that in sundry terminations, as Luke xviii. 8, Mat. V. 25, Luke xiv. 21.

This circumstance of the time is used, to shew that people ought to bo desirous of cnjnj-ing the presence of their ministers as much as m.iy be ; and thereupon, if by any occasion they be kept from them, to desire a restoring of them as soon as may be.

This reason is thus pressed by the apostle, ' that I may come imto you with joy, and may with you be refreshed,' Kom. xv. 32.

A .speedy restoring of ministers when they are restrained, is to be desired by people, both in regard of their ministers, and also in regard of themselves.

1. Restraint of liberty is one kind of those crosses which ' for the present seem not to bo joyous, but grievous,' Heb. xii. 11. And in this respect a sjieedy release is to be desired in behalf of ministers restrained.

2. The presence of ministers with people procureth abundance of blessing, and that by their wholesome instructions, by their savoury exhortations, by their useful admonitions, by their jiithy persuasions, and by their sweet consolations. Hereupon people have just cause, when their ministers arc absent, to desire their speedy return.

Can it now be imagined, that they who care not liow long their ministers be restrained from them, or be otherwise absent from them, do either tender their

Vek. 17-19.]

GOUGE ON HEBREWS.

355

ministers as they should, or respect their own spiritual good as becometh them ? Surely such savour not the things of the Spirit of God.

Sec. 160. Of the resolution o/Heb. xiii. 17-19.

Ver. 17. Obey them that have the rule over you, and submit yourselves ; for they wateh for your souls, as they tlutt must give an account, that they may do it ivithjoy, and not with grief; for that is unprojitahle for you.

18. Pray for us : for we trust we have a good conscience in all things, willing to live honestly.

19. But I beseech you the rather to do this, that I may be restored to you the sooner.

In these verses, special duties of ministers are declared.

The duties are two :

One, obedience, ver. 17.

The ot\iQv, prayer, vers. 18, 19.

In setting down the former,

1. Ho layeth down the dut}' itself.

2. He enforceth it with a reason. In laying down the duty,

1. He manifesteth the persons to whom it is to be performed, them that have the rule over you.

2. He expresseth the duty, in two jihrases. The iirst pointeth at the matter thereof, obey. The other at the manner, submit yourselves.

The reason is taken from their ministers' faithfulness, which is set out,

1. By the matter thereof.

2. By the manner of jjerforming it. The matter is manifested,

1. By their act, they ivatch.

2. By the subject of that act, for your souls. The manner is,

1. Generally hinted, in this particle of resemblance, as.

2. Particularly expressed, by having an eye upon their account.

This is,

1. Propounded, in this phrase, they must give an account.

2. Amplified, by the manner of giving their account, which is set down two ways:

(1.) Affirmatively, that they may do it with

joy-

(2.) Negatively, and not with grief. The negative is aggravated by the damage following thereupon,/(>;• that is unpirojitable for you. The other duty is prayer. This is,

1. Desired, ver. 18.

2. Enforced, ver. 19. In the desire there is,

1. The thing desii-ed.

2. The reason why it is desired.

The thing desired is set out by the act, pray ; and by the object, for us.

The reason is taken from their minister's conscion-able performing of their duties. This is, 1. Propounded. 2. Proved. In the proposition, there is,

1. The assertion of their conscionableness, ive have a good conscience.

2. The evidence of it, we trust.

3. The extent of it, in all things.

The proof is taken from their course of life, in this word, to live. It is amplified,

1. By the ground thereof, in this word, loilling.

2. By the manner of it, in this word, honestly. The enforcement of the foresaid duty of prayer, is

implied in this particle, but, and expressed in the words following. Wherein are manifested,

1. His desii'e.

2. The end thereof. His desire is set out,

1. Simply, / beseech you.

2. Kelatively, the rather to do this.

In setting down the end, one thing is implied, which is, that he was restrained.

The otlier is expressed, that he might be restored. This is amplified,

1. By the persons to whom, to you.

2. By the time, the sooner.

Sec. 161. Of the observations raised out of Heb. xiii. 17-19.

I. Ministers a7-e riders in God's church. They are comprised under this phrase, them tlmt have the rule over you. See Ver. 7, Sec. 96.

II. Obedience is to be yielded tinto ministers. People are here commanded to obey them. See Sec. 148.

III. Obedience must be yielded tvith due respiect to ministers. This is intended under this phrase, submit yourselves. See Sec. 148.

IV. Ministers are u'atchme". They are here said to watch. See Sec. 149.

V. Ministers watch especially for men-i s^uls. So much is here expressed. See Sec. 150.

VI. Ministers must give an account. This is here implied. See Sec. 151.

VII. Faithful ministers have an eye to their account. They watch as they that must give an account. See Sec. 151.

VIII. People's p)-qficiency maies ministers give their account ivithjoy. See Sec. 152.

IX. People's not profiting makes ministers grieve. See Sec. 152.

X. Grief of ministers fwr people's not profiting is discommodious to jyeoplc. See Sec. 152.

XI. Prayer is to be made for others. So much is here intended under this word, ^ray. See Sec. 153.

XII. Prayer is especially to be made for ministers. ^Ministers are comprised under this phrase, for vs. See Sec. 153,

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[Chap. XIII,

XIII. C'oiiscion'ible ministers are most to be 2)}'a//ed fur. Tliis i.s the reason that the apostle here reuders for performing this duty. Sec Sec. 153.

XIV. A man may knoiv that he hath a good conscience. The apostle assertcth thus much of himself. See Sec. 15i.

XV. Chrislia7is may in charity judge of others what they know of themselves. These phrases of the plural number, tve trust, we have, give evidence hereof. See Sec. 15-i.

XVI. A f/ood conscience extends itself to all duties. It is here said to be in all thinys. See Sec. 155.

XVII. A man of a good conscience ivill well ordei-the whole course of his life. So much is intended under this phrase, to. Jive, being here brought in as the proof of a good conscience. See Sec. 150.

XVIII. A tvilling viind is a note of a good conscience. The apostle expresseth as much under this word, tvilling. See Sec. 156.

XIX. Ite.<ipect must he had to the manner of ordering our life. This is intended under this word, honestly. See Sec. 157.

Sec. 1G2. Of ministers praying for their people.

Ver. 20. Now the God of pieace, that brought again from the dead our Lord Jesus, tliat great shepherd of the sheep, through tfie blood of the everlasting covenant,

21. Make you perfect in every good worh to do his will, worldng in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen.

That which the apostle required of the Hebrews on his behalf, he here performeth for them, which is prayer; for this text containeth an effectual prayer for them. This is an especial part of a minister's function. It is that which the apostles do in all their epistles. So did the prophets use to pray for their people. Samuel accounteth it a sin against the Lord to cease to pray for the j/eople, 1 Sam. xii. 23. Our Lord Christ much used this duty in the days of his flesh for his church. He did sometimes spend a whole night therein, Luke vi. 12. An eifoctual prayer of his for his church is registered, John xviL G, &.C.

Prayer is the means of obtaining all manner of good things, not for ourselves only, but for others also ; and prayer is very powerful for these and other like ends. Of these and other motives to this duty, see The Whole Armour of God, on Eph. vi. 18, Treat. 3, Part 1, Of Prayer, Sec. 15, &c.

Let such ministers as desire the prayers of their people for themselves, imitate this and other faithful ministers of God in praying for their people earnestly, frequently, in public and private, ordinarily and ex-tr.aordinarily. Thus will their watching and painstaking for their ])eople be more acceptable to God, and profitable to their people.

A greater part of the apostle's prayer is sjjent in

describing him to whom he makes his prayer, and that by two of his eminent properties—namely, his goodness, in this phrase, the God of peace; and Ilia greatness, in this, which brought again from tlie dead. So as a serious consideration of his excellencies on whom we call, and particularly of his goodness and greatness, is an especial means to quicken up the spirit unto due prayer. See more hereof, on the Gui<le to go to God, or, Explanation of the Lord's Prayer, Sees. 4, 6.

Sec. 163. Of the God of peace.

The title God is here especially to be applied unto the first person, in regard of that special relation which it hath to Jesus Christ, whom God the Father brought again from the dead. Yet this property of pieace here applied to him, is not so proper to the first person, as it excludeth the other two; for the second person is the Prince of peace, Isa. ix. G, and the third person is the Spirit of peace.

This, then, is the property of the divine nature, rather than of any one particular person exclusively.

God is here and elsewhere thus styled, ' the God of peace,' in that he is the primary fountain and author of all peace, and the worker and finisher thereof; and there is no true peace but of God, as is evident by this phrase, ' the peace of God,' Phil. iv. 7, Col. iii. 15. And God's ambassadors have 'the ministry of reconciliation,' 2 Cor. v. 19, and their message, the 'gospel of peace,' Rom. x. 15.

Peace, ii^>iyri, according to the notation of the Greek word, signifieth a knitting in one.^ It is God, the Creator of all, that doth properly knit things in one.

At first, God created all things in perfect concord and peace.

When by man's transgression, disunion and discord was made betwixt God and man, man and his own conscience, and betwixt one man and another, Grod made up all thesu breaches.

1. God gave his Son to make reconciliation betwixt himself and man, 2 Cor. v. L9.

2. God, by faith in Christ, and the renovation of the Holy Ghost, worketh peace of conscience in man, and so maketh peace betwixt a man and himself, Phil. iv. 7.

3. God communicateth to his children such a spirit of union, :is they thereby are at peace one with another, Isa. xi. 5.

4. Peace being a comprehensive word, compriseth under it all manner of blessings which come from above, even ' from the Father of lights,' James i. 17.

The apostle, in the beginning of his prayer, giveth this style, the God of peace, to him on whom he calleth, to strengthen both his own and their faith, in a steadfast expectation of olitaining the blessings which he prayeth for. For what may not be expected

' irapi t6 clf>(~iv its Iv.

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from tlie God of pecace, from him that is the fountain of all blessing, from him who is reconciled, and at peace with us, from him that pacifieth our conscience, from him that knitteth us together by the bond of peace ?

To meditate hereon when we go to God and call upon him, would much enlarge our spirits in praying to God, and strengthen our faith in obtaining that whicli we pray for.

This title, God of peace, should so work on us, who profess ourselves to be servants and children of this God, as to follow peace; that as he is the God of peace, we may be children of peace, Mat. v. 9.

Sec. 164. Of God's raising his Son from the dead.

The person on whom the apostle calleth is further described by an act of his power in raising his Son from the dead.

This phrase, he hrought again, is the interpretation of one Greek compoimd verb. The simple verb, ayta, signifieth to bring; the compound, aiayayZi, to bring again. Our English doth fitly and fully answer the Greek. The enemies of Christ brought him to death, but God his Father brought him again from death.

This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father, as Acts ii. 32, iv. 10, V. 30, x. 40, and xiii. 30.

Indeed, this act is oft attributed to Christ himself. In reference thereunto thus saith Christ, ' Destroy this temple, and in three days I will raise it up,' John ii. 19. And again, ' I lay down my life, that I may take it again. I have power to lay it down, and I have power to take it again,' John x. 17, 18.

Ans. The very same act may be applied to the Father and the Son, for they are both one (John x. 30) in regard of the divine nature. ' What things soever the Father doth, these also doth the Son likewise.' ' As the father raiseth up the dead, and quick-eneth them, oven so the Son quickeneth whom he will,' John V. 19, 21.

This point of the resurrection of Christ is a great m3'stery, the ground of our resurrection ; and thereupon typified and prophesied of before Christ was incarnate, foretold by Christ himself in the days of his flesh, distinctly recorded, with sundry evidences thereof, and much published after it was accomplished.

I. !Many were the types thereof, as—

(1.) Adam's waking out of a dead sleep. ' God caused a deep sleep to fall upon Adam, and took one of his ribs, and made a woman,' Gen. ii. 21, 22, and then the man awoke. Thus by Christ's death was the church made a fit spouse for him, and then was he raised.

(2.) Isaac's delivery from being sacrificed, Gen. xxii. 12, Heb. xl 19.

(3.) Israel's passing through the Red Sea, Exod. xiv. 29.

(4.) Aaron's dead rod, which ' budded and brought

forth buds, and bloomed blossoms, and yielded almonds,' Num. xvii. 8.

(.5.) The bird that was dipped in blood, and let go. Lev. xiv. 51, 53, and the scape-goat, Lev. xvi. 21.

(6.) The translation of Enoch, Gen. v. 24, and rapture of Elijah, 2 Kings ii. 11.

(7.) The raising of the son of the widow of Zare-phath, 1 Kings xvii. '2i, and of the Shunammite, 2 Kings iv. 35.

(8.) The restoring of dry bones to living men, Ezek. XXXvii. 10.

(9.) The buOding of the second temple, Ezra vi. 14.

(10.) Jonah his coming out of the whale's belly, Jonah ii. 10, Mat. xii. 40.

2. There were also sundry prophecies of Christ's resurrection, as these : ' He shall prolong his days ;' ' He shall see of the travail of his soul;' ' He shall justify many,' Isa. liii. 10, 11. This phrase, 'This day have I begotten thee,' Ps. ii. 7, is applied to Christ's resurrection. Acts xiii. 33. So is this, ' Thou wilt not leave my soul in hell,' Ps. x\'i. 10, Acts ii. 31; and this, ' The sure mercies of David,' Isa. Iv. 3, Acts xiii. 34.

3. Christ foretold his resurrection, not only in dark terms, as John ii. 19, but also plainly. Mat. xiL 40, 41, xvi. 21, and xvii. 23.

4. The distinct narration of Christ's resurrection is set down by all the evangelists with sundry circumstances thereabouts.

5. There were many eye-witnesses thereof, as angels, Luke xxiv. 4 ; women, !Mat. xxviii. 5 ; all sorts of men, foes. Mat. xxviii. 11 ; friends, John xx. 19; he was ' seen of about five hundred brethren at once,' 1 Cor. XV. 6. Those ' bodies of the saints which came out of the graves after his resurrection,' were also witnesses thereof, Mat. xxvii. 52, 53.

6. Christ's resurrection was a principal point that the apostles' sermons published in planting churches, Acts ii. 24.

7. This is one of the articles of the Christian faith, expressly set down in all Christian creeds, and believed by every true Christian.

1. God brought again his Son from the dead, to manifest the brightness of his glory. Christ's passion was as a cloud that overshadowed his divine glory. That it might not be thought that his glory was either extinguished or eclipsed, but only hid for a time, it'began to sliine forth at his resurrection ; for he was ' declared to be the Son of God, with power, by the resurrection from the dead,' Rom. i. 4.

2. He did it to declare that full conquest which his Son had over all his enemies. The last enemy was death, so as his rising from death was a full demonstration of his full conquest. In this respect the apostle saith that he was ' raised again for our justification,' Rom. iv. 25. The apostle having cleared the point of the resurrection of Christ from the dead, maketh tliis holy exultation against death itself, ' O

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death, vrhere is thy sting 1 O grave, where is thy victory V 1 Cor. xv. 55.

3. Christ was raised from the dead to make way for the finishing of the work of his priesthood, wliich was by ascending mto heaven, and there making continual intercession for us, Rom. viii. 34. This he could not have done, if he had not been brought again from the dead.

4. Christ was raised to give assurance of our resurrection, both former and latter. Our former resurrection is our regeneration, concerning which it is said that ' God hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead,'

1 Pet. i. 3. Our latter resurrection shall be of our bodies; for Christ rose as a head, to make way for the resurrection of all his members. Hereupon saith the apostle, ' Christ is risen from the dead, and become tlie firstfruits of them that sleep,' 1 Cor. xv. 20.

1. This gives an instance of the greatness of God's power, whicli the apostle thus to the life cxpresseth, ' The exceedijig greatness of his power to usward who believe, according to the working of his mighty power, which ho wrought in Christ, when he raised him from the dead,' Eph. i. 19, 20. "Where the apostle inaketh mention of Christ's resurrection, he ordinarily addeth a word of power thereunto, as Rom. i. 4, and vi. 4,

2 Cor. xiii. 4. Experience declareth the raising from death to be a work of almighty power. For what are armies of men or boasts, to death 1 If death seize on them, what arc they 1 Death so brings down the lion, as the fearful h.ire may pull him by the beard. Where death hath seized on anj', we say there is no Lope of life ; yet this instance sheweth the contrary. The devil is said to have the power of death, Heb. ii. 14. The devil, therefore, and all the power of hell, are manifested to be vanquished by Christ's resurrection. Of all evidences of God's power, meditate on this, because of the greatness, clearness, and manifold fruits thereof.

2. We have proof hereby of the perfection of Christ's sacrifice. The grave was the jirison into which Christ, as our surety, was cast. By coming out of that prison, he giveth proof that the debt is discharged, and justice .satisfied.

3. This ministercth much comfort to us against our natural bondage under sin, Satan, death, gi-ave, and hell. By Christ's resurrection we are freed from all that bondage ; for he rose as our surety. Therefore we are said to be raised up together in Christ Jcsu.s, Eph. ii. 6. And we may bo assured that we also shall be raised.

4. Tlic apostle, from the resurrection of Christ, infen-eth this duty, we should ' walk in newness of life,' Rom. vi. 4; and taking it for grant that we are risen with Christ, exhorteth to ' seek those things whicli are above,' Col. iii. 1.

This mj'stery of Christ's resurrection is in other places amplified by the circumstance of time, that it

was within the space of three days. This was answerable to the type, Mat. xii. 40.

This time was sufficient to give evidence of the truth of his death, and withal to keep his body, according to the course of man's nature, from putrefaction ; for it is said of the body of Lazarus, ' By this time he stinketh, for he hath been dead four days,' John xi. 39. But God ' would not suffer his holy One to see comiption,' I's. xvi. 10, Acts ii. 27.

Christ's members may hereupon, with much confidence, rest upon God's care in a sea-sonable providing for them, and in keeping them from utter destruction. Nor death, nor any other affliction, shall clean swallow them up. ' After two days will he revive us, in the third day he will raise us up,' Hosca vi. 2. On this ground saith the apostle, ' We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed,' 2 Cor. iv. 8, 9.

Sec. 1 Go. Of our Lord Jesm.

He whom the Father brought again from the dead, is set out by his dominion, and by his title, our Lord Jesits. Lo!-d{Ku^ioi) is a word of supreme sovereignty, as was shewed. Chap. i. 10, Sec. 128.

The relative ^^£», our, compriseth under it such as are of the church of God, of whom Christ is in special the Lord, as hath been declared, Chap. vii. 14, Sec. 74.

Jesus was the proper name of the Son of God incarnate, and signifieth a Saviour, as is proved, Chap, ii. 9, Sec. 73.

This part of the description sheweth how much it concerncth us to know and believe the foremcntioned resurrection; for he was raised from the dead who was in special manner our Lord, luider whom we are, and to whom we are subject, j'ca, he who is our Saviour ; for ' there is none other name under heaven given among men whereby we must be saved,' Acts iv. 12. All the good that we can any ways expect restcth in this, OUE LoED Jesus, u'hom God raised from the dead.

Sec. 16G. Of Christ a shepherd.

Our Lord Jesus is furtlier set forth under the resemblance of a shepherd.

The Greek word, ■7oi,aijv, hath its notation from a verb, rroiij-ahu, that signifieth to feed; so also the Latin, pastor ; for it is the special part of a shepherd to feed his sheep, John xxi. 16. Christ was iif old foretold to be a shepherd, Isa. xl. 11, Ezek. xxxiv. 23, Zcch. xiii. 7. Christ himself professcth himself to be a shepherd, John x. 14, IG, !Mat. xxvi. 31 ; answerably he was so styled by his apostles, as here, and 1 Pet. ii. 25, and v. 4.

There are sundry respects wherein this metaphor may fitly be applied to our Lord Jesus; for,

1. A true shepherd ' entcreth in by the door,'

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Johnx. 2—that is, he is lawfully called and appointed by God ; so was our Lord Jesus, Heb. v. 5.

2. 'The porter openeth' to the shepherd, John x. 3 ; so the ministers of the church acknowledge Christ to be sent of God, and answerably entertain him, John vi. 69, 1 Pet. ii. 2.5.

3. A shepherd 'calls his sheep by name,' John X. 3; so ' the Lord knoweth them that are his,' 2 Tim. ii. 19.

4. A shepherd knoweth his own sheep, John x. 3. Thus Christ 'judgeth between cattle and cattle,' Ezek. xxxiv. 17.

5. A shepherd leads out his sheep, John x. 8; so Jesus is a guide to his sheep. He is ' the way, the truth, and the life,' John xiv. 6; that true way wherein his sheep may attain unto life.

6. A shepherd ordereth the affairs of his sheep in season ; he ' puts them forth,' John x. 4, namely, when it is time for them to go out of the fold. Christ doth tilings when it is time, John vii. 6.

7. A shepherd goeth before his sheep, John x. 4. In this respect Christ is styled our captain, Heb. ii. 10.

8. A shepherd provides for his sheep, 1 Chron. iv. 40 ; so doth Christ, .John x. 9, Ps. xxiii. 2.

9. A shepherd procures safety for his sheep. This is implied under this phrase, which Christ applieth to himself, ' he shall be saved, and shall go in and out.'

10. A shepherd hazardeth his life for his sheej?, 1 Sam. xvii. 35 ; so doth Christ, John x. 17.

11. A shepherd so acquainteth himself with his sheep, as they know his voice, John x. 4 ; so the church knoweth the voice of Christ, John x. 14.

12. A shepherd so governs his sheep, as they follow him, John x. 4; so doth Christ govern his church, 1 Cor. xL 1.

13. A shepherd useth to mark his sheep, so as he may know them from others. Thus Christ by his Spirit ' sealeth ' his, Ejah. iv. 30.

14. A shepherd watcheth over his sheep. Gen. xxxi. 40, Luke ii. 8. Thus doth Christ, John xvii. 6.

15. A shepherd tenderly heivleth his sheep. Thus doth Christ, Ezek. xxxiv. 16, JIat. viii. 16.

16. A shejiherd keeps his sheep together, that they stray not. Gen. xxx. 29. Eor this end Christ hath his assemblies and ordinances.

17. A shepherd seeks out the sheep that stray; so doth Christ, Mat. xviii. 11, 12.

18. A shepherd wiU carry such sheep as are feeble and cannot go ; so Christ, Luke xv. 5.

19. A shepherd will be accountable for his sheep, Gen. xxxi. 39 ; so also is Christ, John xvii. 12.

20. A shepherd wiU keep the infected from the clean; so Christ, 1 Cor. v. 4, &c.

Sec. 167. Of duties due to Christ, as he is a shepherd.

The duties that we are to perform to Christ as a shepherd, are these and such like :

1. Take Christ for thy shepherd, Ps. xxiii 1.

2. Hearken to Christ's voice, John x. 27, Mat. xvii. 5.

3. So acquaint thyself with Christ's voice as thou mayest know it, John x. 4, 14, Luke xxiv. 35.

4. Follow him, John x. 4, 27, Eev. xiv. 4.

5. If by occasion thou hast gone astray, return to him, 1 Pet. ii. 25.

6. If thou beest brought into any danger, cry to him, Mat. viii. 25.

7. If wounded, hurt, or diseased, seek cure of him, Ps. vi. 2.

8. Expect from Christ whatsoever may be expected from a good shepherd.

Sec. 168. Of Christ the great shepherd.

The foresaid shepherd is here styled great, yea, with an emphasis, tliat great shepherd.

There is in Greek a double article—one prefixed before the word shepherd, the other before the epithet great —thus, rh '^oi/xiva, tov fj.iyat, that shejJierd, that great one.

Christ may well be styled that great s/iepherd, in sundry respects :

1. In regard of the dignity of his person; for he was God-man.

2. In regard of liis superiority : he was the Lord of all.

3. In regard of his power, which is an almighty power. He is able to do whatsoever may be expected from a shepherd.

4. In regard of his goodness. As he is infinitely good in himself, so the fruits and effects of his goodness are very great; such as bring his sheep to eternal happiness.

5. In regard of the great price wherewith he purchased his sheeji, here styled the blood of the everlasting covenant.

This epithet is here added to distinguish him from other shepherds ; for in Scripture both magistrates and ministers arc styled shepherds.

But none ever were such as Christ is : he only is the great shepherd. In this respect he is also styled, aop^/To/.'/jji', ' the chief shepherd,' 1 Pet. v. 4. As he is called 'the great high priest,' Heb. iv. 14, to distinguish him from other high priests (see Chap. ii. 17, Sec. 173), so here ' a great shepherd,' to distin guish him from all other shepherds ; and to move us every way to esteem him above others, and to prefer him before others.

All other shepherds are under this great shepherd, and to give an account to him, and to depend on him.

Sec. 169. Of the sheep of Christ.

To shew that Christ is a shepherd, not at random for any sheep, but that he hath a peculiar flock be-louguig unto him, he is thus set out,—that great

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sliepherJ of the shfep. In this respect, where Christ calleth upon Feter to feed those that were committed to his charge, he useth three times this appropriating relative, my: ' feed my lambs,' ' feed my sheep,' ' feed ?Hy sheep,' John xxi. 15-17. So as this great shepherd hath a peculiar flock, according to that which he saith of the relation betwixt him and these sheep, ' there shall be one fold' (or flock, 'joiij.ir) ' and one shepherd,' John x. 16.

'The flock of sheep that belongeth unto Christ are of such as the Father hath elected, the Son redeemed, and the Holy Ghost in some measure sanctified. The Greek word, nn^arov, secincth to be derived from a verb, 'a^ojBa.lvu, that signifieth to f/o on, and may fitly be applied to saint.s' progress.

These are called sheep in a double respect:

1. In regard of their reference to Christ. It was shewed, Sec. 16G, that Christ was a shepherd ; now these are they over whom Christ as a shepherd sets himself; and of whom, as of a peculiar flock of sheep, he taketh special care.

2. In regard of that fit resemblance that is betwixt them and sheep ; and that in sundry excellent qualities : as,

(1.) Meekness. Sheep are of all creatures the most meek. They are freest from rancour and revenge. Clap them on the back, set them on by all means you can, yet you cannot move them to fly in the face of a man, or to bite him, no, not to snarl against him. These are doggish properties. Such as liave the Spirit of Christ in them, have a meek spirit. It is .said of Christ, ' He was opi)rcssed, and he was afllicted, yet he opened not his mouth,' Isa. liii. 7. Such is the di.sposition of the members of Christ.

(2.) Harmlessness. Of all creatures they are the least harmful. Though they suffer much, they do jio wrong.

(3.) Patience. ' As sheep are dumb before the shearers' (Isa. liii. 7), yea, before their slaughterers, so are holy martyrs.

(i.) Dependence. Sheep do altogether depend upon their shepherd's care. Thus believers cast themselves upon Christ, upon his protection and provision.

(5.) Obedience. Sheep follow their shepherd, John X. 4. They flock together, or go this way and that way according to the whistle or other direction of the shejjherd; so do Christ's sheep, John x. 16.

(G.) Contentedne.ss. They will feed upon any pasture ; yea, even upon the fallow ground. Thus are believers content with any state wherein the Lord shall set them.

(7.) Cleanliness. They are not like swine, that delight to wallow in the mire ; but if by occasion they fall thereinto, they will, as .soon as they can, get out of it. Herein lies a difference betwixt a natural man, and one that is truly regenerate. The former wilfully runneth into sinful mire, and with delight

walloweth therein. The latter may, by temptation, fall into such filth ; but through shame he will Cjuickly recover himself, and seek to be cleansed.

(8.) Sociableness. Sheep love to flock together and to feed together. So saints love the society one of another.

(9.) Profitableness. They are in everything profitable. Their wool and skin for clothing, their milk and flesh for food, their guts for strings, their dung for manuring ground. They are profitable being alive, and profitable after death.

By these properties we may make trial of ourselves whether wc be the sheep of Christ or no. It becomes us therefore duly to apply them to ourselves.

Hereby, also, proof is given of the benefit that saints bring to those among whom they live, which may easily be gathered from the forementioned properties. They ought, therefore, to be had in high account.

Sec. 170. Of ffi€ blood of the everlasting covenant.

By way of amplification the apostle addeth this clause, tliroKgh the hlood of the everlasting covenant. There were three distinct points before noted in this verse:

1. A description of God, the God of peace.

2. The resurrection of Christ.

3. The oflice of Christ, to be a shepherd of the sheep.

To each of these may the foresaid amplification have reference; for,

1. The Lord is the God of peace, through the blood of the everlasting covenant.

2. God brought again from the dead the Lord Jesus, because by his blood he had sealed and ratified the everlasting covenant.

3. By virtue of the everlasting covenant sealed by the blood of Christ, Christ became the great shepherd of the sheep.

Of a covenant in general, see Chap. vii. 22, Sec. 94, and Chap. viii. 8, Sec. 39, ikc.

The covenant here meant must needs be the new covenant of grace ; because this epithet, everlasting, is attributed thereunto. Of the difference betwixt the old and new covenant of grace, see Chap. viii.

8, Sec. 52. This new covenant was made with Christ as the head of the mystical bodj'. It was in and by him established and ratified ; and thereujjon it is hero added as the ground of the three forementioned points.

The word, aiuvlov, here translated everlasting, is in Greek the same that is translated ' eternal,' Chap. v.

9, Sec. 51. It implieth a continuance without date. It is here attributed to the new covenant.

1. To put a difl'erence betwixt it and the old covenant, which had a date, and was in time abrogated, as is i)roved, Chap. viii. 13, Sec. 81.

2. To shew that the vigour of this covenant ever remaineth ; and that therefore no other covenant is

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ever to be expected : so as we may the more confidently rest hereupon, and content ourselves herewith.

By blood is here meant the death of Christ.

Of blood in general, see Chap. ii. 14, See. 137. The apostle doth not here speak of the blood of Christ as it remained in his veins ; in that respect it would set forth the life of Christ, Gen. ix. 4, 5; but he speaketh of it as shed out of his body, for so it signifieth death ; and withal the kind of his death, which was a sacrifice : for the blood of those beasts which were made sacrifices under the law was shed. Lev. i. 5. In reference to the blood of the beast sacrifices, frequent mention is made of Christ's blood.

It was Christ's death that ratified the new covenant, whereby it became a testament, Heb. ix. 16, 17. Thereby this covenant came to be unalterable, Gal. iii. 15.

This doth much magnify the new covenant, in that it was ratified with so great a price as the blood of Christ, which the apostle might well style precious, 1 Pet. i. 19 ; for never was there in the world anything of more worth or greater price than the 'olood of Christ : and that,

1. In regard of the person whose blood it was, even the blood of him that was true God ; whereupon the apostle saith that God hath ' purchased' the church ' with his own blood,' Acts xx. 28.

2. In regard of the precious effects that are wrought thereby ; which are freedom from everything that may make man miserable—as the curse of the law, the wrath of God, divine justice, the sting of death, the power of the grave, bondage under sin and Satan, and from hell and damnation.

Yea, also, participation of everything that may make us happy—as reconciliation with God, justification of our persons, and eternal salvation. AH these, and other like to these, are branches of the new covenant, as it is ratified by the blood of Christ. Well, therefore, might the apostle add to the former privileges this great one, ' in (or through) the blood of the everlasting covenant.'

Sec. 171. Of adding prai/er to other mmiu of in-stniction.

Ver. 21. Make you perfect in every good loork to do his loill, %1'orhing in you that which is well-pleasing in his sight, through Jesus Christ; to lohom be glory for ever and ever. Amen.

The substance of the apostle's prayer is contained in this verse.

He had before exhorted them to sundry good works : here he prayeth that God would enable them thereunto. It is usual with the apostles to pray to God to enable their people to do those things that they exhort them to.

All esiortations, and other means which man can use, are altogether in vain without God's blessing

thereupon ; and prayer is an especial means for obtaining God's blessing.

Commendable in this respect is the custom of ministers, in making prayers after their sermons for a blessing on what they have delivered.

Little is this considered by them who in the end of their sermon, having named Christ, thus conclude all, ' to whom, with the Father and the Holy Ghost, be all glory now and for evermore.' This is a good close, but too scanty in regard of that blessing that should be sought.

It is to be feared that a special reason of men's small profiting by much hearing is this, that they are not so earnest in seeking a blessing of God as they should.

Sec. 172. Of being perfect in every good worh.

The first branch is a very large one, eoniprisinc under it every spiritual blessing that is needful for a Christian.

The first word, xaraoueai, in Greek is a compound. The adjective, ajr/o;, whence it is derived, doth signify sound, not hurt, not defective. The compound wants not emphasis. It signifieth to make up a thing that is rent or defective: as where it is said, that the sons of Zebedee were ' mending' their nets Mat. iv. 21; and where the apostle exhorteth to ' restore' one that is overtaken in a fault. Gal. vi. 1. Usually it signifieth, as here, to perfect, 1 Cor. i. 10 2 Cor. xiu. 11. It is used to God's 'preparing' the body of Christ for a fit sacrifice, Heb. xii. 5'; and to the ' framing' of the worlds, Heb. xi. 3. Both Christ's body, and also the worlds were perfectly made up.

It here intendeth a perfection ; and giveth evidence that perfection may be prayed for, as 1 Cor. i. 10, 2 Cor. xiii. 11. Christ himself exhorteth us to be perfect. Mat. v. 48. See more hereof in The Guide to go to God, or, E.rplanation of the Lord^s Prayer on the 3 Petit. Sees. 65, 68, 69. '

The noun, i^yov, translated woj-l; is attributed both to that which God doth, and also to that which man doth. Of the notation of the word, see Chap. iv. 3 Sec. 28. Here it is applied to that which man doth : and is extended to every kind of work to be done by man, either in reference to God, or a man's neighbour, or himself: therefore he here addeth this general particle, every. For man is bound to do what work soever is required of him by God : as is proved, Chap. viii. 5, Sec. 16.

Though the extent aforesaid be very large, yet it must be limited within the compass of that that is good. Therefore this epithet, good, is here added, to limit and restrain that general, every.

The notation of the Greek word, ayaSlt, is taken from another word that signifieth admirable, or worthy of all admiration : for in truth nothing is so worthy of admiration as that which is truly good.

This is the commendation of every work that God

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[Chap. XIII.

made in the beginning, that it -vras ' good,' yea, ' very good,' Gen. i. i. 31. There is nothing wherein the creature can be more like his Creator than in goodness. This was that image or likeness of God after which God made man at first, Gen. i. 2G, 27.

Under this word, ^''xkI, all fruits of holiness to God, and righteousness to men are comprised.

These then are the good works whoreunto we are 'created,' Eph. iL 10; and unto which the man of God must be ' thoroughly furnished,' 3 Tim. iiL 17 ; and which he must learn to ' maintain,' Titus iii. 8, 14; and whereof he must be 'zealous,' Titus ii. 14. These are they that must be ' seen, that men may glorify our Father which is in heaven,' Mat. v. IG, 1 Pet. ii. 12. Dorcas is commended for being ' full' of these. Acts ix. 3G. These ' become women professing godliness,' 1 Tim. ii. 10. A widow that is received to do service in the church, must be ' well reported of for good works,' 1 Tim. v. 10. Rich men must be 'rich' therein, 1 Tim. vi. 18. Ministers must be a ' pattern' therein, Titus ii. 7. And we must all ' provoke one another' thereto, Heb. x. 24. See more hereof in I'hc Saint's Sacrifice, on Ps. cxvi. 9, Sec. 5i).

Sec. 173. Of doinfi God's will.

That it migiit be the better known what is indeed a food work, the apostle thus explaineth it, to do his tvUl.

Of the distinction of God's will, see Chap. ii. 4, Sec. 37. Here is meant God's revealed will, which is his word. This is the rule of every good work.

To do God's will is to obey his word. Therefore as God hath made known his will in his word for our rule, so must we conform ourselves thereto, and yield obedience unto it.

Of God's will, and that as it is our rule, and of practising God's will, see I'/ie Guide to go to God, or An Ej-phination of the Lord's Pratjer, on Petit. 3, Sees. 56, 58, 59. Of practising duty, see Tlie Saint's Sacrifice, on Ps. cxvi. 9, Sees. 55, 59.

Sec. 174. Of God's worhiny that which is wdl-pleas-iny in his siijlit.

Tlie apostle further addeth in his prayer this clause, working in you tlt<tt which is well-pleasing in hu sight; both to shew the ground of their ability to do a good work, and also the consequence that foUoweth thcre-ujion.

1. The ground thereof is, God's working in them.

The Greek word, voiut, translated working, is a word of sundry significations. It signifieth to do, to perform, to work, to mnke, ifec. It is used not only to set fortli man's making a tiling out of some matter, but also God's creating of the world of nothing, as in this phrase, ' he made tiie worlds,' Heb. i. 2. It is a divine and mighty work that is here intended : a kind of creation. For man is utterly unable of him-

self to do that which is well-pleasing in God's sight, and thereupon to do any good work, 'We are not sufficient of ourselves to think anything as of ourselves,' 2 Cor. iii. 5. The apostle therefore doth seasonably add thLs of God's working in them, to direct them whence to seek ability for doing that which he required them to do. Of man's di-sability to do God's will, see The Guide to go to God, or An Explanation of the Lords Prayer, on Petit. 3, Sec. GO.

Here observe a difference betwixt the godly and wicked. God worketh in the godly; the devil work-eth in the other, Eph. ii. 2. Hence ariseth the difference of their works.

2. The consequence following upon a good work is thus expressed, ^/4a< which is well-pleasing in his sight. The Greek word, (vd^isrov, translated well-pleasing, is the same compound that was used, Ver. IG, Sec. 14G. It implieth that God doth not only like such a work, but also takes dehght therein. In other places it is translated ' accepted,' 2 Cor. v. 9, and 'acceptable,' Rom. xii. 1, 2; and an adverb thence derived, iiai'ssToi;, Heb. xii. 28.

The Greek phrase, inii-ion a-jroU, thus translated, ii his sight, is the very same that is thus translated, 'unto the eyes of him,' Chap. iv. 13, Sec. 76. It implieth God's distinct discerning and perfect knowing of a thing: even as of that which is before him, and in his sight. God is not well pleased with matters upon hearsay; or upon others' approving of them; but upon his own sight. Thus is this very phrase used, 1 John iii. 22. This, therefore, ought to be our care, to order all our works as in the sight of God. This was the commendation of Zacharias and his wife, that ' they were rigliteous before God,' or ' in his sight,' Luke i. G. It is said of Enoch, that ' he walked with God,' that is, ' in God's sight,' Gen. V. 24. Hereupon our apostle maketh this inference, ' he pleased God,' Heb. xi. 5.

They order their works in God's sight, who do them in truth and sincerity : for God is a searcher of the heart, Jer. xvii. 10, and that which is done in truth from the heart, is done in the sight of God.

Sec. 175. Of God's continiiing to work upon tite regenerate.

The prayer here made for perfecting tliem in every good work to do his will, and for working in them that which is well-pleasing in his sight, is for them in whom the good work of grace was begun : so as God continueth to work in and ujion those that are effectually called and regenerate. Of sucli saith the apostle, ' It is God which worketh in you both to will and to do of his good pleasure,' Phil. ii. 13. Thereupon we may be ' confident of this very thing, that he which hath begun a good work in us, will perform it until the day of Jesus Christ,' Phil. i. C.

Herein lieth a difference betwixt God's working on

Veb. 20, 21.]

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363

Adam, when he had created him at first, and on such as are created again. Having made Adam perfect, he left him to himself to stand or fall. Experience being thereby given of a creature's vanity being left to itself, though it be made perfect, God now himself continues to go on m finishing that good work which he began.

This sheweth a necessity of our continual dependence on God ; and that so long as we Uve, we seek grace and blessing from him time after time ; and that Ave return the glory not only of our first conversion, but also of our continual edification to him, that stUl we praise him both for preventing and also for assisting grace ; and that we use all to the glory of his name.

Sec. 17G. Of caUing on God through Jesus Christ.

The apostle thus concludes this prayer, through Jesus Christ. Of the Greek particle, ha, translated through, see Chap. iL 9, Sec. T-t.

Of these two titles, Jesus Christ, joined together, see Chap. iii. 1, Sec. 29.

This clause is fitly put in the last place, after the whole prayer, because it may have a just reference to every part of the prayer. For God makes us perfect through Jesus Christ ; and that which is well-pleasing in God's sight is so through Jesus Christ. There can be no communion betwixt God and us, but through Jesus Christ. What good thing soever God doth to us, he doth it through Jesus Christ. Whatsoever we do acceptably to God, it must be done through Jesus Christ. ' God hath made us accepted in the beloved,' Eph. i. G. ' This (saith God) is my beloved Son, in whom I am well pleased,' Mat. iii. 17. God is not only well pleased xeith Christ, but also in him ; that is, he doth rest so well pleased with Christ, as whomsoever he beholdeth in him, he also resteth well pleased with them ; therefore all the good that God doth to any of his, he doth through Jesus Christ. Hercujjon saith Clirist, ' Whatsoever ye shall ask the Father in my name, he will give it you,' John xvi. 23. And we .are exhorted to ' do all in the name of the Lord Jesus,' Col. iiL 17.

Of praying to God and praising God in and through Jesus Christ, see Ver. 15, Sec. 142.

Sec. 177. Of adding praise to prayer.

To the former prayer that the apostle made he addeth this form of praise, to irhom be glorg for evi_ r and ever. This relative, to whom, may have reference either to ' the God of peace,' ver. 20, or to ' Jesus Christ,' who was mentioned immediatel}' before. They are both one God, and fountain of all blessing; and to either of them severally, or to both of them jointly, all glory is due. To ' God the Father of Christ' is glory given, 1 Pet. v. 10, 11 ; and to 'God our Saviour' (which is Jesus Christ), is also glory given, Jude -I-o. Of God's glory, see The Guide to go to God, Sec. 215, &c.

Of the meaning of the word, iS^a, translated glory, see Chap. ii. 7, Sec. 60. It here intendeth praise, whereof see Ver. 15, Sec. 142.

We have a good pattern for adding praise to prayer. Hereof see The Guide to go to God, or An Explana^ tion on tlie Lord's Prayer, Sec. 238.

Of this phrase, for ever and ever, see Chap, i 8, Sec. 108.

Such is the extent of these words, for ever and ever, as they imply, that glory is due to God beyond the continuance of this world, which shall have an end. Therefore as we must ever give glory to God in all those respects which have been declared in The Whole Armour of God, Treat. 3, Part 2, Sec. 72, so our desire must go beyond our own time here on eartk Our desire must be, that glory may be given to God b}' our posterity, generation after generation ; yea, that glory may be given to him after this world is ended, everlastingly.

This word, Amen, compriseth under it the substance of the prayer and praise that goeth before it, and is a ratification of every particular branch in both of them.

Hereof see more in The Guide to go to God, or An ExiAanaiion ofth-e Lord's Prayer, Sec. 241, ic.

Sec. 178. Of tlie resolution o/Heb. xiii. 20, 21.

Ver. 20. Noiv the God of peaee, tluit brought again from the dead our Lord Je.ius, that great shepherd of the sheep, through the blood of t/ie everlasting covenant,

21. Make you pieifeet in every good work to do his tvill, xven-king in you that which is weli-pleasing in his sight, through Jesus Christ; to tvhom, be glory for ever and ever. Amen.

The sum of these two verses is, in one word, prayer.

Wherein we have,

1. An expression of the prayer.

2. A ratification thereof, in this word. Amen. Of the prayer there are two parts :

1. Petition.

2. Praise.

In the petition there is,

1. A description of the person to whom it is made, ver. 20.

2. A declaration of the substance thereof. The person called upon is described,

1. By his goodness, in this phrase, the God of peace.

2. By his greatness.

This is set out by an act of his almighty power. Herein is noted,

1. The kind of act, brought again from the dead.

2. The object on whom it was wrought. He is described,

1. By his dominion over us, our Lord.

2. By his name, Jesus, which setteth him out a Saviour.

3. By a special function. This is set out,

1. By the kind of it.

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[Chap. XIII.

2. By the ground of it. Tlie kind of function is,

1. Set out by a metaj)lior of a shepherd.

2. It i.s illustrated by the correlative, sheep, and by the excellency of it, (jreat.

The ground of the foresaid function is a covenant;] Which is amplified,

1. By the means of ratifying it, blood.

2. By the continuance of it, everlasting. The substance of the prayer setteth out,

1. The matter desired.

2. The means of effecting it.

1. The matter is propounded.

2. E.xpoundcd.

In propounding the matter is expressed,

1. The main thing desired, malce yoil, perfect.

2. The object thereof in this word, ivork. Amplified, (1.) By the quality, good.

(2.) By the extent, every.

In expounding the matter is set down,

1. The rule, God's toill.

2. Obedience thereto, to do.

In setting down the means of effecting what is desired, is declared,

1. The kind of means, God's working in them.

2. The subject - matter which he worketh, that which is well-2}lect3ing. Amplified,

1. By the sincerity thereof, in his sight.

2. By the mediator in whom it is effected, through Jesus Chri.it.

In the form of praise is noted,

1. The kind of praise, glory.

2. The person to whom given, to whom.

3. The continuance, for ever and ever.

Sec. 179. Of observations raised out o/Heb. xiii. 20, 21.

I. Prayer is to he made by such as desire others' prayers. This ariseth from the inference of this prayer upon the apostle's desire of others to pray for him. See Sec. 162.

II. God is the author of peace. In this respect he is styled t/ie God of peace. See Sec. 163.

III. God can raise from the dead. Here is a particular instance given thereof. See Sec. 16i.

IV. Christ was raised from the dead. This is that particular instance that is here given. See Sec. 161.

V. The Son of God was raised from the dead by the Father. For this mighty work is here attributed to the Father in reference to his Son. See Sec. 164.

VI. Christ is a Lord. This title is here given unto him. See Sec. 165.

VII. Christ is in special the Lord of believers. Such are comprised under this correlative, our. See Sec. 165.

VIII. Christ is a Saviour. This title, Jesus, imports as much. See Sec. 165.

IX. Christ is a shepherd. So is he here styled. See Sec. 166.

X. Christ is the chiefest of all shepherds. In this respect he is styled the great shepherd. See Sec. 168.

XI. Christ is in special the shephe>-d of the church. They that are of the church are here styled the sheep, of whom Christ is a shepherd. See Sec. 169.

XII. That which Christ undertakes for the church is by virtue of covenant. This phrase, through the covenant, being inferred upon this office of Christ, shepherd, gives proof hereof See Sec. 170.

XIII. The netv covenant hath no date. It is here said to be everlasting. See Sec. 170.

XIV. The covenant is ratified by Chrisfs blood. To demonstrate this truth, blood is here attributed to the covenant. See Sec 170.

XV. Peyfection may be prayed for. The apostle pr.ayeth God to make ihem. 2ie7fect. See Sec. 172.

XVI. Good works are to be done. The apostle prayeth that they may do them. See Sec. 172.

XVII. Every good work is to be endeavoured after. So much is here intended, under this indefinite particle, every. See Sec. 172.

XVIII. God's will is man's ride. To this end it is here set forth. See Sec. 173.

XIX. To do God's will is to do a good work. This clause, to do his will, is here brouglit in as a declaration of a good work. See Sec. 173.

XX. God continneth to work in his saints. This he doth after the beginning of their regeneration. Therefore, after he had prayed that they might do God's will, he addeth this means of doing it, working in you, wliich hath reference to God's continuing work. See Sec. 175.

XXI. That ivhich God worketh is well-pleasing to him. Thus much is here plainly expressed. See Sec. 174.

XXII. That ivhich is well-pleasing to God is done as in his presence. AVith respect thereunto. This is, in his sight. See Sec. 174.

XXIII. Things are well-pleasing to God through Jesus Christ. The inference of this phrase, through Jesus Christ, gives a proof of this point. See Sec. 176.

XXIV. Glory is to be given to Christ. This relative, to ivhom, hath especial reference to Christ. See Sec. 177.

XXV. Everlasting praise is due to Christ. This phrase, for ever and ever, imports as mucL See Sec. 177.

XXVI. What is prayed for must be believed. The addition oi Amen intends as much. See Sec. 177.

Sec. 180. Of the apostle's earnest desire of his people's using tlieir best endeavour.

Ver. 22. And J beseedi you, brethren, suffer the word of exhortation : for I have written a letter unlo you in few words.

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This English copulative, ami, is in Greek the ordinary conjunction of opposition, hi, but, which im-plieth that something is here wanting over and above that which he had declared before, which was, that God himself wrought in them that which was well-pleasing in his sight; but here he implieth that to God's work their endeavour must be added, see Chap, iv. 11, Sec. 63 ; as if he had said, Though God work in you every good work, yet you also must do that which belongeth unto you; you must suffer the ivoi-d of exhortation.

This advice the apostle enforceth by a pithy and meek entreaty, thus, '^raoaKuXa, I beseech you. This is the very same word that he used, Ver. 19, Sec. 158. There it was used on his own behalf. He there be-seecheth them to pray for his own restoring ; here he beseecheth them to do that which was needful and useful for themselves, even for their own spiritual edification.

Hereby he giveth instance, that ministers must be as careful to stir up people to seek their own good, as to seek the good of their ministers. He that on his own behalf earnestly desired his people to ' strive in prayer to God for him,' Rom. xv. 30, thus expresseth his earnest desire of them to seek their own spiritual good, ' I beseech you, brethren, by the mercies of God,' (tc, Eom. xii. 1; and in another place, ' I beseech you, brethren, by the name of our Lord Jesus Christ,' .fee, 1 Cor. i. 10.

1. There lieth as great a charge upon ministers for the good of their people's souls as of their own souls, Ezek. Lii. 17, 18, &c.

2. Herein they shall shew the sincerity and ardency of their affection towards their people, as he who said, ' My heart's desire and prayer to God for Israel is, that they might be saved,' Rom. x. 1. And again, ' I could wish that myself were accursed from Christ for my brethren,' Rom. ix. 3. Yea further, thus, ' I wiU very gladly spend and be spent for you,' 2 Cor. xii. 15.

3. They shall hereby get to themselves the greater comfort in this world, Phil. iv. 4, and the greater reward in the kingdom of heaven, Dan. xii. 3.

Blessed are they who are of the mind of this apostle, to beseech their people about those things which concern tlieir spiritual edification and eternal salvation. See more hereof on Chap. vi. 11, Sees. 7 6,77.

To enforce his earnest desire herein, he useth this affectionate title, ahiXfol, brethren. Hereof see Chap, iii. 1, Sees. 3, -t.

Sec. 181. Of suffering the word of exhortation.

That which the apostle earnestly beggeth of those Hebrews, is thus expressed, suffer the word of exhortation.

The noun, •xaoa.nXriai;, translated exhortation, is derived from the verb, wagaxaXS, which signifieth beseech. Hereof see Chap. vi. 18, Sec. 144.

It is sometimes translated ' consolation,' or ' comfort,' 2 Cor. i. 3, 4; and sometimes 'exhortation,' Rom. xii. 8. Tliis phrase, winxl of exhortation, is used. Acts xiii. 15. It is called, Xoyog vaPaxXrjSiOj;, word of exhortation, because exhortation useth to be given by word of mouth.

Here this phrase may be taken for all manner of instruction, whether information, direction, admonition, incitation, consolation, or any other the like.

The verb, aviyich, translated suffer, is usually applied to such things as seem to a man's afi'ection somewhat grievous, or distasteful; but yet in his judgment suffered or borne with. It is used of Christ's suffering the weaknesses and unbelief of his disciples; it was some grief unto him, yet he suffered them, and saith, ' How long shall I suffer you?' It is sometimes translated to ' endure,' 2 Tim. iv. 8. Sometimes to ' bear with,' Acts xviii. 14. Sometimes to ' forbear,' Eph. iv. 2. Here it implieth, that they were somewhat offended at the apostle's manner of instructing them, so as they did not so well take it as they should ; or at least he feared that they might distaste it. For he had been both earnest and severe in his reproofs and exhortations. He intimateth, that they had ' forgotten the exhortation,' chap. xii. 5; that they had ' need of patience,' chap. x. 36; that ' their hands hung down, and their knees were feeble,' chap. xii. 12. But especially his apostolical severity is hinted, chap. vi. 1, 2, kc, and chap. x. 25, 26, (fee. Thereupon he is in the close of this epistle very earnest with them, to suffer tlie word of exhortation.

This implieth a backwardness in people to receive that word which is delivered unto them, though it be for their own spiritual good. Prophets and apostles much complain hereof. Dent. xxix. 4, 2 Kings xvii. 14, 1 Cor. iv. 18, Phil. iii. 18.

This, therefore, is a very needful caution ; and for making the right use thereof, people ought to be well persuaded of their ministers, of their good-will towards them ; yea, and of their desire of their best good. They ought to be like the Thessalonians, who ' received the word which they heard, not as the word of men, but (as it is in truth) the word of God,' 1 Thesa. ii. 13.

Sec. 182. Of the meaning of these words, 'I have written to you in few words.'

The reason which the apostle renders to enforce his desire, is thus expressed, for I have written a letter unto you in few words.

This phrase, I have written a letter, is the interpretation of one Greek word, which is a compound. The simple verb, ffrsXXw, signifieth to se/id. The compound, imariWu, to send to. Mat. xxi. 34, 36. Now, because men by letters do use to send their mind to others, this word is used to set out a man's writing of a letter, and thus translated ' write,' Acts

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[Chap. XIII.

XV. 20. A noun hence derived, iTieToXfi, signifieth a letter, or an e/iislle, Col. iv. IG.

Of the word, iia jSiayjint, translated, in few words, see Chap. ii. 7, Sec. 5'J.

This noun, words, is not expressed in the Greek, but necessarily understood, and well supplied.

The force of the apostle's reason may sundry ways be enforced ; as,

1. Though liis epi.stles were long—for it is the lonfcst of all the apostle's epistles, except that to the Eomans, and the first to the Corinthians—yet the exhortations of this epistle were but few; for it is spent for the most part in matters of doctrine ; and in that respect they might the more patiently bear Lis exhortations.

2. His exhortations were but few and short, in comparison of their need; for he might have filled large treatises with his exhortations, if he had cn-laro-ed them according to their need. Now seeing he had so contracted himself, and called out such only as he thought most needful and useful, and comparatively were but few, they ought the more patiently to suffer them.

3. If the -whole epistle be comprised under this phrase, word of exhortation, it is no very long one ; but may very well be styled, a feiv words.

4. This direction may be given unto them in reference to the apostle's sermons, and the preaching of other ministers; as if he had intended that they should not content themselves with this bare epistle, which was but in few words, but also suffer the exhortations of their ministers, whether himself or others, because thereby they might more largely, and more pertinently, according to several occasions, be instructed and exhorted by their ministers from time to time. The apostle's epistles lay down a foundation, which was further to be built upon by the ministry of such as God from time to time should set over them.

' Sec. 183. Of the resolution and observations of Hcb. xiii. 22.

The sum of this verse is, a direction for profiting by the ministry of the word.

We may observe,

1. The inference of it upon that which went before, iji this particle, and, or hut.

2. The substance of it.

In the substance is set down,

1. The matter.

2. A motive to enforce it.

In the matter, there is considerable,

1. A thing desired.

2. The manner of desiring it.

The manner is first propounded ; and that in two branches,

1. A mild re<juest, we beseech you.

2. The thing desired.

Herein we may distinguish,

1. An act desired, siiji'tr.

2. The subject of that desire, the vjord of exhortation.

The motive is taken from the brevity of that word which he would have them to suffer ; for I have wi'itten to you in few words.

Observations.

I. To God's work man's etuleavour must be added. He had before prayed that God would work in them. Here he requireth an endeavour on their part. See Sec. ISO.

II. What ministirs desire for tJumsclves tJiey must endeavour for their people. He did before beseech them to pray for him, ver. 19. Here he beseecheth them to look to their own good. Sec Sec. 180.

III. Dirtclions are to be enforced with all 7ni/dness. Here the apostle beseecheth that which he had power to command. See Sec. 180.

IV. Ministers and people are as brethren. So the apostle styleth here the people under his charge. See Sec 180.

V. To instructions e.vho)iations are to be added. The word, exhortation, implieth as much. See Sec. 180.

VI. The word delivered by God's minister is with much 2Mtience to be received. This word, suffer, intends as much. See Sec. 180.

VII. A minister 2^ressinf/ only such things as are most necessary, should make people Hie more to regard them. See Sec. 182.

VIII. Larger crhortations out of h-ief fundamental jtoints, are jiatienlly to be endured. These two last points arise out of the last words of the verse. Sec Sec. 182.

Sec. 184. Of sending true news.

Ver. 23. Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.

The apostle doth here in the close of his epistle insert a matter of good news ; which he thus bringeth in, yivoisxBre, hioiv ye. Hereby he givcth to understand, that the news was true : and upon Ids word they might know it and rest upon it. In this sense, saith Christ, ' Know that it is near,' Mat. xxiv. 33. To like purpose saith the apostle, ' I would have you know,' 1 Cor. si. 3. And again, ' I have sent unto you, that ye might know our affivirs,' Eph. vi. 22. To this purpose words of credence are added unto knowledge, as ' indeed,' Jolin vii. 2G ; ' assuredly,' Acts ii. 37 ; ' perfectly,' 1 Thess. v. 2 ; yea, also ' certainty,' Luke i. 4. And these two words, believe and know, are joined together, 1 Tim. iv. 3.

The news therefore which Christians send to others must be such as those others may know to be such : they must be sure and certain.

According to the news that are sent, people use to bo

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affected. When tidings came to the ears of the church concerning the conversion of the Gentiles : and that they were assured thereof by Barnabas, they were glad, Acts xi. 22, 23. On the other side, when news was brought to Neheiniah, of the affliction of the Jews in Jerusalem, he was much dejected, and much humbled his soul in prayer for them, Neh. i. 3, 4. This being the disposition of God's people, to be so affected with the news that they hear, according to the kind thereof, if it should not be true, they might be brought to mock Gtod : and that by rejoicing and praising God in cases wherein there is just cause of deep humiliation : and also to be made sorrowful and humbled, when there is cause of rejoicing and praising God.

This atfordeth a good direction to those that are forward in sending news, especially about church affairs, that they send such news as they to whom they send may know it to be so and so.

Sec. 18.5. Of this name Timotheus.

The news that was sent, was concerning the delivery of Timothy.

Timotheus, Ti/mSsoc, is a name that savoureth of much piety. The former part of the name, ri/xii, signifieth jn-ecious or glorious. The latter part of the name, Qehg, signifieth God. So as the joining of them together may signify one 2"'ecioiis or tjlofious to God: or othermse it may signify one to whom God was precious or glorious. It was a name that was given to many of the heathens. It was the name of a great conqueror at Athens, and of an Athenian comedian, and of a musician, and of an excellent engraver, and of a skilful grammarian. We read also of Timotheus, a captain of the host of the heathen against the Jews, I Mace. v. 11.

I will not inquire after the first occasion of this name. It is a name well befitting Christians : and it may be that the mother of this Timothy, who is mentioned in my text, being a Jewess, and professing the Christian faith. Acts xvi. 1, 2 Tim. i. 5, might give this name unto him in pious devotion. Of giving fit names, see Domestical Duties, Treat. G, Of the Duties of Parents, Sec. 20.

Sec. 186. Of Timothys being set at liberty. About this news, the delivery of Timothy, five questions are moved :

1. Who this Timothy was.

2. AVhere he was bound or other ways restrained.

3. How he was set at libert}-.

4. At what time this might be.

5. Why this apo.stle called him h-other.

To the first. Questionless he was that man to whom St Paul directed two epistles : even he whose mother was a Jewess and his father a Greek, whom Paul suffered to be circumcised, to prevent offence that the Jews might otherwise have taken. Him, while he

was a young man, Paul took to go forth with him, Acts xvi. 1, 3. It is said of this Timothy, that he ministered to Paul, Acts xix. 24—that is, ho accompanied Paul, Acts XX. 4, and went, and returned, and abode where Paul would have him. He is styled Paul's 'work-fellow,' Rom. xvi. 21. Frequent mention is made in Paul's epistles of sending Timotheus hither and thither upon messjiges to the churches, as 1 Cor. iv. 17, Phil. ii. 19, 1 Thess. iii. 2. Yea, St Paul joins the names of Timothy with his own in sundry epistles that he wrote to the churches, as 2 Cor. i. 1, Phil. i. 1, Col. i. 1, 1 Thcss. i. 1, Philem. 1; and he left him at Ephesus, where was a great church, there to water what he himself had planted, and to order the affairs of that church, 1 Tim. i. 3.

All these shew that he was a minister of the gospel, of very special note, and of singular use to the church of God : so as his liberty must needs be good news to God's church.

2. To the second. We cannot find either in the book of the Acts, or in any of the epistles where this should be; but sure it is that he was some way or other restrained : otherwise the apostle would not have said that he was set at liberty. The Greek word, u'TToXO.v/jiefov, used by the apostle, is a compound. The simple verb, Xuu, signifieth to loose or unloose, Mark i. 7. This compound signifieth to loose from a thing. It is used of putting away a man's wife. Mat. i. 15, and v. 31; of dismissing a comjiany. Mat. xiv. 15 ; of releasing a prisoner, Mat. xxvii. 15; of the soul's departure from the body, Luke ii. 29 ; of forgiving a debt, Liike vi. 37 ; of loosing from an infirmity, Luke xiii. 12. All these shew that the verb here used doth signify some restraint from which Timothy was now freed. While he was restrained he could not, as a freeman, do the work of his ministry, nor go hither or thither for the church's service. Therefore upon this liberty and freedom the apostle implieth that he would come to them.

3. To the third. How he was .set at liberty. There are many ways whereby it might be effected : for,

(1.) Ho might be restrained upon some accusation about civil affairs ; but upon examination of the case be found not guilty : as Paul, concerning whom they said, ' This man doth nothing worthy of death,' Acts xxvi. 31.

(2.) He might be restrained for something about the Christian profession ; but when the case came to be heard, the judge finding it to be a question thereabouts, might say as Gallio did, ' I will be no judge of such matters,' Acts xviii. 15, and so set him free.

(3.) There might be some prudent man among his judges, such a one as Gamaliel was, and he a means of his liberty. Acts v. 40. Or God might stir up some faithful friend for him, such a one as Ebedmelech was to Jeremiah, Jer. xxxviii. 8, &c. Many other ways might be for efl'ecting his liberty : so as though the particular be not set down in Scripture, we may

OOUGE ON HEBREWS.

[Chap. XIII.

and ought to believe the general, that he was set at liberty.

4. To the fourth, Wlicn he was delivered. This question is the rather moved, because many are of opinion that the restraint and liberty here intended was after Paul's death, yea, and after the Acts of the Apostles were written. But this would make too much against the divine authority of this epistle, which maketh mention hereof It hath been proved that this epistle was penned by Paul : so as this must be in the time of Paul's life, and before Paul himself was imprisoned at Rome. It was while Timothy was in the strength of his age, and might do most service to the church of God.

5. To the fifth. Why Paul caUed Timothy hruther. This question is moved, because Paul called Timothy son, 1 Tim. i. 2, 18, 2 Tim. i. 2; thereupon they do infer, that either Paul was not the author of this epistle, or that this was not that Timothy to whom Paul sent his epistles. But this is a very slender objection, for in these epistles he wrote to him as one that had a kind of charge over liim; and partly in regard of their age (Paul being an old man, and Timothy a young man), partly in regard that Paul had been a means of Timothy's regeneration, he calls him son. But at other times and in other epistles he joins Timothy with himself in sending his epistles to the churches, and caUeth him brother, as 2 Cor. i. 1, PhU. i. 1, Cob i. 1, 1 Thess. i. 1, and iii. 2. He styles him brother for honour's sake: and to make the church to have him in higher acct)unt : yea, and to testify the humility of his own mind, how he esteemed all ministers of the church, young or old, brothers, equal to himself in regard of the general function of a minister.

By this instance of Timothy's being set at liberty, it is evident that ministers may be restrained of their liberty, and restored again to their liberty, see Ver. 19, Sec. 159.

Sec. 187. Of ministers' desire to he present iv'Uh their people.

Upon the forementioned news of Timothy's liberty, the apostle inferreth this consequence, with whom I will see you.

Quest. How could this apostle promise to see them, seeing it is implied that he was restrained of liberty ? Ver. 19, Sec. 159.

Ans. 1. He might have sure evidence of his liberty.

2. He might promise it by divine instinct.

3. He might promise it upon reserved condition, if he should be set at liberty.

This manner of expressing his mind, I will see i/ou, is not upon such a peremj)tory resolution of his own power to do it, as is condemned, James iv. 13, but upon an intended submission to the will of God ; for true believers have that in their minds, whether

they express it or no. This apostle did ofttimes in plain terms express that condition, as where he said, ' I will return again unto you, if God will,' Acts xviii. 21 ; and, ' I will come unto you shortly, if the Lord will,' 1 Cor. iv. 19. The phrase of my text implieth an earnest desire of the apostle to be with these Hebrews. God had made him a means of their conversion unto the Christian faith, and of their edification therein; and this put into him an entire affection of doing yet further all the good he could.

It was shewed, Ver. 19, Sec. 159, that people ought to be earnestly desirous of the presence of their ministers among them. Here we see a like earnest desire of a minister to be present with his people. ' I long to see you,' saith the apostle, Piom. i. 11. He there rendereth an especial reason thereof, in these words, ' That I may impart unto j'ou some spiritual gift.' By the presence of ministers with the people, they may the better discern their people's condition, and know what instructions, what admonitions, what consolations are most needful for them, or useful unto them.

If an apostle, who had a general charge over many churches, did thus desire to see such particular churches as he had planted, how much more ought special and peculiar pastors, that have the charge o£ one only congregation, be present therewith, and watchful over the same I How doth this condemn non-residency !

Sec. 188. 0/ ministers associating themselves one u'ith another.

The apostle was not only desirous to see the Hebrews himself, but also to bring Timothy with him. Thus much is intended under this phrase, ,astf' o5, U'ith ivhom; for this relative hath reference to Timothy.

1. It appeareth that Timothy had been sometime with these Hebrews before, and, as an evangelist, had watered that seed which their first jilanter had sown, and, through God's blessing on his labour, drawn the hearts of the Hebrews to him, which made the news of his liberty to be the more joj'ful unto them. This •apostle, therefore, to increase their joy the more, is desirous to bring Timothy in his company to them. Both the one and the other were restrained, and, therefore, the sight of them both must needs increase their joy.

2. The apostle would go in company with him, that, as occasion was offered, he might use his ministry and service, either in tarrying longer with the Hebrews than the apostle himself could, or in sending him to some other church upon some special employment.

3. The apostle is desirous to go with him, that it might appear they two agreed in the same faith, and consented in the same doctrine; whereby the churches might be the further confirmed and edified

J

GOUGE ON HEBREWS.

369

tlierein. For this end tlie apostle oft joined him with him in the inscription of sundry of his epistles, as 2 Cor. i. 1, Phil. i. 1, Col. i. 1, 1 Thess. i. 1, 2 Thess. i. 1.

Great is the benefit of ministers' mutual consent, and the manifestation of the same by associating themselves together, and accompanying one another as occasion serveth. It is expressly noted that Christ sent out his seventy disciples ' two and two,' Luke X. 1; and that the apostles ' sent Peter and John to Samaria,' Acts viii. 14; and that 'the Spirit said. Separate me Barnabas and Saul for the work thereunto I have called them,' Acts xiii. 2. When upon occasion Paul and Barnabas departed asunder, Paul chose Silas to go along with him. Acts xv. 40.

As agreement and consent is very commendable and graceful among all Christians, so especially among ministers of the word ; and it is more earnestly to be endeavoured after, and more carefully to be manifested.

It is here further observable, that there was great difference many ways betwixt Paul and Timothy, and that in years, in function, in esteem of the churches.

1. Paul was an aged man when Timothy was a young man, 1 Tim. iv. 12.

2. Paul was an apostle and a planter of churches ; Timothy but an evangelist and a waterer of what Paul had planted, 1 Cor. iii. 6, 2 Tim. iv. 3.

3. Paul was counted a father by the churches ; Timothy but an instructor, 1 Cor. iv. 15, 17. Notwithstanding these diflfereuces, Paul here speaks of him as of an equal with him ; and gives him the title of brother, and maketh it a matter of as great joy to the church, that Timothy should come to them, as that himself should come. This is a worthy precedent for ministers.

Sec. 189. Of preferring (he substance before circumstance.

In the promise of the apostle's coming to see the Hebrews with Timothy, this caution is inserted, eaii ra,)(^iM £o;^>)ra(, if he come shortly.

The Greek adverb, rayjov, translated short!//, is the very same that is translated 'sooner,' Ver. 19, Sec. 159.

By this caution it appeareth that Timothy was not at that time present with this apostle; but he shortly expected him.

If there should fall out any occasions of keeping the apostle and Timothy one from the other (as that Timothy upon his delivery should again be restrained, or importuned there to abide with some Christians, or upon weighty occasions go to another place), the apostle would not for want of his company be kept from the Hebrews.

This circumstance, therefore, much amplifieth the apostle's desire of seeing the Hebrews. He was

Vol. III.

very loath to go without Timothy, and greatly desirous of his company; yet herein he had rather deny his own mind and desire about Timothy than about seeing the Hebrews.

Of the two desires this latter was the more weighty. This was the main substance of his desire. The other, concerning Timothy's company, was but a circumstance. He would not, therefore, suffer a circumstance to hinder the substance. If both might stand together he accounted it the best; but howsoever, he meant himself to see the Hebrews. Nay, he would not suffer the foresaid circumstance of Timothy's company to procrastinate or put delay to his coming; and therefore saith, if he come shortly. It is a point of wisdom well to discern things that differ ; and to prefer the things that are most needful and useful.

Sec. 190. Of the resolution and obsen'adons of Heb. xiii. 23.

Ver. 23. Know ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you.

The sum of this verse is, a declaration of good news.

Hereof are two parts :

1. The kind of news.

2. The consequence following thereupon. In the kind of news is expressed,

(1.) The evidence of it, in this phrase, know ye. (2.) The substance of it. Wherein is declared,

1. The person whom it coucerneth. He is described,

(1.) By his name, Timothy. (2.) By his relation, our brother.

2. The benefit, is set at liberty. In the consequence there is,

1. A promise.

2. A caution.

In the promise, the persons whom it concerns, which are,

1. He that promiseth, /.

2. He for whom he engaged, with whom.

The thing promised is in these words, will see you. The caution is in this phrase, if he come slwrtly. Doctrines.

I. Good news is to be made known. This ariseth out of the general sum of the first part of the verse. See Sec. 184.

II. Xeivs is to be told upon sure grounds. So as they to whom the news is sent may know it. See Sec. 184.

III. Significant navies are conimendeible. Such a name was Timothy. See Sec. 185.

IV. Ministers are brethren. The apostle saith in reference to this Timothy, our brother. See Sec. 186.

V. Ministers may be restrained of liberty. This is here implied, in that he was set at liberty. See Sec. 180.

VI. Jliiiisters restrained may be set at liberty. This is plainly expressed. See Sec. 186.

2 a

GOUGE ON HEBREWS.

[Chap. XIII.

VII. Faithful minister.i desire to h: present with their people. This made this .apostle to promise to see these Hebrews. See Sec. 187.

VIII. Good ministers vjill associate tliemselves together. This ariseth from this phrase, with whom. See Sec. 188.

IX. Circuvwtances must not kinder a substance. This is gathered out of this caution, if he come shortli/. See Sec. 189.

Sec. 191. Of salutation.

Ver. 24. Salute all them that have the nde over you, and all the saints. Tliey of Italy salute you.

The apostle, upon testification of his desire to see them, matiifesteth his inward entire affection and goodwill towards many among them, j'ea, towards them all, by saluting them; for salutation is a manifestation of the good-will of one to another.

Our English word is taken from the Latin, salu-tare; which sigiiifieth to wish for health or safety.

The Greek word, ats-daaak, translated salute, properly signifieth to embrace; and so it is translated, Acts XX. 1, Heb. xi. 13.

Men use to salute one another in presence, and in absence.

In presence, by words or gesture. This phrase, ' when ye come into .an house, salute it,' M.at. x. 12, implieth a wishing well unto it; for it is thus ex-l)oundcd, ' Into whatsoever house ya enter, first s.ay. Peace be to this house,' Luke x. 5.

By gesture one salutes another, when they kiss one another, 2 Cor. xiii. 12, 1 Thess. v. 20; or stretch out their hands and arms one tow.ards another ; or bow the knee, or put off the hat, or use other like gestures, according to the custom of the country. These were such greetings as the Pharisees affected. Mat. xxiii. 7.

In absence, one salutes another by mess.age or writing. By niess.age, when one is scut to another for that purpose ; by writing, in a letter or otherwise.

Here the apostle salutes in and by a letter.

This doth justify and commend the like practice .amongst Christians ; .and that not only in ,ab.sence, .as here, but also in presence, as in other places.

As they who salute testify their good-will to others, so they that are saluted may take notice thereof, and tliereby be moved, .as occ;ision is offered, to give testimony of their good-will .also.

Mutu.al amity is hereby conthmed and increased.

Christians also do hereby grace their profession. Their spirits .also are thus tiie more quickened to call upon Gud one for another ; and likewise to praise God in one another's behalf So .as Christianity ddth not take aw.ay common duties of courtesy.

Sec. 192. Of saluting them that have the rule in the church of God,

The persons s.aluted, are first, in particular, thus

expressed, all them that have the rule over you. The same word, riycm/xiicuc, is here used that was before used, Ver. 7, Sec. 90, .and Ver. 17, Sec. 148. It w.a.sin those places proved that ministers of the word were esi)ecially comprised under this phrase.

It is further inferred from this general p.article, •xavTai, all, that not only ministers of the word, but other rulers also, or governors, whose office in the church is to be helpers unto ministers of the word in well governing the church. This interpretation m.ay very well stand.

In that the apostle by name setteth down these, and th.at in the first place, it giveth evidence of his special respect to them, and of liis desire to have them take notice thereof; and withal of his desire that all to whom he wrote should take special notice of them to obey them, as was shewed, Ver. 17, Sec. 118.

Sec. 193. Of a yniniiter's equal respect to all saints.

The .apostle thought it not enough to testify his good-will to the church governors among the Hebrews, by saluting all tliem, but also giveth evidence of his like good-will to cavra; tov; ayiov;, all the saints, by saluting all them .also.

Who .are to be .accounted s.aints bath been shewed, Chap. 6, 10, Sec. 71. All that professed the Christian faith, and were thereupon members of the visible church, go under this title.

As tlie title saints, so this general particle all, giveth proof of the ajiostle's impartial respect. Though for honour's sake he set the governors in the first place, yet the whole church and the several members thereof were in his heart. He did bear an inward good-will towards them ; and he was desirous that that his inward good-will should be made known to them by saluting them ; even all of them of wh.at rank or degree soever they were. In a like extent doth the apostle manifest his impartial respect to another church, thus, ' To all that bo in Home, beloved of God, called to be s<aints,' Rom. i. 7. Whether they were governors or subjects, great or mean, rich or jioor, male or female, husbands or wives, parents or children, masters or servants, if they were saints, they were all in a spiritu.al respect alike to him. For ' there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female ; all .arc one in Christ Jesus,' Gal. iii. 28.

Of ministers' imp.artial respect to every one of their charge, see Chap. vi. 11, Sec. 78.

Besides the apostle useth the gcncnd phrase, all the saints, that is, all professors, because he could not distinguish betwixt such .as were close hypocrites and upright. Hereby also he taketh away occasion of making any to tiiink thirt he thought better of others than of them. To eoncludo, hereby he shewcth his love to thtm all, and his desire of the good of them all.

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371

Sec. 194. Of faithfulness in declaring the salutations of others.

The apostle, having commended to them his own salutation, presenteth also the salutations of others in these words, they of Itali/ salute yon.

Italy is one of the fairest regions in Europe. There are many very famous cities in that region: as Rome, Venice, Naples, Florence, Genoa, and sundry others. There were churches in many parts of Italy. It may be that there was a church of the Jews in that part of Italy where the apostle was when he wrote this epistle; and that he might mean them especially. Or if they were converted Gentiles, they were such as bore good-will to these Hebrews, and rejoiced in this, that the Hebrews embraced the Christian faith, and thereupon desire that their good-will to the Hebrews might be testified, which is to salute them. AVithout all question they were such Christians as well knew the Hebrews, and whom the Hebrews well knew, and thereupon the apostle thus sets them down indefinitely, theij of Italy.

This testifieth the apostle's faithfulness in performing that which was committed to his charge. Others desired him to commend their good-will to the Hebrews; and this he doth in this word, salute you.. The like is done concerning sundry particular persons by name, Rom. xvi. 21, &c., 1 Cor. xvi. 19, &c.

This is the rather to be noted, because many exceedingly fixil in this point of faitlifulness. Friends desire to have their love commended to their friends in absence, by such as write or go to them, who clean neglect to perform that Christian duty of love.

If an apostle made conscience of performing this duty, surely it is a duty whereof all Christians ought to make conscience.

Sec. 195. Of the analysis of, and ohservations from, Heb. xiii. 24.

Ver. 24. Salute all them that have the rule over yoii, and all the saints. They of Italy salute you.

The sum of this text is in one word, salutations.

These are of two sorts:

1. Such as are sent by the author of this epistle himself.

2. Such as are sent from others. In the former branch are set dowTi,

1. The salutation itself, salute.

2. The persons saluted. These are of two sorts :

1. Them that were governors.

2. The saints.

Both these are amplified by their extent, in this general particle, all.

In the latter branch are set down,

1. The point, salute.

2. The persons, which are of two sorts:

1. Saluting, they of Italy.

2. Saluted, in this particle, you.

Doctrines.

I. Christian salutations are commendable. An apostle saluteth.

II. Church governors are especially to he respected. They are here first saluted.

III. All sorts of governors are to be rc^tected. For all of them are here .saluted.

IV. Saints are to be respected. They are also here saluted.

V. All sorts of saints are equally to be res2)ected. He saluteth all the saints.

VI. Christians are to salute one another. They of Italy were Christians, and they who were saluted were Christians.

VII. Salutations sent 7)iust answerably be performed. So doth the apostle here. He maketh known to the Hebrews those who saluted them.

Sec. 196. Of the apostle's conclusion of his ejyistle.

Ver. 25. Grace be with you all. Amen.

This verse sets down the conclusion of this epistle. It is a conclusion which St Paul constantly useth in every epistle. Hereupon he himself thus saith, ' The salutation of Paul with mine own hand, which is the token in every epistle, so I write; the grace of our Lord,' &c. Sometimes it is set down more succinctly, as thus, 'Grace be with j'ou,' Col. iv. 18, 1 Tim. vi. 21, 2 Tim. iv. 22. And ' Grace be with )'ou all,' as here, and Tit. iii. 15. Sometimes more largely, as, ' The grace of our Lord Jesus Christ be with you,' 1 Thess. V. 28; and 'The grace of our Lord Jesus Christ be with you all,' Rom. xvi. 24. ' The grace of our Lord Jesus Christ be with your spirit,' Gal. vi. 18, Philem. '25. And ' Grace be with all them that love our Lord Jesus Christ in sincerity,' E]ih. vi. 24. The fullest expre.ssion hereof is this, ' The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen,' 2 Cor. xiii. 14. This form, therefore, of salutation or benediction is for the most jiart used by ministers in dismissing their people from public assemblies.

By grace is here meant the free favour of God, which compriseth under it all manner of blessings, as hath been shewed. Chap. ii. 9, Sec. 78, and Chap. iv. 16, Sees. 96, 97.

Under this word, grace, he compriseth all manner of blessing which may be a fruit of the free favour of God towards them. As he desireth all good that may be needful for them and useful to them, so he desireth that it may flow out to them from the original fountain, which indeed will make every blessing sweet and comfortable unto them, and will make all redound to their eternal happiness. This is the grace here especially meant.

Grace is also put for every gift freely wrought in us by the Spirit of God. The apostle doth thus

GOUGE ON HEBEEWS.

[Chap. XIII

expressly distinguish these two, ' The grace of God, and the gift by grace,' Rom. v. 15.

The former is in (Jod ; the latter is wrought in us. The former is the fountain and root of all good, the latter is the fruit and stream that sj)routeth out and floweth forth from the said root and fountain. The former is styled by the schools gratia fjratum faciens, 'grace which makes us accepted :' the latter, fjratin gratis data, ' grace freely given ;' under which all those graces which fit and qualify us for glory are comprised.

This latter kind of grace may also by consequence be implied as flowing from the former.

Thus this salutation or benediction is very comprehensive. It containeth whatsoever may make to their true happiness, and it giveth evidence of his ample and large desire of their good.

This phrase, /ijra TavTm h/j-Zv, with you all, intend-cth their participation of the foresaid grace, and also a continuance thereof. That is with one, which he hath and enjoyeth; yea, that which abideth with him and is never from him: so as tliis is a great ami)li-fication of his foresaid good-will towards them, and desire of their good.

Yet further is this illustrated by this universal particle, all, which giveth further evidence of his impartial respect to every one of them, whereof see Ver. 24, Sec. 193.

Of Amen, see Ver. 21, Sec. 177.

Sec. 197. Of the resolution of, and observations from, Heb. xiii. 25.

Ver. 25. Grace he with yon all. Amen.

The sum of this verse is, an apostolical benediction.

Hereof are two parts :

1. The kind of benediction.

2. The ratification thereof, in this word, Amen. In the kind of benediction there is set down,

1. The point desired, grace.

2. The parties for whom. These are,

1. Implied, under this phrase, with yon.

2. Amplified, in this general particle, cdl.

Doctrines.

I. Discourses are to be ended with benedictions. Tills is gathered out of this conclusion of the apostle's epistle.

II. God's favour is especially to be prayed for. This is intended under this word, grace.

III. Grace is to be prayed for on others' behalf. The apostle prayeth for it in the behalf of those to whom he wrote.

IV. Blessinrj is to be desired for all sorts of saints. These are they that are comprised under this word, all.

V. What is prayed for must be believed. This is that which is intended under this title of ratification, A7ne7i.

Sec. 198. Of the postscript.

Writ/en to the Hebrews from Italy by Timothy.

This postscript cannot be imagined to be added by the apostle that penned this epistle, for it is contrary to sundry passages therein, such as these :

1. It is promised in this epistle that Timothy should come to them, namely, after the epistle was sent, ver. 23. How then could it be sent by Timothy?

2. Timothy was not with the apostle when he sent this'epistle, for he looked that he should come shortly to him. This epistle then was not sent by him.

3. The apostle promised to come himself with Timothy : how can we then think that he would send him before him with this epistle ?

4. It is not probable that the apostle would date his epistle from a large region as Italy was, but rather from some church, or town, or city therein.

We may from these premises infer that this postscript is no part of canonical Scripture.

The like have sundry expositors on other ei)istles observed concerning postscripts added to them.

AN ALPHABETICAL INDEX

OF THE MOST MATERIAL POINTS CONTAINED IN THIS COMMENT. The Roman Numeral noieth the Chapter, the Arabic ilie Section of tliat Chapter.

Aaron's calling, , . .v. 20, 21

Aaron's priesthood differs from Christ's, . vii. 66

Aaron's rod that budded, . . ix. 28

Abel, what it signifieth, . . xi. 10

Abraham's seed, Christ took on him, . ii. 1G2

Abraham and Abram differenced, . vi. 93

Abraham's dignities, . . . vi. 92

Abraham's faith's excellency, . . vi. 94

Abraham saw Christ in promises, . vi. 95

Abraham's blessing, . . vi. 102,109

Abraham's blessing extended and restrained to his seed, . . vi. 104 Abraham's seed multiplied, . . vi. 105 Abraham's foith and obedience, . . xi. 36, 37 Abraham called out of his country, . xi. 38 Abraham tempted, . . . xi. 83 Abraham's offering up Isaac, . . xi. 85, <fec. Abraham resembled to God in offering his

son, . . . . xL 94

Abrogation of the law, . . .vii 68-70

Abrogation of old covenant, . viii. 80, 81

Account to be given to God, . ii. 129, iv. 79

Accusers are of the devU, . . ii. 146

Acknowledgment of kindness, . . x. 127

Additions of papists to things perfect, . vii. Qio

AflSictions. See Trials.

Afflictions, how to be chosen, . . xi. 137

Afflictions from God, . . . xiL 36

Afflictions of saints are chastisements, . xii. 37

Afflictions needful and useful, . xii. 37, 45, 62

Afflictions not to be despised, . . xiL 38

Afflictions convince men of sin, . . xii. 39

Afflictions much pressed, . . xii. 48

Afflictions make men partakers of God's

holiness, .... xii. 58

Afflictions are grievous, . . xii. 16

Afflictions grievous only to sense, . xii. 61

Afflictions are profitable, . . xii. 62, 63

ALPHABETICAL INDEX.

ALPHABETICAL INDEX.

375

Blessing, what it is. Why from God, . vi. 47, 103 Blessing of God abundant, . \-i. 103, lOi, 109

vu. vii.

Blessing external on wicked,

Blessings here enjoyed, not to be rested

Blessing of ministers.

Blessing of Christ,

Blessing, an act of pre-erainency.

Blessings may be sought too late.

Blood, flesh and blood.

Blood of professors sought by persecutors,

Blood, to be resisted unto,

Blood carried iuto the most holy place.

Blood the means of expiation, .

Blood of Christ the truth of legal blood,

Blood of Christ the price of man's redemption.

Blood of Christ, how oft shed.

Blood the means of agreement with God

Blood and water, what they typified, ix.

Blood must be shed for remission,

Blood of beasts offered by priests,

Blood of Jesus ojjened heaven, .

Blood of CLirist sprinkled,

Blood of Christ hath a more excellent virtue than others.

Blood of Christ hath a continual eflScacy,

Bloody and unbloody sacrifice fooUshly distinguished,

Body of Christ prepared for him.

Body of Christ a sacrifice.

Boldness in going to God,

Boldness of enemies against God's people.

Bondage of natural men,

Bondage perpetual.

Bonds of martjTS,

Book of covenant sprinkled,

Brethren, how Christ hath, See Fellows.

Brethren in reference to saints, . . iii. 3, 121

Bread and wine not offered for sacrifice by

Melchisedec, . . . vii. 27

Builders worthy of honour, . . iii. 46

Burdens to be cast off, . . . xii. 5

Burning sacrifice typified Christ's torments, xiii. 127

Busy bodies, . . . . vii. 73

But, . . . i. 138, 148, ii. 50, xi. 2

Cain, what it signifieth, Call of God a sufiicient warrant, Call, what it intendeth. Called are redeemed, Calling, external and internal, . Callings, causes and effects. Calling, heavenly. Callings, privileges.

Callings, signs, iii 18, and uses, iii. 19 and ends, Walk worthy thereof,

iii. 98 49 14 15 47 xii. 95 ii. 137 xi 257 xii. 26 ix. 42 ix. 43 ix. 56

ix. 57

ix. 58

ix. 99

70, 71, 103

ix. Ill

ix. 127

X. 53

xii. 116

xii. 119 xii. 117

vii. 115

X. 18

X. 28

iv. 93

xi. 169

ii. 150

ii. 151

xi. 253

ix. 104

i. 67, ii. 106, 107

Calling to a function. See Appointed.

Calling, our own to be attended.

Camp to be left.

Candlestick of the tabernacle typified the church, ....

Capacity of learners to be regarded,

Carnal commandment,

Carnal, variously taken.

Carnal rehgion, . . vii.

Catechising necessary, .

Catechising differenced from preaching, .

Catechisms to be grounded on God's word

Censer of the tabernacle,

Ceremonial rites. See Types.

Ceremonial law, . . . vii. 68, 81

Ceremonies, none significant, but appointed by God, .

Certainty of salvation, .

Certainty of salvation no ground of presumption.

Certainty of judgment.

Character, what it implieth.

Charity to needy.

Charity, especially to saints.

Charity, how to be ordered.

Charity to be continued.

Cheerfulness in praising God, .

Cherubim, ....

Cherubims over the mercy-seat.

Children of Christ,

Children, how we must be like, or unlike them, v. 70

Children, many, a blessing, vi. 105, xi. 54, 208

Children given of God, . . vi. 106

Children in their parents' condition, . vii. 57, 59

Children pmiished for their father's sin . xi. 161

Children, saints dealt withal as, . xii. 32

Children reverence parents who correct them, xii. 50

Chosen of God are perfected by Christ, x. 40

See Elect.

Christ, the meaning of this name,

Christ's sonship,

Christ the heir,

Christ creator,

Christ, brightness of God's glory,

Christ the character of God,

Christ the upholder of all,

Christ an able priest,

Christ's powerful word,

Christ purgeth by himself,

Christ, how he sits and stands in heaven,

Christ, how at God's right hand

Christ as God-man advanced,

Christ exalted into the highest place,

Christ's excellency,

Christ the first-begotten,

Christ an angel,

Christ the mediator of the new covenant.

vii 73 xiii. 133

ix. 7, 8

V. 66

vii. 80, 81

vii 80

82, ix. 50

V. 64

v. 64

, V. 65

ix. 18, 19

ix. 46 i. 161

vi 75 18, 21

i. 20 vi. 70 vi. 71 vi 71 vi 72 ii. 116

i. 84 is. 32 ii 90, 128

iii. 54

15, iii. 55

i. 17

18, iiL 49

i. 19

i. 20

i. 24

L 26

i 25

L 27-29

i. 31

i. 33

i. 34

L 35, 149

i. 39

L 49

i. 83

xii. 114, 115

ALPHABETICAL INDEX.

107, iii. 49 i. 108, 112 i. 109 i. 110 i. Ill i. 115 i. lie i. 123 i. 122 i. 128 vii. 74 L 129

Clirist God, . Christ's kingdom,

Christ, how he giveth up his kingdom, Christ sits on his throne continually, Christ's sceptre, Christ loved righteousness, Christ's hatred of iniquity, Christ's gifts excel others, Christ's fellowship with saints, . Christ the Lord Jehovah, Christ our Lord, Christ's eternity,

Christ's immutabUity, i. 130, 138, Ul, 142, 145

Christ's power in altering creatures, . i. 140

Christ's continuance at God's right hand, i. 150

Christ's enemies, , . . i. 151

Christ's army, . . , i. 151

Christ's footstool, . . . i. 154

Christ a preacher, . , ii. 22, 24, 112

Christ a minister, . . . viii. 3

Christ's voice, . . . iii. 77, 78

Christ first published the gospel, . ii. 24

Christ's meanness amplified Ids greatness, ii. 534

Christ made lower than angels, . ii. 57-59

Christ crowned witli glory, . . ii. 60, Gl

Christ counted worthy of glory, . iii. 43

Clirist hath all under him, . . ii. 62

Christ merited not for liimself, . . ii. 74

Christ was man to die, . . ii. 75

Christ's sufferings, . . . ii. 7G, 96

Christ did all for us, . . . ii. 83, 148

Christ brings his to glory, . . Li. 92, 93

Christ the captain of salvation, . ii. 94

Christ tempted, . . ii. 196,182

Christ j)erfccted by sufferings, . ii. 97, v. 49

Christ sanctifieth, . . . ii. 102

Christ and saints of one, . . ii. 104

Christ did what he did on just cause, . ii. 105

Christ declared what he received, . ii. 111

Christ trusted in God, . . ii. 119

Christ the fountain of all good, , ii. 132

Christ a true man made like to man, . ii. 168

Christ, wherein like to man, . . ii. 109

Wherein not like, . . . Li. 170

Christ, why made like man, . . ii. 171

Chri.st a true priest, . . . ii. 172

Christ a liigh and great priest, . . ii. 173

Christ, wliy a priest, . . . v. 27 Christ's priesthood. See Priesthood. Christ's mercifulness, compassion, and

fellow-feeling, . ii. 170, 178, iv. 88

Chri.st's faithfulness, . ii. 177, 178, iii. 39

Christ himself suffered,

Christ's goodness to us to bo considered,

CIn-i.st Jesus, joined,

Clirist excelled Moses,

Christ liath a property in the churcli,

u.

18-2

Ul.

Christ the living God,

iii. 29

iii. 45

iii. 57

iii. 138, 139

Christ pure without sin,

Christ glorified not himself,

Christ glorified by his priesthood,

Christ ardently prayed,

Christ's sacrifice hath a continual efficacy,

Christ frequently prayed,

Christ's agony very great,

Christ put to open shame,

Christ under promises made to Abraham,

Christ typified before he was exhibited,

Christ endureth ever,

Clirist able to save to the uttermost, v

Christ the means of access to God,

Christ ever the same, . . xiii. 11

Christ to be gone to in leaving the world,

Christ's mediation the ground of prayer,

Christ offered himself to God, .

Christ undertook many offices,

Christ's death effectual before he was ex

hibited, Christ appeareth before God for us, Christ beareth men's sins, Christ's second appearing the last, Christ did what was written of him, Christ a servant and a lord, Christ our guide to God, Christ is yet to come, . Christ reproached before exhibited, Christ known before incarnate, Christ the prime promise, Christ not received before exhibited, Christ's excellency above Hoses ; Christ speaketh to us in the gospel, Christ's word and gospel refused and rejected many ways, Christ speaks from heaven, Christians one with the Jews in respect

of privileges. Church, what it signifieth. Church to be frequented, Church built up by Christ, Church, Christ's own, Church's Lord, Christ is, Church, wherein to be preferred before

one's own country. Church under the gospel set out by mount

Sion, Circumspection. See Heed. Circunisiioctioii against sin. Circumspection over ourselves, . Circums[)ection over others, Circumspection must be perjjetual, Circumstances in Scripture observable, Circumstance gives place to substance. Cloud of witnesses. Colleges. See Seminaries. Come to God, how men do, Commandment difTerciiccd from law,

iv. 91

V. 24

v. 20

V. 37

xii. 117

V. 34

V. 38

vi. 42

vi. 95

vii. 25

vii. 98

102, 103

vii. 105

2, ix. 90

xiii. 134

xiii. 170

ix. 84

ix. 88

ix. 90

ix. 124

ix. 139

ix. 142

x. 22

X. 33

X. 59

X. 139

xi. 142

xL 143

xl 275

xL 276

xii. 124

xl 190

xii. 100

ALPHABETICAL INDEX.

377

Common things counted polluted. Coming of Christ, last and second, i

Coming of Christ looked for by believers, Coming of Christ yet to come, Coming of Christ speedy. Communication of properties in Christ. Companions with sufferers,

Lord, ...

Company with wicked dangerous, Comparisons. See Parables. Compassion in priests and ministers. Compassion on all sorts, Complamts of God, Concealing such as in danger, Conclusion to be expressed, Conception of Christ, . Conditions stand with free grace, Confessoi-s and professors distinguished. Confessors brought to wander, Confessors brought to want, Confession of sin, Confessors hardly handled, Confidence for profession of faith, or

faith itself. Confidence to be maintained. Confess thy condition, Conscience, what it is. Conscience, good and evil, Conscience not quieted by legal rites. Conscience most affected with sin. Conscience quieted when purged from sin Conscience, evil. Consider, what it intendeth. Consider weighty matters, Consider Christ above all. Consider one another, . Consecrated, a way is by Christ, Consolation from God's promises. Consolation strong. Conspiring in sin aggravates it, Constancy. See Pei-severance. Constancy of Christ in suffering. Content with thy gifts, Content with any estate. Continue. See Persevere. Continue, God doth, his great works

among opposers. Continuance in sin aggravates it, i

Contradictions of sinners against miseries. Contradiction makes weary, Contrary vices to be avoided, Contraries cause contrary consequences, Converted ones at first most assaulted, Converted ones at first, great courage. Conviction works on affection. Corruption bitter, . ,

Corruption to be kept down. Corruption defileth many, ,

c. 143, Hi is. 145 X. 139 X. 140 ix. 57 X. 126 xi. 138 xi. 138

V. 9

11, X. 128

iii. 105

xi. 125

iv. 53

viii. 6

xii. 43

xi. 259

xi. 261

xi. 262

X. 7, 8

xi. 264

iii. 61

X. 132

xi. 67

xiii. 155

xiii. 155

ix. 49

ix. 83

x. 5

X. 66

iii. 21

iii. 22

iii. 23, 41

X. 75

s. 55

vi. 144

vi. 145

iii. 104

xii. 18

a 37

xi. 45, 53, 61, 62, ic.

iii. 100 102, 109 xii. 24 xii. 25 vi. 82 iv. 31 X. 119 X. 121 viL 77 xii. 84 xii. 85 xii. 87

Courage, spiritual, needful.

Country of believers,

Counsel of God immutable,

Covenant, what it is, . . vii.

Covenant made with Christ, . i. :

Covenant and testament differenced.

Covenant with Christians, wherein better,

Covenant established on the mediator.

Covenant of God established on promises

Covenants, four causes.

Covenant, new.

Covenant a prop to faith.

Covenant of works.

Covenant of works, why promulged after man's fall.

Covenant of grace.

Covenant upon tables of stone.

Covenant of God the ground of the good he doth, .

Covet best gifts,

Creation not understood by reason.

Creation by God's word.

Creation of nothing,

Creatures variously taken,

Creatures perish, how many ways.

Creatures, how altered by Christ,

Creatures cannot work miracles,

Cross, what it is.

Cross of Christ, See Sufferings.

Crown, crowning.

Cruelty in death.

Cruelty of men exceeds beasts,

Crucify Christ again.

Curse follows rejecting.

Custom no sure rule.

XIL 2o

xi. 72

vi. 135

94, viii. 39

il8, viii. 45

vii. 94

vii. 94

viii. 24

viii. 26

viii. 40

viiL 35

viii. 41

viiL 42

viii. 42

viii. 45, 46

ix. 30

X. 46

ii. 37

xi. 8

xi. 8

xi. 8

iv. 75

i. 137, 139

i. 140

iL 28, 29

xii. 17

xii. 17

ii. 60 si. 255 xi. 271 vi. 41 vi. 49 X. 80

Daily do good,

Danger. See Distress.

Danger, utmost, to be declared,

Danger of others to be prevented.

Danger to be timely prevented.

Danger to be prevented so long as may

be, ...

Danger avoided by such as have cour

age, . . . xi. 147, 158, 168

D.angerous places made the safest, David a type of Christ, David the penman of the book of psalms, David's name, frailties, crosses, graces,

prii.'ileges, . . xi. 211, 212, &c.

Day, to-day taken for eternity, . i 50

D.ay, this, applied to set times, i 58 61

Day, the extent of it, . . iii. 76, 91,'l4G

Day, the last, . . . . x 8''

Day, the last, how it approacheth, . x. 83

Day, the last, how it is seen to .appear, x. 84

iii. 145, 146

vi. 30, X. 87 xi. 125, 187 xi. 126

si. 127

168 xi. 217 iv. 44

ALPHABETICAL INDEX.

ALPHABETICAL INDEX

379

Eternal priesthood of Christ, Events judge not actions, Ever, liow taken, Everlastingness. See Eternity. Exaltation of Christ, Examples quicken, Examples, good, to be followed

Of this largely, Excellency of Christ, Excellency of angels. Exercise makes ready, . Exliortations useful. Experience of misery a ground t

others, Experimental learning, . Explain ambiguous points. External sanctity to be added to internal

purity. External means cannot perfect, Extremes to be avoided, Eyes of the soul,

Fainting spirits soon weary, Faint not under crosses. Faith. See Believe and Believer. Faith ; principles about it. Faith snpporteth. Faith niaketh partakers of Christ, Faith maketh the word profitable. Faith giveth a right to God's promises. Faith obtains the promises. Faith freeth from fear, . Faith of best needs strengthening, Faith, brings salvation, . Faith, justifying, stands with other kindS; Faith is a substance, And an evidence. Faith's excellenc}', Faith makes please God, Faith receives what one hath not, Faith makes many be strong. Faith recompenses. Faith makes invincible. Faith seeth God, Faith of an infinite capacity. Faith and fears may stand together, Faith works obedience, . Faith and prudence in preventing danger. Faith common to all sorts. Faith of some beneficial to many. Faith maketh bold. Faith makes weak ones strong, . Faith worketh on senseless creatures. Faith in the seed accepted. Faith gets good by others' acts, . Faith enableth to endure much, Faith begun and finished by Christ, Faithful, God is, in Lis promises,

Faithful, Christ is. Faithful servant, Faithfulness,

Faithfulness of Moses and Christ, Faithfulness to him that appoints. Faithfulness of God in vengeance, Fall away. See Apostates. Father and Son one essence, Father and Son distinct persons, Father of spirits, God is, Fathers of the flesh correct their children. Fathers, who of old so accounted, Fathers' sins no warrant. Fatherly relation betwixt pastor and people. Fear of death, . Fear lest thou fall. Fear, good and evil. Fear was in Christ, Fear and faith may stand together. Fear mixed with serving God, . viii. Fear of God ariseth from faith, . Fear not man, . xi. 129

Fear not the greatest of men. Fearful, God is, Fellowship betwixt Christ and saints,

See Brethren. Fidelity towards such as confide in us, Figures. See Tropes. Figures, legal, had their date, . Figures had truths. Finish, how God did, all his works. Finisher of f;uth, Christ is. Fire quenched by faith, First-begotten, how Christ, Firstborn, how saints, . Firstborn were priests, . First may be last. Flesh. Flesh and blood. Flesh and blood, saints,

Christ, Flesh, how purifying to it. Flesh of Christ typified by the veil. Fly in persecution, may professors ? Follow. See Example. Footstool of Christ, Forbearance of God. See Patience. Forefathers' sins, why registered. Forefathers' sins to be observed, Forerunner,

See Run. Forget not encouragements. Forget not strangers, . ,

Forgetting kindnesses is unrighteousness, Former days to be remembered, Fornication, , . . . xiii.

Fornication a heinous sin. Forsake anytliing, a believer will.

XI.

188

ix. 48 ix. 122

iv. 28

xii. 14

xi. 231

i 67

i. 68

vii 63

iv. 41 ii. 137 ii 138 ii 139

ix. 75

ix. 16 xi 259

i 154

ALPHABETICAL INDEX.

Foundation of world, . . i. 131

Foundation of religion to be laid and

built upon, Free-gift, ...

Freewill of man, in what, . iii.

Freedom and immutability may stand

together, .... Future things to be sought. Future things foretold. Future things object of faith, .

Gate, -what it signifieth.

General points to be applied by every one,] ....

Generation, divine.

Generation of Christ, as God, and as man, . . • •

Generation, divine and human, distinguished, ....

Generation of Christ, how evidenced.

Generation, a, what it intendeth,

Gentleness. See ]\Iildness.

Gesture in worshipping, .

Ghost, Holy, .... See Holy Ghost.

Gideon, his names, infirmities, and excellencies, ... X

Gifts of Holy Ghost, .

Gifts ordered by God, .

Gifts to God, ....

Gifts and sacrifices,

Gifts, heavenly,

Gifts fit for function, . . ,

Goat, why a sacrifice, .

Goat that scaped typified Christ,

Glory for excellency,

Glory of God set out in Christ's humiliation, ....

Glory of heaven.

Glory with which Christ crowned,

Glory of which Christ counted worthy, .

Glory and honour distinguished,

Glory of God the supreme end,

Go to God. See Come to God.

God, principles concerning him,

God, how he speaks,

God, how he spake by his Son,

God, Christ, ....

God, the God of Christ,

God entered into covenant with Christ,

God set Christ at his right hand,

God not tied to means,

God continues to show his power to op-posers, ....

God kind to ungrateful,

God, how grieved, . . •

God oft complains,

God's favour turned into wrath.

29

God's work attributed unto man,

God to be imitated,

God fully knoweth all things, .

God seeth sin in justified persons,

God ready to succour, .

God's condescension for man's good.

iv. 48 iv. 62 iv. 76 iv. 78 iv. 98 vL 100, 139, viii. 41 vi. 131 vi. 132 vii. 6 vii. 6 67, xi. 78 xiiL 163 i. 138, 85 X. 17 xi. 22 xi. 23

God doth more than he needed,

God makes matters most clear to man, .

God the most high, . . .

God to be spoken of with reverence,

God a peculiar God, . . viii.

God of peace, ....

God is the living God, . . i

God desires that which he deUghts in, .

God, to be believed that he is, .

God the rewarder,

God resembled to Abraham in offering

his Son, . . . . xi. 94

God returns what he receives, . . xi. 100

God seen by believers, . si. 150, xii. 77, 78

God invisible, . . . . xi. 151

God carrieth through danger, . . xi. 168 God can make things that stand in his

way to yield of themselves, . xi. 176

God makes men differ, . . . xi. 277

God, how seen, . . . xii. 77, 78

God's wrath terrible, . . . xii. 137

God variously taken, . . . xiii. 116 Good report. See Keport.

Good works to be done, . . xiii. 172

See Works. Good works, . . . . x. 77 Goods spoiled, a persecution, . . x. 129 Good things to come, . . . ix. 53 Gospel to be heeded, . . . ii. 5,6 Gospel of salvation, . . . ii. 20 Gospel preached before Christ, . . ii. 20 Gospel reveals the better things, . ii. 21 Gospel sins the greater, . . iL 21 And punishments, . . . x. 107 Gospel first published by Christ, . ii. 24 Gospel confirmed, . . . ii. 25 Gospel benefits, . . . iv. 16, 17 Gospel a good word, . . . vi. 35 Gospel times, blessed times, . x. 83, xii. 115 Gospel the truth, . . . x. 90 Gospel more excellent than the law, . xii. 115 Gospel came from heaven, . . xii. 126 Gospel despiscrs surely and sorely punished, .... xii. 127 Gospel came in with power, . . xii. 130 Gospel unchangeable, . . . xii. 132 Governors are servants, . . iii. 51, 52 Grace of God, cause of Christ's death, . ii. 78 Grace stands with Christ's merit, . ii. 78 Grace to be accepted in the season, . iii. 76 Grace ground of all good, . iv. 97, xiii. 196

ALPHABETICAL INDEX.

3S1

Heed. See Circumspection.

Heed to be especially given to a special

charge,. . . . . viii. 15

Heir, Christ, . . . . i. 17

Heirs of salvation, . . . i. 160-162

Heirs of promise, . . , vi. 133

Heirs, none but believers, . . vi. 134

Hell iire, how material, how not, . x. 98

Heretics, . . . . xi. 270

Hezekiah's sickness, and recovery, . xi. 133

Hide such as in danger, . . xi. 125

High priest, Christ is, . ii. 173, v. 27

See Priest. High priest's infirmities, . . v. 12

High priest's function honourable, . v. 18

High priest and Christ resembled, . viii. 4

High priest alone entered into the most

holy place, . . . ix. 40

High priest went once a year into the

most holy place, . . . ix. 41

High priest entered with blood into the

most holy place, . . . ix. 42

Himself, Christ offered, . , i. 29

Highest, God is, . . . vii. 6

Hold fast, . . . . X. 132

Holy Ghost, . . . . ii. 35

Holy Ghost, true God, and a distinct

person, . , . . iii. 76

Holy Ghost put for his gifts, . . vi. 34

Holy Ghost, how communicated to hypocrites, . . . . vi 34 Holy Ghost testifieth things written before, . . . . ix. 46 Holy. See Saints. Holy, who, and what so called, Holy, how men come to be. Holy, who may be accoimted. Holy, how things are, . Holy place, Holy of holies, . Holy ones draw near to God, Holiness, excellency, utility, necessity. Holiness an evidence of God's good respect

to man. Holiness vilified by many. Holiness to be pursued. Holiness, how attained, HoUness makes perfect, Holiness of God conferred on saints, Honour distinguished from glory, Honour refused, Honour may be sought, Honour to grace,

Hope of saints, heaven, . vi.

Hope is an evidence that we are Christ's, Hope causeth rejoicing, Hope of believers not uncertxiin, iii. 66, vi. Hope of things not seen.

ALPHABETICAL INDEX.

Hope, better, .... viL 87

Hope a needful grace, . . , x. 71

Hope to be professed, . . . x. 72

House of God, saints are, . . iii. 37, 58

House variously taken, . . iii. 47, viii. 36

House of Christ excellent and large, . iii .59

House of Christ we are, . . iii. 58 House of Christ compriseth all believers

before and since Christ exhibited, . iii. 59

Human authors, bow useful, . . xi. 214

Humiliation, the way to exaltation, . ii. 63

Husbands' faith, useful to wives, . xi. 58

Hyperboles, bow to be used, . . xi. GO

Hypostatical union of Christ, . . i. 15

Hypocrites, how partakers of Holy Ghost, vi. 34

Hypocrites taste of God's good word, . vL 35 Hypocrites, how far they may ascend and

fall, . . . . vi. 36, 37

Hyssop, what it typified, . . ix. 103

Idolatry hateful, . . . xi. 38

If, is not always conditional, . ii. 8, iii. 60

Ignorance, how it extenuates or aggravates sin, . . . Ignorance damages. Ignorance a sin. Illumination, Image, what it signifieth. Imitation. See Example. Imitate God, Imitate Christ, . Immutability of Christ and creature,

Ul Immutability of God's counsel, . Immutabihty of God's oath and promise. Impartiality of God,

Impartiality in ministers, vi. 78, xiii. 193, ix. 101 Impediments removed, . . xi. ^

Imposition of hands. Impossible, variously taken, Impossible, what is, to God, Imprison. See Prison. Imprisoned, jirofessors were. Increase of God's goodness to his church,

Incredulous no way wrought upon,

See Unbelief. Infidelity. See Unbelief. Indignation of God fiery, Infirmities, to what Christ was subject,

and not subject, Infirmities of jiriests and ministers, Infirmities of tjie upright passed by. Information first. Inheritance our right to salvation,

Inheritance, what is, Iniquity to be hated.

-x. 98

ii. 169, 170

V. 12

xi. 189

viii. 66

i. 160, 162,

vi. 87

xi. 40

i. 116

Insinuation,

Integrity, how pleaded before God,

Intent, how accepted, .

See Purpose. Intercession of Christ, . Interpret strange tongues. Interrogations emphatical. Invincible, true believers are. Invisible, God is. Invisible ones see things visible, Invisible things seen by faith, . Invisible things credible, Isaac's name, . Isaac's relations to Abraham, Isaac had promises appropriated to him, Isaac's commendation, . Isaac's blessing his sons, Israel, .... Israel freed out of Egypt,

121, vi. 54

xi. 233

xL 84

vii. 106

vii. 19

i. 26, 155

xi. 149

XL 151

xi. 151

xi. 152

xi. 4

xi. 86

xi. 87

xi. 88

xL 104

xL 105

viii. 36

iii. 163

128

Jacob his name, . . . xL 106

Jacob's prerogatives, . . . xi. 109

Jacob's trials, . . . . xi. 110

Jacob worshipped on his staff, . . si. 113

Jealousy good over others,

Jehovah Christ,

Jephthah's name, birth, infirmities, and

excellencies, . . xL 207—209

Jephthah's rash vow, . . . xi. 208

Jericho described. How destroyed, . xi. 174 Jesus, .... Jesus Christ, joined, Jews, who so called, Jews may be Christians, Jews' liturgy belongs not to Christians, Jews' calling to be prayed for, . Jews' privileges belong to Christians, Jews perfected with Christians, Joseph's name.

73 29 36 28 73 37 38 xi. 279 xL 115

111. viii.

iii. vii. viii. viii.

Joseph's trials, graces, and prerogatives, xi. 116-118 Joshua settled Israel, . . . iv. 47

Joshua's name, . . . vi. 93

Joy, what it is, ... iii. 63

Joy of most vain, . . . iii. 63

Joy or rejoicing of hope, . . iii 64, 65

Joj'of believers truest joy, . . iii. 67

Joy set before Jesu.s, . . . xii. 15, 16

Judah, .... vii. 75, viii. 36 Judicial law, .... vii. 69

Judge the best of others, . vi. 56, x. 150

Judges, . . . . . xi. 193

Judgment to. come, . . . vi. 21

Judgments on transgressors, . ii. 15, iii. 97

See Punishments. Judgments certain, . . . ii. 18

Judgments on tempters of God, . iii. 96

Judgment immediately after death, . ix. 136 Judgment decreed, . . . ix. 136

ALPHABETICAL INDEX.

383

Judgment answerable to sins,

Judgments on some are caveats for others,

Just men. See Righteous.

Just recompense of sin, . . ii. 1

Justice without pity,

Justification and sanctification from Christ,

Justified, none are, by tlie law, .

Justified persons have sin in them,

Kindred to be succoured.

Kindness, on whom it works not, iii.

Kings, lawful, ancient, useful, .

King of righteousness, . . i. 112,

King's evil edicts not to be obeyed,

Kingdom of Christ,

Kingdom of Christ everlasting, .

Kingdom of Christ, how given up to his Father, . . . .

Kingdom of Christ righteous,

Kingdoms may be subdued,

Kissing a rite of subjection.

Know his owii conscience, a man may, .

Knowledge of angels,

Knowledge of hypocrites.

Knowledge, a privilege of the new covenant.

Known, God is, in his dealings,

Known things brought for proofs.

Known, our right to heaven may be.

Labour for heaven,

Labour for love.

Lamps typified light.

Last days.

Last days enjoy best things.

Law, how delivered by angels, .

Law steadfast, .

Law set out in ten words,

Law and commandment differenced,

Law terrible^ . , .

Law delivered by Christ,

Law and the uses thereof.

Law alterable, . . , .

Learning by experience,

Learners in time must be teachers,

Leave. See Forsake.

Left, how promises,

Legal uncleanness not simply sinful.

Legal rites. See Types.

Legal sacrifices made not perfect.

Legal sacrifices oft oft'cred.

Letter of Scripture not always held.

Lie, God cannot.

Lying a heinous sin,

Like man, why Christ was.

Like to God, how man may be.

Likeness,

Likeness in uuequals, .

Limhus infantum,

Limbus patrum, a fiction.

Linked, all graces are, .

Lions' mouths stopped, .

Lips an instrument of praise.

Live ever in Christ, who do.

Living God, . iiL 138,

Living or quick word, .

Living way.

Loins, coming out of them.

Look unto Jesus,

Long-suffering of God, .

Lord Christ,

Love of man.

Love of saints, .

Love for the Lord's sake,

Love laborious, .

Love of man,

Love, the cause of God's chastening,

Majesty, God's title,

JIauasseb,

JIan, what it signifieth,

Man's power and ^ill, in what.

Manna,

Slanna put in a golden pot,

viii. 50

50, ix. 90

xii. 11

xi. 230

xiii. 143

viL 98

139, viL 98, Lx. 85

iv. 70

X. 57

va. 41, 59

xii. 12

iii. 101

i. 128

vi. 67

vi. 70

vi. 69

vi. 68

X. 77

xii. 41

L 32

XL 111

ii. 54 iv. 63 ix. 22 Lx. 27 viii. 17, xiii. 157, ix. 101

Manner of doing good. Many. See Multitude, Many shall be saved, . ii. 91, vi. 107, ix. 140

Many types of Christ, . . ix. 6, x. 34

Many offices of Christ, . . . ix. 88

JIany slain by persecutors, . . xL 258

Many witnesses, . . . xii. 3

Mary the Virgin not without sin, . iv. 91

Martyrs, how they endured as they did, xi. 152

Mass, a blasphemous sacrifice, . vii. 112, 115

See Bloody.

Means not to be ijrescribed to God, . xi. 98 Means of some's preservation destruction

to others, . , . . xL 170

Means, mean, used by God, . . xi. 177

Means, unlikely, used by God, . . xL 30, 39

Means, extraordinary, . . . ii. 28

Means no help to God, . . . iL 28

Means of softening, how perverted, . iii. 85

Means of grace to be improved, . iv. 82

Means ordained of God, effectual, , ix. G9

Jleans to be prepared, . . , xi. 29

Meats forbidden, . . . xiii. 119

Meats legal, . . . . ix. 50

ileddling with other men's matters, . vii. 73

Mediator. This at large, . . viii. 23

Mediator of the covenant, . . vuL 24 Mediator of the gospel more excellent

than the mediator of the law, . xii. 115

ileditation strengthens faith, . . xi. 96

Melchisedec ever liveth, . . vii. 53

Melchisedec's order, . . . v. 30

ALPHABETICAL INDEX.

Jtlelcliisedcc, who be was, Jlelchiscdec's bread and wine, J[elchisedcc's greatness, Men are God's ministers, Mercy, ground of all good, !Mercy-seat, ^Merciful, Christ was.

vii. 2 vii. 27 vii. 31, 42 iii. 164 iv. 97 ix. 31 ii. 176

!Merit, Christ merited not for himself, ii. 74, vii. Ill Merit of Christ and grace of God together, ii. 78 Merit, man cannot, . . iv. 97, vi. 66

Messiah, known by Jews to be God, . L 118

]SIichael is Christ, . . i. 83, ii. 45

Mildness becomes ministers, . . vi. 76

Milk, plain principles, . . .v. 66, 72

Mindful of man, God is, . . ii. 55

Minister's excellency requires heed in

hearers, . . . . ii. 2,5

Ministers, angels, . . . i. 79

Ministry of angels most excellent, . i. loG

Ministers, guides to others, . . ii. 127

Ministers appointed of God, who, and how, ....

Ministers, how to be respected. Ministers receive all they have. Ministers of God, men are, Ministers, co-workers with God, Ministers' function honourable, . Ministers able to preach deep mysteries. Ministers a means to help on to perfection, .... Ministers' mildness, earnestness, and impartiality, .... Ministers' maintenance, Ministers' jirerogative, notwithstanding

their meanness, Ministers necessary and profitable, Ministers must watch, . Ministers must give an account, Jlinisters' joy and grief about people. Ministers couscionable to be prayed for . Jfinisters restrained and restored, xi

Ministers pray for people,

And people for ministers, l^Iinistcrs desire to be with their people. Ministers associating themselves together Ministers' impartiality, . Ministers must have their warrant, lilinistry effectual by God's blessing. Miracle, what it is, . . ii

Miracles wrought by God alone, Miracles bear witness to divine truth, Miracles now not needful, iliracles, signs, wonders, distinguished, . Mock. See lleproach. Monarchy. See King.

Moral law peri)etual, . . . vi:

Mor.ll law, how mollified, . . vii

Mortal arc all of all sorts, . vii. 97, ix.

iii. 34, 35 iii. 35, xiii. 148 iii 48 iii. 164, vii. 51 iv. 48 V. 19 V. 73

vi. 25, 26

vi. 76-78 vii. 18

vii. 52

xiii. 149

xiii. 149

xiii. 151

xiii. 152

xiu. 153

. 159, 186

xiii 162

xiii. 153

xiii. 187

xiii. 188

ix. 101

ix. 101

vi. 28

28, 33, 34

u. 28

11.

31

70

70

133

Mortality cxem])ts not from services, . ^^i. 97

^Mortality, how it instructs men, . ix. 1.39

Moses and Christ compared, . iii. 36, xi. 135 Moses's faithfulness, . . .iii. 39 Moses's prerogatives, how excelled by

Christ, Jfoses had all from Christ, Moses, how said to bring Israel out of

Egypt, Moses instructed in God's mind, Moses, why taken to tlie top of the mount, Moses's law,

Sloses's trials, gifts, and privileges, Moses refused honour, pleasures, and

riches, ^Mother, a joint parent, . jMultitude. See !Many. ^Multitude of believers, . ^Multiplication of seed a blessing, ^lurder of one's self damnable, . Must, a necessity and a duty, ^Mysteries many and great in Christ's

priesthood, . . v. 57, vii. 24

Mysteries couched under histories, . viL 23, 24

Name of God, . . . ii. 112, vi 69

Name of God's Son, . . . i. 42

Nature of man prone to sin, . . iii. 122

Natural, man's power and will in what, . iv. 63

Necessarj', what is, . . . viii. 9

Necessity twofold, . . . ii. 3

Necessity of duty, . . . ii. 3

Necessity of Christ's undertaking, . ii. 166

Necessity of observing things enjoined, . ix. 114

Necessity of Christ's suflcruig but once, ix. 128

Negative argument, how it holds, . i 46

Negatives doubled emphatical, . . iv. 76

Neglect of salvation, . . . ii. 19

Neglect no means of others'good, . iii. 147

Nescience, wherein blameless, . . iii. 111

Nestorius his heresy, . . . ii. 77

New way, . . . . x. 56

News to be made known, . . xiii 184

New covenant, .... viii. 35

New covenant and old, . . . viii. 49

New testament ratified by Christ's death, ix. 95

New testament inviol.ablc, . . ix. 95

New testament violated by papists, . ix. 95

Nigh to God, we draw by Christ, . vii 88

Noah's fame and fidth, . . . xi 26

Novatus's error, . . . vi. 37

Now, . . . . . ii. 68

Now is Christ in heaven for us, . Ls. 124

Objections useful, . . . ii. 68 Obedience, simple and .absolute to God, xi. 37, 41, 88 Obedience in sufi'cring, . . v. 48, xi. 95

Obedience a sign of sjilvation, . . v. 52, 53

I

/

ALPHABETICAL INDEX.

S85

Obedience, universal, . . . viii. IG

Obedience to ministers, . . xiii. 148

Obedience to civU and spiritual rulers

differenced, . . . xiii. 148

Obedience answerable to the cliarge, . xi. 41

Obedience to be continued, . . xi. 42

Obscure points to be explained, . x. 58

Offer to God, Christ did, . . ix. 81

Offer himself to martyrdom, how any maj-, xi. 246 Oil for anointing, . . . i. 120

Oil and the spirit compared together, . I 120

Oil of gladness, . . . i. 121

Old, how things wax, . . . i. 139

Old babe a disgrace, . . . v. 71

Old and new covenant, . . . viiL 49

Old covenant abrogated, . . viii. 80

Once Christ offered, . . . Lx. 128

Once Christ entered into heaven, . ix. 60

Once only men die, . . . ix. 134

One sacrifice, once offered by Christ, . vii. 115 Opportunity to be taken, . . iii. 76, 146

Opportunities limited by God, . . iv. 43

Opportunity whUe it lasteth, good may

be expected, Opportunity, God helps, Opportunities of returning to their coun

try, patriarchs omitted. Oracles of God, Ordinances of God, effectual, Ordination of ministers, . ij

Original sin.

Original sin to be suppressed, . Oath. See Swear. Others to be brought to God, Others to be looked unto, iii. 12

Others' blood offered by priests, Others to be instructed in what we be

lieve, ...

Others receive good by the faith of some, Our own spiritual good to be cared for, Our own works.

Ourselves must first be cleansed, Our own faith justified. Ourselves to be incited with others. Ourselves to be looked unto. Outward blessing no evidence of God's

favour, ....

Papists. See Popish.

Papists' religion carnal.

Papists violate Christ's last will,

Papists wrong people in keeping the word from them.

Parables useful.

Pardon of sin the ground of other privileges of the new covenant.

Pardon fully extended to all sins.

Pardon of sin, is to remember it no more. Vol. hi.

iv. 45

iv. 99

xi. 74

V. 63, 65

ix. 69

. 35, vi. 17

xii. 6, 7

ii. 126

144, iv. 3

ix. 127

xi. 120

xi. 184

vi. 79

iv. 58

vii. 113

X. 147

ii. 4, iv. 3

iii. 124

iii 98

Pardon procured by sacrifice,

Parents careful of their children.

Parents honoured by worthy chUdren, .

Parent.s observe God's .stamp on a child.

Partakers of the heavenly calling, who are.

Partakers of Christ, who are,

Passover described.

Patience of God,

Patience of God turned to wrath.

Patience to be added to faith, .

Patience a support in suffering,

Patience a help to perseverance.

Patience of Christ under the cross.

Patriarch,

Pattern. See Example.

Peace of Christ,

Peace and righteousness,

Peace attributed to God,

Peace, the divers kinds of it,

Peace to be followed.

Peace, its excellency, necessity, and iitility.

Peace with all men,

Peace-breakers, who they are.

Peace the means of procuring and preserving, ....

Peace and holiness to be joined together.

Peculiar people.

Penitents liighly esteemed by God, See Repent.

People of God, who are. To them rest belongs,

People pecuUar to God,

People pray for ministers.

People of God liable to divine revenge.

People of God, to be associated with,

Perfected, how Christ is.

Perfect two ways,

Perfection to be aimed at.

Perfection needs no addition.

Perfection prayed for, .

Perfection consisteth in holiness.

Perfected by Christ, who are.

Perjury,

Perishing of creatures, .

Perplexities, saints subject unto.

Persecution, professors may fly from.

Persecution causeth perplexity, .

Persecutors offer freedom to such as yield,

Persecutors hate the truth most.

Persecutors' cruelty far exceedeth beasts.

Perseverance without intermission or revolt, .... ^lotives to perseverance, Jleans of persevering. Grounds of persevering.

See Apostasy. Objections answered,

x. 49 xi. 124 xi. 124 xi. 128 iii 17 iii. 151 xi. 154 iii. 101 iii. 113 vL 86 X. 122 X. 135 xii. 18 vii. 32

vii. 21

vii. 22

xiii. 163

xii. 71, 72

xii. 72

xii. 72 xii. 73 xii. 74

. 76

. 80 183

iv. 57

viii. 68, 69

xiii. 153

X. 114

xi. 138

. 97, V. 49

V. 72

vi. 5

vii. 65

sui. 172

X. 27

X. 40

vi. 127

L 137, 139

xi. 263

xi. 259

xi. 263

xi. 247

xi. 247

xi. 271

iii. 68

iii. 69

iii. 70

iii. 134

ALPHABETICAL INDEX.

rersevoraiicc grouudcd on Clii'ist'.s pricst-liootl, . . . .

Persevere in cliarity, . . vL 72,

Persevere in obedience .

Persevere in faitL,

Persons in Trinity,

Persons of Father and Sun distinct,

Persuaded well,

Pilgrims, saints are.

Places fit for divine service.

Pleased, God was, by Enoch,

Pleased, how Clod is.

Pleasures lawfid, but dangerous,

Pleasures, how to be used.

Pleasures momentary, .

rieroj)liory of hope,

Pltrophory of faith,

Pope's usurped power, .

Popes' usurpation above kings, .

Popish. See Papists.

Popish priests needless, . \'ii.

Po])ish church's treasure,

Posterity to be cared for at death.

Postscripts not canonical

Power of man's will,

Power of Christ's word. Not hindered by unbelief,

Powers, angels.

Power of God a prop to faith, .

Practice the end of knowledge, .

Praise a sacrifice,

Praise to be added to prayer.

Prayer. Principles abcnit it.

Prayers frequent and fervent by Christ,

Prayer in distress,

Prayer supported by faith in God's power.

Prayer of Christ heard.

Prayers sometimes to be more fervent,

Prayers to be added to other means,

I'rayer.s, why sometimes not heard,

I'reachers must preach to themselves.

Preaching a means of salvation.

Precepts of God according to law,

Predestination different from divine gene ration,

Predecessors. 8ce Fathers.

Prejudicial opinions to be prevented,

Preparation for God's service.

Prepare means,

Prepared, heaven is,

I'rescrve, God can, from common judg ments, ...

Presumiition from diffidence,

I'resuniption causcth destruction,

Prevent apostasy,

I'riest, Christ is, in both natures,

I'ricsts from among men, See High I'riest.

Priests for men, . . . v. 4

Priest in things of God, . . v. 5, G

Priests offered for themselves and others, v. 14

Priest, true, typical, metaphorical, . ii. 172

Priest, Christ is, . . . ii. 172

Such an one iis he never was, . vii 108

Christ a priest for over, . . v. 29

Priests taken from among men, ordained

for men, . . . .v. 2-4

Priests in things to God, . . v. 5, G

I'riests, before the law the firstborn were, vii. G3

Priests subject to death, . . vii. 97

Priests, none succeed Christ, . . vii. 99

Priests stand ministering, . . x. 33

Priesthood necessary, . . ii. 179, vii. G3

Priesthood of Christ everlasting, . vii. 26

Priesthood of Christ sufficient, .

Most excellent, Priesthood of Christ brings many benefits. Priesthood of Christ the ground of perseverance, .... Priesthood of Christ hath many profound mysteries, .... Priesthood of Melchisedec greater than

Levi's. Sec Melchiscdec, Priesthood of Levi imperfect. Priesthood of Christ doth that which others' cannot. It makcth perfect. Priesthood of Christ a weighty point, Priesthood of Christ unchangeable. Priesthood of Christ spiritual and celestial Priesthood of Christ not on eai-th, Principalities, angels, . J'rinciples undeniable, . Private exhortations, Profaneness a heinous sin, I'rofcssion of faith.

Profession of good purposes ma}- be made. Profession to be made of hope, . Pi'ofession of one's condition, Professors may fall away. Professors provoke God, Professors of the truth tortured, . xi. 245

Professors may fly from persecution, . xi. 259 Professors and confessors distinguished,. xi. 259 Proficiency answerable to means, . v. GO

Promise prime, Christ is, . . xi. 275

Promise for things promised. Promised laud, . Promises may be forfeited. Promises of rest,

i. 26

i. 174 i. 175

iv. 8G

vii. 42 vii. 01

vii. 87

vii. 91

vii. 99

viii. 2

viii. 10, 11

i. 8t

vii. 46

iii. 144

xii. 90

iii. 27

vi. 24

x. 73

xi. 70

iii 131, X. 148

iii 162

vi. 87

xi. 43

118, iv. 7, 8

iv. 6.

Promises of future things as of juc-

scnt, . . . . iv. 24, viii. 33

Promises of God accomplished, in some, iv. 37, vii. 75

Promises to Abraham, . . . vi. 94

Promises to Abraham comprise Christ, . vi. 95

Promises tiie ground of faith and patience, vi. 96

Promises a privilege, , . . vii. 44

ALPHABETICAL INDEX.

387

Promises better,

Promises tlic ground of God's covenant, Promises labsolute, Promises enlarged to believers, . Promises embraced. Promises appropriated to Isaac, . Promises, how obtained, Promises of men submitted to God's will, Prone man is to sin. Proof added to proof, . Prophet, Christ a, i. 14, ii. 22, ;

Prophet, Christ was fur God and man, . Prophets, ordinary, extraordinary', Prophets God's mouth, . Prophets' faith, .... Propitiation, .... Pro^ddeuce, .... Providence of God is manifold, . Providence of God extended to incredulous, .... Provoke God, who do, . Provoke others to duty. Prudence and faith in preventing danger. Psalms all penned by David, Psalms of divine authority. Punish on good ground, Punishment of sin a just reward, ii.

Punishment on others our warning.

See Judgment. Purifying water.

Purity of Christ, . iv. 91, vii.

Pure heart, .... Purgatory, ....

Purging virtue of Christ, . i.

Purposes, good, may be professed. Purposes of men to be subjected to God's will, ....

Purpose, how accepted, .

Quoting Scripture without naming the particular place,

ii. 50, 52

Pace, metaphorical, . , . xii. 8

Race set before u.s, . . . xii. 10 Kahab's name, faith, and effects thereof,

xi. 181, 182, &c.

Rahab preserved, . . . xi. 184

Ransom, Christ's death was, . . ix. 79, 89

Rashness to be avoided, . . xi. 141

Reconciliation made by Christ, . . ii.-180 Reconciliation apj^ropriated to God's peojjle, .... Recovery, how prayed for,

Red cow, what it typified, . . i: Red Sea passed through by the Israelites, . . . . xi. Red Sea a like figure to baptism, xi, 171

XI.

ii. 181 233 . 70

1G5 172

Redemption, what it is.

Redemption not universal.

Redemption perfected by Christ on earth,

Redemption more excellent than creation.

Redemption by Christ perfect, .

Redemption of transgression.s, .

Redemption of such as lived before Christ,

Reformation in time of the gospel,

Refuge, God's promise is.

Regeneration different from divine generation.

Regeneration, the signs and causes thereof, ....

Registering predecessors' sins, .

Reiterations argueth imperfection,

Rejoice. See Joy.

Rejecting, what it intends.

Relation betwixt God the Father, and Son, ....

Religion every one cannot save,

Relics unwarrantable, .

Remember what, and how God doth.

Remember sin, how God doth not, viii.

Remember encouragements.

Repent, how God doth. And doth not.

Repent, ....

See Penitent.

Repentance from dead works,

Repentance the way to recover, .

Repentance required in the covenant of grace, ....

Repetitions, ....

Report, good, who have.

Reproach. See Shame. And see Disgrace.

Reproach a persecution.

Reproach just and unjust.

Reproach of Christ, . . xi. 142,

Reproach preferred before riches.

Reproof on just ground.

Reproof impartial,

Reproof with remedies, .

Resurrection. Principles about it.

Resurrection of Christ, and in three daj-s.

Resurrection an evidence of God's power,

Resurrection emboldens against sufferings, ....

Resurrections diverse, .

Respect of persons, God hath none.

Rest, by what words in Hebrew and Greek set out,

Rest promised to Israel, And to Christians,

Rest an evidence of God's providence, .

Rest may be forfeited, . . iii.

Rest, why called God's, . . iii.

Rest iu heaven, . , iv.

ix. 63

ii. 81

ix. 61

Lx. 63

ix. 65

ix. 89

ix. 90

ix. 50 vi. 146

i. sa

xii. 105

iii. 90

vii. 112

vi. 48

ALPHABETICAL INDEX.

Ecst of Sabbath and Canaan,

Best in heaven is from all tiavail and

trouble, Rest to come, . Rest proper to God's people, Rest of saints like God's rest, Rest in heaven to be laboured after, Reveal, God doth, his counsel, . Revenge. >See Vengeance. Reverence in serving God, Reward,

Reward of suffering, Reward of sin, . Reward of good works, . Reward may be aimed at, . vi.

Reward may stand with grace, . Reward after work, . . x.

Reward given of God, . Reward makes leave and endure any

thing, Rewardcr, God is, Riches, how esteemed, . Right to Christ, who have not, . Right hand, how attributed to God, Right hand of God, Christ exalted unto.

Christ's continuance there, Righteous king. Righteous men in this world. Righteous men live. Righteous men live by faith, Righteousness, what it is, Righteousness of Christ's kingdom. Righteousness loved of Christ, . Righteousness of God jierfect, . Righteousness for faithfulness, . Ri,i.'hteousncss and jioace, Ivightcuusness excellent, Righteousness of faith, . Rites. See Types.

Run, Christ did, in the Christian race. Run, Christ did, before others, . Run, we must, in our race,

Sabbath rest,

Sabbath permits no servile works.

Sabbath, in some sense, permits servil

works. Sacrament. Sec Seal. Sacraments, principles about it, Sacraments do not confer grace, Sacraments of divine institution. Sacraments in all ages, . Sacraments to strengthen faith, . Sacramental union, Sacrifice of Christ for sin. Sacrifices and gifts distinguished, Sacrifices for sin. Sacrifices, why slain,

iv. 27

iv. 5-1, 55 iv. 5G iv. 57 iv. 60

iii. 04, G5 xi. 89

xi. 178

vi. 13

vii. 86

ix. 108

ix. 108

xi. 156

xi. 155

28, X. 35

V. 7

V. 8

V. 7

Sacrifice, bloody and unbloody. See Bloody.

Sacrifice of praise, . . . xiiL 142

Sacrifice, of what creatures, . . ix. 102

Sacrifice, true, better than typical, . ix. 119

Sacrifices, legal, cannot stand with C'hrist's, x. 25

Sacrifice ever must be, . . . x. 25

Sacrifice of Christ makes perfect, . x. 28

Sacrifice of Christ, his own body, . x. 18, 29

Sacrifices, legal, insufficient, . . x. 34

Sacrifices were many, . . . x. 34

Sacrifices, legal, abrogated, . , xii. 98 Saints. See Holy. See Confessors.

Saints'and Christ's fellowship, . . i. 122

Saints and ChrLst of one, . . iL 104

Saints all of the same spiritual being, . ii 104

Saints especially to be succoured, . vi. 71

Saints vilely esteemed, . . . xL 2G7

Saints'perfection in heaven, . . xii. 112

Saints speak after death, . . xii. 118

Salem, . ... vii. 4

Salutations commendable, vii. 13, xiii. 191,194

Salvation, . . . . i 159

Salvation, neglected, . . . ii. 19

Salvation put for gospel, . . ii. 20

Salvation, great, . . . ii. 21

Salvation by Christ, . . ii. 95, v. 50

Salvation, eternal, . . . v. 51

Salvation to all that obe}', . . v. 53

Salvation accompanieth good works, . vi. 57

Salvation^ what right we have to, . i. 1 GO

Salvation's certainty, . . . i. 161

Salvation sure to such as look for it, ix. 146, 147

Salvation full at Christ's last coming, . ix. 147

Salvation, end of faith, . . x. 153

Samson's name, weakness, strength, xi. 199,200

Samson's h.air, . . . xi. 261

Samson's death lawful, . . xi. 2U3

Samson, a tjpe of Christ, . . xi. 206 Same, Christ is ever, . . ix. 90, xiii. 112 Samuel's name, birth, education, iirivi-

legcs, ... xi. 219, itc.

Samuel, a type of Christ,

Samuel, not raised from the dead,

Sanctity, external, to be added to internal purity.

Sanctify, how God, or Christ, or man doth,

Sanctified, none are, by nature, .

Sanctification and justification from Christ, . . . .

Sanctification imperfect,

Sanctified ones are perfected,

Sanctuarj', diversely taken.

Sanctuary, what it was,

Sarah, her name, and faith.

Save, variously taken, .

Saviour, what a one Jesus is.

Sawn asunder, . . . .

224 223

ii 101, 102 ii. 103

ix. 73

x. 7

X. 40

viii. 4

ix. 4, 14

53

V. 42

ii. 73

xi 25J

XI

ALPHABETICAL INDEX.

389

Scapc-goat tj'pified Christ, . . ix. 139

Scarlet-wool, what it typified, . . is. 103

oceptre of Christ, . . . i. 111

Schools. See Seminaries.

Scourging professors, . . . xi. 2-52

Scourge, God doth oft, . . . xii. 40, 42

ScoflF. See Reproach.

Scripture added to scripture, . . i. 6.j

Scripture pr<iofs, . . i. 46, C3, 77

Scripture, why quoted without chapter

or verse, . . . .11. 50, 52

Scripture's testimony, . . ii. 51, 52, iil. 74

Scripture instructions to be applied to all

ages, . . . iii. 158, xiii. 08

Scriptures quoted in the very words thereof, iii. 74

Scripture circumstances observable, . iv. 52

Scripture varied in the letter.

Scriptures foretold what Christ did,

ScriiJture for all in all ages.

Scripture in no part lost.

Scripture, how the word of truth,

Scripture ought to be read and known, .

Seals to be annexed to a covenant made known, ....

Season. See Opportunity.

Seasonable succour.

Searcher of heart, God is,

Security to be avoided, .

Seducers have diverse doctrines.

Seed of Abraham, Christ is,

Seed of believers blessed,

Seed of Isaac blessed, .

Seek God, ....

Seek heaven. How amiss, how aright, .

Self-murder damnable, . . j

Seminaries necessarj',

Sense of Scripture held though letter altered, ....

Seraphim, ....

Servant, Hoses was,

Servant, faithful,

Servants, governors are.

Served, God ought to be,

Serve God with fear, . . viii.

Serve God alwaj-s.

Service of God with preparation,

Service of God, by whom to be performed, ....

Serving God the end of redemption.

Serving God with reverence,

Seven, a number of perfection, .

Seventy interpreters of the Hebrew Bible into Greek,

Set times, God Imth, .

Shadows, the types were, . v

Shame, . ■ .

See Ashamed.

Shame whereunto Christ was put, vi. 42. xii. 19

X. 21

X. 43

xi. 244

xi. 244

xii. 94

ix. 100

xiii. 164

iv. 74, 76, 77

xi. 133

. xiii. 114

u. 161, 162 xi. 91, 111 xi. 92 sL 24 xi. 71 204, 205 vii. 97

i. 84

iii. 51

iii. 50

iii. 51, 52

xii. 134

12, xii. 136

ix. 38

ix. 30

Shame despised by Christ, . . xiL 21

Shedding of blood procures remission, . ix. Ill

Sheep of Christ, . . . xiii. 109

Sheep's properties, . . . xiii. 109

Shepherd, Christ is, . . . xiii. IGG

Shepherd, great, . . . xiii. 108

Shepherd's effects, . . . xiii. 100

Shew-bread typified Christ, . . ix. 13

Sight, spiritual, . . . ii. 72

Sight of God makes sincere, . . xUi. 174

Sight of God beneficial and honourable, xii. 78

Signs, . . . . . ii. 31, 32

Sin a filth, and purged by Christ, . i. 28

Sin hath degrees, . . ii. 18, iii. 85

Sin, how it appears horrible, . . iii. 88

Sins of old punished, warnings unto us, iii. 89

Sins, why registered, . . . iii. 90

Sin continued in is the greater, . . iii. 102

Sin deceitful, ... iii. 122, 148

Sin is in justified persons, . ix. 131, x. 7

Sin seen by God iu justified persons, . iv. 78

Sin, none in Christ, . . . iv. 91

Sin pardonable, . . . v. 8 Sin. See Pardon.

Sin put away by Christ, . . ix. 131

Sin borne by Christ, . . . ix. 139

Sin destroyed by Christ's last coming, . i.x. 144

Sin purged troubleth not, . . x. 5

Sin to be confessed, . . . x. 7, 8

Sin against evidence of the Spirit, . x. 93

Sin may prove unpardonable, . . x. 94

Sin not pardoned bringeth damnation, . x. 95

Sin the cause of saints' suffering, . xii. 27

Sincerit)', . . . . iii. 70, 126

Singing commended, . . . ii. 115

Sion, a type of the Christian church, . xii. 100

Sit, how Christ doth, iu heaven, . i. 31

Six days, why spent in creating, . iv. 31

Sloth about grace, . . . vi. 81

Small things not to be despised, . xi. 57

Snufiers typified discipline, . . ix. 10

Soldiers to be succoured, . . vii 8. Solitariness fit ,for communion with

God, .' . . . viii. 19

Solomon, a type of Christ, . . i. 63

Souship of Christ, . . i. 15, iii 55

Son appointed of the Father, . . i 16

Son of God variously taken, . . i. 47

Son of God begotten, . . . i. 49

Son and Father the same essence, . i. 51

Son and Father distinct persons, . i. 52

Son of God, how subject to the Father, i 109

Son of man, . . . . ii. 54

Sous of Christ, how known, . . ii. 90, 128

Sons of God subject to suftering, . v. 47

Soul, how attributed to God, . . x. 149

Soul-suiTering of Christ, . . ii. 76

Souls of mei) are of a spiritual substance, xiL 110

ALPHABETICAL INDEX.

Souls' excellency above angels, .

Souls in heaven, greater glory since Christ than before.

Souls' perfection in heaven,

Special relation betwixt God and his people, . . . viii.

Speech, why given,

Spies lawful, ....

Spirit resembled to oil, .

Spirit in Christ above others.

Spirit for Christ's divine nature,

Sfurit diver.sely taken in Scripture,

Spiritual, what it iutendeth.

Sprinkling blood,

Sprinkling blood and water,

Sprinkling Christ's blood,

S[)rinkling the book of the covenant.

Sprinkling all the people,

Stability, none here.

Standing, what it implietli.

Stand not at a stay,

Stars are innumerable, .

Steadfastness of Cod's word and law.

Stoning to deatli.

Strange tongues to be interpreted.

Strange phrases to be mollilied,

Strange doctrines,

Strange land, ....

Strangers, saints are,

Strong meat, ....

Study for heaven.

Subjection, ....

Subjection to Christ,

Substance preferred before circumstance,

Suflfer word of exhortation,

Sufferings of Ciirist, . ii. 76, 9G, 9

Sufferings of Christ and his members moderated.

Sufferings of saints glorious.

Sufferings make Christ and saints conformable, ....

Suffering, tlie portion of God's sons.

Sufferings of saints .short.

Sufferings of Jews for religion, .

Suffering of saints for advantage,

Sujieriors' command no warrant for evil,

Superiority in office may stand with equality in state, .

Superstitious too sedulous.

Supper of the Lord. Principles about it,

Supports in trials,

Snrcty.shij), God's oath is.

Surety, Ciirist is, and wherein, .

Swear, why tJod doth, .

Swear, man may.

Swear lawfully.

Swear by God alone.

Swear not by creatures.

Swear not things unlawful. Swear not falsely, Swear not rashly.

Swear, God did, in ordaining Christ a priest, .... Swearing is a kind of .suretyship, Swearing attributed to God, iii. 114, 115 Swearing of God infallible,

And immutable, Swearing of God by himself. Swearing, God conforms himself to man, Swearing, several kinds, Swearing, a solemn rite. Sword. The word like it. Sword, two-edged.

Table typified communion,

Tables of the covenant, .

Tables, why of stone.

Tabernacle, a type of Christ's body, viii

Tabernacle, who serve it.

Tabernacles of patriarchs, See Tents.

Taste, ..... How Christ tasted death.

Tasting the heavenly gift,

Tasting the good word.

Tasting heavenly glory.

Teachers' excellency requires hearers' heed, ....

Teachers' wisdom in disposing their matter, ....

Tears may sometimes be in vain.

Tears when acceptable, .

Temporal blessings no sure evidence of God's favour,

Tcm2>oral blessings not the only object of faith under the law.

Tempt God, how a man doth, and what the causes and effects thereof.

Temptations on the right hand dangerous.

Tempted, how many ways Christ was, .

Tempted, how far, and why Christ was, ii. 182, 183

']'emj>ted, how any man may be,

Tempted, how Abraham was,

Tempted, best ari

'I'entlis, given to Melchiscdec,

Tenths, how far due to other ministers,.

Tentiis, why given to Lcvites, .

Tenths argue superiority,

Tentlis paid by Levi in Abraham

Tents of jiatriarchs.

Terrible, God is, . .

Testament. See New.

Testament, or last will ratified by doatli,

Testament ratified inviolable,

Testament unjust annll,

Testaments, Low violated,

IL 2, o

ix. 33 xii. 90 xii. 90

iii. 92

ALPHABETICAL INDEX.

391

ix. di

Testament. See Covenant.

Testators' general intent to be observed,

Testimony. See Witness.

Testimony of Scripture. Sec Scripture.

Tlierefore, . . . i. 117, ii. 2

Threats of God assuredly executed, . iii. 174

Throne of Christ, . . . i. 100,110

Throne of grace, . . . iv. 1)4

Thrones, angels', . . . i. 84

Time. See Opportunity. See Set.

Timotheus, .... xiii. 18.3

Tithes. See Tenths.

Titles before epistles.

Tortures on professors of truth,

Trading in sin, .

Traditions, how useful, .

Transgression distinguished from disobe

dience, Transgression punished. Transitions useful. Translation of Enoch, . Transubstantiation refuted, Treasure, what is. Trials. See Afflictions. Trials, many and great, Christians are

subject unto, . . x. 120,12.3,12,")

True and typical opposed, . . viii. G

Trust in God, . . . . ii. 119

Truth to be granted to adversaries, . ix. 2

Truth received, . . . x 91

Try. See Tempt.

Type and truth greatly differ, . . ix. 7G

Types were not the truth, nor to be

rested in, . Types, why instituted, . Types had their truths. Types had their heavenly truth;

Types, in what cases rejected.

Types of Christ,

Tj-pes but shadows,

Types fulfilled by Christ,

Types, legal, were sacred,

Types may set out many mysteries,

Types, legal, could not quiet the conscience.

Types, legal, concerned the outward man.

Types grounded on equity.

Types and truths alike, .

Types, how far taken away.

Types, very glorious.

Unbelief hardens the heart, . . iij. 84,92

Unbelief makes an evil heart, . . iii. 128

l^nbelief hinders not God's goodness, iii. 97,100 Unbeliefs damages, . iii. 129,171, iv. 20

I ■iiLelief, how prevented and redressed, . iii. 130

L'nbelief a great sin, . . vi. 100 113

Unbelief makes void Christ's last will, . ix. 95

iv. 49

iv. 49

iv. 50

viii. 13,

ix. 115, 117, 122

iv. 50, x. 10

vii. 25

viii. 12

xiii. 128

ix. 3

ix. 0

ix. 49

ix. 50

ix. 97

ix. 98

X. 24

X. oS

Unbelief causeth destruction, Unbelievers excluded from believers' privileges, . . . iv. 21, 39 Unbloody sacrifice. Sec Bloody. Unclean things under the law, . Unclean arc all things to sinners. Unclean are all luen, Uncleanness legal, not simply sinful. Union of Christ hypostatical, Union betwixt Christ and believers, ii. 104 Union of all nations under one covenant Universal obedience, Unversities. See Seminaries. Urim and Thummim, .

xi. 185

, xL 31

ix. 74 ix. 104 ix. 105 i. 28 i. 15 iii. 151 viiL 37 viii. 10

viii. 4

ix. 10, 17

X. 58

xi. 230

237

158

37

50

78

77

112, xi. vii

Vail of the tabernacle, .

Vail typified Christ's flesh

"\'alour commendable, .

Valour wrought by faith,

^'engeance is God's,

Verily,

Visit, God doth.

Voice of Christ,

'\'oicc of Christ, how to be heard.

Voluntary. See Willing.

Wait upon God's will, . . . x

Wait for accomplishment of promises, . vi.

Wait with patience, . . . yi.

Waiting obtains the promise, . . vi.

Wander, confessors do, . . xi. 200, 208

Want whereuuto confessors may be brought, xi.'

War lawful, . . . yif. 9, xi'

War betwixt professors of the true religion, xi.

Washings legal, . . u-

Watch, ministers must.

Watch. They must for souls, .

Water purifying.

Way, what it is.

Way to heaven opened, .

Way, new and living, consecrated.

Way to heaven not" manifest under th

law. Ways of God, . Weak made strong. Whole will of God to be revealed, Wilful ignorance, Wilfuhiess aggravates sin. Wilfulness dangerous, . Will. See Testament. Will of God his rule, Will of God revealed by parts, . Will of God many ways manifested, Will of God, secret and revealed. Will of God Christ's rule. Will of God makes Christ's sacrifice per

feet. Will of God is the saints' rule, .

xiii.

. 37

110

111

112

209

202

227

239

50

149

150

70

54

53

, 50

233,

47

110

234

ix. 101

iii. Ill

iii. 107, X. 88

iii. 108

ii. 37

i. 11

i. 11

be. 141

X. 19, 20

X 2G

si. 27, 83

ALPHABETICAL INDEX.

FINIS.

BALLANTV.NE A.SD I

U1'.\SV, inlSTKKS,