Lo here the Glory of the slight●…d Gown!  
Who was to's Tribe an ornament and Crown!  
Who, with past Learning and well-studyed Youth  
Had pious Age, so knew and loved the Truth.  
The Graver shows his Face, but if you'd look  
Into his Mind▪ 'tis pictured in this book:  
By which his Name will live, till Time shall l●…e  
R●…uld in Eternity; and Death shall D●…e.    

A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWS. Wherein 

Every word and particle in the Original is explained, and the Emphasis thereof fully showed.  
The sense and meaning of every Verse clearly unfolded.  
Each Chapter and Verse logically, and exactly Analysed.  
Genuine Doctrines naturally raised, and applied from the several words, and particles in the whole Epistle.  
The manifold Types of Christ clearly, and largely unveiled.  
Divers Cases of Conscience satisfactorily resolved.  
Several Controversies pithily discussed.  
Various Common-places throughly handled.  
Sundry errors and Heresies substantially confuted.  
Very many dark and obscure places of Scripture, which occasionally occur, perspicuously opened.   BEING The substance of thirty years' Wednesdays LECTURES at Blackfriars LONDON. By that Holy and Learned Divine WILLIAM GOUGE, Doctor of Divinity, and late Pastor there.  
Before which is prefixed A Narrative of his Life and Death. Whereunto is added two Alphabetical TABLES. 

I. Of the particular points contained in the whole COMMENTARY.  
II. Of the several Greek words in this EPISTLE, which are clearly and fully explained.    
LONDON, Printed by A. M. T. W. and S. G. for joshua Kirton, and are to be sold at his Shop at the Sign of the King's Arms in Paul's Churchyard. 1655.   

THE EPISTLE TO THE CHRISTIAN READER  
Christian Reader,  
THou hast here at length that so much desired, and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews. The largeness whereof may be a sufficient plea for the long stay thereof at the Press.  
Though it be a Posthumus (a child brought into the world after the death of his Father) yet I do assure thee, it is his own. For though he set not upon this work for the fitting it to the Press, till the latter ●…nd of his days, after he was seventy years of age, being kept from ●… by other public employments as is well known; yet it pleased ●…od so to lengthen out his life, that he lived to finish this Commenta●…y upon the whole Epistle, excepting one half Chapter; the compl●…ting whereof though it cost me some time and pains, that it might be answerable to the rest; yet in respect both of its form and matt●…r, it may well be accounted his own work. For as being his Amanuensis to a great part of the work, I observed his Method, so the matter and substance of that half Chapter I found in his own n●…tes: to which I have added no more, than I thought necessary to make it like the rest. So that I may truly say, thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews. And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Blackfriars London, though now cast into a new mould by way of Section. Yea I am persuaded, and that upon good grounds, that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministry, but he hath brought the substance of it into this Commentary. Several Sermons which upon the first view, I thought fit to be published, and hereunto had designed them; I have since found fully handled in his Commentary; wherein I conceive, thou mayst find as many points of Divinity, Cases of conscience, and Controversies, fully, 〈◊〉, though succinctly handled, as in any Commentary whatsoever yet 〈◊〉▪  
As he was ever acknowledged by all Scholars that heard him, or read any part of his works, to be most exact▪ and accurate, in the opening of the true sense of a Text, in the resolving thereof, and raising of genuine observations from the same: So in the giving of the natural sense and meaning of the Apostle in this Epistle, and in the analysing, first of every Chapter, then of every Verse, and in raising of the proper deductions and conclusions from each word, and particle almost in this Epistle, he hath showed his skill to the utmost; it being the fruit, as of his younger, so of his elder years, 
a Discipulus est prioris posterior dies. sene●….  when as he grew herein more and more acute and dexterous.  
Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines; nor the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solon.  Reasons for the confirmation thereof under the terms of Reasons; yet in the Section where the Greek word or particle is opened, there are expressed, as the doctrines thence naturally arising, so the reasons for the confirmation thereof, and likewise many practical inferences, ever holding it 
b Est c●…put artis artem dissi●…. E●…aym.  one part of his art to conceal his art especially in writing, though in Preaching, as none more slid and judicious, so scarce any more clear and perspicuous, cordescending to the capacity of the meanest; ever affecting 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Nyss.  thesimplicity of plain preaching, rather than obscure and lofty expressions.  
At the end of this Commentary, besides a large English Table of all the material points treated of by the Author, I have added an Alphabetical Index of above seven hundred Greek words, which thou mayst find learnedly and dexterously explicated, either by their Etimologies, Synovimaes, or various acceptations, (if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) or if not, yet thou hast the clearest and most familiar explication that each word is capable of. For it was one part of the Author's excellency, that constantly in the Course of his Ministry he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way, though veiled under many significant simple, compound, or decomposite notions, Such was his depth of judgement, that after he had conferred place with place, he could suddenly methodise the different senses, and give forth the quintessence of all his Collations, so as the meanest Capacity might be edified by him.  
That I may not exceed the bounds of an Epistle, I shall only add this word concerning the Narrative of my dear Father's Life and Death. Though some things therein may 〈◊〉 credible; as his indefagitable pains▪ 〈◊〉 meekness, and the like; yet I do 〈◊〉 〈◊〉, there is not one particular expressod in the whole, but upon mine own knowledge, I can avouch for truth, having observed most of them myself, and heard the rest often from his own month.  
Though he be now dead, yet he still speaketh to us in this elaborate Commentary of his, of which he died in travel. Though it were his Benoni, yet to the heedful Reader it may justly become another Benjamin, a Son of the right hand, to lead him fully into the bowels of the whole Epistle: The Author's sole aim in all his Ministry being the same with 
d Sint castae delitiae meae, Scripturae tuae; nec fallar in eyes, nec sallam ex eyes. Confess: lib. 11. cap. 12.  Augustine's, and in this Commentary like that of 
e Propositum mihi erat non ad meam Voluntatem Scripturas trahere, sed id dicere, quod Scripturas velle intelligebam. Commentatoris officium est, non quid ipse velit, sed ●…id sentiat ille quem interpretatur, exponere: alioqui si contraria dixerit, non tam interpres erit, quam adversarius ejus quem nititur explanare. Hieron. ad Pammach.  Hierom, to hold out clearly the meaning of the Spirit, and not his own fancies and conceits.  
And such was his happiness, that he had the incomes of the same Spirit in explaining the Epistle, as the Penman in writing, though not in the same measure. My Prayer unto the God and Father of mercy is, that it may do as much or rather more good in the perusal, than it did in the first Preaching, becoming a means of conversion to the unconverted, of edification, comfort, support and establishment to all that are already brought into jesus Christ.  
SEPU●…CHRES March. 26. 1655. Thy Servant in the work of the Gospel, THO. GOUGE.   


On this Learned Comment.  
OUr welcome Ship, the wealth of heaven hath brought,  
No Indian earth; and she so richly fraught,  
With worth our waiting pays; An empty skiff  
Had sooner come, and with an easy whiff  
Of wind, had sailed; our ship so fully laded  
Through th' surges deeply ploughed, and slowly waded.  
Her wares for houses claim our hearts; may I  
Still make my better part their Library,  
Yea may these Volumes turned into myself,  
Be chained faster to my soul, than shelf.  
They burden shelves, In souls had they abode,  
Liketh ' Elements in place, they would not load.  
Nor crave I th●…m alone; our College cries  
〈◊〉 a share in these commodities.  
These thousand 〈◊〉▪ Zion is content  
To quarter freely; Harmless 〈◊〉!  
Which with no ●…oe contendest, but with sin,  
Which driv'st not Students out, but drawst them in,  
Which ●…ost not eat, but art the Scholars bread,  
And in a vacant desk canst make thy bed;  
Whose Pistols only reasons are, whose Swords  
Are framed only out of Scripture▪ words.  
Our GOUGE who Christ ' i'th' Types so clearly shows,  
Gives light to th' Hebrews, knowledge to the Jews.  
Th' Hebrews so hard, a fort scarce ere obtained,  
We Conquer now; I'm sure the works w'have gained.  
Finis in Page the last, the end holds forth  
Of th' worthy Comment, not the Comments worth.  
It's clear Analysis the Text unties,  
'Twas sad that death did th' writer Analyze.   

On the excellent Commentator.  
THe shady types are made in th'▪ Hebrews plain.  
This Comment clears the Hebrews, and again  
The Life of GOUGE expounds this Comment, next  
We want one to explain his Life, that Text  
A pair of Commentators join to clear,  
The Dove and Serpent both must Comment there:  
His pen goes sweetly, but had we our choice,  
We him would hear; no Music to the voice.  
He s gone; yet sure, the worth of th' son will spread,  
Who served his living Father, serves him dead.   
W. J.   

A NARRATIVE OF THE LIFE and DEATH OF Doctor GOUGE.  
WIlliam▪ Gouge was born in Stratford-Bow in the County 
His Parentage.  of Middlesex, Nov▪ 1. 1575. His Father Mr. Thomas Gouge was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo.  a pious Gentleman. His Mother was a virtuous and pious Daughter of one Mr. Nicholas Culverel, a Merchant in London; she was a Sister of those two famous Preachers, Mr. Samuel and Mr. Ezekiel Culverel. And her two Sisters were married unto those two famous Divines, Dr. Chaderton, the Master of Emm●…nuel College; and Dr. Whitaker the Regious Professor of Divinity in Cambridge. So as by the Mother's ●…ide he came of a stock of Preachers. 
His education in his younger years.   
In his younger years he was first trained up in Paul's School London, and afterwards was sent to a free School at Felsted in Essex, where he was trained up three years under the public Ministry of his 
His conversion.  Uncle Mr. Ezekiel Culverel, and thereby much 
b Qui in unguentaria taberna resederunt, et paulo diutius commora●…i sunt, od●…rein loci secu●… ferunt. Sen. Epist.  wrought upon, and if not first begotten, yet much built up in his holy faith, as himself often expressed. And then was sent to Eton, where he was trained up six years. During which time, he was more than ordinarily studious and industrious; for when other Scholars upon play days took their liberty for their sports and pastimes, he would be at his study, wherein he took 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more delight▪ than others could do at their recreations. At this time when he was a Scholar of Eton, he was possessed with an holy fear of God, conscionable in secret prayer and sanctifying the Sabbath, and much grieved at the ordinary profanation thereof by public sports and recreations then too much allowed; as he did often in his life time, with much thankfulness unto God, express.  
From Eton he was chosen to King's College in Cambridge, whether 
Arist ad Nicom. Eth. l. 2▪ c. 12.  he went Anno 1595. Where he first addicted himself to Ramus his Logic, and therein grew so expert, as in the Schools he publicly 
His early piety His going to Cambridge. His defending of Ramus in the public Schools.  maintained him: Insomuch as on a time divers Sophisters setting themselves to vilify Ramus, to which end the Respondent put up this Question, Nunquam erit magnus, cui Ramus est magnus; which some of the Sophisters then hearing, and knowing the said William Gouge to be an acute disputant, and a stiff defender of Ramus, came to the Divinity Schools, where he was hearing an act, and told him, how they were abusing Ramus. He thereupon went into the Sophister's Schools, and upon the Moderators calling for another Opponent, he stepped up, and brought such an argument as stumbled the Respondent; whereupon the Moderator took upon him to answer, but could not satisfy the doubt. A Sophister standing by, said with a loud Voice, Do ye come to vilify Ramus, and cannot answer a Ramists' argument? Whereupon the Moderator rose up and gave him a box on the ear, than the School was all in an uproar, but the said William Gouge was safely conveyed out from among them.  
In the time of his Scholarship he was 
d He was chosen Moderator of the Sophisters Acts.  Moderator of the Sophister's Acts in the public Schools, and began every act with a solemn speech of his own in Latin, where by much grace was added to the act, which was not usual in those days.  
The said William Gouge took his degrees in order, performing for 
Adolescens adundum in sapientiae studiis excelluit et obid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cognomentum ob●…inuit. Nicephorus de Ma●…ario l. 9 c. 14.  every one of them all the Acts publicly in the public Schools, which the Statute required.  
He continued for three years together so close in the College, a●… he lay not one night out of the walls thereof. At three years' end he was made Fellow, and then went to visit his Friends.  
He was a very close Student, for as he was 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Lover of Learning, so very labo●…ious in his studies, sitting up late at night, and rising up early in the morning.  
He lived in the College nine years, and in all that time (but 
His diligence in his studies.  when he went out of Town to his friends) he was never absent from morning prayers in the Chapel, which used to be half an hour before six; yea he used to rise so long before he went to the Chapel, as he gained time for his secret devotions, and for reading his morning task of Scripture; for he tied himself to read every day fiveteen 
His abundant reading of the Scripture.  Chapters in English of the sacred Scripture, five in the morning, five after dinner, before he fell upon his ordinary studies, and five before he went to bed. He hath been often heard to say, that when he could not sleep in the night time, he would in his mind run thorough distinct Chapters of Scripture in their order, as if he had heard them read, so deceiving the tediousness of his waking, and depriving himself also sometimes of the sweetness of his sleeping hours, though by a better and greater sweetness; for he found the meditation of the word to be sweeter to him than sleep.  
This also he would do in the day time when he was alone either within doors, or without doors. For this end he did write in a little book, which he always carried about him, the distinct heads of every particular passage in every Chapter of the Bible; that when in any place he meditated on the Scripture, and stuck, he presently helped himself by that little book. Whereby he made himself so expert in the text, as if he heard but a phrase of Scripture, he could tell the place where it was.  
Besides, he had his times so to study the difficult places of Scripture, as he might find out the true meaning of them, and by this means he attained to a great exactness in the knowledge of the Scripture.  
He did not only cleave close to his own studies, but would also 
His care to help forward others in their learning.  send for others, whom he observed to be ingenuous and willing, to instruct them in Scholastical Arts, whereby he was a great help to many, and brought them also to be better Sudents.  
While he was a Scholar in King's College, there was a jew in Cambridge, who was entertained into sundry Colleges to teach the 
f Ad literarum sacrarum intelligentiam nihil tam necessarium quant Cognitio linguae sanctae. Dru●…ius.  Hebrew tongue; and among others into King's College. The said William Gouge took the opportunity to be instructed by him, which many others of that College likewise did: But many of then soon waxed weary, and left him; only the said William Gouge held close to him, as long as he tarried. But when he was gone, they that had left him, discerning their folly, came to the said William Gouge, and entreated 
His first learning of the Hebrew tongue▪  him to instruct them in the grounds of Hebrew, which accordingly he did, whereby he became very expert therein.  
And as he was expert in the learned tongues, so likewise in the arts, and all necessary literature, that he might have nothing of these to learn, when he was to be a public teacher.  
Being chosen a Reader both of Logic and Philosophy in the College, he made conscience of observing all the times appointed by the statute 
His great care and conscience in reading both of Logic and Philosophy Lectures in the College.  for reading, and never omitted any▪ And his readings were with such exactness, as thereby he got much credit and applause from his Auditors; but some envy from his successors, who by his example were now provoked to a more frequent reading of their Lectures, which were seldom, and slightly performed before. He was so strict and observant in the course of his life, as they then 
His exactness therein.  counted him, an Arch-Puritan, which was the term then given in scorn to those who were conscionable of their ways.  
In the first year of his fellowship he made his common-place books for Divinity, in which he made references of what he read.  
He had also white paper bound betwixt the leaves of the Bible, wherein he wrote such pithy interpretations, and observations on a text, as could not be referred to an head in his common-place book.  
His mind was so addicted to the University, as he was resolved to have spent many more years than he did, if not all his life therein.  
But his Father, after he had been two or three years' Master of Arts, much against his mind, took him from the University upon a Marriage which he had prepared for him. God by his providence turned this to the good of his Church: for by this means, though it were late before he entered upon his Ministry, it is very probable that he entered upon and exercised that function many years sooner than otherwise he would.  
His wife was the Daughter of Mr. Henry Caulton a Citizen and 
His Marriage▪  Mercer of London, but an Orphan when he married her.  
To her care he committed the providing for of his family, himself only minding his studies, and weighty affairs of his heavenly calling.  
He lived with her 22. years, in much love and peace, and had by her 13. Children, seven Sons and six Daughters, whereof eight lived to men's and women's estate, and were all well trained up, and sufficiently provided for.  
It was his earnest desire and daily prayer to God, that his six Sons 
His high account of the Mnisterie.  that lived to men's estates, might have been all Preachers of the Gospel, for he himself found such comfort and content in that calling, as he thought there could be no greater found in any other; having oft professed that the greatest pleasure he took in the world, was in the employment of his calling; insomuch as he was wont to say to divers honourable Persons, and particularly the L●…rd Coventry, Keeper of the great Seal, that he envied not his place nor employment.  

g Domus ejus, et conversatio quasi in specula constituta, Magistra erat publicae disciplinae. Hieronymus de Heliodoro. T. 1.  The government of his Family was exemplary, another Bethel, 
His family government.  for he did not only make conscience of morning and evening prayer and reading the word in his family, but also of Catechising his Childen and Servants: wherein God gave him a ●…ingular gift, for he did not teach them by any set form, but so as he brought them that were instructed to express the Principle taught them in their own words. So that his Children (as Gregory Nazianzen saith of his Father) 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  found him as well a spiritual, as a bodily Father. Yea never▪ any Servant came to his house, but gained a great deal of knowledge. So likewise did sundry others whose parents desired the benefit of his instructing of them.  
He was in special manner conscionable of the Lords day, and that not only in the observation of the public duties, but also in 
Greg. Naz. His great care for sanctifying the Lords Day.  continuing the sanctification thereof by private duties of piety in his family, and secret in his Closet.  
As he did forbear providing of Suppers on the Eve before the Sabbath, that servants might not be kept up too late: So he would never suffer any Servant to tarry at home for dressing any meat on the Lordsday for any friends, were they mean, or great, few or many.  
After his public Sermons were ended, divers Neighbours (not 
His unwearied pains on the Lord's Day.  having means in their own families) assembled in his 
i Nunquam satis dicitur, quod nunquam satis discitur. Senec.  house, where after such a familiar manner he repeated the public Sermons, as divers have professed they were much more benefited by them in that repetition, then in the first hearing: for he did not use word by word to read out of notes what was preached, but would by Questions and Answers draw from those that were under his charge, such points as were delivered. After which his constant course was to visit such of his Parish as were sick, or by pain and weakness disenabled to go to the public ordinances; with each of these he would discourse of some heavenly and spiritual subject, suitable to their condition, and after that pray by them; wherein he had a more than ordinary gift, being able in apt words and expressions to commend their several cases unto God, and to put up petitions suitable to their several needs. His usual course was to pray eight times in the public Congregation on a Lordsday; for as he prayed before and after each Sermon, so before and after his reading and expounding the Scripture, which he performed both in the forenoon and afternoon. And in his family his constant course was to pray thrice every Lordsday, and that in a solemn manner, viz. In the morning and evening and after his repetition of the sermons.  
In the 32. year of his age he was ordained Minister, and about a year after, which wa●… june 1608. he was admitted Minister into the Church of Blackfriars London, where he continued to his dying day, which was 45. years and six months, never having any other ministerial employment, though he were offered many great ones. His manner of coming to Black-●…riers was thus, The Parish being 
His calling to Blackfriars.  destitute of a preaching minister, one Mr. Hildersham, a pious and powerful Preacher, being in company among some of the better sort of Blackfriars, told them, that there was one who lived in Stratford-Bow, and had no charge, that might be fit for them: Hereupon divers of them went to Stratford-Bow, upon the Lord's Day, where he frequently preached gratis, to help the Minister that then was there, and so well liked him, as upon their report, with an unanimous consent, (nemine contradicente) he was chosen their Minister. Ever since he was there chosen, he hath manifested a great good respect to the inhabitants of that place. Before his coming thither they had not so much as a Church of their own to hear the word of God in, nor any place to bury their dead; but by means that he used, the Church, the Church▪ porch, the Minister's house, and Churchyard (all which they had before upon courtesy) were purchased; so as now, they all, as a proper inheritance, belong to the Parish of Blackfriars. Five years after his coming thither, the old Church being found too little for▪ the multitudes that thronged from all parts of the City, to hear him, he was a means of purchasing certain ●…oomes, whereby the Church was enlarged almost as big again as it was before. The sum of purchasing, new building, & finishing the said Church, 
His great ca●…e of, and good respect to the Parish of Blackfriars.  amounted to above 1500 pounds, which was procured partly by the Collections at his Lectures, partly by his e tters written to his friends, and by the contribution of the Parishioners, without any Brief for public Collections in other places.  
After this, there being sundry rooms under the said Church belonging to other Landlords, he used means to purchase them also to the benefit of the Parish; the rather, to prevent all dangers that by evil minded persons might have befallen God's people in that Church, by any contrivances in the rooms under the Church.  
Thus they who had nothing of their own at his coming, have now the whole Church, the Church-porch, the Church yard, a Vault to bury their dead, a very fair Vestry-house, and other rooms adjacent, the house wherein he himself dwelled so long as he lived. All these they hold as a perpetual inheritance.  
They have also a considerable Lease of certain Tenements for 300 years; all which were procured by his means.  
Such was his respect to his Parish, as though he were oft offered 
His self-denial, in refusing all manner of preferments.  places of far greater profit, yet he refused them all; oft saying, that the height of his ambition was to go from Blackfriars to Heaven.  
At his first coming to Blackfriars, being in the 33. year of his age, he constantly preached twice on the Lord's Day, and once weekly, on Wednesday forenoon, which was for about 35. years very much frequented, and that by divers City Ministers, and by sundry pious, and judicious Gentlemen of the Inns of Court, besides many well-disposed Citizens who in multitudes flocked to his Church. Yea such was the fame of Dr. Gouges Ministry, that when the godly Christians of those times came out of the Country unto London, they thought not their business done, unless they had been at Blackfriars lecture.  
And such was the fruit of his Ministry, that very many of his Auditors, 
The great success of his Ministry.  though living in other Parishes, upon trial before sundry Elderships, have confessed, that the first seed of grace was sown in their Souls by his Ministry. And herein God wonderfully honoured his Ministry, in making him an aged Father in Christ, and to beget many Sons and Daughters unto righteousness, for thousands have been converted and built up by his Ministry.  
He used also monthly to preach a preparation Sermon before the Communion, on the Eve before every monthly Communion.  
He was indeed eminently faithful and laborious in the work of the Ministry to his dying day, preaching so long as he was able to get up into the Pulpit. As a tree planted in the house of the Lord, fruitful 
Psal. 92. 13, 14.  even in old age. He was often wont to say in his latter days, that he could preach with more ease, than to get into the Pulpit; The reason whereof was doubtless, as the increase of his Asthma, which disenabled him to go; so the increase of his intellectuals, which enabled him to preach with more ease than in his younger days.  
His preaching it was always very distinct, first opening the true 
His method in Preaching.  literal sense of the text, then giving the Logical Analysis thereof, and then gathering such proper observations as did thence arise, and profitably and pertinently applying the same; so as his Ministry preved very profitable to his hearers. Many have acknowledged, that in a Logical Resolution of his text, he went beyond all that ever they heard, as also in clearing of difficult and doubtful places, as they came in his way. As his method was clear, so his expressions pl●…in, always delivering the solid of Divinity in a familiar stile, to the capacity of the meanest. 
His exemplary Life and Consation.   
And for his life and conversation it was most exemplary, practising what he preached unto others, and living over his Sermons: so as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid.  his Doctrine and his Practice concurred, and went hand in hand together.  
Before these times of examination before admission to the Sacrament 
Quod jussit & gessit. Bernard.  of the Lords Supper, he used to go to the houses of the better sort, and appoint a time for them and their whole families to meet together, when he might make trial of their fitness to the holy Sacrament. 
His care about the Lords Supper.  Yea he appointed sundry small families to meet together on a certain day, then to make trial of them also. In former times he never admitted any of the younger sort to the Sacrament, till he found them in his judgement fit for it.  
Though he gave himself much to his studies, and carried himself 
His Patience and Courage.  peaceably, yet he wanted not those that did envy, and malign him, and took all occasions of doing him what mischief they could. Instance Serjeant Finch his book about Calling the jews; which was only published by him, and the true Author acknowledged: yet for publishing of it, was he committed nine weeks to prison.  
King james imagined that the Sergeant had in that book declared, that the jews should have a Regiment above all other kingdoms, thereupon was▪ beyond all patience impatient. And B. Neal and others putting him on especially against the Publisher of the Book, made him so fierce as he would admit no Apology. Hereupon the said William Gouge was moved distinctly to declare his own opinion and judgement about the Calling of the jews, which he did in these ensuing propositions; which were found fairly written amongst his papers.  

1. All that I can gather out of the holy Scripture, for the Calling 
His Judgement about the Calling of the Jew's  of the jews, importeth no more than a spiritual Calling to believe in jesus Christ, and embrace the Gospel.  
2. This their spiritual Calling may be called an outward glorious Calling, in regard of the Visibility, and Generality of it; to put a difference betwixt the promised Calling of the Nation, and the continual Calling of some few persons: for in all ages since the rejection of the Jews, some few here and there have been called. Thus the Calling of the Gentiles in the Apostles time, when Christians had no pompous Civil government, was an outward glorious Calling, by reason of the Visible famous Churches which they had.  
3. It is probable, that at, or after their Calling, they shall not be scattered as now they are; but be gathered together into Churches, and be ●…reed ●…rom the bondage and slavery wherein they have been many years together.  
4. To give them a sovereignty over all the whole Church, seemeth to me to be derogatory to that absolute sovereignty which Christ the head of his Church hath, in whom the promises of the perpetuity of David's Sceptre, of the extent of his dominion, of the subjection of all Nations, are accomplished.  
5. To set down the distinct Time, Place, and other like circumstances of their Calling, needeth more than an ordinary Spirit, and implieth too much curiosity.  
6. The point o●… the Calling of the Jews, being no fundamental point of Christian Religion, to be over-stiff in holding one thing, or other therein, to the disturbance of the peace of the Church, cometh near to Schism.   
Upon which being examined by the Archbishop Abbot, and his answer approved, he was released from his imprisonment.  
Ordinarily in the Summer vacation he was with his Family in the Country, but not for his own ease, but rather for the good of God's Church: For besides his preaching every Lord's day where he was, he got time to publish these Treatises which are now in print, viz. The whole Armour of God; Domestical Duties; An Explanation of the 
His works  Lords Prayer; Gods three Arrows, viz. Plague, Famine, and Sword, upon occasion of the Judgements then raging; The Saint's Sacrifice of Thanksgiving, upon his recovery from a dangerous sickness. To which is now added his Commentary upon the whole Epistle to the Hebrews, the subject of his Wednesday Lectures for many years.  
While he was settled in Black-●…riers, he took his Bachelaur of Divinities degree, in the year 1611. which was the eighth year of his Master of Arts degree.  
And in the year 1628. he took his Doctor of Divinities degree. In which year eight Ministers of London proceeded Doctors; which was the occasion that Doctor Collins the then Regius Professor put up his Degree, and procured it to pass in the Regent-house before he had any notice thereof, or consent of his; whereby he did in a manner force him to take his degree, yet so as when he heard that it was passed, he readily went to Cambridge, and there kept all his Acts, which the Statute requireth, as he had done in all his former degrees.  
Such respect was showed to him, as in sundry public employments 
His places of Trust.  he was chosen a Trustee, or Feofy. As in the year 1616. he was chosen one of the trusties for Mr. Whetenhalls three Lectures.  
In the year 1626. he was chosen one of the trusties for impropriations, and for many other pious and charitable uses: wherein he ever showed himself a faithful Trustee. And in some cases by his great pains and cost he procured to be settled for ever such pious donations, as otherwise would have been wrested away.  
The foresaid case of Impropriations was this,  
There was a select society of 13. persons that joined themselves together as trusties, to stir up such as were piously affected to contribute towards the buying in of Impropriations, & giving them freely towards the maintenance of the Ministers of the Word. Who were so faithful in their trust, as albeit they met very frequently, and spent much time in consultation about that business, yet they never spent one penny of what was given, for refreshing themselves: Yea, though they had sundry Agents and Messengers whom they employed in affairs concerning the same far and near, yet they never took one penny out of the stock wherewith they were entrusted, for the same; but themselves, at least most of them, contributed towards the discharge of all manner of by-expences. And when they had an opportunity of buying in a great Impropriation, & had not Money in stock to do it, they did amongst themselves give, and lend so much as might effect the work. Among others, the said Dr. Gouge at one time lent 300. pound gratis to that use, besides the Monthly contribution which he gave. Within a few years 13. Impropriations were bought in, which cost betwixt five and six thousand pounds, into which, their care was to put able, Orthodex, and conscionable Ministers. Their aim was to plant a powerful Ministry in Cities, and Market-Towns, here and there in the Country, for the greater propagation of the Gospel.  
This was it that raised up envy against them, and made Doctor Laud, than Bishop of London, to consult with Mr. Noy the King's Attorney General, about breaking this society. Hereupon Mr. Noy, brought them all into the Court of Exchequer, and upon this ground, that illegally they made themselves a Body, without any grant from the King. Upon debating of the case by Counsel on both sides, the Decree of the Court was, that their actings were illegal, that their trust should be taken from them, that what they had purchased should be made over to the King, and the King should appoint such as he thought meet for the disposing of those Impropriations, which they had bought in.  
The foresaid Attorney, that strictly examined all their Receipts and Disbursements, found, that they had laid out of their own Money, at the time when they were questioned, a thousand pounds more than they had received, & thereupon obtained an order of the Court, That those debts should be first discharged out of the revenues of the Impropriations, before they should be disposed to particular uses. Thus was their trust clean wrested out of their hands, and from that time they have had nothing to do therewith.  
In the year 1643. He was by Authority of Parliament called to be 
He is called to be a Member of the Assembly.  a Member of the Assembly of Divines, wherein his attendance was assiduous, not being observed during the whole time of that session to be 
His diligence therein.  one day absent, unless it were in case of more than ordinary weakness, ever preferring that public employment before all private business whatsoever.  

l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wherein he was not one to make up a number, but a chief one.  
He sat as one of the Assessors, and very frequently filled the Chair 
His great care and conscience in spending of his Time.  in the Moderators absence. And such was his constant care, and conscience 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of spending his time, and improving it to the best advantage, that he would fill up the void spaces of his Assembly-affaires with his own private studies. To which end it was his constant practice to bring his Bible and some other Books in his pocket, which upon every occasion he would be reading; as was observed 
Perire omne tempus arbitrabatur quod studiis non imperti●…etur Plin. Sec. de Auunculo suo. Epist. l. 3.  by many.  
He was likewise chosen by a Committee of Parliament, among others, to make Annotations upon the Bible, being well known to be a judicious Interpreter of Scripture. How well he hath performed his trust, is evident to all that read the Annotations from the beginning of the first book of Kings unto job, which was his part. 
He was one of the Annotators chosen by a Committee of Parliament▪ His fitness for such a work.   
In which the Intelligent Reader will observe such skill in the Original, such acquaintance with the Sacred Story, such judgement in giving the sense of the Text, and such quickness and pertinency in raising observations, that without the help of any otherComment, a man may accommodate himself with the Sense, Doctrines and Uses of most of those Scriptures which came under his hand, in those cursory Annotations.  
When the book of Sports and Recreations on the Lords. Day was appointed by public Authority to be read in several Churches 
His zeal for the Sabbath.  throughout the Nation, as divers other faithful Ministers, he utterly refused to read the same, resolving to suffer the utmost, rather than manifest the least approbation of such a wicked and ungodly thing, so contrary to the express letter of the Scripture.  
By reason of his ability and dexterity in resolving cases of conscience, 
His dexterity in resolving cases of conscience.  he was much sought unto for resolving many doubts and scruples of conscience, and that not only by ordinary Christians, but also by divers ministers in City and Country, and that by word of mouth, and writing, being accounted the 
n Sicut olim de Hieronimo, cujus tanta erat nominis celebritas, ut ad unum ex omnibus totius orbis regionitus velut certissimum quoddam Oraculum concurreretur. Eras. And in comforting troubled Souls. His unparallel meekness.  Father of London Divines, and oracle of his time.  
He was likewise a sweet comforter of troubled consciences, wherein he was exceeding skilful and dexterous, as many hundreds in the City have found time after time, being sought unto far and near by such as groaned under afflictions and temptations; many of whom, through God's blessing on his labours, were restored to joy and comfort out of unspeakable terrors and torments of conscience.  
He was of a most sweet and meek disposition; yea such was his meekness of Spirit, that it seemeth unparallelled, for though he had lived with his Wife above 20. years together, yet neither Child nor Servant could ever say, that they observed an angry countenance, or heard an angry word proceed from him towards her, all her life.  
Some have observed, that in his visage towards his latter end, he did much resemble the picture which usually passeth for Moses his effigies. Certainly he was the exact effigies of Moses his Spirit, and in this resembled him to the Life, that he was one of the meekest men this generation knew.  
He was as a great Peace-k●…eer, so a great Peacemaker, having an excellent dexterity in composing differences; far he was from doing others wrong, and far from revenging wrong done by others.  
He suffered much both by the Speeches and also by the Actions of evil, and envious persons; yet he would pray for them, rather than in any harsh way requite them. He accounted revilers, and wrong-doers, to do more hurt to themselves than to him. 
His unjust suffferings.   
Sundry scandalous, and false aspersions have been cast upon him, particularly, by such as have been guilty of those crimes, which they have laid to his charge: 
o Regium est cum benè feceris male audire. Sen.  For some who have lived by an unwarrantable trade of Usury, for justifying their own unwarrantable practice, have not stuck to impute the same to him, from which he was ever free; never putting any moneys out to use, either by himself, or any other for him; neither directly nor indirectly, as he hath been often heard to say, as in his life, so not long before his death.  

p Nen sunt profundendae opes sed dispensandae Ambros. His extraordinary Charity.  He was ever Charitable, especially to the godly poor, according to the direction of the Apostle Paul, in Gal. 6. 10. Where he exhorteth us to do good unto all, especially unto them who are of the household of Faith. He maintained some poor Scholars at the University, wholly at his own charge, and contributed liberally towards the maintenance of others.  
He was of such a charitable and bountiful disposition, that though his Father left him a competent estate, yet such were his disbursements yearly for his Kindred and others who stood in need of relief, that from the death of his Father, till his Children came to be of years, & to call for their portions, he laid up nothing of all his comings in, so that they who out of envy cry up his estate to be greater than it was, do consequently cry up his Bounty & Charity; because whatsoever his estate was, it was wholly laid out for the relief of such as stood in need (necessary expenses for his Family only excepted) which as it doth appear from the Doctor's papers; So in his life time he expressed as much to some of his Children. And truly, as in other things 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip.  he excelled others, so in this, even himself.  
He was very conscionable in spending his time, from his youth to 
His early risingboth in the Winter and Summer.  his very death. He did use to rise very early both Winter and Summer. In the Winter he did constantly rise so long before day, as he performed all the exercises of his private devotions before day light; and in the Summer time about four of the Clock in the Morning, by which means he had done half a day's work before others had begun their studies. If he heard any at their work before he had got to his study, he would say, (as Demosthenes spoke concerning the Smith) that he was much troubled that any should be at their Calling before he at his.  
He was a man of much temperance and sobriety, as in his eating 
His temperance and sobriety.  and drinking, so in his apparel.  
As for recreations, howsoever many pious persons do spend time 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therein, and that lawfully in warrantable recreations, yet he spent none therein; Insomuch as he was never expert in any kind of exercise for recreation. He hath been often heard to say, that he took not any journey merely for pleasure in all his life time; study and pains having been all ways both in youth and age his chiefest pleasure and 
Plato. His contempt of all worldly pleasures and delights.  delight: Yea it was his meat and drink to be doing the will of his heavenly Father, wherein he took as much pleasure and delight, as natural men do in their eating, and in their drinking, or in their sports and pastimes.  
Such was his Carriage and Conversation, that there was scarce a 
His great esteem in the world.  Lord or Lady, or Citizen of quality, in or about the City, that were piously affected, but they sought his acquaintance, and were ambitious of his Company, wherein they look much content, and found much benefit to their souls welfare.  
And whereas many persons of quality came out of their good respect to Visit him, he would endeavour so to order their conference, as it might be profitable to edification; or if their Visies were merely complemental, he accounted it a great burden unto him.  
He was always▪ of a very friendly and courteous disposition, 
His courteous disposition.  whom the meanest, not only of his Parish, but of the City, found 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  easy of access, and as easy to be entreated, yea ready to do what he could to all.  
Among other grace's Humility was eminent in him, for he was not 
His great humility.  observed to be puffed up either with the flocks of multitudes unto his Ministry, (which were many and great) nor with any applauses of men, but would still say, he knew more of himself to a base him, than any could know to extol him.  
He was much in Communion with God, and contented not himself 
His frequency in fasting and prayer  only with daily, constant, ordinary, holy exercises, but was also frequent in extraordinary duties.  
In the Bishop's time, when it might not be permitted to keep a Fast openly in the Church, he was one of those Ministers who frequently helped pious Christians in their private Fasts. In times of fear and danger, he and others had sometimes weekly, sometimes monthly Fasts, whereof many in his own House and Vestry; which he was eminently observed to perform with extraordinary reverence and awfullness of spirit. His confessions were accompanied with much 
(s) Tanto masor laus est ignoscentis, quanto masor exaggeratio est peccata confitentis. Aug. in Psal. 94.  sense of sin, broakennesse of heart, self-abhorrency, judging of the creature, and justifying of God. In petition very pertinent, Judicious, Spiritual, Seasonable, accompanied with Faith and Fervour, like a true Son of jacob wrestling with tears and supplications, as resolving not to let him go without a blessing.  
But none like him in Thanksgiving; after a man would think he 
His excellency in thanksgiving.  had spent the last drop of his Spirit in Confession and Prayer; O▪ how would he revive and gather up his Spirits when he came to the work of Thanksgiving; wherein he would be so large, particular, warm, and vigorous, that in the end of the day he would quicken the auditory, as if then the work had been but newly to begin, and that only had been the work of the day. Wherein he may be a pattern to all his surviving Brethren in the Ministry.  
He was very inquisitive after the good and welfare of the Church 
His sympathy with the Churches of Christ.  of God, as at home, so abroad, that accordingly he might order his prayers in their behalf, being ever mindful of them in his prayers. And when he heard it went ill with the Church of God in any place, like another Nehemiah, he sat him down, and wept, and mourned, and fasted, and prayed unto the God of heaven in their behalf.  
Great was his patience under the visiting hand of God, especially 
His unconquered patience.  in his old age, when God visited him with painful Maladies. Though by reason of the bitterness of his pains by the Stone, and sharpness of Urine, and that Lethalis arundo (as he oft called it) that deadly Arrow in his side (which he knew could never be plucked out of it, but by death) I mean his Asthma, which he got by an excessive cold in attending upon public employment; notwithstanding, I say, by reason of these, he hath been often heard to groan, yet was he never heard once to grumble. But he would oft say, Soul, be silent, Soul be patient, 
The ground thereof.  it is thy God and Father, that thus ordereth thy estate; Thou art his clay, he may tread and trample on thee, as it pleaseth him; thou hast deserved much more, it is enough that thou art kept out of hell; though thy pain be grievous, yet it is tolerable; thy God affords some intermissions, he will turn it to thy good, and at length put an end to all; none of these can be expected in hell. He would oft make mention of the extent of Obedience, which he said, was not only to endeavour to do what God requireth, but also patiently to bear what Gods will is to lay upon his creature; as Christ himself, though he were the Son, yet learned obedience by the things which he suffered. In his greatest pangs he oft used this speech of job, Shall we receive good from the hands of God, and not evil? He often commended his Soul unto Christ, and would say, I am persuaded, that he is able to keep that which I have committed to him against that day. When any of his Friends went about to comfort him in those gifts which God had bestowed on him, and works which he had wrought by him, he would answer, I dare not think of any such thing for comfort, jesus Christ, and what he hath done and endured, is the only ground of my sure comfort. Many that came to visit him in his weakness, professed, that they went away better than they came, by reason of those savoury, and gracious expressions that proceeded from him.  
Though towards his latter end, his fits of the Stone were frequent and sharp, having some times 4. or 5. in an hour, yet such was his desire to finish that so much desired Commentary of his upon the 
His great desire to finish his Commentary on the Hebrews.  Epistle to the Hebrews, that so soon as the bitterness of the pain of a fit was over, he returned to his work, and made some progress therein: And thus he continued labouring at his work, through much pain till Tuesday the sixth of Decem. 1653. About which time as his natural strength was exceedingly decayed; so his Intellectuals began to fail; and for the three following days, drowsiness seized upon 
His last sickness.  him; insomuch that he could not hold up his head to look into a book, but slumbered away his time in his Chair, and upon the Friday being the third day since he had given over his studies, enquiring what day it was, he cried out, Alas, I have lost three days. The day following being Saturday, he had no desire to arise out of his bed, neither indeed could, in regard of his weakness, which was such, as he said, Now I have not long to live in this world, the time of my departure is at hand; I am going to my desired haven; the apprehension whereof 
His joy at the apprehension of his approaching death.  was no little joy unto him; for he had often said unto such of his friends as came to visit him in his sickness, I am most willing to die, having, I bless God, nothing to do but to die. Indeed he seemed sometimes 
Vitam habuit in patientia, mortem in desiderio.  to be in Paul's strait between Life and Death, having a desire to depart, that he might be with Christ, which was best; but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews, which he knew would be useful to the Church of God, and in that respect was willing to live; and God so far answered his desire in that particular, that he lived to finish it within half a Chapter. But when he perceived that his time in this world could not be long, O! how sweet and joyful was the apprehension of Death unto him, which he often termed his best friend, next unto jesus Christ.  
And that Saturday, though he kept his bed through weakness, yet was he more wakeful, and his spirit more lively and cheerful than for several days before; which questionless was from his joyful apprehension of his approaching departure.  
His speeches that day were more than ordinarily heavenly, speaking much in admiration of the freeness of God's grace, and riches of his Mercy in jesus Christ.  
As while he lived he led an heavenly life, so about the time of his death, by those comforts and joys which he found in his Soul, he seemed to be in Heaven while he was upon the Earth; and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech, which continued till Monday morning, when both failed him, from which time he lay breathing, but shorter and shorter, till eight of the clock that night; about which time, in the presence of all his Chilren and divers friends, he quietly slept in the Lord, making an happy change from earth to heaven, Dec. 12. Anno Christi, 1653. Being 79. years old, having served God faithfully and painfully in his generation.   

The Names of such Books as this Author hath written.  

1. OF Domestical duties, eight treatises, out of part of the fifth and sixth Chapters of the Epistle to the Ephesians.  
2. The whole Armour of God, on part of the sixth Chapter of the Epistle to the Ephesians.  
3. A Treatise of the sin against the Holy Ghost, out of Matth. 12. 31, 32. Mark▪ 3. 28, 29.  
4. Two Catechisms, one handling the fundamental principles of Christian Religion, the other, brief answers to the chief Articles of Religion.  
5. A Guide to go to God, or an Explanation of the Lords prayer.  
6. God's three Arrows, Plague, Famine, Sword, in three treatises, 1. A plaster for the Plague, on Num. 16. 44. to the 50. 2. Dearths death, on 2 Sam. 21. 1. 3. The Church's Conquest over the Sword, on Exod. 17. 8. to the end.  
7. The extent of God's providence. A Sermon on Matth. 10. 29, 30, 31. preached Nou. 5. 1623. on occasion of the down●…all of Papists in Blackfriars ten days before, with the Relation of the said downfall.  
8. The Dignity of Chivalry. A Sermon on 2 Chron. 8▪ 9 preached before the Artillery Company of London, June 13. 1626.  
9 The Saints Sacrifice, or a Commentary on the 116. Psalm.  
10. Two treatises. 1. The Sabbaths Sanctification, 2. A Treatise of Apostasy, on Luke 15▪ 31.  
11. The Saints support. A Sermon on Neh. 5. 19 preached before the Commons of Parliament, June 29. 1645.  
12. Mercies Memorial A Sermon on Evod. 13. 3. preached in Paul's Church London, Nov 17. 1644. being the day of Q. Elizabeth's inauguration,  
13. The progress of divine providence. A Sermon on Ezek. 36. 11. preached before the house of Peers, Sep. 24. 1645.  
14. A Sermon on Ezek. 24. 16. preached at the Funeral of Mrs. Margaret Duck, with a large Relation of her life and death.  
15. The right way. A Sermon on Ezra 8. 21. preached before the Lords, Sep. 12. 1648. The day of humiliation for a blessing on the Treaty between the King and Parliament.  
16. A large Commentary and exposition on the whole Epistle of Saint Paul to the Hebrews.    

These Books are lately printed, and are sold at the King's Arms in Paul's Churchyard.  

AN exposition of the Book of the Prophet Isaiah, by William Day, late Fellow of King's college Cambridge now Minister at Maple. Durham in Oxford-shire.  
Of Government and Obedience, as they stand directed and determined by Scripture and Reason, Four books, by john Hall of Richmond.  
Judicial Astrology largely confuted from Scripture, Authority, Nature, Reason, Experience, Confession, large observations on History, and from several other particulars of that unlawful Art, by john Gaul of Staughton in Huntingdon-shire.  
A large Scripture Concordance, containing a Survey of Theologi●…all propositions with their Reasons and Uses, Alphabetically digested, by William Knight.  
The History of the Counicll of Trent, written in Italian by Picero Soave Polano, and translated into English by that learned Knight, Sir Nathaniel Brent, and enlarged in this fourth edition, with many considerable and remarkable additions.  
A Scripture Chronology, wherein the principal Periods of time, from the Creation of the world to the death of Christ, are included, and many questions of great importance resolved, by William Nisbet Minister in Scotland.  
The Character, and History of the Bishops, in the Reigns of Queen Elizabeth, and King james, written by Sr. john Harrington for Prince Henry.  
N●…w observations on the Creed, Commandments, Sacrament, with the use of the Lords prayer maintained, and a Treatise of popular errors in Religion, by jean Despagne.  
The Magistrate's Authority in matters of Religion a●…erted, or the Right of the State in the Church. A discourse written by Hugo Grotius.  
Loci communes D. Martini Lutheri ex Scriptis ipsius latinis, in 5. classes distributi, ●… M. Theodosi●… Fabricio.  
A Teatise of Contrition, Conversion, and self-denial, being the sum of 80. Sermons on Act 2. 37. by R. jenison Dr. of Divinity.  
A plain Discovery of the whole Revelation of St. john, by john L. Napier.  
The great mystery of Ungodliness discovered, from the writings and speakings of a company of spiritual Jugglers called Quakers, wherein their cheats are manifested to the world, by Ralph Farmer Minister at Bristol.  
A Vindication of the Parish-Churches and Parcchial Ministers of England, from the uncharitable Censure, and infamous Title of Antichristian and Rabylonish, by Thomas Gage Preacher of the Word at De●…l in Kent.    
A COMMENTARY Upon the EPISTLE to the HEBREWS.  


§. 1. Of the Authority of this Epistle.  
1. THAT we may with the better warrant collect Articles of Faith, and Rules for Life out of this Epistle, it is requisite that we be well informed in the Divine Authority thereof: and also well weigh the excellency of it.  
These Evidences following make clear the Divine Authority of this Epistle.  

1. The Matter of it, which is beyond the reach of humane invention. So profound Mysteries are revealed therein, as could not be known but by divine Revelation.  
2. The Manner of unfolding those Mysteries: which is with such Majesty and Gravity, as argueth a divine Spirit.  
3. The Congruity of it with other Canonical Scriptures: so as, if all Scripture be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 2 Tim. 3. 16.  given by inspiration of God, than this also.  
4. The direct Refutation of pernicious heresies, which since the writing of this Epistle have been forged: so as it must needs be inspired by a foreknowing Spirit.  
5. The whole Tenor of this Epistle; and manner of expressing the legal Ordinances therein, show that this Epistle was written while the Temple stood, and Levitical Rites were in use: which was in the Apostles time: so as if it had not been Canonical, it would questionless have been discovered by them.  
6. The Penman of it, whom we shall show hereafter▪ to be Paul the Apostle.  
7. The express Approbation which St Peter gives of it, for he makes mention of an Epistle which St Paul wrote 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 3. 15, 16.  to them, to whom he himself wrote his Epistles: who were Hebrews, 1 Pet. 1. 1. 2 Pet. 3. 1.   
These proofs of the Divine Authority of this Epistle, show how justly it is accounted Canonical: as it hath been in all ages of the Church; for where Catalogues of Canonical Scriptures have been made 
b Athanas. in Synops. S. S●…rip. Aug. de Doctr. Christ. l▪ 2. c. 8. Damasc. de 〈◊〉 l. 4. c. 18. ▪ this Epistle hath been put into the number: and 
c Epiph. l. 1. har. 42.  they have been accounted Heretics, that have denied it to be Canonical.   

§. 2. Of the Excellency of this Epistle.  
ADmirable is the Excellency of every part of sacred Scripture, which savoureth 
Philast. Catat▪ hares. c▪ 48.  of more than an humane spirit. And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us. As  

1. The Mysteries couched therein. The greatest and profoundest Mysteries of our Christian Religion are therein propounded: concerning God the Father, Son and holy Ghost: Concerning the Natures, Person and Offices of Christ: Concerning the sufficiency of Christ's Sacrifice, and efficacy of his Intercession: Concerning the excellency of the New Covenant: Concerning the life of Faith: and concerning the privilege of these later times, etc.  
2. The variety of Histories therein recollected. We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof: and not only of such as are registered in holy Writ, but also of such as fell out since the Prophets ceased to record any.  
3. Explication of legal Types: and Application of them to their distinct Truths. No other book is herein comparable to this Epistle. 
Vide Whitak. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo fragmenta ve●…erum baerc●…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iudicantur ad constituendum Ecclesiae Pontificiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collata.   
4. Confutation of Heresies. It may be termed the Maul of Popery, which is a Mass of Heresies. Popish Heresies are most against the Offices of Christ; Especially against his Priesthood. Those Heresies are so fully met withal in this Epistle, as if it had been written sine Popery began: God foreseeing what poisonous heresies would be broached, prepared this Antidote against them.  
5. The pithy Persuasions unto all holiness and new obedience: the powerful Encouragements to constancy and perseverance: the dreadful Denunciations against Apostasy and Impenitency: the sweet Consolations to such as for Christ's sake endure the Cross: which are here and there throughout in this Epistle mixed.   
Thus much in general to commend this Epistle unto us.  
The Title thereof is next to be considered.   

§. 3. Of the Title. THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS.  
IT is not probable that this Title was set down by the first Penman of this Epistle. For he might as well have premised his usual inscription with his Name and Calling (which Apostles do in all other their Epistles) as have prefixed the foresaid Title.  
Titles before the Apostles Epistles and Subscriptions after them, are not accounted Canonical, as the Epistles themselves: but supposed to be added by some that afterwards did transcribe the Epistles. For 
d Se●… Cudworths' Supplement to Perkins Comment on the Epist. to Gal. in the Conclus.  there are gross mistake and palpable errors in many of them. And though some of them may hit the mark, and declare the truth, yet doth it not thereupon follow, that they are Canonical. Although every thing that is Canonical be most true, yet every truth is not Canonical. For that only is accounted Canonical, which was 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  given by inspiration of God.  
Titles therefore and Superscriptions added to the Epistles of Apostles, are no sufficient grounds of Doctrine: nor may Articles of Faith, or Rules for life be founded on them: yet they give some light to the matter, and may be handled by way of Preface.  
As for the Title of this Epistle, no just exception can be taken against it. Every Particle therein is undoubtedly most true.  
It plainly demonstrates both the Parties, and the Means of the Authors declaring his mind.  
The Parties are,  

1. The Penman or Author.  
2. The People to whom it was in special directed.   
The Author is described, 1. By his Name, Paul. 2. By his Calling, The Apostle.  
The People are described by their Parentage, Hebrews.  
The Means is by way of writing a Letter, The Epistle. 
This Epistle savours of a divine Spirit.▪    

§. 4. Of the Author of this Epistle.  
THe proofs before produced for the Divine Authority of this Epistle, give evidence that an Apostle, or some other extraordinary Minister, immediately inspired and infallibly insisted by the divine Spirit, was the Author of it.  

f Origines, ut refort Euseb. hist. Eccl. l. ●…. c. 25.  Some have supposed it to be written by Luke the Evangelist, or by Clemens: 
g Beza in Annot. major.  some by Apollo's, whose learning and eloquence joined with great piety is much commended: who also in special is said, to have mightily convinced the jews, Acts 18. 24, 25, 28.  
But the evidences following do more then probably evince, that Paul the Apostle was the Author of this Epistle.  

1. The Aucient Greek Churches accounted it to be St Paul's, and thereupon prefixed 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Ita scriptum invenimus in omnibus nostris codicibu●… excepto uno.  this Title before it, The Epistle of Paul, etc. And in the Catalogue of St Paul's Epistles this is reckoned up: whereupon there are said to be fourteen Epistles of St Paul.  
2. Both 
i Vide Piscat. Prolegom. de Authore hujus Epist.  Matter and Manner of penning this Epistle is agreeable to St Paul's other Epistles.  
3. That which St Paul styleth his token in every Epistle (2 Thes. 3. 17.) is also in 
Beza loc. citat. Euseb. Hist. Eccl. l. 3. c. 3. ●…lurima Patrum testimonium, citantur a Whitakero controv. 1. de S. Script. q. 1. c. 16.  the close of this Epistle, thus set down; Grace be with you all Amen. Indeed in most of his Epistles, he styles it the grace of jesus Christ: yet in both his Epistles to Timothy and to Titus, it is as here.  
4. The mention which is made of Timothy, who was St Paul's associate, of whom he oft makes mention in his other Epistles, and gives the same Epithet to him that is here, our brother Timothy. Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To show that that very Paul is here meant, who was immediately called by jesus Christ, and infallibly assisted by his Spirit, he is described by his extraordinary function, The Apostle. Hereof see Chap. 3. v. 1. Thus much of the Author.   
Objections made against this Penman of this Epistle, are answered in their due places. See Chap. 2. §. 27.   

§. 5. Of the Hebrews.  
THe People to whom in special the Apostle directed this Epistle, are styled Hebrews: whereby that Nation which descended from Abraham is meant.  
This Title Hebrews, is oft used in the old and new Testament. It was first given to Abraham himself (Gen. 14. 13.) Then to joseph when he was a servant in Egypt, (Gen. 39 14, 17.) Afterwards to all that stock, Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6, 9 Acts 6. 1. Phil. 3. 5.  
Abraham the father of this people was styled an Hebrew in two especial respects. 
Vide August. de Civ. Dei. l. 16. c. 3. & Flor. joseph. Antiq. jud. l. 1. c. 14.   
1. Because he came from Heber, who was pronepos, the third from Shem, Gen. 11. 10. 14, 25. Shem after the world was divided to the sons of Noah, was the first father of the blessed Seed, Gen. 9 26. After that the whole world began again to fall from God, and rebelliously conspired to build a Tower that might keep them safe from another flood; so as God, to hinder that work confounded their Languages: but Heber separated himself from that impious society; and thereupon the name Heber was given him; which importeth a passing over, or departing from: which name was given by a prophetical prediction before the thing was done (as Noah's name was, Gen. 5. 29.) or for a memorial of his piety after he had given that proof thereof, as Israel's name was, Gen. 32. 28.  
Heber separating himself from those rebels, is further manifested by his retaining the primary, pure Language, when among all the rebels it was confounded, Gen. 11. 9 For that primary Language is called the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew tongue, which in the confusion of tongues Heber retained, and propagated to his posterity. 
Lingua Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Thus Heber became another father, and a preserver of the Church. Hence 
Hebraea lingua quam in confusione linguarum retinult & propagavit Heber.  is it that the first father Shem, is said to be the father of all the children of Heber (Gen. 10. 21.) that is of the Church which descended from Heber, which were the Hebrews.  
As Heber withdrew himself from the wicked world in his time, so did Abram in his time; being called of God (Gen. 12. 1.) and so became another father of the Church: whereupon, as he was called an Hebrew from Heber, so all his posterity were called Hebrews from him.  
2. The other respect why Abraham was called an Hebrew, was because he passed over from his own country to Canaan. In which journey he passed over much Land and sundry Rivers; as Tigris, Euphrates and jordan: for the verb 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trans●…it.  Habar, signifieth to pass over: the noun 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitus.  Heber, and the word 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transitor.  Hebrew, one that passeth over. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 14. 13.   

o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The ancient Greek Interpreters of the old Testament, commonly called the Septuagint or Seventy, do thus interpret this Title Hebrew, attributed to Abraham, so do also sundry of the 
o Orig. in Mat. 14. Chrys. in Gen. 14. Hom. 35.  Ancient Fathers.  
By this name Hebrews, which was 
p Iudae●…s initio vocarunt Hebraeos. Joseph. Antiq. jud. l. 1. c. 14.  common to all the jews, the posterity of Heber and of Abraham were put in mind of their father's separating themselves from profane persons and Idolaters; and also were taught therein to imitate their fathers.   

§. 6. Of Apostolical Epistles.  
THe Means whereby the Apostle declared his mind to these Hebrews, was an Epistle.  
An Epistle is a writing sent to absent friends, wherein is declared that which concerns 
What an Epistle is.  them to know.  

q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto ad.  The derivation of the Greek word, shows it to be somewhat sent. The common use of the word, shows it to be a writing or a Letter sent: and sent to such as are absent; because we cannot by word of mouth express our mind to them.  
This is the benefit of an Epistle, that thereby we may make known our minds 
Bono literarum eadem ferc absentes, qua si cor●…m essem●… consequemur. Cic. Epist. Famil. l. 1●…. Epist. 14.  one to another in absence as if we were present. All sorts of things use to be made known to absent friends by Epistles. They are ordinarily written in testimony of friends mutual remembrance one of another; and of that love and good respect which they continue to bear one to another. Thus much did St Paul testify in his Epistle to Timothy, chap. 1. V. 3. Epistles are oft sent to commend one to another: (Hereunto the Apostle alludeth (2 Cor. 3. 1,) in this phrase, Need we Epistles of commendation?) and to intercede for others, as Paul for Onesimus, in his Epistle to Philemon.  
Epistles use to be more vulgar and loose then Orations or plead at a bar of 
Quid simile habet Epistola aut judicio aut concioni. Cic. Epist Famil. l. 7. Epist. 21. Vide Annot. major in Tit. 11  Justice: and among us, they use to be less accurate than Sermons. Yet the Apostles Epistles were no whit inferior to their Sermons: but in the matter contained in them, and in the manner of penning them, they were as full, ponderous and accurate as any other parts of sacred Scripture. All the mysteries of godliness, are in them distinctly, plainly and fully laid down. It is observed, that the very Inscriptions which the Apostles premise before their Epistles, do with such an admirable and unimitable succinctness, comprise the sum of the whole evangelical mystery, as they being kept safe, the Church hath enough to oppose against all heretics: What do then the whole bodies of those divine Epistles?  
The Mysteries of the Gospel are revealed by Epistles, because that is the most familiar and friendly manner of making known a matter. Epistles use to be written to choice friends, as testimonies of singular affection to them.   

§. 7. Of St Paul's affection to the Hebrews.  
BY the way, we may here take notice of St Paul's great and entire respect, which he bore to his countrymen the Hebrews; in that he opens unto them the mysteries of salvation in the most friendly manner that could be, by writing an Epistle unto them in particular; and sweetly persuading them to abide constant in the faith, that they might be the rather enduced thereto. And this he doth not only by general instructions and exhortations in common to all of all sorts; but also by a familiar and friendly Epistle in special directed to them.  
St Paul planted not any Church of the Hebrews alone, as he did of the Corinthians, Galatians, Ephesians, and other Grecians: for he was after an especial manner the Apostle of the Gentiles (Rom. 11. 13.) yet he took all occasions to gain, and establish the jews: thereupon he saith (1 Cor. 6. 20.) unto the jews I became as a jew, that I might gain the jews. Hereby he giveth proof of that which he professeth, Rom. 10. 1. My heart's desire and prayer to God for Israel is that they might be saved: and Rom. 9 4. I could wish that myself were accursed from Christ, for my brethren, my kinsmen after the flesh; who were Israelites.  
Oh that this mind were in all Christians towards their brethren, their kindred, their countrymen, and others to whom by any special bonds of relation they are knit? This is the best use that can be made of such bonds; and the most principal end that we ought therein to aim at; namely a mutual, spiritual edification. Happy are those countries that have many such country men; who though they have charges over other countries, yet cannot be unmindful of their own country: but being absent from them, will, notwithstanding, write to them of the common salvation: and that though the more abundantly they love them, the less they are loved of them: yea though they persecuted them with all eagerness wheresoever they met them. Thus Paul manifested a true Christian spirit, by overcoming evil with goodness. Behold a pattern worthy of all imitation.   

§. 8. Of the general intendment of particular Epistles.  
Quest. WAs this Epistle written for the Hebrews only?  
Answ. Though it were in special manner directed to them, yet 
Memento Apostolicas Epistolas non els tantum script●…s, qui tempore illo quo scribebantur audi●…baut, sed etiam nobis; non enim ob aliud in Ecclesia recitantur. Aug. contr. Crescon. gram. l. 1. c. 9  was it not written only for their use; but for the use also of the whole Christian Church: and therefore it hath ever been read in all C●…urches. The Apostle giveth a charge to particular Churches, to whom in special he directed his Epistles, to cause them to be read in other Churches, Col. 4. 16. For the matter of Apostolical Epistles, consisted of general doctrines and directions fit for all Christians to know, believe and obey. That which Christ saith of the word, which he preached to his Disciples in particular (Mark. 13. 37.) What I say unto you, I say unto all, may be applied to the Epistles of the Apostles: For in them they intended the good of all Christians. The particular inscription of their Epistles to particular Churches or persons, was as the ordinary dedication of books to particular persons, which are intended to the good of all.  
St Luke dedicated his histories of the Gospel of Christ, and Acts of the Apostles, to 
Luk. 1. 3. Acts 1. 1.  one man, and by name to Theophilus: yet he intended them to the good of all. St Paul in that Epistle which he directed only to Titus by name, concludes with this general benediction, Grace be with you all, Tit. 3. 15. The Epistle to Philemon was written upon a special occasion, yet so carried as sundry general instructions, meet for all Christians to know, are couched therein. All Christians therefore are to read and hear the Epistles of the Apostles, as heedfully as they were bound to do, unto whom in special they were directed.  
As for this Epistle to the Hebrews, it may seem, in sundry passages thereof, to be written by a prophetical spirit, to meet with sundry heresies, that were in future times to be broached, rather than such as at that time were discovered: such as these; A true, real, propitiatory sacrifice, to be daily offered up: yea such a sacrifice to be unbloody. Sons of men to be sacrificing Priests properly so called. Many Intercessors and Meaiators to be under the Gospel: and sundry other which have been published by Papists, long since this Epistle was written. So as this Epistle, in sundry respects, may be as useful to us, who live in the time of Popery, and are much infested with popish heresies, as to the Hebrews, if not more. Hitherto of the Title.   

§. 9 Of the Occasion of this Epistle.  
THe occasion of this Epistle was twofold. 1. The immortal and insatiable malice of the unbelieving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaical rites.  
So implacable was their hatred of all that maintained the Christian faith, as in that cause they spared not their own countrymen (1 Thes. 2. 14.) St Paul, while he was of the Jewish religion, was highly esteemed of Priests, Rulers, and other Jews; but when he became a Christian, none was more fiercely and violently persecuted than he. So dealt they with all that were of that faith: and where they had not sufficient power of themselves, they stirred up the unbelieving Gentiles against all that professed the Christian faith; especially if they were Jews, Acts 142, 19 Hence it came to pass that these Hebrews, to whom in particular this Epistle was directed, suffered much for their profession sake (Chap. 10. 32, etc.) wherefore to encourage them unto all perseverance in the faith, and to keep them from apostasy and falling away from the truth received, the Apostle wrote this Epistle, which is filled with many forcible encouragements; and with terrible denunciations of sore vengeance against Apostasy. St Paul's words were of old said to be thunders: which is most true in this Epistle, where he writes against apostasy, Chap. 6. v. 4, 6, 8. and 
Paulum quotiescunque lego, videor mihi non verba audire, sed tovitrua. Hieron. Apol. advers. jovinian.  Chap. 10. v. 26, 27, 27, 28, etc. and Chap. 12. 25, 29. This was one occasion of this Epistle, to uphold them in the Christian faith.  
2. The Jews that lived after the truth of the Mosaical Types was exhibited, were notwithstanding, so superstitiously and pertinaciously addicted to those legal rites, as they would not endure to hear of the abrogation of them: but in maintenance of them, rejected the Gospel. Yea of those that believed in Christ, many thousands were too zealous of the Law, Acts 15. 5, and 21. 20. Wherefore to root out that conceit, the Apostle writes this Epistle: whereby he proves, that by bringing in the new Testament of the Gospel, the old Covenant of the Law was abrogated; and that the Law could not make perfect, Chap. 8, and 9, and 10. And this was the other occasion of this Epistle.   

§. 10. Of the Scope and Method of this Epistle.  
THat main Point which is aimed at throughout the whole sacred Scripture, especially in the new Testament, is the principal scope of this Epistle, and the main mark whereat the Apostle aimeth therein, namely this, that jesus Christ is the alsufficient, and only Saviour of man.  
This was the Sum of the first Promise made to man after his fall, Gen. 3. 15.  
This was the truth of all sorts of Types; whether they were choice persons, sacrifices, sacraments, sacred places, sacred instruments, sacred actions, or any other sacred things.  
This was the substance of the Prophecies that were given by divine inspiration.  
This was intended by the great deliverances which from time to time God gave to his Church and people.  
This was the end of writing the History of Christ by the Evangelists.  
This is the sum of the Sermons of the Apostles, recorded in the Acts, and the ground of all their sufferings.  
This is also the sum of their several Epistles.  
That this may the more distinctly, clearly and fully be demonstrated, the Apostle doth to the life set out Christ's two Natures, divine and humane in one Person: his three Offices, Princely, Prophetical and Priestly; together with the excellency and sufficiency of them. To this do tend all the divine Instructions, Refutations, Exhortations, Consolations, Denunciations.  
The several points of this Epistle may all be comprised under two heads.  

1. Grounds of Faith.  
2. Rules for Life.   
The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter. Yet sometimes he falleth into pertinent digressions, by way of Exhortation, Consolation and Reprehension; to make them thereby to give the more diligent heed to those grounds of faith.  
The Rules for Life are set out in the latter part of the 10th Chapter, beginning at the 22th verse, and in the three last Chapters.  
The Grounds of faith are all about Christ. These are  

1. Summarily propounded in the three first verses.  
3. Largely amplified in the other parts of this Epistle.   
In the first general Proposition these grounds of faith are noted.  

1. Christ's divine nature. This is manifested in this Title, Son: and in this divine work, making the world, v. 2.  
2. Christ's humane nature. This is intimated under this phrase, purged our sins: which presupposeth blood: for blood only purgeth sin, chap. 9 22. and blood demonstrateth Christ's humane nature.  
3. The distinction of Christ's Person from the Person of the Father: This also is cleared by the Title Son, in this particle 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By, twice used in the second verse, and by those phrases, Brightness of his glory; Image of his person.  
4. The Union of Christ's two Natures in one Person. This phrase, By himself purged our sins, declares the sufferings of his humane nature, and means it of his divine nature in one and the same person.  
5. His Princely or Regal Office. This is set out in these three phrases, Heir of all things: Upholding all things by the might of his power, Sat down on the right hand of the Majesty on high.  
6. His Prophetical office. This is apparent in this phrase, God spoke unto us by his Son.  
7. His Priestly Office. For it appertains to a Priest to purge away sins, and to be ever at God's right hand for us.   
These Points are further prosecuted in this Epistle. For  

1. The divine nature, together with the Princely office of Christ, are described in the first Chap.  
2. His humane nature, in the second Chap.  
3. His Prophetical function, in the third and fourth Chap.  
4. His Priestly office, from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap.   
The Priestly office of Christ, is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types.  
The first is of Melchisedech, to whom Christ is resembled, in the 5, 6, and former part of the 7th Chap.  
The other is of Aaron, before whom Christ is preferred; from the 11th verse of the 7th Chap. to the 22th of the 10th Chap.  
There are sundry digressions here and there inserted, which we shall observe as we meet with them.  
The Rules for life, are 1. Persevering in the truth. 2. Walking worthy thereof.  
Persevering in the truth is much insisted upon, from the 22th verse of the 10th Chap. to the 14th of the 12th Chap.  
Walking worthy thereof, is set out in sundry divine Admonitions, from that 14th verse to the end; which in their distinct places shall particularly be noted.   

§. 11. Of the meaning of the first Verse.  HEBREWS 1. Vers. 1, 2, 3. GOd, who at sundry times, and in divers manners spoke in time passed unto the Fathers by the Prophets, 2. Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds: 3. Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. 
THese words as they contain the sum of the doctrinal part of this Epistle, so they serve for a Preface thereto: which is here premised, to stir up all that should read it to a more diligent heeding thereof; for therein is set down the excellency of the new Testament above the old.  
True it is, that there is the same authority, even a divine authority of both: And that they are both a manifestation of Gods will. Therefore God is said to speak by the Ministers of both. God being the author of the one and the other, they are both of the like authority: and God speaking in both, both declare the will of God. God spoke in times past, and God spoke in these last days: The same God by the Prophets and by his Son.  
The relation of this title GOD, to the Son, showeth, that the first Person in sacred 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Trinity, the Father is in particular meant: yet the other Persons are not excluded. For the Son (Exod. 3. 2, 6.) and the holy Ghost also (Acts 28▪ 26.) spoke to the fathers. The same work may be done by the blessed Trinity, the order and manner of working being rightly applied to each Person. For as the Son is from the Father, and the holy Ghost from the Father and the Son; so the Father worketh by the Son, and the Son from the Father. Thus jehovah the Son, is said to rain fire from jehovah the Father, Gen. 19 24. Some of the ancient Fathers, assembled in a Council, were so confident of the truth of the Application of that 
Si qu●…s illud, Pluit Dominus a Domino, non de Patre ac Filio accipit, sed eundem a se ipso depluisse dicit, Anathema fit. Pluit enim Dominus Filius a Domino Patre. Sic Patres in council. Sirm. ut Socrat. Hist. Eccles. l. 2. c. 30.  Title jehovah, twice used, once to the Father, and again to the Son, as they denounced Anathema against such as should expound it otherwise.  
Thus though the Son spoke to the fathers, yet may the Father, as here, be said to speak to the fathers by the Son; and by him to make the worlds, as ver. 2.  
How God of old manifested his will by parts is thus further expressed, at sundry times. This phrase is the exposition of one Greek word; but a compound word. According to the notation of it, it signifieth, by many parts or parcels: which necessarily implieth a distinction of times; some at one time, some at another. Therefore it is not unfitly translated at many times.  
God made known to Adam a Saviour of the seed of the woman to overcome the devil, Gen. 3. 16. He confirmed the same by Sacrifices, Gen. 4. 4. To Noah God by the Ark declared, that few should be saved in comparison of the multitude that should perish; and that they who were to be saved, should be saved in the Ark of Christ's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multifariam, multis vicibus. God of old manifested his will by parts.  Church, 1 Pet. 3. 20, 21. To Abraham God revealed his purpose of extending mercy to all nations, Gen. 22. 18. To jacob it was made known, that the Messiah should come of the Tribe of judah, Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet, Deut. 18. 18. To David that he should be a King, Psal. 2. 6. and a Priest, Psal. 110. 4. To Isaiah that he should be born of a Virgin, Isa. 7. 14. To Michaiah that he should be born in Bethlem, Mic. 5. 2. Before the Law God gave to the father's particular revelations fit for their times and their needs. Under the Law God delivered many Ordinances, Rites, Types, Ceremonies and shadows, to foreshow Evangelicall truths, and to uphold their faith therein. For these ends also God sent divers Prophets from time to time till the fullness of time.  
This manifesting of Gods will by parts, is here noted by way of distinction and difference from Gods revealing of his will under the Gospel: which was all at one 
The whole Gospel revealed in Christ's time.  time, namely the time of his Sons being on earth: for then the whole counsel of God was made known, so far as was meet for the Church to know it while this world continueth. In this respect Christ saith (joh. 15. 15.) All things that I have heard of my Father, I have made known to you: and (joh. 14. 26.) The Comforter shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. The woman of Samaria understood thus much, joh. 4. 25. when she said, When the Messias is come, he will tell us all things.  
Obj. The Apostles had many things revealed unto them, Gal. 1. 12.  
Answ. Those were no other things then what Christ had revealed before while he lived.  
There is another difference in the word following translated in divers manners. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, multimodis.  For that God who was pleased to reveal his will part by part; was also pleased to reveal it after divers ways. These were either extraordinary or ordinary. Extraordinarily God manifested his mind sometimes outwardly; sometimes inwardly. Outwardly by voice or signs; but inwardly by revelation or inspiration. To give particular instances of all these:  

1. God oft himself spoke with his own voice; and that when men were awake or 
The many ways of Gods revealing his will.  at sleep. God spoke to Adam when he was awake, Gen. 3. 9, etc. And to Solomon in a dream when he was asleep, 1 King. 3. 5.  
2. God spoke by the voice of Angels, to Lot, Gen. 19 1, etc. This phrase (Chap. 2. v. 2.) the word spoken by Angels, showeth that God oft revealed his will to men by Angels.  
3. God most frequently declared his mind by children of men; whom he oft endued with an extraordinary spirit. Thus much is intended in this phrase, God spoke by the Prophets.  
4. God's mind was sometimes make known by signs. In this respect a voice is attributed to signs: as when God thus saith to Moses, If they will not hearken to the voice of the first sign, they will believe the voice of the latter sign, Exod. 4. 8. Thus also God spoke by his Judgements: whereupon saith a Prophet, Hear ye the rod, and who hath appointed it, Mich. 6. 9 Under this head Sacrifices may be comprised; for God spoke to Abel and to Cain by their Sacrifices, Gen. 4. 4, 5. So to David by his, 1 Chro. 21. 26. And to Solomon by his, 2 Chro. 7. 1. And to Elijah by his, 1 King. 18. 24, 38. By sundry other Types did God also use to speak to his people, Exod. 29. 42. and 30▪ 6▪ 1 Sam. 28. 6. judg. 6. 37, etc. Visions also may be referred to this head: visions were visible representations of things presented to men's eyes, Isa. 6. 1. Ezek. 1. 1.  
5. God used to declare his mind inwardly by revelations, Isa. 38. 4, 5. And by inspiration. Thus holy men of God spoke as they were moved by the holy Ghost, 1 Pet. 1▪ 21. A difference betwixt revelation and inspiration was this, that revelations were of some particular matters, Da●…. 2. 19 But inspiration implieth a more general assistance, 2 Tim. 3. 16.  
6. The most usual and ordinary means of Gods declaring his will to his people was, by ordinary Ministers (which were among the Jews, Priests and Levites, Ezra 8. 4.) And by the written Word, Luk. 16. 31.   
This variety of means whereby God spoke to his people of old, is here intimated, to show, that God doth now under the Gospel, more uniformly and constantly declare his mind: for the word whereby God speaking of old is set out▪ is in the Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  ●… participle, and hath reference to the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  verb, v. 2. word for word it may thus be translated, At sundry times and divers manners God speaking in time past, etc. 
God's will now declared by preaching.  hath in these last days spoken, etc. This relative expression of God speaking, implieth a difference betwixt God speaking then and now. Then variously, so many ways as we heard before: now uniformly after one and the same manner; which is by preaching. So Christ made known the will of his Father, Mark. 1. 14, 38. So did his Apostles, Mark. 6. 12. Christ after his resurrection made them also so to do throughout the whole world, Mark. 16. 15. So they did, Acts 8. 4. For it pleased God by preaching to save them that believe, 1 Cor. 1. 21.  
Obj. Paul and other Apostles wrote sundry Epistles, whereby they declared the will of God.  
Answ. They wrote no other things then what they had preached. Such things they wrote, that they might remain upon perpetual record for the continual good of the Church.  
God is said to speak, both of old and now, by way of resemblance, after the manner 
How God is said to speak.  of men. Men by speaking use to manifest their mind. This is the most frequent and accustomed manner of expressing a man's inward conceptions; even such things as they would have others to know and take notice of. In allusion hereunto Gods manifesting his mind is styled speaking. At the beginning when God manifested his mind every day, this phrase is used, God said, Gen. 1. 6. which is all one as this, he spoke; and so it is translated, Psal. 33. 9  
The time wherein God declared his mind part by part and sundry ways, is here styled 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Olim. Old times.  the time past: whereby he meaneth all that time that passed from the beginning of the world, till the exhibition of the Son of God in the flesh. This is evident by the opposition of this phrase, in time past, to the last days mentioned in the next verse. The Greek word may thus be translated, of old; whereby is hinted such a time as should be altered. What the Apostle saith of the old Covenant, may be applied to this old time; that which is old is ready to vanish away, Heb. 8. 13. And we that live since that old time may say, Old things are passed away, 2 Cor. 5. 17. This showeth that those were not times of perfection; If they had been perfect, no place should have been sought for other times. This stile of those former times, amplifieth the times whereunto we are reserved.  
They who lived in those times, are styled Fathers; and by them are intended such as lived before the fullness of time; who may also be called Ancestors. For it is usual in all sorts of Authors, to set out Ancestors under this title Fathers: because posterity 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What Fathers here meant.  by lineal degrees come from Ancestors, as children from fathers. Thus is this title expressly expounded, Luk. 1. 55. For mention being made of God speaking to the Fathers, by way of exposition it is added to Abraham and to his seed. Now because Abraham and his posterity were of old the only people of God, they are by a property styled Fathers; and God is said in an especial manner to be the God of the Fathers. 
Acts 5. 30▪  Thus is this title a title of honour; yet here it is used by way of diminution; intending such as lived out their course, and ended their days before the joyful and glorious times foretold by the Prophets, and expected by those fathers, were come, Luk. 10. 24. joh. 8. 56. 1 Pet. 1. 11. The greatest that then lived was less than the least of the Kingdom of God, which began with the manifestation of the Gospel, Matth. 11. 11.  
To these Father's God spoke (as it is in the original) 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the Prophets, and so in the next verse, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the Son. Both these phrases have an especial and distinct emphasis. The former importeth, that God was after an especial manner in the Prophets, inspiring their minds, and ordering their tongues, ●…o as they spoke not their own words, but the very words of God.  
As for the Son, all the fullness of the Godhead dwelleth in him bodily, Col. 2. 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Not as in mere men, by assistance, efficacy or power; but essentially and personally; that is, by union of the Deity with the humanity in one person. Many Interpreters, 
Chrysost. The●…ph. Varabl Tr.  both ancient and modern, do change this particle in, to by, whom our English do follow. The transmutation of these two Prepositions, is usual in all sorts of Authors; especially in sacred Scripture. Not unfitly may it so stand in this place: and because the Prophets, who were indeed children of men, but sent of God, and by God instructed in his will, by speaking made known God's will; God is said to speak by the Prophets.   

§. 12. Of Prophets.  
THe Title Prophet, in English and 
f Propheta.  Latin, is taken from the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek; which according to the notation thereof, signifieth one that foretelleth things to come: So doth also the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word. Now he that foretelleth things to come: must needs be instructed therein by God. For it is a divine property to foretell things 
Vaticinatus est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  future, Isa. 41. 22. and 48. 5. Hence is it, that, in a large signification, he that was chosen of God to be his messenger, and to declare his will unto people, was called a 
Propheta. jer. 18. 9 Propheta Dei est ●…unciator verborum Dei hominibus. Aug. quaest. 17. in Exo.  Prophet.  
With this Title (Prophet) sundry sorts of men were dignified and distinguished. As  

1. Heads of Families: for it was their duty to instruct others in God's will, Gen. 18. 19 Such an one was Abraham, Gen. 20. 7.  
2. Such as gave themselves to be more then ordinarily instructed in God's will: that on all occasions they might declare it to others. Of these there were Companies, or Societies, 1 Sam. 10. 5, 10. and 19 20. These had their Colleges, 2 King. 22. 14. Among them some were Masters or Seniors; others Juniors, called sons of the Prophets, 2 King. 2. 3.  
3. Such as God used to pen sacred Scripture, 2 Pet. 1. 19  
4. Such as were endued with a special gift of interpreting Scripture, 1 Cor. 12. 
Prophetae sunt quibus jam sub Apostolis per gratiam donabatur interpretatio Scripturarum. Aug. Ep. 58.  29. These were especially in the Apostles times.  
5. All sorts of true Preachers and Ministers of God's words, Matth. 10. 41. and 13. 57▪  
6. Most strictly and properly such are styled Prophets, as were immediately stirred up of God, and extraordinarily assisted by his Spirit to such weighty matters, as could not, but by divine assistance be effected, joh. 3. 2. They are therefore set out by an ancient Father, under such a 
i Prophetae sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Portantes esiritum, sive spirituales. Hieron. Com. in Saph. c. 3.  Title as signifieth, bearers of the Spirit.   
Some of these read such writings as by no learning or skill of man could be read, Dan. 5. 17.  
Others discovered secret counsels, 2 King. 6. 12.  
Others brought such things to men's minds, as the men themselves had forgotten, Dan. 2. 24.  
Others interpreted dreams, Gen. 40. 14. and 41. 38. 
k Lege Aug. de Gen. ad lit. l. 12. c 9  Though the dreams which which set out things to come, were other men's dreams, and in those dreams God showed things to come to them that dreamt them (as to Pharaoh, Gen. 41. 25. and to Nebuchadnezar, Dan. 2. 29.) yet because they wanted understanding to conceive the meaning of those dreams, they cannot be said to have the spirit of Prophecy, but they rather who expounded them. For prophecy appertaineth especially to the mind and the understanding.  
Finally, Others did many extraordinary and miraculous works. Among these Moses excelled, and is in that respect said to be mighty in words and deeds, Acts 7. 22.  
There were also others said to propesie, and called Prophets, but▪ improperly: As 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

1. They who were used to foretell mysteries which they themselves understood not. Thus Caiaphas is said to prophesy, joh. 11. 51.  
2. They, who if they understood what they foretold, yet had no good liking 
Prophetarum nomeu secundum regulam Scripturarum bonis malisque commune est. Hieron. comment. lib. 4. in Ezek. 13.  thereto. They neither feared God, whose counsel they revealed; nor regarded God's people, for whose sake that gift was conferred upon them. Such an one was Balaam, who taught Balack to cast a stumbling block before the children of Israel, and loved the wages of unrighteousness, and yet is styled a Prophet, 2 Pet. 2. 15, 16.  
3. They who pretended to know the counsel of the Lord, and to foretell what he had revealed to them, when there was no such matter. Such were Zidkiah and the four hundred that conspired with him, all called Prophets, 1 King. 22. 6, 10.  
4. They who among the Heathen noted such Oracles and predictions of matters as were supposed in future times to fall out, as they were foretold. In such a sense 
m Epiminidem Prophetam vocavit, quia de oraculis scripsit atque responsis quae & ipsa futura praenuncient▪ Hieron. in Tit. 1.  Epimenides is called a Prophet, Tit. 1. 12.   
But to leave those who are improperly called Prophets, and to return to those who most strictly and properly were so called; God, for the clearer manifestation of his divine power in them, raised them up out of all sorts of people: Many of them were of the Priests, as jer. 1. 1. Ezek. 1. 3. and Levites, as 2 Chron. 20. 14. Yea also there were Prophets of other Tribes. Daniel was of judah, Dan. 1. 6. Elijah of Gad, 1 King. 17. 1. Elisha of Ephraim, 1 King. 19 16. jonah of Zebulon, z King. 14. 25. Others of other Tribes. As respect in choosing Prophets, was not had to any 
Vide Bezae Annot. in Tit. 1. 1●…  one Tribe, so nor to age; for children were chosen Prophets (1 Sam. 2. 18. and 3. 4, etc. Jer. 1. 6.) nor to education; for an herdman was made a Prophet (Amos 7. 14.) nor to sex; for women were Prophetesses (judg. 4. 4. Isa. 8. 3. 2 King. 22. 14. Luk. 2. 36.)  
These extraordinary Prophets were raised up, when the ordinary spiritual guides of people, as Priests and Levites failed in a due performance of their duty; as in Elies' time (1 Sam. 2. 12.) and in jeremiahs (Jer. 26. 8.) or when such employments were to be performed as ordinary Ministers could not or would not perform.  
The employments were such as these;  

1. To tell Kings, Priests, Princes, yea and a whole Kingdom of their sins and rebellions against God: Micaiah told Ahab the truth, when all besides flattered him, 1 King. 22. 13, 14. Elijah told Ahab of his bloody sin, and denounced God's judgement against him (1 King. 21. 20, etc.) when all the people conspired to shed innocent blood with him. jeremiah told King, Priests, Princes and all the people of their apostasy, jer. 1. 18.  
2. To restore Religion, it being turned into idolatry. So did Samuel, 1 Sam. 7. 3. and Eliah, 1 King. 18. 21, etc.  
3. To foretell God's judgements beforehand, that believers might be prepared the better to bare them: that impenitent might be made the more inexcusable; and that the severity of God's judgements might be the more justified, jer. 5. 13. Eze. 5. 8.  
4. To make known God's mercies in the midst of judgements, and God's mind of doing good to them, after they have been scourged for their sins; thereby to provoke them to return to the Lord, Isa. 4. 2. Host 6. 1, 2.  
5. To give evidences of the Messiah, thereby to establish the hope of such, as should live and die before that fullness of time, and to direct them how to build their faith on him: and that by setting out his eternal deity, his true humanity, his conception, birth, growth, doctrine, miracles, passion, resurrection, ascension, intercession; his first and second coming; his spiritual and eternal Kingdom, Acts 10. 43. Thus such as should live when and after the Messiah was exhibited, might be assured that he was indeed the Christ.  
6. To assure the Jews of a recalling after their rejection; and to reveal the calling of the Gentiles, Ezek. 37. 19 Isa. 2. 2, 3. and 54. 1, 2, etc.   
The chief of these extraordinary Prophets was Moses, after whose time they were very rare till samuel's time: But after Kings were once anointed and set over the people, Prophets were plentiful. There was never a King under whose reign there were not some Prophets; and so continued till the captivity: Yea in and after the captivity, till the second Temple was new built, God afforded extraordinary Prophets to his Church, Ezra 5. 1.  
Concerning the Prophets here meant, all they whom God employed ordinarily or extraordinarily to declare his mind to his people, are to be understood in this place.  
Of the evidences of the Prophet's faith, See Chap. 11. v. 32. §. 225.   

§. 13. Of the last days.  
IT was a great benefit that the Fathers received from Gods speaking to them by 
Verse 2.  his Prophets. But behold a greater reserved to their children, even to all sorts 
Ex hoc superiores existimus, quod nobis Dominus sit locutio, illis servi. Chrys. in l●… loc. Novissima hora dicitur tempus fidei Gentium. Hier. come. in Mich▪ 4. Why the last days many?  of Christians, whether Jews or Gentiles, comprised under this particle Us; for he meaneth all believers of the Christian faith, that have lived, or shall live in these last days; that is, from the beginning of Christ's executing his Ministerial function, to the end of the world. These have now continued above 1600 years; and how much longer they may continue, God knoweth.  
It hath pleased God that these last days should be many, that the world might the longer enjoy the bright light of the Gospel, and that all that are ordained to life might in their due time be called.  
Quest. Why are they called the last days (as here) the last time (1 Joh. 2. 18.) the ends of the world (1 Cor. 10. 11.) and why in the beginning of this time was the coming of the Lord said to draw nigh (James 5. 8.) and the end of all things to be at hand? 1 Pet. 4. 7.  
Answ.  

1. By the exhibition of Christ the Prophecies and Promises that in former times were made of Christ, were accomplished, therefore as the days wherein these Promises and Prophecies were first made known, were counted the first days, so these wherein they were accomplished the last.  
2. The new Covenant of Grace is in these last days fully revealed by the Gospel: and ratified by the death of Christ; so as no clearer revelation, nor former ratification can be expected: and in this respect also they are fitly styled the last days.  
3. No alteration of the state and order of God's Church is to be expected after Christ exhibited; but a final end of all by Christ's second coming unto judgement: therefore these days may be accounted the ends of the world, and the end of all things to be at hand.  
4. As God at first made all things in six days, and rested the seaventh; so he 
Sex aetatibus humanum genus hoc seculo per successiones temporum Dei opera insigniant: quarum prima est ab Adam●… usque ad No, etc. Aug. co●…t. Faust. Manic. l. 1●…. c. 8.  continueth to govern the world in six distinct times, which may be accounted as six days of the great week of the world: and eternity following an everlasting Sabbath.   

The first of these days was from Adam to Noah: In it the Covenant of Grace was first made to man.  
The second was from Noah to Abraham: In it that Covenant was renewed.  
The third was from Abraham to David: In it that Covenant was appropriated to Abraham and his seed.  
The fourth was from David to the captivity of Israel: In it that Covenant was established in a royal line.  
The fifth was from their Captivity to Christ's coming in the flesh: In it as the brightness of that Covenant was eclipsed by the Captivity; so it was revived by Israel's return out of the Captivity, and re-edifying the Temple.  
The sixth was and still is, and shall be from Christ's first coming in the flesh, to his second coming in glory; even to the end of the world. In it that Covenant most clearly and fully laid open, was most firmly and inviolably ratified. Now when the sixth day which is the last day, is come, than the end of the week may well be said to be at hand: and the coming of the Lord, following thereupon, to draw nigh.    

§. 14. Of God's speaking by his Son.  
IN these last d●…yes, that is, all the days of the Gospel, it is said, He hath spoken. No limitation is here added, as before, in these phrases, at divers times and in sundry manners: So as Gods speaking is here to be taken simply, for a full revelation of his whole will: not one part by one messenger, and another by another. These words, at divers times and in sundry manners, are extenuating words. God did once, fully, clearly, without such types, visions and other obscure means, which were used in the time of the Law, declare his whole counsel, so far as is requisite to be known by man in this world.  
Quest. Hath not God also spoken in these last days by men, as Apostles and others?  
Answ.  

1. Till these last days, God spoke not all by his Son incarnate.  
2. This Son of God, first made known to his Apostles all things that he had heard of his Father, joh. 15. 15. Acts 1. 7.  
3. This Son sent his Spirit to instruct them, and that Spirit brought to their mind all things that Christ had said to them before, joh. 14. 26.  
4. Whereas St Paul had heard nothing of Christ on earth, he was rapt into Heaven, and there was by Christ himself instructed in the counsel of God, Gal. 1. 1, 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it that St Paul and others prefix this title before their Epistles, An Apostle of jesus Christ.  
5. Other Ministers declare what the Apostles have revealed to them from Christ, 2 Tim. 2. 2. Heb. 2. 3. so as now God hath made known all by his Son.   
This is a very great commendation of the Gospel: For never was there such a Minister as the Son of God; never shall there be, nor can be the like. The description of the Son of God here following proveth as much. The Use hereof is distinctly set down by this Apostle, Chap. 2. v. 1, 2, 3. See in particular, Chap. 2. §. 22, 112.  
Quest. Why doth he not say, The Son spoke: But God spoke by the Son?  
Answ.  

1. To add the more authority, for their sake who were not well instructed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non dixit, Christus locut●… est, quo●…iam adhuc animae corum debiles erant, &c Chrys. in loc.  in the Deity of the Son.  
2. Because he speaks of his Son incarnate.   
This he did 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to us, who have, do, and shall live in the last days; who are the children and successors of the Fathers: being now in our time, as they were in their times of the true Church: So as the best things are reserved for us Christians, who are in that respect greater than they. The Gospel is further commended to us, by the immediate Author thereof, the Son, even the Son of God, who became alio a Son of man, by assuming our nature; and so showed himself to be the true Immanuel, 
Nobiscum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu●….  God with us. So is this Name expounded, Matth. 1 23.   

§. 15. Of Christ's Sonship.  

See my Explanation of the Lords Prayer, entitled, A Guide to go to God. §. 7. Dono gratiae Spiritus S. filii Dei vocantur. Hier. Comment. in joh. cap. 1.  THe particle of relation HIS, inserted in our English, is not expressed in the Greek, yet necessarily understood; and therefore well supplied: for it hath relation to God before mentioned. Indeed a simple expression of the phrase thus, by the Son, wants not emphasis: for so it implietn a Son in a singular and peculiar excellency; such a Son as none like him. True it is, that this title Son is attributed to sundry creatures, and that in relation to God: yet not properly; but only in regard of some special grace or dignity conferred upon them: and that, as God had given them their being▪ in which respect all creatures are Gods sons: or as he hath set his Image on some of them above others, as on Angels, on Adam, on Governors, on such as are adopted sons and regenerated: But Christ is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 4. 33.  truly, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 12. 6  the one, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ro. 6. 3.  own, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8. 32.  proper, 
e Psal. 2. 7.  begotten, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 1. 18.  only begotten, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 1. 13.  Son of God's love. These and other like notes of distinction being expressly attributed to Christ, as the Son of God, give evident proof that he is such an one, as none but he, is, or can be: whereas, all others, styled God's sons, have their title given them by favour, Christ hath it of due, even 
h Ille quidem natura filius esti nos vero adoptione, Hier. Comment. in Eph. 1.  by nature.  
Christ is styled the Son of God in two especial respects.  

1. As the second person in sacred Trinity, true God.  
2. As God manifested in the flesh; 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God-Man.   
In the former respect, he is the Son of God by eternal generation: as is evident in the fifth verse of this Chapter; where we shall have a more fit occasion to speak of it.  
In the latter respect, as God-man, he is the Son of God by the union of his humane nature with the forementioned second Person, who only is of all the Persons the Son of God. For as neither the Father nor the holy Ghost is the Son; so nor the Father nor the holy Ghost did aslume humane nature; but the Son only. In regard of the nature, true it is, that God and man were united in one Person. God was manifested in the flesh, 1 Tim. 3. 16. But in regard of the Person, the Son of God was also Son of man; the Word was made flesh, Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary (Luk. 1. 35.) he shall be called the Son of God.  
So near is this union of God and man, as, though they be two distinct natures, and 
Hypostatical Union.  more different than any two other distinct things can be, yet they make but one Person: as man's body and soul, which are different natures, make but one person. In this respect the union of Christ's natures is called an hypostatical union, that is, such an union as makes one subsistence, or one Person. Hence is it that the properties and effects of the one nature are attributed to the other, joh. 7. 13. The Son of man is in Heaven.  
Son of man properly designs Christ's humane nature, which was not in Heaven, 
Si attendas distinctioncm substautiarum, Filius ' Dei de coelo descendit. Filius hominis crucisixus est. Si unitatem personae, & Filius hominis descendit de coelo, & Filius Dei est trucifixus, Aug, cont. Maxim. l. 3. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 4. v. v. 69.  while it was on earth, as than it was. But that Person, in regard of his divine nature, was in Heaven: So on the other side, God is said to purchase his Church with his own blood, Acts 20. 28. God, in regard of his divine nature, hath no blood; but he assumed an humane nature, which had blood, and in that respect blood is attributed to God, by reason of the personal union of man with God. Thus is Christ, God-man, the Son of God: and thus hath God in these days spoken to us in or by him. The Son, as God, and second Person, spoke in times passed by the Prophets: yea the fathers also, in that respect, than spoke by him. For as God and second Person he is ᵏ the Word, and so was in the beginning, joh. 1. 1. But in these last days he began to be God-man, and to be God's Son by union of his humane nature with his divine. In this sense therefore the title Son is here used: so as in these last day's God spoke to us by his Son incarnate.  
Of Instructions and Directions arising from this relation of Christ to God, See Chap. 3. v. 6. §. 55.   

§. 16. Of Christ being appointed.  
TO magnify the ministry of the Gospel, and thereby the more to commend unto us the Gospel itself, the Apostle goeth on in describing the Author thereof, the Son of God; and that both in a dignity conferred upon him, and also in his own divine worth.  
The dignity is thus expressed; whom he hath appointed Heir of all things. This must needs be meant of Christ as Mediator, even as the title Son before was meant: For as God he was not deputed or appointed to a thing.  
God is said to appoint his Son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

1. By ordaining in his eternal counsel that his Son should be Heir. As Christ was delivered by the determinate counsel of God to be slain (Acts 2. 23.) so was he appointed to be Heir, 1 Pet. 1. 20.  
2. By sending him into the world; or by giving him to be incarnate for that very eud, Phil. 2. 7, 8, 9  
3. By raising him from the dead, and setting him at his right hand in Heaven. On these growds St Peter thus saith, God hath made him both Lord and Christ, Acts 2. 36.   
This word appointed, showeth the right that Christ hath to his Supreme dignity▪ That which is said of Christ's being Priest (Chap. 5. 5.) may be applied to this dignity: Christ glorified not himself to be an heir; but he that said to him, Thou art my Son, to day have I begotten thee, appointed him heir.   

§. 17. Of Christ the Heir.  
AN Heir (saith the Apostle, Gal. 4. 1.) is Lord of all. On this growd the son of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See v 4. §. 43. add v. 14. §. 160.  the bondwoman was cast out, that he might not be heir with the son of Sarah; nor part share with him, Gen. 21. 10, 12. This title Heir, setteth out a dignity and dominion together, with the best right thereto that can be.  
The dignity and dominion is the same that his Father hath. For an heir is a successor to his Father, in all that the Father hath. In this metaphor, caution must be put that it be not extended too far, by excluding the Father from any dignity or dominion. Indeed among men, the son hath not such dominion and possession of an inheritance, till the Father relinquish it: (as jehosaphat gave the Kingdom to jehoram, his first born, 2 Chron. 21. 7. In which respect jehoram is said to reign, 2 King. 8. 16. even while jehosaphat was King) or till the Father be through impotency excluded (as Uzziah when he became leprous, 2 Chron. 26. 21.) or till he be forced from it (as jehohaz was, 2 Chron. 36. 3, 4.) or be dead, as David, though he were anointed and so made heir apparent by God's appointment, yet would not take the Kingdom upon him till Saul were dead (1 Sam. 26. 10.) But none of these can or may be imagined of God the Father: He neither will nor can give over his Supreme Jurisdiction, nor become impotent, nor be forced, nor die: yet hath Christ an absolute jurisdiction, and a full possession of his inheritance together with the Father. The supreme Sovereignty of the one, no whit at all hindereth the supreme Sovereignty of the other. What things soever the Father doth, these also doth the Son likewise, Joh. 5. 19 The difference is only in the manner. The Father doth all by the 
Haeredis utitur nomine, quod proprius sit filius, & quod dominationis illi nulla contingat amissio. Chrys. in loc.  Son, and the Son doth all from the Father.  
The Apostle here sets out the dignity of Christ under this title Heir rather than Lord, as Acts 2. 36.  

1. To give proof of that relation which he noted before, that Christ was truly and properly a Son: For he was the Heir.  
2. To show the perpetuity thereof: For the heir ever abideth in the house, Gen. 21. 10. joh. 8. 35.  
3. To manifest the right that we have to be adopted sons and heirs, joh. 8. 36. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8. 17.  If the Son shall make you free ye shall be free indeed. In this respect we are styled joynt-heirs with Christ.   
This dignity of Christ to be Heir, is further amplified by the extent thereof, in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  these words, of all things. The Greek may be restrained to persons, as being of the masculine gender: or extended to things, as of the neuter. This latter includeth the former: For if he be heir of all things, than also of all persons: For he that is heir and Lord of all things, must needs also be so of all persons. Besides, it is more proper to say an heir of things, then of persons. Well therefore hath our English taken away the ambiguity, by translating it, heir of all things: and thus it answers the prophetical Promise (Psal. 2. 8.) I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.   

§. 18. Of Christ the Creator of the worlds.  
THe Apostle goeth on in setting out the dignity of Christ; and to that excellency which appertained to him as Mediator betwixt God and man, he addeth a greater, being proper to him as he is God Almighty, in these words, By whom also he made the worlds.  
Though this word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Made, be a common work attributed in other places to men's works as well as to Gods; yet in this place it is taken for that divine work which is proper to God alone (create) as Acts 14. 15. and 17. 24. So as it pointeth at that first great work of God, which is mentioned Gen. 1. 1.  
This is evident by the things made, comprised under this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ●…. de coelo.  worlds.  
The Greek word according to the proper notation, and most usual acceptation thereof signifieth Eternity. It is oft put for an age.  
The Hebrew hath 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a word which is every way taken in the same sense. 
See my Explanation of the Lords Prayer, entitled A Guide to go to God. §. 224..   
The Root or Verb whence it cometh, signifieth to hide. Thereupon Time, the date whereof is hidden, is set out thereby, and that in these considerations following:  

1. Eternity, Psal. 90. 2.  
2. A long date, the end whereof was not known, Deut. 13. 16.  
3. Continuance of legal Rites till they ended in their truth, Exod. 12. 24.  
4. Continuance of Rites till they determined in the jubilee, Exod. 21. 6. Leu. 25. 40.  
5. The time of a man's life, 1 Sam. 12. 22.   
By a metonymy, the same word setteth out the world that was made in the beginning of time, and hath been continued throughout all times and ages.  
And because the world (which compriseth under it all things that ever were made) is distinguished into three parts,  

1. The invisible glorious world, of the blessed in Heaven called the highest world. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
2. The starry sky, wherein all that the Scripture styleth, the host of Heaven are contained; and this is called the middle world. 
Superior mundus.   
3. The elements and all things compounded of them, or contained in them. Even all that space which is under the Moon, and whatsoever is comprised therein: this is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called the inferior world.   
In regard of this distinction of parts, the plural number, worlds, is used. Answerably 
Medius mundus.  in Greek, a word of the same signification is used in the plural number, He made the worlds. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
These three worlds are distinguished into two, namely Heaven and Earth, Col. 1. 16. 
Inferior mundus.   
Thus we see how under this word worlds, all things that ever were made, above 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See chap. 2. §. 41.  and below, visible and invisible are comprised: So as the making of the worlds setteth out the divine power of Christ.  
Where it is said, that God, by him, made the worlds; the Son is not set out as a mere instrument in this work; but as a primary and principal agent therein, together with the Father; for what thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19 That particle 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  likewise, is not to be taken of doing different things like to an other; for he there speaketh of 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the very same thing: but of doing them by the same power, authority, dignity, with the same mind and will, after the 
Greg. Naz. Vide Aug. cont. Sero. Adrian. cap. ●…4, & 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  same manner, to the same end, and that jointly together the Father and the Son: Therefore what the Father is said to do by the Son, is in other places said to be done by the Son, simply considered in and by himself, without relation to the Father: as joh. 1. 3. All things were made by him. And Col. 1. 16. All things were created by him.  
The Father is said to do this and that by the Son for these reasons:  

1. To give proof of the distinction of Persons.  
2. To ●…et out the order of the Persons: the Father first, the Son second.  
3. To declare their manner of working: the Father by the Son, and the Son from the Father, Gen. 19 24.  
4. To show the consent of the distinct Persons Father and Son.  
5. To demonstrate the identity of the essence of Father and Son; that both are one divine nature and essence; in that the same divine work is attributed to both. This consequence is inferred upon a like ground, joh. 5. 17, 18.   
As the Father is here said to make the worlds by his Son; so of God in reference to the Son indefinitely it is said, By whom are all things, Chap. 2. v. 10.  
The Son therefore is here declared to be true God.   

§. 19 Of Christ the brightness of God's glory.  
STill doth the Apostle proceed in setting out the divine glory of that Son, by 
Verse 3.  whom the Father hath made known his will to us under the Gospel, in these 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, splendorem 〈◊〉 lucem ●…mittere.  words spoken of the Son in relation to the Father; Who being the brightness of his glory, etc.  
The word translated brightness, is metaphorical; but very fit for the point in hand. The Verb whence it is derived, signifieth to send forth brightness, or light: 
Sicut flamma splendorem quem gignit tempore non praecedit: ita Pater nuuquam sine Filio fuit. Ar●…br. de Fide. l. 4. c. 4.  and the Noun here used, such brightness as cometh from light: as the brightness or light, or sun beams issuing from the Sun.  
No resemblance taken from any other creature, can more fully set out the mutual relation between the Father and the Son. For  

1. The brightness issuing from the Sun, is of the same nature that the Sun is.  
2. It is of as long continuance as the Sun: Never was the Sun without the brightness of it.  
3. This brightness cannot be separated from the Sun: The Sun may as well be made no Sun, as have the brightness thereof severed from it.  
4. This brightness is from the Sun; not the Sun from it.  
5. This brightness cometh naturally and necessarily from the Sun; not voluntarily and at pleasure.  
6. The Sun and the brightness are distinct each from other: the one is not the other.  
7. All the glory of the Sun is in this brightness.  
8. The light which the Sun giveth to the world is by this brightness.   
How distinctly and clearly doth this metaphor set out the great Mysteries of our Christian faith, concerning God the Father and Son! For they are  

1. Of one and the same essence, joh. 10. 30.  
2. coeternal, joh. 1. 1.  
3. Inseparable, Prov. 8. 30.  
4. The Son is from the Father: God of God, light of light, very God of very God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fidei Co●…fes. Synod. Nic●…n.   
5. The Son is begotten of the Father, by nature, not by will, favour or good pleasure, Rom. 8. 7, 32.  
6. The person of the one is distinct from the other: For the Father is not the Son; nor the Son the Father, Joh. 5. 17.  
7. The incomprehensible glory of the Father, most brightly shineth forth in the 
Generatio no●… in voluntati●… possibilitate, sed injure quodam & proprietate paterni videtur esse secreti. Ambr. de Fide, l. 4. c. 4. Glory intimateth excellency.  Son, joh. 17. 5.  
8. All that the Father doth in relation to creatures, he doth by the Son: As in these respects Christ is fitly and justly styled brightness; so in regard of his surpassing excellency, he is said to be the brightness of GLORY. Of the Hebrew and Greek words translated glory, see Chap. 2. v. 7. §. 60.   
Glory attributed to a thing, in the Hebrew dialect, importeth the surpassing excellency thereof: as a Crown of Glory (Prov. 16. 31.) a Throne of Glory (jer. 17. 12.) a Name of Glory (Isa. 63. 14.) a most excellent and glorious Crown, Throne and Name. Thus to set out the surpassing excellency, and most glorious majesty of God, he is styled the God of Glory, Acts 7. 2. the Father of Glory, Eph. 1. 17. And 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glori●… solium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae nom●…n.  his Son, the Lord of Glory, the King of Glory, 1 Cor. 2. 8. Psal. 24. 7. Never was any brightness like to the brightness here mentioned: well therefore might it in regard of 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the emphasis of this, see §. 25.  the excellency of it, be styled brightness of Glory. Glory and excellency are set together (Isa. 4. 2.) signifying the same thing. See more of Glory, Chap. 2. §. 60, 93.  
Our English doth here well insert this relative particle HIS, in reference to the Father▪ thus, the brightness of his glory: for the particle, his, expressed by the Original in the next clause, his person, may have reference to both the branches: as, 
In ●…oc apparebit majestatis aequalitas, si nec inferiorem patre, nec posteriorem suspexere. Bern. sup●…r Cant. Serm. 76.  his glory, his person. This much amplifieth the point in hand, and sheweth that the Son was in his Father's greatest excellency, no whit inferior to him, but every way equal. He was brightness, the brightness of his Father; yea also the brightness of his Father's glory. What excellency soever was in the Father, the same was likewise in the Son, and that in the most transplendent manner. 
f See the Guide to go to God. Or my Explanation of the Lords Prayer, §. 216, etc.  Glory sets out excellency: Brightness of glory, the excellency of excellency.   

§. 20. Of Christ the excellency of his Father's person.  
TO make the forenamed mystery the more clear, the Apostle addeth another resemblance in these words, and the express image of his person.  
This, in the general, importeth the same thing which the former did: so as the two metaphors, are like the two visions which Pharaoh saw in a dream: they are doubled, to show that the Point intended thereby is most certain and sure, Gen. 41. 32.  
This phrase, the express image, is the exposition of one Greek word which may 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. insculpere.  thus fitly be translated, character. The Verb, whence the word is derived, signifieth to engrave: and the word here used, the stamp or print of a thing engravened: as the stamp on money coined, the print on paper pressed by the Printer, the mark made by a seal, or any like impression. There is another like word coming from the same root, oft used in the book of the Revelation, and translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 13. 16, 17 & 14. 9, 1●…, & 15. 2.  a mark: and in Acts 17. 29. it is translated, stone gravened. But the former significations of the word, stamp, print, seal or mark, are most proper to this place. Nothing can be more like an other, than the picture, or image on the thing stamped, or printed, is to the picture or image, on the tool, mould, seal, or instrument wherewith it is made; the one carrieth the very form of the other. Very fitly therefore is it by our English translated, the express image.   

§. 21. Of the Son a distinct Person.  
THe next word is fitly translated 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Person. According to the proper notation and derivation of the word, it signifieth 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subsistere. Substantia, Subsistemia.  a substance, or subsistence: which are in a manner latin words, and set out the being of a thing; even a particular and distinct being, which is most properly called a person. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Statuo, stabilio.  The simple verb from whence this compound is derived, signifieth to set, to settle, to establish, Mat. 25. 33. & 12. 25.  
Essence or nature, importeth a common being: as Deity or Godhead, which is common to the Father, Son, holy Ghost. For the Father is God, the Son is God, and the holy Ghost is God. But subsistence or person implieth a different, distinct, individual, incommunicable, property; such are these three, Father, Son, holy Ghost. For the Father is different from the Son and holy Ghost: so the Son from the Father and the holy Ghost: and so the holy Ghost from the Father and the Son: and every of those distinct in himself, and so incommunicable, as neither of these persons is, or can be, the other.  
Thus we see how these two words, subsistence and Person, import one and the same 
Quod de personis secundum nostram, hoc de substantils secundum Grac●…rum consuetudi●…m intelligitur. Sic enim illi dicunt tres substantias unam essentiam: qu●…madmodum nos dicimus tres persones unam essentiam. Aug. de Trin. l. 7. c. 4.  thing: yet our English for perspicuity sake, hath rather used this title Person, and that in imitation of the Latin Fathers. For what in this mystery of the Trinity the Greek Fathers called substances, or subsistencies, the Latin called persons. They said that there were three substances and one essence; as we say there are three Persons and one essence.  
This relative particle HIS, added to the word Person, hath relation to God mentioned in the first verse: as if he had more plainly thus said, the express image of the person of God.  
This Christ is in a double respect,  

1. As he is the second Person in the sacred and indivisible Trinity.  
2. As he is Immanuel God with us, God manifested in the flesh.   
As he is the Son of God the second person in Trinity, the whole divine essence, and all the divine properties are communicated to him. In this respect the two forementioned resemblances of brightness and character, and also all other resemblances, which by the wit of man, can be imagined, come short in setting out the relation betwixt the Father and the Son. They are not only like each other, but they are both the very same in nature. Resemblances may be some help to us, who are better acquainted with earthly and sensible things, then with heavenly and divine: But they cannot possibly set out divine mysteries, especially such as are of all the deepest and profoundest, as the mysteries of the Trinity of Persons in the Unity of Essence, and the Union of God and man, two distinct Natures in one Person. Therefore sundry resemblances are used: one to set out one point, an other an other: and yet all that can be used, cannot to the life and full set out the Eystery.  
Again, As Christ's humane nature is Hypostatically united to the divine nature, Christ is visibly the character or express image of God. For in Christ incarnate the divine properties were made most conspicuous, as, Almighty Power, infinite Wisdom, Truth, Justice, Mercy and the like. In Christ as God-man, dwelled all the fullness of the Godhead bodily, Col. 2. 9 In this respect the glory of Christ made flesh, is said to be the glory as of the only begotten of the Father, Joh. 1. 14. and in that flesh, saith Christ of himself, He that hath seen me hath seen the Father, Joh. 14. 9 Thus the resemblance here used is very fit: For he that seeth the character or figure which is on the thing stamped or printed, sees therein the figure that is on the instrument wherewith it was stamped.   

§. 22. Of the Benefits arising from the relation of the Son to the Father.  
BY the resemblance of a character, we see what is to be sought in Christ; namely whatsoever is in the Father: As the former metaphor implieth, that the glory of the Father is invisible, till it shine forth and show itself in the Son: so this likewise declareth, that the Father's excellency is, as it were, hid, and could not be known, unless it were revealed and laid open in this character or express image. Again, As the former metaphor implieth, that out of Christ, who is that brightness, there is no light at all, but mere palpable darkness (for God wh●… only is as the Sun, light in himself and the fountain of all light to all creatures, doth by this brightness only shine out to us, joh. 1. 9) So this metaphor importeth, that in Christ, the Father is truly and thoroughly to be known. For a character well made, doth not only in part and obscurely, but fully and to the life demonstrate the image that is on the stamp. It is truly and properly an express image.   

§. 23. Of the fit resemblance of the Son to a Character.  
TO exemplify this latter resemblance of a Character, as we have done the former of brightness, in some particulars, take for instance the character or stamp that is on coin, and the engravement that is on the tool wherewith the character on the coin is made.  

1. The character cometh from the engravement on the tool.  
2. The character is most like to that engravement.  
3. Whatsoever is on the engravement is also on the character.  
4. The engravement and the character are distinct each from the other.   
All these were before set down in the former metaphor of 
l §. 19  brightness: but yet this of a character is not unnecessarily added: for by the vulgar sort it is better conceived; and it doth more sensibly set down the likeness and equality betwixt the Father and the Son, then that of brightness doth, which is the principal end of using these resemblances.  
To apply this resemblance: It doth so far, as an earthly resemblance can, set out these mysteries following, concerning God the Father and God the Son.  

1. The Son is begotten of the Father, Psal. 2. 7.  
2. The Father is made manifest in the Son, Col. 1. 15.  
3. The Son is equal to the Father, Phil. 2. 6.  
4. The Father and the Son are distinct each from other, joh. 5. 32. and 8. 18.   
These mysteries are expressly revealed in the sacred Scriptures; otherwise all the wits in the world could not have found them out, by the forementioned, or by any other resemblances. Resemblances are for some illustration of such things as may upon surer grounds be proved.   

§. 24. Of Christ upholding all things.  
AS a further demonstration of Christ's dignity and dominion, the Apostle attributes another divine effect to him. One was in these words, made the worlds: The other in these, and upholding all things by the word of his power.  
The copulative particle AND, sheweth, that as the forementioned resemblances of Brightness and express Image, set out a divine dignity (for copulatives are used to join together things of like nature:) so these words set out a divine dominion: they are all divine.  
The word Upholding, is metaphorical, and by way of resemblance applied to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ. It signifieth to bear, carry or uphold a thing: as the friends, who took up and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mar. 2. 3.  brought to Christ a palsy man: And also 
n Vide Erasm●… Annotat. in Act. 27. 15, 17.  to move, carry, order and dispose a thing, as the winds drive and carry Ships hither and thither. The LXX use this word, to set out the Spirits moving upon the waters, at the first forming and creating things. And the Apostle useth it to set out the Spirits guiding and disposing 
ᵒ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●… Gen. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1. 21.  the Prophets in penning the sacred Scriptures. The word may fitly be here taken in all these significations; for neither do cross the other, but all well and truly stand together.  
It is most clear, that the divine providence is here described, being distinguished from the former work of creation. Now God's providence is manifested in two things,  

1. In sustaining all things that he made.  
2. In governing them.   
In that this divine work of providence is attributed to Christ, he is thereby declared to be true God.  
To show that that phrase which the Apostle used before in a mutual relation between the Father and the Son, about making the worlds, thus; By whom he made, derogating nothing from Christ's supreme sovereignty, or absolute power in that work, as if he had been used for a Minister therein, here most simply without any such relation, he attributeth the divine work to him; and extendeth it to all things that were made, excepting nothing at all, in this general phrase, All things, whether 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  visible or invisible, in Heaven, on earth, or under the earth, Col. 1. 16.  
To give yet more evidence to Christ's true deity, he further adds this clause, by the word of his power.   

§. 25. Of Christ's word of power.  
THe particle translated word, is not in the Greek, that whereby Christ the Son of God is oft set out; especially by 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joh. 1. 1  St john both in his Gospel and Epistle, but 
o 1 joh. 1. 1.  an other, which importeth a command: in which sense it is used, Luk. 5. 5. for Christ is herein resembled to an absolute Monarch, who at his word hath what he will done: He needs no more but command. Thus it is said, Psal. 33. 6. By the word of the Lord were the Heavens made: and in way of exposition it is added (v. 9) He spoke and it was done: he commanded and it stood fast.  
Yet further, to amplify this sovereignty of Christ, the Apostle addeth this epithet, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 4. 4. Heb. 11. 3.  of power, which after the Hebrew manner is so expressed, to show the prevalency of Christ's word; nothing can hinder it, it is a most mighty word. For the Hebrews use to set out a surpassing excellency, and an exceeding vileness of things by 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  substantives. Thus the most mighty 
r In abstracto.  voice, 
s Psal. 68 33. 189. 10.  arm, 
t Mat. 26. 64.  hand, and 
u Psal. 110. 2.  rod of the Lord is styled a 
r In abstracto.  voice, 
s Psal. 68 33. 189. 10.  arm, 
t Mat. 26. 64.  hand 
u Psal. 110. 2.  rod of power: and the mighty Angels, 
x 2 Thes. 1. 7.  Angels of power. Yea to amplify the almightiness of God's power, it is styled 
y Ephes. 6. 10.  a power of might. On the other side, to set out the excessiveness of evil, the most wicked spirits are called 
z 6. 12.  spirits of wickedness, and most rebellious men, 
a 2. 2.  children of disobedience. Thus we see what the emphasis of this Hebrew phrase is, which sets out the irresistible power of Christ's word, whereby he supports and disposeth all things.  
And that such is the power of Christ's own word, is evident by this 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum spiritu denso.  reciprocal particle HIS: for it hath not relation to the Father, as it hath in this phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum spiritu tenuis.  his person: but it reflecteth upon Christ's own person. The Greek makes an apparent distinction by a different spirit over the head of the first letter: Our English oft maketh a difference, by adding to the reciprocal word this particle own: as if here it had been thus translated, by the word of his own power, or by his own word of power.  
Thus is the royal function of Christ set out to the life.   

§. 26. Of Christ's sufficiency for his Priesthood.  
THe manner of expressing the forementioned excellencies of Christ is observable: They are set down in Participles thus, who 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BEING the brightness, etc. and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  UPHOLDING all things, etc. This showeth that they have relation to that which follows; and that as an especial cause thereof. Now that which follows, sets out Christ's Priesthood, and that in both the parts thereof; which are 1. Expiation of our sins. 2. Intercession at God's right hand.  
For the full effecting of these, divine dignity and ability were requisite: There▪ fore to give evidence of Christ's sufficiency to that great function, he premiseth that excellent description of Christ's dignity and dominion; and that in such a manner, as shows him to be a most able and sufficient Priest. For these phrases, being the brightness, and upholding all things, imply the ground of this sufficiency: as if he had more fully and plainly said; Seeing Christ is, or because he is, the brightness, etc. And because he upholdeth all things, etc. By himself he purgeth our sins: and having done that, he sat down on the right hand of the Majesty on high. Had he not been such a brightness, and had he not had such power, as to uphold all things, he could not have purged away our sins (This work required a divine efficacy:) nor could he have sat at God's right hand: This advancement required a divine dignity. Thus we see what respect the Apostle had to the order of his words, and manner of framing his phrases.   

§. 27. Of Christ's purging.  
FRom the Regal function of Christ, the Apostle proceeds to his Priesthood; the first part whereof is noted in these words, When he had by himself purged our sins.  
The purging here mentioned, compriseth under it the expiation which Christ made by his death on the Cross: which was an especial act of his Priestly function: for it belonged to the Priests under the Law to offer up Sacrifices, whereby expiation was made for people's sins.  
The Metaphor of purging is taken from the Law: For almost all things are by the Law purged with blood, Heb. 9 22. The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See Chap. 9 v. 13. §. 75.  word here used, is sometimes put for the means of purging, joh. 2. 6. and sometimes for the act itself of being purged, Mar. 1. 44. To make purgation (as the Greek phrase here soundeth) is to do that which is sufficient to purge, and by a metonymy of the cause, it also implieth the very act of purging. Now Christ by shedding his blood, hath done that which is sufficient to purge away sin: yea, that which he hath done, doth indeed purge the soul, when it is rightly applied. In both these respects it is said, The blood of Christ cleanseth from all sin, 1 Joh. 1. 7.  
The purging therefore here meant, compriseth under it both the merit of Christ's sacrifice, whereby the guilt and punishment of sin is taken away; and also the efficacy thereof, whereby the power and dominion of sin is subdued.  
This word purged, expounds 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two words of the original Greek, which the Rhemists, in imitation of the 
g Purgationem peccatorum faciens.  vulgar Latin translating, as they suppose verbatim, word for word, do extenuate the sense and come short of the mind of the Apostle. They translate it thus, making purgation of sins. Herein first they miss the emphasis of the 
h Aoristum prius Medii.  tense, which implieth a thing finished. The Latins wanting that tense, are forced to use the passive, and to change the case, thus, purgatione facta: or a periphrasis, by premising a conjunction of the time past, thus, postquam purgationem fecisset. So our English, when he had purged▪ very fitly according to the sense. But we have in our tongue a particle, which joined to the Verb, doth fully express the emphasis of the tense and voice, thus, having purged. Besides, 
Transerre poterat, purgatione peccatorum facta, ne sedendo videatur purgare. Prius enim purgavit morte sua, deinde consedit. Eras. Annot. in hunc loc.  they that translate it by the present tense, thus, making purgation imply that Christ is still tempering the medicine: as if the purgation were not absolutely finished while Christ was on earth. I deny not but that Christ still continueth to apply the merit and efficacy of this purgation: but there is difference betwixt making and applying a thing.  
The 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Verb whence the Greek 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  word is derived, is sometimes put for cleansing or purging the soul from the guilt of sin; and it importeth justification; and is distinguished from sanctification: as, where it is said, that Christ gave himself for his Church, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 5. 26. See ●…omest. D●…t. Treat. 1. §. 63.  that he might sanctify it, having cleansed, or purged it. Sometimes it is put for purging the soul from the inherent filth of sin▪ as, where it is said, Christ gave himself for us, that he might redeem us from all iniquity (this notes out our justification) and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tit. 2. 14.  purify or purge us: this notes out our sanctification. And sometimes it compriseth under it both these benefits: as where mention is made of God's 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 15. 9  purifying or purging our hearts by faith. Faith applies the merit of Christ's sacrifice for our justification; and draws virtue from him for our sanctification. In this last and largest signification is this metaphor of purging here used; whereby it appears that Christ's purging is a perfect purging.   

§. 28. Of our sins purged by Christ.  
TO discover the filth that by Christ is purged away, the purgation here mentioned is styled a purgation 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the notation of this word, See Chap. 8. v. 12. §. 76.  of sins. Sin is the worst filth that ever besmeared a creature: It makes the creature loathsome and odious in God's sight: It makes it most wretched and cursed; for it pulleth upon the sinner God's wrath which is an unsupportable burden, and presseth the soul down to hell. By sin Angels of light became Devils: and by reason of sin they are called foul and unclean spirits, 
See Chap. 10. v. 12▪ §. 35.  Mark. 9 25. Rev. 18. 2. Matth. 10. 1. By purging away this kind of filth, Christ's sacrifice is distinguished from all the legal sacrifices and purifications: none of them could purge away sin. Sin makes too deep a stain even into the very soul of man, to be purged away by any external and earthly thing. That which the Apostle saith (Heb. 10. 4.) of the blood of Bulls and Goats, which were the greatest and most efficacious sacrifices of the Law, may be said of all external means of purifying: It is not possible that they should take away sins. Therefore they are said to sanctify to the purifying of the flesh (Heb. 9 13.) not to the purifying of the soul.  
Quest. Was not legal uncleanness a sinful pollution?  
Answ. Not simply as it was legal; that is, as by the Cerimonial Law it was judged 
All Legal uncleanness was not sinful.  uncleanness. For  

1. There were sundry personal diseases which by that Law made those that were infected therewith unclean: as Leprosy (Leu. 13. 3.) Running of the Reins (Leu. 22. 4.) Issue from the flesh (Leu. 15. 2.) and other the like.  
2. There were also natural infirmities, which were counted uncleanness, yet not sins in themselves: as women's ordinary flowers (Leu. 15. 33.) their lying in ehildbed, (Leu. 12. 2.)  
3. Casual matters that fell out unawares, and could not be avoided, caused uncleanness, Leu. 5. 2. Numb. 19 14.  
4. So also did sundry bounden duties: for the Priest, who slew and burnt the red Cow; and he who gathered up her ashes, were unclean: yea and he who touched a dead corpse (which some were bound to do, for a decent burial thereof;) Numb. 19 7, 10, 11.   
Quest. 2. Was it not a sin to remain in such uncleanness, and not to be cleansed from▪ it?  
Answ. It was: and thereupon he that purified not himself was to be cut off, Numb. 19 13, 26. But this sin was not simply in the legal uncleanness, but in the contempt of that order which God had prescribed (Leu. 22. 9) or at least in neglect of God's Ordinance.  
The like may be said of an unclean persons touching any holy thing (Leu. 22. 3.) It was sin if he came to knowledge of it (Leu. 5. 3.) because therein he wittingly transgressed God's Ordinance.  
Quest. 3. Were not sins also taken away by the oblation of legal sacrifices?  
Answ. True it is, that by the offering up of those sacrifices, people were assured of the pardon of sin: but not as they were external things, but as they were types of the all-sufficient sacrifice of Christ: It was then people's faith in the mystical substance of those sacrifices (which was Christ) whereby they came to assurance of the pardon of sin.  
It therefore remains a true conclusion, that sin is purged away by Christ's sacrifice alone: so as herein the sacrifice of Christ surpasseth all other sacrifices.  
Whereas the Apostle further addeth this relative particle OUR (our sins,) he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  maketh a difference therein also betwixt the Priests under the Law with their sacrifices, 
Our sins only purged.  and Christ with his. For they offered for their own sins (Leu. 16. 6.) as well as for others: But Christ had no sin of his own to offer for: His sacrifice was to purge away Our sins: our sins only, not his own. Thus is this phrase to be taken exclusively, in relation to Christ himself: but in relation to others inclusively, None, no not the best excepted. For the Apostle using the plural number indefinitely, includes all of all sorts, and using the first Person, puts in also himself, though an Apostle, and so one of the most eminent Christians.   

§. 29. Of Christ's purging our sins by HIMSELF.  
A Third difference betwixt Christ and the legal Priest, is in the sacrifice by which the one and the other purged people. The Priest's sacrifice was of unreasonable beasts; Christ of HIMSELF. He by himself purged our sins.  
The first particle of this verse (who) having reference to that excellent Person 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who is described in the words before it, and after it, noteth out the Priest. This 
See more hereof in Domest. Duties. Treat. 1. §. 31. on Eph. 5. 25.  clause (by himself) showeth the sacrifice or means of purging. The Son of God, the Creator of all things, the Sustainer and Governor of all, is the Priest, and this Priest offered himself, and so by himself purged our sins.  
True it is that the humane nature of Christ only was offered up: whereupon it is said that he was put to death in the flesh (1 Pet. 3. 18.) and suffered for us in the flesh, 1 Pet. 4. 1. yet by reason of the hypostatical union of his two natures in one Person, he is said to give himself, Ephes. 5. 2. and to offer up himself, Heb. 7. 27. And thereupon it is said, that he put away sin by the sacrifice of himself (Heb. 9 26.) And, as here, purged our sins by himself. For as much as it was impossible that 
Cum non esses possibile ipsum verbum mori, quip immortalem patris silium, corpus sibi quod mori possit accepit, ita corpus verbi particeps factum, & moreretur pro omnibus, & inhabitans verbum incorruptibile maneret. At hanas. lib. d●… jucarn.  the Word should die, being the immortal Son of the Father, he assumed a body, that he might die for all, and yet remain the incorruptible Word.  
Great is the emphasis of that phrase: It showeth that this work of purging our sins was above humane strain; though an humane act, or rather passion were requisite thereto; as to suffer, to shed blood, to die: yet a divine value and virtue must needs accompany the same, to purge sin. It must be done even by him himself, who is God-man: He himself must be offered up. In which respect it is said, that God hath purchased the Church with his own blood, Acts 20. 28.  
This title Himself, having reference to that Person who is both God and man, includes both the natures. This Person, himself, offered up himself to purge our sins by himself. This is a great mystery; the like was never heard of. The Priest that offereth, the sacrifice that is offered, one and the same. The same mystery is implied under this phrase, Christ sanctified the people with his own blood, Heb. 13. 12. But this of sanctifying or purging with or by himself, hath the greater emphasis. More cannot be said to set out the invaluable price of our redemption, the indelible stain of sin, and available means of purging it. See Chap. 9 v. 12. §. 57   

§. 30. Of Christ's glory after his suffering.  
A Fourth difference betwixt Christ and the Levitical Priesthood, is in these words; He sat down on the right hand of the majesty on high.  
Hereby is implied a continuance of Christ's Priesthood after his death: This is denied of the Priesthood under the Law, Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins, and by his burial sanctified the grave, and that estate wherein the bodies of believers after death are detained till the day of consummating all things, rose from the dead, and ascended into Heaven, there to continue an high-Priest for ever.  
This then notes out another part of Christ's Priesthood. The former was of subjection and suffering; this of dignity and reigning. By that was the work wrought and price laid down: by this is the efficacy and virtue thereof applied, and the benefit conferred.  
Fitly is this added to the former, to show, that Christ was so far from being vanquished and swallowed up by his sufferings for our sins, as thereby way was made for an entrance into the highest degree of glory that could be attained unto.   

§. 31. Of Christ's sitting and standing in Heaven.  
THe Apostle in setting down the high degree of Christ's exaltation, well poised his words, for every word hath its weight.  
This, He sat down, importeth high Honour, and a settled continuance therein. Sitting 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is a posture of dignity: Superiors sit when inferiors stand, job. 29. 7, 8. Thus is 
Sedere magistri demonstrat personam. Aug. l. 80. Quest. q. 64.  the Ancient of days, said to sit: and ten thousand thousands (ministering spirits) to stand before him, Dan. 7. 9, 10. In way of Honour is the Highest thus set out, He that sitteth upon the Throne, Rev. 5. 13. In this sense saith God to his Son, Sat at my right hand, Psal. 110. 1. The authority also and power which Christ hath over all, is 
Sedere Dei est potentialiter super omnem creaturam rationalem prasidere, Aug. de essent. divin.  hereby noted. For in this sense is this phrase oft used: as Psal. 9 4. and 29. 10. and 47. 8. Rev. 21. 5.  
Obj. Christ is said to stand on the right hand of God, Acts 7. 55.  
Answ. Divers phrases may be used of the same thing in divers respects, and imply no contradiction: For first, to speak according to the letter, a King may be said to sit on his Throne, because that is his ordinary posture: and to stand at some special times: as Eglon arose out of his seat when Ehud said to him, I have a Message from God to thee, Judg. 3. 20.  
There are three limitations wherein different acts cannot be attributed to the same thing.  

1. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundum idem.  In the same part: In the very same part a man cannot be sore and sound.  
2. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad idem.  In the same respect: A man cannot be alive and dead together in the same respect, but in different respects one may be so: For she that liveth in pleasure is dead while she liveth, 1 Tim. 5. 6.  
3. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, codem tempore.  At the same time: One cannot sit and stand together at the same time: at several times he may.   
Again, To take this phrase metaphorically (as it is here to be taken,) Christ may 
Sedere judicanth ests stare adjuvantis. Greg. Mag. Hom. ●…9. in fest. ascen▪ vide plura ibid. Stare Deus dicitur cum infirmos sustinet, &c Stetit ad subvonlendum. Aug. de essent. divin.  be said to sit, to show his Authority (as before;) and to stand, to show his readiness to hear and help. In this respect did Christ most fitly present himself standing, to Stephen, Acts 7. 55.  
Sitting doth further set out continuance in a thing: Where jacob saith of joseph, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  His bow SAT in strength, we fitly, according to the true sense, translate it thus; his ●…ow ABODE, etc. Gen. 49. 24. In like manner where Moses saith to Aaron and his sons, ye shall SIT at the door of the Tabernacle seven days. We, according to the true meaning of the word in that place, thus turn it, ye shall ABIDE, Leu. 8. 35.  
Standing also importeth as much, namely continuance and perseverance in a thing. To express this emphasis of the word, we do oft translate it thus; stand fast, 
Et sedit. Locutio Scripturarum sessionem pro commoratione posuit, Aug. quaest. super Leu. l. 3. c. 24.  as 1 Cor. 16. 13. Stand fast in the faith. And Gal. 5. 1. Stand fast in the liberty, etc. where the original Greek saith of the devil (joh. 8. 44.) he STOOD not in the truth, our English hath it thus, he ABODE not, etc.  
Wherefore by both these metaphors (sitting and standing) Christ's abode and continuance in Heaven, as our high-Priest, Prince and Prophet, and that for us, is plainly set out.  
And to show that this his abode and continuance hath no set date, this indefinite 
Vide plura ibid. hac de re.  and everlasting phrase, for ever, is in other places added; as Chap. 7. 25. and 10. 12. 
Quid est, qui statis? Qui persevera●…s: quia dicitur de quodam qui archangelus fuit, & in veritate stetit. Aug. enarr. in Psal. 133.   
Finally these metaphors note out Christ's rest and cessation from all his travels, labours, services, sufferings, and works of ministry which on earth he underwent. Christ is now entered into rest and so sitteth.  
This implieth that nothing now remaineth more to be done or endured for purchase of man's redemption, his sacrifice was full and perfect: Therefore going out of the world, he saith, It is finished, Joh. 19 30.   

§. 32. Of the Divine Majesty.  
TO amplify the forementioned Dignity and Sovereignty of Christ, the place where Christ sitteth is set out in two phrases:  

1. On the right hand of the Majesty.  
2. On high.   
By the Majesty, is meant God himself, as more plainly is expressed in other places, where Christ is said to be at the right hand of GOD (Rom. 8. 34.) and to be set down on the right hand of God, Heb. 10. 12.  
● Majesty importeth such greatness and excellency as makes one to be honoured 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of all and preferred before all. It is a little proper to Kings, who in their dominions are above all and over all. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By way of excellency a King is styled 
f In abstracto.  Majesty itself: as when we speak of a King, we say, His Majesty: when to him, Your Majesty. A word like to this coming from the same root, is translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Acts 19 27.  magnificence: which also is applied to God, and translated, as the word here Majesty, 2 Pet. 1. 16.  
To none can this title be so properly applied as to God himself, for all created greatness and excellency is derived from, and dependeth upon God's greatness and excellency. Whereas Majesty is attributed to created Monarches, it is because they bear God's image, and stand in God's stead. In this respect they are also styled Gods, Psal. 82. 6.  
In this place this Title is used,  

1. To set out the high and supreme Sovereignty of God, importing him to be King of Kings, and Lord of Lords: For to speak properly, God only hath majesty: and therefore by a property is styled 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Majesty.  
2. To magnify the exaltation of Christ which is to the highest degree that possibly can be; even to the right hand of Him or next to Him that only and justly is styled the Majesty.  
3. To show an especial end of Christ's high advancement; which was to reign and rule. This is the property of Majesty; and for this end was Christ advanced next to the Majesty.   
This is further evident by the addition of this word Throne, as some do read it, thus, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Complut. codex. Of Christ's Throne, See v. 8. §. 106.  He sat down on the right hand of the Throne of the Majesty on high. So is it read, Chap. 8. 1. and 12. 2. and that with an unanimous consent of all copies: So in Matth. 19 28. and 25. 31. and Acts 2. 30. So much also is here without question intended.  
Now to sit on a Throne of Majesty, is to have power of reigning and ruling. This is yet further made clear by the end which the holy Ghost setteth down hereof (Psal. 110. 1.) which is to subdue his enemies, Wherefore the Apostle thus explaineth that phrase (1 Cor. 15. 25.) He must reign till he hath put all his enemies under his feet. For sitting on the right hand of Majesty, the Apostle puts reigning. So as to sit on the right hand of Majesty and to reign, are equivolent terms.   

§. 33. Of Christ's advancement to God's right hand.  
THis phrase right hand, attributed to God, must needs be metaphorically spoken. 
How right hand is attributed to God▪ Si quis in Deo humana membra, seu motus animae more humano inesse credit, proculdubio in cord suo idola fabricat. Aug. de Essent. Divinit. Right hand for power.  For God is not a body, nor hath any parts of a body properly appertaining unto him: He is a simple, pure, spiritual, indivisible essence. To imagine that God hath a body, or any parts of a body properly, is to make him no God. Whosoever doth conceit any such thing of God, doth frame an idol for God in his heart. Such things are attributed to God in sacred Scripture for teaching sake, to make us somewhat the better conceive divine things by such humane resemblances as are familiar to us, and we well acquainted withal.  
As for this particular metaphor of a right hand, it is very frequently attributed to God: and that in two respects.  

1. To set out his power.  
2. His glory.   
There is no part of the body whereby men can better manifest their power then by their right hand. By their hands they lift, they strike, they do the things which require and declare strength. Of the two hands, the right useth to be the more ready, steady and strong in acting this or that: Therefore after the manner of men, thus 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Exod. 15. 6.  speaketh Moses of God, Thy right hand, O Lord, is become glorious in power: thy right hand, O Lord, hath dashed in pieces the enemy. In like manner many admirable works are in other places attributed to God's right hand, that is, to his power.  
Again, Because God's majesty is of all the most glorious, his right hand is accounted 
Right hand for glory. Dextra domini gloriam Patris significat. Aug. de essent. Divin.  the greatest glory that can be. In this latter respect is the metaphor here used. It is taken from Monarches, whose Throne is the highest place for dignity in a Kingdom.  
To set one at the right hand of his Majesty, is to advance him above all subjects, next to the King himself: as Pharaoh said to joseph, (Gen. 41. 40.) Thou shalt be over my house, and according to thy word shall all my people be ruled; only in the Throne will I be greater than thou,  
In places of state, the middle useth to be the highest; the right hand the next, the 
Ad dextran locari magnus est ho●…os habitus, in medio verò maximus. Alex. l. 2. Genial. dierum. Mat. 20. 21.  left the third. In this respect the mother of Zebedees' children, leaving to Christ the highest place, desireth that one of her sons might be at his right hand, the other at his left in his Kingdom. Solomon, to show he preferred his mother before all his subjects, set her on his right hand, 1 King. 2. 16. So doth Christ manifest his respect to his Spouse, Psal. 45. 9 So doth God here in this place to his Son. For to sit on the right hand of the divine Majesty, is the highest honour that any can be advanced to.   

§. 34. Of Christ advanced as God-man.  
CHrists advancement is properly of his humane nature: For the Son of man is 
Beatitudinis Christi munera acquis●… no●… possunt secundum quod natura Deus est, sed secundum quod natura homo sactus est conven●…, Vigil. cont. Eutych. l. 5.  said to sit at God's right hand, Matth. 26. 64. and Steven with his bodily eyes saw him there, Acts 7. 56. That nature wherein Christ was crucified, was exalted. For God, being the most high, needs not be exalted. Yet the humane nature in this exaltation, is not singly and simply considered in itself, but united to the deity: so as it is the Person, consisting of two natures, even God-man, which is thus dignified, next to God, far above all mere creatures. For as the humane nature of Christ is inferior to God, and is capable of advancement, so also the Person consisting of a divine and humane nature. Christ as the Son of God, the second Person in sacred Trinity, is in regard of his deity, no whit inferior to his Father, but every way 
In qua ●…orma cruc●…xus est, ipsa exaltata est. Au●… contr. Maxim.  equal: yet as he assumed our nature, and became a Mediator betwixt God and man, he humbled himself, and made himself inferior to his Father. His Father therefore exalted him above all creatures, Phil. 2. 8, 9 The Scripture expressly testifieth, that the Father advanced his Son. For he said to his Son, Sat at my right hand 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Ny●…. cont. Eunom. In statu exaltationis Pater Filium ad dextram suam col▪ locavit, eique nomen donavit, etc. Donans autem major est accipiente donum, Hilar. de Trin. l. 9  (Psal. 110. 1.) He set him at his right hand, Ephes. 1. 20. God exalted him, Acts 5. 31. God hath given him a Name which is above every name, Phil▪ 2. 9 Now he that giveth is greater than he that receiveth.   

§. 35. Of Heaven the place of Christ's exaltation.  
THe place, where Christ is exalted, is here indefinitely set down to be on high. Though the word be but of the positive degree, yet is it to be understood of the highest degree that can be: so high as none higher. Therefore the superlative degree is elsewhere used to set out the very same place that is here meant: as where the Angels say, Glory to God in the HIGHEST. The Apostle, to show that this place, and withal this dignity whereunto Christ was exalted, far surpasseth all other, useth a compound word, which is not throughout all the new Testament 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  used, but in this only case: and it implieth an exaltation above all other exaltations. The word is used Phil. 2. 9 It may be thus translated, super-exalted. Our English, to express the emphasis of that compound word, useth these two words, highly exalted. If ever any were highly exalted, much more Christ. Therefore other translators thus express the foresaid emphasis, exalted into the highest height. 
In summam tulit sublimitatem, Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exalto supra quam dici possit.  The word is used to set out the highest exaltation that can be, even beyond all expression or comprehension.  
To show that Christ's exaltation is indeed a super-exaltation; the Apostle advanceth it far above all other; even the highest and most excellent creatures that be, Ephes. 1. 21. Thus he is said to be higher than the Heavens. See Chap. 7. v. 26. §. 110.  
More expressly this supereminent place is said to be the Heavens, Chap. 8. v. 1. The plural number is used to show that he meaneth the highest Heavens: that which in Canaan's dialect is styled the Heaven of Heavens (2 Chron. 2. 6. and 6. 18. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In regia c●…lorum sedet Iesus ad dextram Patris. Tertul. de Resur. ●…arn.  Neh. 9 6.) even that which compriseth in it all the other Heavens, it being over all. In relation to two inferior Heavens, it is styled the third Heaven, 2 Cor. 12. 2. For the Scripture maketh mention of three Heavens. The first a●…d lowest is the airy Heaven, in which feathered fowls fly, Gen. 1. 8. The second and middlemost is the Starry Heaven, in which the Sun, the Moon, and all the Stars are contained, Gen. 15. 5. The third and highest is that where Christ now sitteth. This distinction giveth light 
Of Christ's being in Heaven as our Prince. See Chap. 4. v. 14. §. 84.  to that phrase, far above all Heavens (Eph. 4. 10.) whereby the supereminent height of Christ's exaltation is set forth. He there meaneth all the visible Heavens, whether under or above the Moon. For the humane nature of Christ is contained within the third Heaven, Acts 3. 21.  
This place, as well as the other forementioned points, amplifieth the exaltation of Christ.  
Summe up the particulars, and we shall find verified what was said before, that every word hath its weight, and adds something to the excellency of Christ's exaltation.  

1. He sits: namely as a Lord: and so continueth.  
2. He sits by the Majesty: A great honour.  
3. He sits on the right hand of the Majesty: next to him above all others.  
4. He so sits on high: namely as high as can be.   
When he had by himself purged our sins (to do which, he humbled himself and became obedient unto death, even the death of the Cross, Phil. 2. 8.) he sat down on the right hand of the Majesty on high.  
Hitherto of the meaning of the words. The Analysis or resolution of the three first verses followeth.   

§. 36. Of the resolution of the three first verses.  
THe three first verses of the first Chapter, contain the substance of all those Mysteries 
Verse 1▪  which are more largely prosecuted in the body of the Epistle.  
The sum of all is, The excellency of the Gospel.  
The argument whereby the Apostle doth demonstrate this point is comparative. The comparison is of unequals: which are the Law and the Gospel.  
This kind of argument the Apostle doth here the rather use, because of that high account which the Hebrews had of the Law.  
The Comparison is first propounded, in the first verse and former part of the second verse.  
2. It is amplified in the latter part of the second verse.  
In the Proposition the Apostle declares two Points:  

1. Wherein the Law and the Gospel agree.  
2. Wherein they differ.   
They agree in two things:  

1. In the principal Author: which is God. God spoke in time past: and God hath spoken in these last days.  
2. They agree in the general matter, which is, A declaration of God's will, implied under this word spoke, or hath spoken.   
The distinct Points wherein they differ are five:  

The Measure of that which was revealed. Then Gods will was revealed part by part: One part at one time, and an other at another. But under the Gospel all at once.  
2. The Manner of revealing it: Then after divers manners: Under the Gospel after one constant manner.  
3. The time: that was the old time, which was to be translated into an other; even a better time: This is styled the last days; which shall have no better after them in this world.  

4. The Subject, or persons to whom the one and the other was delivered.  
The former were the Fathers, so called by reason of their antiquity: but yet children who were in bondage under the Elements of the world, Gal. 4. 3. The latter are comprised under this phrase, Unto Us: The least of whom is greater than the greatest of the Fathers, Matth. 11. 11.   
5. The Ministers by whom the one and the other were delivered: The Law by Prophets: The Gospel by the Son.   
The Amplification of the Comparison is by a description of the Son, and that 
Verse 2.  by his excellency and dignity. This is the main substance of the greatest part of this  
Epistle: as it is in this and the next verse propounded, so it is prosecuted and further proved in the other verses of this Chapter.  
In these two verses Christ is set out:  

1. By his relation to his Father.  
2. By his divine works.   
His relation is noted:  

1. Simply.  
2. Comparatively.   
Simply, under two Titles:  
The first Title is Son: His Son. This pointeth at the divine essence.  
The second Title Heir. This pointeth to his right of Sovereignty: and it is amplified, 1. By the ground thereof, in this phrase, Whom he hath appointed. 2. By the extent thereof in this, all things.  
The comparative relation is in two Resemblances: 
Verse 3.   

1. Brightness: Amplified by the surpassing excellency thereof in this phrase, OF HIS GLORY.  
2. Character, or express image: illustrated under this phrase, of his person.   
The works whereby Christ's excellency is described are of two sorts:  

1. They are such as appertain to his divine nature.  
2. Such as appertain to his Mediatorship.   
Of the Former two sorts are mentioned  

1. Creation.  
2. Providence.   
Creation is set forth:  

1. By the manner of working; in this phrase By whom.  
2. By the general Matter, the worlds.   
Providence is hinted in this word upholding. It is further illustrated by the extent, all things: and by the means, the word: Amplified by the power thereof, of his power.  
In Christ's work appertaining to his Mediatorship, observe:  

1. The order, in this phrase, when he had.  
2. The kinds.   
These concern,  

1. Christ's humiliation.  
2. His Exaltation.   
A special work of Christ's humiliation was to purge.  
This is amplified,  

1. By the means, By himself.  
2. By the matter, our sins.   
In Christ's exaltation is set down:  

1. His act, sat down.  
2. The place.   
This is noted,  

1. Indefinitely, on high.  
2. Determinately, at the right hand.   
This is amplified by the Person at whose right hand he sat, thus expressed, of the Majesty.   

§. 37. Of the heads of Doctrines raised out of the first Verse.  
I. GOd is the author of the old Testament. That which the Apostle here setteth 
Verse 1.  down in this first verse, is concerning such things as are registered in the old Testament; of which he saith, God spoke: So as the old Testament is of Divine authority.  
II. God hath been pleased to make known his will. This word spoke, intendeth as much. God's will is a secret kept close in himself, till he be pleased to make it known. In this respect it is said, that no man hath seen God at any time (joh. 1. 18.) that is, no man hath known his mind; namely till God make it known.  
III. Of old God made known his will by parts. One time one part, an other time an other part: namely as the Church had need thereof, and as God in his wisdom saw it meet to be revealed.  
IV. God's will was of old made known divers ways. Of the divers ways, see §. 11. For God ever accommodated himself to the capacity of his people.  
V. God's will was made known to men even from the beginning. So far, even to the beginning may this phrase, in time past, be extended. Thus the Church was never without some means or other of knowing the will of God.  
VI The old Testament was for such as lived in ancienter times. Even before the fullness of time came: who are here called Fathers; who together with their seed were but a little part of the world.  
VII. God made sons of men to be his Ministers before Christ's time. Thus much is intended under this word Prophets, as here opposed to the Son of God. To them God first made known his mind that they should declare it to his people.  
VIII. God endued his choice Ministers with extraordinary gifts. This word Prophets, intendeth as much.  
All these Points are more fully opened §. 11.   

§. 38. Of the Heads of Doctrines raised out of the second Verse.  
IX. THe best things are reserved for the last times. The opposition which the 
Verse 2.  Apostle here▪ maketh betwixt the time past, and these last days, demonstrateth as much.  
X. The Gospel also is of divine authority. It is the Gospel which the Apostle intendeth under this phrase, hath spoken: and it hath reference to God mentioned in the former verse.  
XI. The Gospel was revealed to men by the Son of God. God spoke by his Son. The Son of God incarnate was the first publisher of the Gospel, joh. 1. 18.  
XII. Under the Gospel God's whole will is revealed. Herein lieth the opposition betwixt that phrase, at sundry times, v. 1. being spoken of God's former dispensing of his will by parts; and his revealing of it under the Gospel, joh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel, Gal. 1. 8, 9 and against such as shall take from or add to this Gospel, Rev. 22. 18, 19  
XIII. Under the Gospel there is one only way of making known Gods will. This appears by the opposition of this phrase, v. 1. in divers manners. That only way is preaching, as hath been before showed, §. 11.  
XIV. Christ was a Prophet. For God spoke by him. He was (as he is styled, Luk. 7. 16.) a great Prophet.  
XV. Christ hath an absolute jurisdiction. He is an Heir: An heir to the great King of Heaven and Earth. This sets forth Christ's Kingly Office.  
XVI. Christ as Mediator received his dominion from his Father. He appointed him Heir.  
XVII. Christ's dominion extendeth itself to all things. This is expressly set down under this phrase, Heir of all things, Psal. 2. 8.  
XVIII. Christ is the Creator, Joh. 1. 2. Col. 1. 16.  
XIX. The Father created by the Son. This is expressly here set down; and it is to be taken in respect of the distinction that is betwixt their persons, and the order of their working. The Father worketh by the Son, and the Son from the Father.  
XX. All things in Heaven and earth were created by the Son. The word worlds, implieth as much. For the plural number is used, to show that the world above and the world beneath; even Heaven and all things therein; and earth and all things therein, were created by him.   

§. 39 Of the heads of Doctrines raised out of the third Verse.  
XXI. DIvine mysteries may be illustrated by sensible resemblances. These two resemblances, 
Verse 3.  Brightness, Character, are for that end here produced. There is in many visible and sensible creatures a kind of divine stamp. In that they are sensible, we that are best acquainted with visible and sensible matters, are much helped in apprehending things mystical that are any ways like them.  
XXII. The Son is of the same essence with the Father.  
XXIII. The Son is light of light, very God of very God.  
XXIV. The Son is coeternal with the Father.  
XXV. The person of the Son is distinct from the person of the Father.  
XXVI. The incomprehensible glory of the Father most brightly shineth forth in the Son. So as the Father is made conspicuous in the Son.  
These and other like mysteries are very pertinently set forth under these two Resemblances, Brightness, Character, whereof see §. 19, etc.  
XXVII. Christ is the preserver and governor of all things. This phrase, upholding all things, intendeth as much.  
XXVIII. Christ ordereth all things by his command. The Greek word, translated word, importeth as much. See §. 25.  
XXIX. Christ's command is irresistible. It is here styled the word of his power, whereby he disposeth all things according to his own will, Psal. 115. 3.  
XXX. Christ is a true Priest. The act of purging applied to him demonstrateth as much. For it is proper to a Priest to purge, Leu. 14. 4, etc. and 16. 16.  
XXXI. Christ was a true man. This phrase by himself, showeth, that the sacrifice by which Christ purged, was himself, namely his body▪ or his humane nature. For Christ hath given himself for us an offering and a sacrifice to God, Ephes. 5. 2.  
XXXII. Christ was God and man in one Person. As man, he suffered▪ and was made a sacrifice: as God, he added such merit to his sacrifice, as it purged away sin, Chap. 9 14.  
XXXIII. Christ's sacrifice was effectual to take away sin. For it is directly said, that he purged our sins, Chap. 9 14.  
XXXIV. Christ was exalted after he had humbled himself. His purging sin implieth his humbling of himself unto death. When he had done this, than he sat, etc. This implieth his exaltation, Luk 24. 26, 46. Phil. 2. 8, 9  
XXXV. Christ having finished his sufferings, ceased to suffer any more. He sat down and rested, Rom. 6. 9, 10. As God when he had finished all the works of Creation, rested (Gen. 2. 2. Heb. 4. 10.) so Christ after his sufferings.  
XXXVI. Christ as our Priest ever presents himself before God for us, namely to make intercession for us. Christ's sitting implieth abode. This abode being at God's right hand, is before God, even in his sight. This is he that purged our sins: therefore he is there as our Priest, and to make intercession for us. And because there is no limitation of his sitting or abode, it is to be taken for a perpetual act. All these are plainly expressed in other places: as Chap. 9 24. and 10. 12. Rom. 8. 34.  
XXXVII. Christ as Mediator is inferior to the Father. The right hand is below him that sits on the Throne, Mark. 10. 37.  
XXXVIII. Christ as Mediator is advanced above all creatures. The right hand is the next place to him that sits upon the Throne, and above all that stand about the Throne, as all creatures do, 1 King. 2. 19 Gen. 41. 40. Eph. 1. 20, 21. Phil. 2. 9  
XXXIX. Christ is a King. He sits on the right hand of the Majesty, or of the Throne of the Majesty, Chap. 8. 1. This is a royal Kingly seat, Psal. 110. 1, 2. 1 Cor. 15. 25.  
XL. The highest Heaven is the place of Christ's rest and glory. This phrase on high, intendeth as much. It is expressly said, that he is set on the right hand of the throne of the Majesty in the Heavens, Chap. 8. 1. And it is also said, that the Heaven must receive him until the time of restitution of all things, Acts. 3. 21.   

§. 39 Of Christ's Excellency.  Verse 4. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent Name than they. 
THough the Apostle premised the three former verses as a Proem, and therein couched the Sum of the Doctrinal part of this Epistle: yet he passeth from that general Sum, to the particulars, so, as he maketh the one depend upon the other: as is evident by the Participle (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being made) whereby that which followeth is knit to that which goeth before.  
This verse therefore is a Transition from the geneal to the particulars; for it followeth as a just consequence and necessary conclusion from the premises; and it is premised as the principal Proposition of all that followeth in this Chapter.  
The Excellency of Christ's Person is the principal point proved from this verse to the end of this Chapter; and that by an argument of unequals. The inequality is betwixt Christ and Angels: He is infinitely preferred before them.  
The Apostle in the former verses, proved Christ to be more excellent than the excellentest men; even such as God extraordinarily inspired with his holy Spirit; and to whom he immediately revealed his will, that they might make it known to others: Such were the Patriarches, Prophets, and the Heads of the People. But these as all other men, notwithstanding their excellencies, were on earth, mortal. Therefore he ascendeth higher, and ●…ulleth out, the celestial and immortal spirits which are called Angels.  
Angels are of all mere creatures the most excellent. If Christ then be more excellent than the most excellent, he must needs be the most excellent of all. This excellency of Christ is so set out, as thereby the glory and royalty of Christ's Kingly office is magnified. For this is the first of Christ's offices which the Apostle doth in particular exemplify: in which exemplification he giveth many proofs of Christ's divine nature: and showeth him so to be man as he is God also: and, in the next Chapter, so to be God, as he is man also: like to his brethren, Chap. 2. v. 17.  
The comparison here made betwixt Christ and Angels, is not a mere simple comparison, thus, Christ is more excellent than Angels: but it is comparatively propounded as a comparison of a comparison: thus, Christ is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See Chap. 7. v. 22. §. 93.  so much better than Angels, as he hath obtained a more excellent Name. This comparative comparison much sets out the transcendency of the point; that he is beyond all comparisons, even infinitely better.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 6. 20.  made, is sometimes used declaratively, to show that the thing spoken of is so and so: as, where it is said, when jesus WAS in Bethania: and sometimes efficiently, as where it is said, jesus was made an high Priest. Howsoever this word in relation to Christ's deity, cannot be taken but in the first sense only declaratively; yet in regard of his humane nature, and of his Person (consisting of both natures,) and of his Offices, it may be taken in both senses: for in those three respects he was advanced, and made so and so excellent. Now the Apostle speaks of him, not simply as God, but as God-man, King, Priest and Prophet. Thus it is fitly and truly translated being made, namely by his Father who begat him, sent him into the world, and advanced him above all the world.  
In this respect he is said to be better, that is, more excellent. For this comparison hath not so much relation to the goodness of Christ's Person, as to the dignity thereof. In this sense is this word oft used in this Epistle, and translated by some, more excellent. Yea (Chap. 7. v. 7.) it is opposed to less, and so signifieth greater: the less is blessed of the better, that is, the greater in dignity, or in office. So in our English, we style such as are more excellent, to be better men.  
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek comparative is derived from a Noun that signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  power: But it is frequently used for the comparative of the Greek positive, which signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good; and in that respect it is oft translated better. It is a general word and applied to sundry kinds of excellencies: as to such things as are more commodious (1 Cor. 7. 38.) and more useful to others (1 Cor. 12. 31) and more beneficial to one's self (Phil. 1. 23.) and more effectual (Heb. 9 23.) and more comfortable (1 Pet. 3. 17.) and less damagable (2 Pet. 2. 21.) and more excellent (Heb. 10. 34.) and more eminent or greater in dignity (Heb. 7. 7) and thus is it here to be taken.   

§. 40. Of Angel's Excellencies.  
THe persons before whom Christ is here in excellency preferred, are styled Angels (better then the Angels.)  
The signification of this name Angel, the nature of Angels, their special office and quality, is by this our Apostle himself distinctly set down v. 7. Yet here it is meet, that we consider some of the Angels excellencies, that so we may the better discern, both the reason why the Apostle doth give this instance of Angels; and withal the surpassing excellency of Christ, who excels such excellent creatures.  
Some of the Angels excellencies are such as follow.  

1. Angels are spirits. The substance whereof they consist is spiritual. This is 
Excellencies of Angels.  the most excellent substance that any creature can have; and that which cometh the nearest to the divine nature: for God is a Spirit, Joh. 4. 24. A spirit is of substances the simplest, and freest from mixture and composition; the purest and finest, and every way in the kind of it, the most excellent. A spirit is not subject to grosseness, drowsiness, weariness, heaviness, faintness, sickness, diminution, alteration, putrefaction, consumption, or any like imperfections which bodies, as bodies, are subject unto.  
2. Angels, as at first created, and so remaining, are after the image of God; the purest, holiest and readiest to all goodness, of any mere creature. In regard of their likeness to God, they are styled sons of God, job 1. 6. In regard of their promptness to goodness, they are thus set out, Ye that do his Commandments, harkening to the voice of his words, Psal. 103. 20.  
3. Angels are the most glorious of all God's creatures. In glory they surpass the brightness of the Sun. To set out the glory of an Angel, his countenance is said to be like lightning, and his raiment white as snow, and shining, Matth. 28. 3. Luk. 24. 4. Upon an Angels approach into a dark prison, a light is said to shine in the prison, Acts 12. 7. The glory of the Lord (that is, surpassing, incomprehensible glory) is said to shine round about upon the apparition of an Angel, Luk. 2. 9 So resplendent is an Angel's brightness, as it hath much affrighted worthy Saints, Luk. 1. 12. and 2. 9 Yea St john was so amazed at the apparition of an Angel, as he fell at his feet to worship him, Rev. 19 10. and 22. 8.  
4. Angels have the highest habitations of all creatures; far above the Moon, Sun and all the glorious host of the highest visible Heaven. They are in the invisible Heavens, where the divine glory is most conspicuously manifested. In regard of the place of their residency, they are styled Angels of Heaven, Matth. 24. 36.  
5. Angels have the most Honourable function: for they always behold the face of God in Heaven, Matth. 18. 10. They are as the Gentlemen of the Bedchamber to a King: they minister to the most high in an especial manner, Dan. 7. 10. Their principal attendance is upon the Son of God made man, joh. 1. 51. and upon his mystical body, v. 14.    

§. 41. Of Christ's Excellencies above Angels.  
IN all the sorementioned Excellencies is Christ more excellent than Angels. For  

1. Christ's divine nature is infinitely more excellent than an angelical spirit: Yea his humane nature, by the hypostatical union of it with the divine, hath likewise a dignity infinitely surpassing an Angel's nature.  
2. Christ is the express image of the person of his Father, which is more than to be created, as Angels were, after God's image.  
3. Christ is the brightness of God's glory: Therefore more glorious than the most glorious Angels.  
Christ is in Heaven at the right hand of the Throne of the Majesty. Therefore in place of residency higher than Angels.  
5. Christ's function, to be a Mediator betwixt God and man, is greater than any of the functions of Angels.   
Therefore Christ is more excellent than Angels in their greatest excellencies. Yet there is a greater excellency, wherein Christ doth further excel Angels, comprised under this phrase, a more excellent Name. This doth the Apostle largely insist upon and copiously prove: and that upon this ground.  
Superstitious persons, especially the Jews, among whom many extraordinary 
Too high esteem of Angels. See more hereof on Ch. 2. § 44.  things were done by the ministry of Angels, had in all ages too high an admiration of Angels: so as they have deified them, and yielded divine worship unto them, whereby the glory of God hath been obscured, and Christ the less esteemed. It was therefore requisite to set out Christ's glory so, as it might appear how, beyond comparison, Christ excelleth them: which in the general is thus expressed, He hath by inheritance obtained a more excellent Name than they.   

§. 42. Of Christ's Name.  
A Name is that whereby a thing is made known and distinguished from others, Gen. 2. 19, 20. It is sometimes taken for a mere titular distinction, as where the degenerate and apostate Jews are called the people of God, the children of Israel▪ God expressly saith, They are not my people (Host 1. 9) and Christ proveth that that they are not Abraham's Children, Joh. 8. 39 Where it is said (Micha. 2. 7.) O thou that art named the house of jacob, a mere titular name is meant. And where Christ saith of Sardis, Thou hast a name that thou livest, and art dead, Rev. 3. ●….  
But the Name here spoken of containeth a reality in it, Christ being indeed what he is named and said to be. It is not simply any of his Titles, but that true relation which is betwixt God the Father and him: such a relation as no mere creature is capable of. What it is, is expressly set down in the next verse, namely to be the Son of God. True it is that through grace and favour God vouchsafed this name to sundry creatures; but not so properly as unto Christ. See §. 15.  
This is that Name which is above every Name, at which every knee should bow, Phil. 2. 9, 10. By virtue of this Name he became a fit Mediator between God and man, a fit Saviour and Redeemer of man, a fit King, Priest and Prophet of his Church: yea and by virtue of this Name, supreme Sovereignty and absolute Dominion over all creatures, infinite Majesty, divine Dignity, and all Honour and Glory is His; all Worship, Service, Subjection and Duty is due unto Him. This Name therefore must needs be beyond all comparison a most excellent Name: and in this respect Christ may well be said to have 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a more excellent Name then Angels; because there is no comparison between them. The comparative epithet, translated more excellent, is derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a compound verb that signifieth to differ in excellency, or to excel, 1 Cor. 15. 41. It is translated to be better, Matth. 6. 26▪ or, to be of more value, Matth. 10. 31. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  positive of this comparative, signifieth divers or different, Rom. 12. 6. Of God's Name, See Chap. 2. §. 112.  
This word of comparison more excellent, is not to be taken of an exceeding in the same nature and kind, as one man is more excellent than another; but in different natures and kinds (the notation of the word imports as much) for Christ, as the Son of god, is of a divine nature, even the creator of all, and preferred before all created spirits: which though they be the most excellent of created substances, yet not to be compared with the Son of God. His Name is infinitely more excellent than theirs: for by reason of this Name he is the Lord of Angels.   

§. 43. Of the right which Christ hath to his Name.  
THe right which Christ had to his foresaid Name, is thus set down, He hath by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haere●….  inheritance obtained: All this is the interpretation of one Greek word, which by this periphrasis is set out to the full. The right of inheritance which Sarah would not that the son of the bond▪ woman should have, is set out by this word, and is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jure haeredi tario consequi.  thus expounded, shall not be heir, or shall not by inheritance obtain: or shall not inherit. This right Christ hath in a double respect.  

1. As he is the true, proper, only begotten Son, by eternal generation. For the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Father in communicating his essence to him, communicated also this excellent Name 
Gal. 4. 30.  here intended.  
2. As his humane nature was hypostatically united to his divine nature: For 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 6. 3.  though according to the flesh he was not born of God the Father (in that respect he was without Father born of a Virgin) yet that flesh being personally united to the only begotten Son of God, he was born the Son of God. In this respect an Angel, speaking of his conception and birth, saith, That holy thing which shall be born of thee, shall be called the Son of God, Luk. 1. 35.   
He was not then by grace and favour of no Son made the Son of God; but as God, and as God-man he was the true begotten Son of God: and in both these respects the Name here spoken of, by right of inheritance belonged to him. Of Christ the Heir, See v. 2. §. 17.   

§. 44. Of the resolution of the 4th verse.  
IT was showed 
* §. 46.  before, That the excellency of the Gospel was much commended by the excellency of Christ, the Author and matter thereof. Thereupon the Apostle did set out Christ's excellency to the life. This Point he prosecuteth in this and the verses following: so as the sum of all is, A proof of Christ's excellency. This proof is by an argument of the greater compared with the less. The greater or more excellent, is Christ; the less or inferior are Angels. Now Angels are the most excellent of creatures: He therefore that is more excellent than they, must needs be most excellent. The Argument may thus be framed;  
He that is greater than Angels is most excellent: But Christ▪ is greater than Angels, therefore he is most excellent.  
This Argument is first propounded in this verse, Secondly, Exemplified in the verses following.  
In the general here propounded two Points are set down:  

1. The degree of Christ's dignity.  
2. Christ's right thereunto.   
In the degree observe:  

1. The Creatures before whom Christ is preferred, Angels.  
2. The Extent how far Christ is preferred before them, in this phrase, so much better.   
In Christ's right is set down:  

1. The Kind thereof, He hath by inheritance obtained.  
2. The Matter or thing obtained, A more excellent Name.    

§. 45. Of the Observations of the 4th Verse.  
I. ANgels are the most excellent of creatures. This is the reason why the Apostle brings them into this comparison. If there had been any creatures more excellent than Angels, Christ's excellency had not been so far set out as now it is: For it might have been objected, that, though Christ were more excellent than Angels, yet he was not the most excellent of all, there being other creatures more excellent than Angels.  
TWO Christ's excellency above Angels is beyond all comparison. This phrase so much better etc. implies as much.  
III. Christ's excellencies made him known to be what he is. They gave him a Name whereby he is so made known, as he is distinguished from all others: Thus God's excellencies are styled his Name, Exod. 34. 5, 6.  
IV. Christ hath a just right to his excellency. His right is a right of inheritance; which is the best right that can be.  
V. According to that excellency, which of right belongs to any, he is to be esteemed. This is the end of setting out Christ's excellencies and his right to them; namely to work in us an high esteem of him. Thus Magistrates, Ministers, Masters, Parents and others, are to be esteemed according to that Name which they have obtained.   

§. 46. Of the meaning of these words, For unto which of the Angels said he at any time?  Verse 5. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. 
IN this Verse the particular instance of the forementioned excellent Name is given: which is Son, in reference to God.  
This causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, sheweth that that which followeth is a proof of that which went before: The proof is from an induction of a special Name.  
The proof is taken from testimonies of Scripture. A testimony of Scripture is a 
A testimony of Scripture a sound proof.  sound proof. This was it whereunto a Prophet thus directed God's people, To the Law and to the Testimony, Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead (Luk. 16. 31.) Yea before the testimony of john the Baptist, of his own works, and of his Father. For after he had produced those three testimonies, he advised to search the Scriptures, and that because they testified of him, joh. 5. 36, 37, 38, 39  
Obj. 1. A testimony is but an inartificial argument, which is counted the last and lightest of all arguments.  
Answ. A testimony receiveth his force from the witness-bearer. An humane testimony 
Difference between man's testimony and Gods.  is not counted infallible, because men are subject to ignorance, error, and manifold corruptions. But a divine testimony is infallible, in that it resteth on the highest and soundest ground of truth, which is the word of God; for it is impossible for God to lie, Heb. 6. 18, See Chap. 3. v. 3. §. 26.  
As for sacred Scripture it is all given by inspiration of God (2 Tim. 3. 16.) and holy men of God spoke as they were moved by the holy Ghost, 2 Pet. 1. 21.  
The Scripture is as a long continued, approved record: it is as a Law written; and hath continued many generations, and thereby gained the greater confirmation. Thus this proof is more sure and sound then any logical or mathematical demonstration can be. Nothing more convinceth a believer, or more prevaileth with him, than a Scripture proof.  
Object. 2. Heretics allege Scripture to prove their heresies.  
Answ. This doth yet further confirm Scripture proofs, in that all of all sorts fly to it; as all fly to the Law, and plead it. But did the Scripture ever make for any heresy? the devil himself alleged Scripture (Matth. 4. 6.) but was confounded thereby: and so have all heretics been in all ages. Of heretic's perverting Scripture See the whole Armour of God, Treat. 2. Part 8. Of God's word, on Eph. 6. 17. §. 16.  
What cause have we in this respect to observe this direction, Search the Scriptures (Joh. 5. 39) and in hearing the word preached, to search the Scriptures, whether the things we hear be so, as the men of Berea did, Acts 17. 11.  
We ought hereupon to have our judgements grounded on the Scriptures, our opinions ordered, and our doubts resolved thereby. Nothing ought to be taken as an Article of Faith, but that which may be proved thereby. The kind of argument 
How a negative proof holds. See Chap. 7. v. 14. §. 76. 92.  here used is negative: it stands thus; The Scripture no where declareth Angels to be Sons of God. Therefore that name belongeth not to them.  
In regard of an Article of Faith, a negative argument from Scripture is sound and good; because all Articles of Faith requisite to be believed, are therein set down; so as if it be not to be found in the Scripture, we may well conclude that it is no Article of Faith.  
The Name which here is denied to belong to Angels, is thus set down, under an 
The emphasis of an interrogation. See ver. 14. §. 155.  interrogation, unto which of the Angels said he, etc. This interrogation importeth a strong negation: somewhat more than if he had in a plain negative thus said, unto none of the Angels said he, etc. For hereby he putteth the matter to their consideration, and maketh them judges thereof: As if he had said, Think with yourselves, and call to mind, what any where you have read in sacred Scripture; and tell me, if any such thing be spoken of an Angel therein.  
The distributive particle which (unto which,) implieth a number of Angels; and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by way of grant, a difference of degrees: as if he had said, Grant that there are different degrees of Angels, and that some of them are more excellent than others; Yet to none of them, no not to the most excellent, said he, thou art my Son, etc.  
The relative particle HE, hath reference to God the Father, as is evident by this, that he saith, Thou art my Son, etc. Though David uttered the words, yet (as the Assembly of Apostles and Disciples expound it (Acts 4. 25.) God by the mouth of his servant David said.  
This manner of expression said he, hath reference to the old Testament: which, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  before Christ's time, was the only written word of God. And the extension of time, in this phrase, at any time, hath relation to the whole history of the Bible, from the beginning of Genesis to the end of Malachy. Not once in any part of any of these books is this Name, Son of God, applied to Angels. 
Qui Dei filij nisi electi Angeli? Greg. mag. in loc▪    

§. 47. Of the various acceptions of this Title Son of God.  
TRue it is, that 
a Venerunt Angeli Dei. Orig. in loc.  where Sons of God are said to present themselves before the Lord (joh 1. 6. and 2. 1.) Angels are meant. Angels also are meant, where it is said, 
Sancti Angeli qui sunt stabiles & d●…ificati. Harm. in Ps. 88  all the Sons of God shouted for joy, Job 38. 7. They are elsewhere styled 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sons of the Mighty, Psal. 89. 6. or, as many do translate it, Sons of God. It is manifest than that Angels are called Sons of God. O●… if Angels be not meant, than 
c Filij Dei vel Angeli vel sancti intelligend●… sunt. Hier. comment. in Job. 1.  men are called Sons of God. If either Angels or men be called Sons of God, how can it be accounted a prerogative proper to Christ alone, to be God's Son?  
Answ. This Title Son of God, is in sacred Scripture used 
d See §. 15.  two ways:  

1. Most properly by nature and eternal generation.  
2. By mere grace and favour: God accounting them to be his Sons, and accepting them as Sons. In this latter respect many mere creatures are styled Gods 
Ille natus, nos adoptati, Ille ab aterno filius uni genitus per naturam: nos a tempore facti per gratiam. Aug. Enar. in Psa. 88  Sons: but in the former respect none but the second Person in sacred Trinity, who assumed our nature, and so became God-man in one person.   
In this proper and peculiar respect, Angels are denied to be Sons of God; and Christ alone affirmed to be the Son of God: as is evident by the words following, Thou art my Son, etc. This is most properly applied to Christ, to whom God the Father in a most proper and peculiar respect so said. That Apostrophe of the Father to his Son, and emphatical expression of the relative 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THOU, showeth that an especial Son is meant: such a Son as none is or can be, but he alone that is there meant. Of the difference betwixt Christ and other sons of God, See §. 15.   

§. 48. Of the scope of the second Psalm.  
THis testimony, Thou art my Son, this day have I begotten thee, is taken out of 
Aspice universas nationes etc. & si audes nega Prophet ●…um, etc. Tertul. adv. Martion. lib. 3.  Psal. 2. 7. That Psalm is wholly Prophetical: There is never a clause therein but may most fitly be applied to Christ.  
The jews, who make it altogether historical, and apply it only to David and his Kingdom, shoot clean beside the mark, and mistake the sense of the Psalm and scope of the enditer thereof. Nor this text here alleged, nor the extent of the dominion promised (to the uttermost parts of the earth,) nor the power promised of dashing all to pieces: nor the exhortation to all Kings to fear him: nor the title jehovah, V. 11. nor the vengeance, nor the blessedness mentioned in the last verse, can historically and properly be applied to David.  
It is much more to the purpose of the holy Ghost, that if any thing be there spoken of David, it be taken to be spoken of him as of a type of Christ: and so not by way of allegory or allusion, but truly and principally prophesied of Christ.  
For this we have good proof, even from those that were immediately and infallibly 
Audac●…s est hu●…e Psalmum interpretari velie post Petrum, imò de eo sentire aliud quam in actibus Apostolick dixerit Petrus. Hier. comment. in Psa. 2.  assisted by the same Spirit, that inspired the penman of the Psalm, and knew his just and true meaning. For the two first verses are by a joint consent of all the Apostles applied to Christ, Acts 4. 25, 26. The 7th verse is also applied to him, as here, so Acts 13. 33. The 8th verse is applied to him by an Angel sent from Heaven, who saith (Luk. 1. 33.) that of Christ's Kingdom there shall be no 
* Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terminus.  end: no limit or bound, but extended to the uttermost parts of the earth. He shall reign over the Gentiles, Rom. 15. 12. Yea the 8th and 9th verses, are by Christ himself applied to himself, Rev. 2. 26, 27. where he promiseth to him that keepeth his works unto the end, power over the nations: and he shall rule them with a rod of iron: as the vessels of a Potter shall they be broken to shivers. The ground of this promise is thus expressed by Christ himself, even as I received of my Father. To this Son of God therefore, did God the Father say, I will give thee the heathen, etc. Psal. 2. 8, 9  
The 11th verse of serving the Lord in fear and trembling, is applied to Christ, Phil. 2. 12. yea and the beginning of the 12th verse, Phil. 2. 10, 11. For to kiss the Son, and to bow the knee to him, and to confess him, are equivalent phrases, which in effect import one and the same thing.  
The middle of the 12th verse, concerning their perishing, with whom the Son is angry, is applied to Kings and great men, Rev. 6. 15, 16.  
The last clause of trusting in him, and of blessedness thence arising, is oft applied to Christ, as joh. 14. 1. and 6. 47. Matth. 11. 6. Rev. 19 9  
By all these particular applications, it is most evident, that the second Psalm is a proper prophecy of Christ. Hence it followeth, that the proof here alleged, truly and properly concerneth Christ; and is very pertinent to the purpose: as will further appear, by opening the meaning of these words, This day have I begotten thee.   

§. 49. Of God's begetting his Son.  
THis testimony (Thou art my Son, this day have I begotten thee,) is alleged to prove that Christ excelleth the most excellent creatures: and it showeth, that some high transcendent matter, which can no way be applied to any mere creature, is spoken of Christ: and that is, to be a Son eternally begotten of God the Father.  
To beget, in usual signification, is out of ones own essence to produce another like 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. advers. Haer. Ar. Haer. 69. §. 15.  being. Thus Adam is said to beget a son in his own likeness, Gen. 5. 3. In allusion hereunto, these words, beget, begotten, are applied to the first and second Persons of the sacred Trinity, in a mutual relation of one to the other; and that for teaching sake: to make us by resemblances (such as we are well acquainted withal) somewhat according to our capacity, to understand of that mystery, which is in itself unutterable, unconceivable and incomprehensible.  
No resemblances can to the life and full set out the profound mysteries of the 
Generationum Filii enarrabilem existentem nemo novit, etc. ●…isi solus qui generavit Pater, & qui natus est Filius. Iraen. advers. Haer. l. 2. c. 48.  Trinity of Persons in the Unity of Nature: of the first Persons begetting, of the second being begotten, of the thirds proceeding.  
Comparisons and resemblances are but dark shadows of those bright lights. We may not expect that earthly and humane things, should in every respect answer heavenly and divine mysteries: They are only to help our dull and weak understanding.  
It is a great matter indeed to conceive a begetting, which is not in time, but eternal: as is God the Father's begetting God the Son: which implieth the Father's eternal communicating his whole essence to the Son▪ As this Text and Psal. 2. 7. so all the texts of Scripture, which stile Christ the begotten Son of God, prove the 
Revera magnum est ment concipere generationem, quae non sit ex aliquo tempore, sed aeterna est Aug. de Agon. Christian. c. 16.  Point in general.   

§. 50. Of the special kind of Gods begetting.  
IN the divine generation these distinct Points following are observable:  

1. God is a Father, even the first Person in Trinity, begetteth. In this respect, the Son of God is called the begotten of the Father, Joh. 1. 14.  
2. God the Father 
a Unigenitum Filium de sua substantia genuit Pater, Aug. Epist. 66.  begat the Son of his very substance, very God of very God. The title God properly taken and frequently applied to this Son, gives proof hereto (as joh. 1. 1. Rom. 9 5.) and especially the title jehovah (which is given to none but to the true God) Gen. 19 24. josh. 5. 14.  
3. 
b Gignit hypostasis. Athan. Dialog. 2. de Trin.  God the Father communicateth his whole essence to the Son: He begat another self of himself, even that which he himself is. In which respect this son of God saith, I and my Father are one. The Father is in me, and I in him, Joh. 10. 30, 38.  

4. God the Father's begetting his Son, is truly and properly eternal. It was before all time, it continueth throughout all times, it shall never have any date, or 
Ex ipsa essentia Patris est genitus. Chrysost. Hom. 2. in Heb. 1.  end. In relation hereunto saith this Son of God, I was set up from everlasting, from the beginning, or ever the earth was, when there were no depths, I was brought forth: before the hills was I brought forth, etc. Prov. 8. 23, 24, 25. In this sense he was called the firstborn, Col. 1. 15. Firstborn, because he was begotten before all things: and 
Genuit de se alterum se. Genuit id quod ipse est. Aug. Epist. 66.  only-begotten, because he alone was properly begotten of God.  
Some of the ancient Fathers and later Divines, do in this sense take this word hodiè, to day: For it signifieth the present time: and in divine things there is a continual presence or presentness, as I may so speak: neither is there any thing past 
Sic genuit ex se Filium, ut totum quod in se erat, esset & maneret in Filio. Chrysol. Serm. 60.  as if it ceased to be: or to come, as if it were not yet: or as if there had been a time when it was not. The Greek word, whereby eternity is set out (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. l. 1. ds Coelo) signifieth a continual being of things.   
5. God the Father's begetting his Son, manifesteth an equality of Father and Son. For if the nature of both be enquired after, it will hereby be found to be 
c Primogenitus, ut ante omnia genitus. Unigenitus, ut solus ex Deo genitus. Tertul. advers. Prax.  God, and not one greater than another. This also did the Son receive of the Father. He did not beget him equal, and then add to him, when he was begotten, equality, but in begetting him he made him equal. For 
f In forma Dei aequalem esse Deo non ei rapin●… suit, sed natura; quoniam id nascendo sumpsit, non superbie●…do praesumpsit. Aug. ibid. Ubi ●…qualitas est, ibi e●…dera natura, unaq▪ substantia. Hier. l. 9 Comment. in Quest. 28.  being in the form of God, to be equal with God was no robbery (Phil. 2. 6.) but nature: because he obtained it by being begotten, he did not usurp it by a proud advancing of himself. Where equality is, there is the same nature, and one substance. 
d Quod dicit, ego hodiè, Deus H●…ri & Cras non habet, sed semper Hodie habet. Arnob. in Psa. 2. Aug. Enar. in Psal. 2. quo sempiternam generationem ut catholica sides pradicat. Hier. in Psal. 2. Haymo in Psal. 2. Per hodiè aeternitatem intelligi voluit. Zanch. de tribus Elob. l. 2. c. 4. Mollerus praelect. in Psal. 2. 8. allique. Of this day, See §. 58, etc.  
e In Deo Patre & Deo Filio, si utriusque natura quaeratur, uterque Deus: nec magis magnus alter altero Deus. Aug. Epist. 66. Lege plura ibid.     

§. 51. Of the Fathers and Sons one and the same essence.  

Quem constat de Patre naturaliter genitum, constat non aliud esse quam Deum. Hic itaque de Ratre sempiternus existens, unam ten●…it cum Deo Patre naturam, etc. Fulgent▪ ad Trasim▪ Reg. l. 3. c. 3.  THe Father's begetting of the Son giveth evidence to the two great mysteries of our Christian Faith, which were implied under these two Metaphors, Brightness of his glory, and express image of his Person.  
The two Mysteries are these.  

1. The Son is of the same Essence with the Father.  
2. The Son is a distinct Person from the Father.   
For the first, To beget doth in general imply a communicating of his essence, that begetteth to him that is begotten. But the special begetting here intended declareth a communicating of the whole essence. Hence by undeniable consequence it followeth, that the begotten Son of God is of the same essence with the Father.  
To make this mystery the more clear, the Greek Church used a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound Greek word which signifieth consubstantial, or of the same essence; A word which hath been used by the 
c justin Mart.  ancientest Fathers, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ruffin. Eccl. Hist. l. 1. c. 1, 9  put into the N●…cene Creed (which was ratified by the subscription of 318. Bishop's there assembled) and thus translated in our English Liturgy, of one substance with the Father. All the places▪ that set out the Unity of the Father and the Son 
e Aliud non est ●…omousion▪ quam quod dicit, ego de Deo Patre exivi●… & ego & Pater unum sumus. Ambr. de Fide contra Arr. c. 5. , such as these, I came forth from the Father, Joh. 16. 28. I and my Father are one, Joh. 10. 30. and all the places that style the 
Epiph advers. Haer. Art. Haer. 69. §. 11.  Son GOD, give proof hereunto: So do the divine incommunicable properties attributed to the Son, as Eternity (Isa. 9 6. Col. 1. 17.) Ubiquity (Matt. 18. 20. & 28. 20.) Omnipotency (Phil. 3. 21.) Immutability (Heb. 1. 12.) Omniscience (Joh. 1. 48. & 21. 17.) The like may be said of divine effects done by the Son, as Creation▪ (Joh. 1. 3.) Sustentation (Col. 1. 17.) Miracles (Joh. 15. 24.) Remitting sin (Mat. 9 6.) Quickening the dead in sin (Joh. 5. 21.) Raising himself (Rom. 1. 4.) Raising others Joh. 5. 28, 29.   

§. 52. Of the Father and the Son distinct Persons.  
THe other mystery is this, The Son is a distinct Person from the Father. 
Pater alius a Filio, dum alius qui generat, alius qui generatur▪ Tertul. advers. Prax.   
These two Relative considerations, Beget, Begotten, necessarily imply a distinction. It hath been before showed, that the distinction is not in nature, essence, or substance; therefore the Fathers have of old used this word Person, to show wherein the distinction consisteth. Of this word Person, see §. 21.  
That the Son is a Person or subsistence, is evident by these phrases in Scripture 
justin. Mart. loc. cit.  which give him a particular and proper subsistence; as this Title I am, which Christ applieth to himself, joh. 8. 58. And this, the Son hath life in himself, Joh. 5. 26. And 
Tertul. advers. Prax.  this, What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19 and many the li●…e. 
Lact. de vera Sap. l. 4. c. 39 alijque.   
That the Person of the Son is distinct from the Person of the Father, is manifest by these correlative Titles, Father, Son; and correlative Actions, beget, begotten; 
●…ater & Filius Personarum sunt ab invicem proprietate distincti. Aug. de Fide ad P. Diac. c. 1.  and such Phrases as these, The Word was with God (Joh. 1. 1.) The Son is in the bosom of the Father, Joh. 1. 18. I came forth from the Father (Joh. 16. 28.) And such as se●… out their distinct order and manner of working; as God made the worlds by the Son, ver. 2. He hath chosen us in him (Eph. 1. 4.) The Lord reigned from the Lord (Gen. 18. 24.) The Lord said unto my Lord (Psa. 110. 1.)  
For further clearing this great mystery of the generation of the Son of God, 
Lege Ful●…. ad Transim. Reg. l. 3. c. 3.  let us consider the difference betwixt it and other Generations and Operations.   

§. 53. Of the difference betwixt the generation of the same Person as Son of God and Son of Man.  

1. THe Generation of the Son of God was eternal before the world, but of the Son of man in the last days of the world, 1 Pet. 1. 20. This was that fullness of time which the Apostle mentioneth, Gal. 4. 4.  
2. The former was without mother, the latter without father. Thus may we reconcile these different terms, without Father, without mother, Heb. 7. 3.  
3. By the former Christ did really and fully partake of the divine nature; He was true God, very God of very God; yet being a distinct Person, he became fit to assume man's nature: By the latter, he so really assumed man's nature, as he became a true man: Man of the substance of his mother, and that after such a manner as he was declared thereby to be true God, and in that respect called the Son of God, Luk. 1. 35. yea, he was God manifested in the flesh, 1 Tim. 3. 16.  
4. By the former he became fit to be a Mediator in all things which required divine dignity, authority, power, worth, merit, and efficacy; By the latter he became fit to be a Mediator in all such things as required infirmity, ministry, service, or any kind of suffering.    

§. 54. Of the difference betwixt divine Generation and Predestination.  
THere are among other divine operations, three, which are in themselves very remarkable, yet not to be compared to the divine generation of the Son of God; Those three are these, Predestination, Creation, Regeneration: A due consideration of the difference betwixt them and this, will much illustrate this.  
1. The generation of the Son of God doth differ from Predestination (which 
Generatio solius Patris propria ess. Fulgent. Res. 2. add Ferrand.  is an internal and eternal work of God) in that it is a Personal Act, proper to the Father alone, and that only in relation to the Son: But Predestination is an essential act (if I may so use this word) common to all the Persons, Father, Son, holy Ghost; and that in relation to Angels and men.  
Besides Predestination (as all other works of God towards creatures) is an act 
Generatio non est voluntatis opus, sed natur●… proprietas.  of Gods will merely voluntary; God might if he would have forborn to do it: He wrought all things after the counsel of his own will, Eph. 1. 11. But the divine generation though it be a free act, without any constraint, yet is it not a work of 
Cyril. Thesau. lib. 1. c. 3.  counsel and will, but of nature and necessity. The Father cannot but beget the Son.   

§. 55. Of the difference betwixt divine Generation and Creation.  
BEsides the forementioned differences, there are others also betwixt divine Generation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. advers. haeres. Arriau. haeres. 69. §. 26.  and Creation: For,  

1. Creation was a work out of God, in and upon creatures. But divine Generation is an internal work, in God himself, upon the very Creator, if I may so speak.  
2. Creation is a making of that which was not, and that out of nothing: But divine Generation is of that which ever was, and that of the very substance of God.  
3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before 
Non sicut in principio fecit Deus coelum & terram, ita in principio fecit Verbum, sed in principio crat Verbum. Aug. Ep. 69.  that beginning, even eternal, Prov. 8. 22, 23. Not as In the beginning God created the Heaven and the Earth, so In the beginning he made the Word, but In the beginning was the Word, Joh. 1. 1.  
4. Creation had an end, Gen. 2. 1, 2. The divine Generation continueth ever without all end.  
5. Creation was of many things divers from the Creator, not like to him; The divine Generation is of that which is most like, yea, of the very same essence.    

§. 56. Of the difference betwixt divine Generation and Regeneration.  
THere are other differences than those mentioned before, betwixt the divine Generation of the Son of God, and the spiritual Regeneration of Sons of men.  

1. There is a time for Regeneration; For the time was when they that are Regenerate 
Ille nunquam filius non fuit▪ Nos tune Spiritum adoptionis accep●…mus quando credidimus in filium Dei. Hier. Comme●…▪ in Eph. 1.  were no Children of God, Eph. 2. 12. And many that yet are not born again shall be regenerate, joh. 10. 16. & 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son.  
2. Regeneration presupposeth a former birth and being. The very word (which signifieth to be born again, joh. 3. 3.) importeth as much: But no such matter may be imagined of the divine, eternal Generation.  
3. Regeneration respecteth not the substance of the party regenerate, for the body and soul and all the parts of the one, and powers or faculties of the other, are the very same before and after generation; But divine Generation is in regard of the very essence, of the Son of God.  
4. Regeneration is an alteration of the person regenerate, and that in his condition and in his disposition: In regard of his condition, of a child of wrath, Eph. 2. 3. he is made an heir of the grace of life, 1 Pet. 3. 7. In regard of his disposition, of darkness he is made light, Eph. 5. 8. But in divine Generation there is no alteration at all: The Son is ever the same, ver. 12.  
5. In Regeneration there is a growth and increase, 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect.  
6. Regeneration is of God's mere will and freegrace, jam. 1. 18. No mere man is 
Non est natura silius sed arbitrio Det. Hier. Comment in Mat. 5. l. 1.  by nature the Son of God: But it hath been showed that divine generation is of nature; See §. 50.    

§. 57 Of the difference betwixt divine and humane Generation.  
MAny of the differences betwixt the divine Generation of the Son of God, and humane Generations of Sons of men, are such as were noted before. I will therefore give but a touch of them, as being pertinent to the present point, and add some others thereunto.  

1. The Generation of the Son of God is eternal, but of Sons of men temporal.  
2. That is an internal work of the Father, This external.  
3. That is a perpetual permanent act, This transient.  
4. That importeth a necessary mutual subsistence of him that begetteth, and him that is begotten, in and with one another; Thou in me and I in thee, saith the Son unto his Father, joh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten.  
5. That setteth out an equality of Persons: In this Children as Children are inferior to their Parents.  
6. That doth not presuppose no-being; as if the Son of God had of no-sonne been begotten a Son: This is a begetting of him to be a Son which was no son before. In humane Generation that is which was not before.  

7▪ In divine Generation none is before or after the other.  
In humane Generation, he that begetteth is before the begotten, and that not only in order of cause, but also in time.   
8. That is without all passion: This cannot be so; For as there is an action in that which begetteth, so a passion in that which is begotten.  
9 In that, He which begetteth, and he which is begotten is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the very same in substance; In this, Father and Son may be and are of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the like nature or essence, but not the very same. The one is both alius and aliud, another person, and another substance distinct from the other. They are two.  
10. In That the whole substance is communicated: In This, but apart.  
11. In That there is no diminution at all: In This there is.  
12. In That all is divine and supernatural, both the substance and also the manner of working: In this all is natural and sensible.    

§. 58. Of the Particle This day, applied to Christ's Incarnation.  
HItherto of this great mystery of divine Generation set down in this phrase, I have begotten thee; We will further consider the just sense of the particle (This day) annexed thereunto.  
It was showed before §. 50. how that might set out eternity in that it importeth a 
Quod dictnm est, hodie, praesentis est temporis: potest tamen & secundum carnim hoc accipi dictum. Chrys. Hom. 2. in Heb. 1.  continual present time with out respect to time past or future. In this sense it would best agree with this mystery of the divine Generation, simply considered in itself: But here the Apostle setteth out the Son of God, as God manifest in the flesh, Immanuel, God with us, God-man, God-man in one person.  
Thus (as the Word was made flesh, and dwelled among us) God hath spoken unto us in these last days by his Son: Thus hath God appointed him heir of all things; Thus hath he purged our sins; Thus sits he down at the right hand of the Majesty on high: Yea, thus in the second Psalm, this Son of God (as God-man) is styled the Lords Anointed; Thus God saith of him, I have set my King upon my holy hill of Zion; Thus also he saith to him, Ask of me, and I will give thee the Heathen for thine Inheritance.  
Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate, and made a Son of man; the particle This day, may not unfitly be applied to such times as the Son of man was on earth manifested to be the Son of God, especially at the time of his Incarnation. For than was the Word first made flesh; so as then might the Father say of a Son of man, This day have I begotten thee; that is, even now is it manifest that a Son of man is the begotten Son of God.  
Besides, Christ's Incarnation was so strange, his mother being a pure Virgin, as she herself said, How shall this be? At that time therefore said the Angel to the Virgin Mary, That holy thing which shall be born of thee shall be called the Son of God, Luk. 1. 34, 35.  
After his conception, before his birth, his Name was set down jesus, and that upon this ground, He shall save his people from their sins, (Mat. 1. 21.) which none could do but the begotten Son of God.  
Answerably at the day of his Birth an Angel said, To day is born a Saviour which is Christ the Lord, Luk. 2. 11. Could so much be said of any but of the begotten Son of God? Hereby an Angel's voice the Hodiè, To day, is expressly set down of the day of Christ's Birth. Hereupon on that day a multitude of the heavenly host sang, Glory be to God in the Highest, Luk. 2. 14.  
Where a Prophet of old prophesied of the birth of this God-man, thus he sets it out (Isa. 9 6.) Unto us a Child is born, Unto us a Son is given, and the Government shall be upon his shoulder, and his Name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Can this possibly be meant of any but of the begotten Son of God?  
Thus we see how fitly this particle, this day, may be applied to the time of Christ's Incarnation, which was first wrought in and by his conception, and then manifested to the world in and by his Birth.   

§. 59 Of the Particle, This day, applied to Christ's Resurrection.  
THere was another time wherein Christ was on Earth manifested to be truly and properly begotten of God, and that was at his resurrection; For when he had so far subjected himself to the power of his enemies, as to suffer them to do to the very uttermost what possibly they could (for men after they have killed the body have no more that they can do, Luk. 12. 5.) to show that by his divine nature he could undo all, and make all void, he rose again from the dead. Thus was he declared to be the Son of God with power, namely, by the resurrection from the dead, Rom. 1. 4. For it was not possible that the Son of God should be holden of death, Act. 2. 24.  
Sundry both ancient and later Divines do apply these words, This day have I 
Ad Resurrectionem spectare videtur. Amb. de Sacram. l. 3. c. 1.  begotten thee, to the Resurrection of Christ; For by that power which Christ had to raise himself from the dead, it evidently appeared that he was indeed the begotten Son of God; of such power as the Father had; and therefore of the very substance of the Father: true God in power, true God in essence: This they do the rather 
Ita Hilarius & Theodorus Antioch.  thus apply, because St Paul himself seemeth so to do, Act. 13. 33.  
Concerning St Paul's particular application of this Text to Christ's resurrection, 
Flaminius' in Explan. Psa. 2▪ Vatab. Annot. in Psa. 2. 7.  much is disputed pro & con for it and against it.  
There are two principal points which the Apostle laboureth to prove in that Sermon, Act. 13. 17. One, that God according to his promise raised unto Israel a Saviour, ver. 23. The other, that this Saviour being put to death God raised him from 
Calvin Comm▪ in Act. 13. 33. alijque plurimi.  the dead, ver. 30. Now in ver. 33. the former of these two points seemeth to be proved by this testimony, Thou art my Son, this day have I begotten thee; and the later by two other testimonies ver. 34, 35. But to which of those two points soever that Text be applied, either to Gods raising unto Israel a Saviour jesus, or to Gods raising this jesus from the dead; It is most clear, that the Apostle produceth this Text, 
Soleune & logltimum manifestationis tempus Spiritus S. hic designat.  (Thou art my Son this day have I begotten thee,) unto the Son of God manifested in the flesh; and that he applieth this day, to that distinct time wherein God manifested his Son, or showed him forth to the world. 
Calv▪ Comment. in Psa. 2. 7.    

§. 60. Of the many evidences of Christ's Divine generation.  
Quest. 1. WEre there not other times wherein Christ was manifested to be the Son of God, besides his Conception, Birth, and Resurrection?  
Answ. Yes, very many; He was manifested to be the Son of God, and that after his wonderful birth:  

1. By Sim●…ons and Anna's Testimonies when he was presented in the Temple, Luk. 2. 29, 38.  
2. By the Star that conducted the three Wise men out of the East to him, and by their worshipping him and offering gifts to him, Matth. 2. 2, 11.  
3. By his disputing with the Doctors in the Temple at twelve years old: and telling his mother that he must be about his Father's business, Luk. 2. 42, 46, 49.  
4. By john the Baptists testimony of him, Luk. 3. 16, 17. joh. 1. 29. & 3. 29, etc.  
5. By the Father's testimony of him at his Baptism: and by the holy Ghosts liting upon him, Matth. 3. 16, 17. The like testimony was given at his transfiguration, Matth. 17. 5. and a little before his passion, joh. 12. 28.  
6. By his manner of resisting and commanding the devil away, Matth. 4. 3 etc.  
7. By discovering men's inward disposition (joh. 1. 47. & 2. 25. & 6. 70.) and thoughts, Matth. 9 4. & 16. 7, 8.  
8. By his divine Doctrine, joh. 7. 46.  
9 By his many mighty Miracles, joh. 15. 24. 
Significat eum qui fuerat ab initio abscouditus in arcano Patris sin●…, & obscurè deinde sub lege adumbra●…us, ex quo prodij●… cum cl●…ris in●…ignibus, cognitum fuisse Dei filium. Vat. Annot. in Psal. 2. 7.   
10. By his manner of forgiving Sin, Matth. 9 2, 6.  
11. By the power which he gave to his Disciples, Matth. 10. 1. Mark. 16. 17. Matth. 16. 19 yea and by breathing the holy Ghost into them, joh. 20. 22.  
12. By overthrowing them that were sent to apprehend him, joh. 18. 6.  
13. By his manner of giving up the ghost, and the wonders thereat, Matth. 27. 54. Mar. 15. 39  
14. By his ascension, Act. 1. 9  
15. By the gifts he gave after his ascension, Eph. 4. 8.  
16. By the Functions of King, Prophet, and Priest conferred on him. Heb. 5. 5.   
By these and other notable evidences the eternal Son of God (who from the beginning did (as it were) lie hid in the bosom of the Father, and under the Law was shadowed over) was manifested to be the begotten▪ Son of God.   

§. 61. Of the extent of, This day.  
Quest. 2. IF there so many days wherein Christ was manifested to be the Son of God, How is it said, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This day, as if there were but one only day?  
Answ. This day, is not always strictly referred to one set day, consisting of 12, or 24 hours, but to a determined present time, which may consist of many hours, days and years.  
Moses oft setteth down the time of Israel's abode in the wilderness under this day, as Deut. 10. 15. and 26. 16, 17, 18. and 27. 19  
It is usually put for that time wherein they live concerning whom it is spoken: as 1 Chron 28. 7. jer. 44. 2. Dan. 9 7. Luk. 4. 21. And it is used to distinguish present times from former times; as 1 Sam. 9 9 He that is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 body.  this day called a Prophet, was before time called a Seer. In like sense, yesterday, is put for former times, as where the 
Heri populus meus. Mic. 2. ●….  Lord saith, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yesterday my people, that is, of late my people, or heretofore. Thus yesterday is opposed to this day: as where Christ is said to be the same yesterday (in former times before he was exhibited in the flesh) and to day (now since his incarnation) and for ever, Heb. 13 8.  
That, this day, may have a long date, is evident by the Apostles own explication thereof: For where the Psalmist had said (Psal. 95. 7. ) To day if you will hear his voice, the Apostle who lived above a thousand years after him, applieth this day, to his own times, and saith (Heb. 3. 13. ) Exhort one another daily while it is called to day.  
Thus we see how this day, may according to the use of it in sacred Scripture be 
Pulchre Pater dicit ad Filium, Ego hodie, genui te, hoc est, quando redemisti populum, quando ad coeli regnum vocasti, quando implesti voluntatem meam, probasti meum te esse Filium. Amb. the ●…cr. l. 3. c. 1.  applied to a long date: and particularly to the whole time of Christ's manifesting himself in the flesh, to be the begotten Son of God, from the beginning of his incarnation, to his Ascension into Heaven: yea and to future times also, by reason of the evidences which he giveth of his true Deity. For he promised to send the holy Ghost to his Disciples, joh. 16. 7. and to be with his Church always even unto the end of the world, Matth. 28. 20. The accomplishment hereof is an undeniable evidence of Christ's true Deity.  
How This day, may be extended to eternity was showed before in §. 50.   

§. 62. Of manifesting Christ's Divine Generation.  
Quest. 3. HOw can the limitation of This day, to the time of Christ's Incarnation, stand with Christ's eternal Generation, set out under this phrase, I have begotten thee.  
Answ. In Scripture, matters are then said to be done, when they are manifested to be done. Whereas (Heb. 8. 13.) by bringing in a new Covenant, the former is said to be made old; the meaning is, that it is manifested to be old. But more pertinently to our present purpose, Christ at the moment of his conception is said to be called the Son of God (Luk. 1. 35.) because then he began to be manifested so to be. In this sense this high transcendent prophecy, Unto us a child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, etc. (Isa. 9 6, 7.) is to be taken.  
This manifestation of Christ's Divine Generation in set and certain times, by visible and conspicuous evidences, doth no whit cross or impeach the eternity and incomprehensibleness thereof. For to declare and manifest a thing to be, presupposeth that it was before it was manifested: neither doth it necessarily imply any beginning of that before: no more than those phrases, Before the mountains were brought forth, thou art God (Psal. 90. 2.) Before the hills I was brought forth, Prov. 8▪ 25.  
The full meaning therefore of the Apostle in alleging this testimony (Thou art my Son, this day have I begotten thee) may for perspicuity sake be thus paraphrased: as if God the Father had thus said to God the Son, Thou, and thou alone, art my true proper Son, not by grace or adoption, but by nature and eternal generation: and now I do in this last age of the world declare thee so to be by thine Incarnation, Doctrine, Works, Resurrection from the dead and Ascension into Heaven: whereby it manifestly appeareth that thou infinitely dost surpass all the Angels in Heaven.   

§. 63. Of Solomon a Type of Christ.  
TO the forenamed Testimony which proveth Christ to be the begotten Son of God, another is added to the very same purpose; as these copulative particles, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many proofs of one point. See ch. 7. v. 15. §. 78. And ch. 10. v. 15. §. 43.  and, again, import. Hereby it is evident that sundry testimonies may be produced to prove the same point, Rom. 5. 10. etc.  

1. This showeth consent of Scripture.  
2. It more works, as many blows knock a nail up to the head.  
3. Many testimonies may better clear the point, and one place be a commentary to another.   
Though this be lawful, yet a mean must be kept therein; and care be taken wisely to observe when there is need of adding Testimony to Testimony: See §. 77.  
This latter Testimony is taken out of a promise made to David: it is twice recorded, as 2 Sam. 7. 14. 1 Chron. 17. 13. and it is repeated by David the third time, 1 Chron. 22. 10.  
The Apostle faithfully quoteth the very words of the promise, which are these I will be to him a father, and he shall be to me a Son.  
Our English makes a little difference in translating the Hebrew, and the Greek; For that they turn the Hebrew, I will be his Father, and he shall be my Son: which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is in effect the same, His Father and a Father to him, His Son and a Son to him, are all one in sense. The two original Languages do directly answer one another.  
In the repetition of this promise, (1 Chron. 32. 10.) the order is inverted; for it is thus set down, He shall be my Son, and I will be his Father: This inversion of words no whit at all altereth the sense, but affordeth unto us this observable Instruction, that The Father was not before the Son, nor the Son before the Father, nor in time, nor in order, Both coeternal, both equal; The Glory equal, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Majesty coeternal, as it is in Athanasius his Creed: Therefore in one place the Father is first set down, in another the Son; For the Son was always with 
Cum Patre semper, & in Patre semper est filius; Cum Patre per distinctionem in●…issociabilem Trinitatis ae●…crnae ●… In Patre per divinam unitatem naturae. Amb▪ de fide l. 4. c. 4.  the Father and always in the Father; With the Father, by an inseparable distinction of the eternal Trinity; In the Father, by a divine unity of nature. This is further manifest by a distinct expression of both the relatives; For he contents not himself to say, I will be a father to him, but he adds, He shall be a Son to me, to show, that the Father never was without the Son.  
The forementioned promise as it is a promise, hath immediate relation to the Son of David, even to Solomon by name, 1 Chron. 22. 9 and thereupon this threatening (if he commit iniquity I will chasten him,) is added, 2 Sam. 7. 14. for Christ was not subject to sin.  
There be that say that Solomon in his sins might be a type of Christ, as Christ 
Christus dupliciter potest intelligi habere peccatum: vel quia suscepit in se, & luit peccata nostr●… in suo corpore; vel quia peccata quae haercut in corpore & in membris videri possuu●… aliquo modo pertinere ad caput. P. Mart. Comment. in a Sam. 7. 14. Sic ●…ere Osianander & Lava. Comment. in 2, Paralip. 17. 13. alijque.  is an head of a body, and considered with the body (as Mat. 25. 40. Act. 9 4. 1 Cor. 12. 12.) and so this threatening, If he commit iniquity, I will chasten him, applied to Christ: Or else as Christ was our Surety, and took our sins upon him, and was chastened for them.  
But it is not necessary that all things which were in such persons as were types of Christ, should be applied to Christ. Nor Solomon, nor David, nor Aaron, as sinners in regard of their sins were types of Christ; Though he was in all points tempted like as we are, yet without sin. cha. 4. 14. No kind of Persons were more proper types of Christ then the High-Priests, yet were they not types in all things that appertained to them; They were of the Tribe of Levi; They offered Sacrifices for their own sins; They oft renewed their Sacrifices; They had Successors when they died: In none of these were they types of Christ. See Ch. ver. 5. §. 12.  
But the excellent prerogatives heaped up together, have not relation to Solomon alone. The Prerogatives as they are propounded to David in the Name of the Lord, are these in order.  

1. I will set up thy seed after thee, which shall succeed out of thy bowels: 2 Sam. 7. 12.  
2. I will establish his Kingdom, Ibid.  
3. He shall build a House for my Name, 2 Sam. 7. 13.  
4. I will establish the Throne of his Kingdom for ever, Ibid.  
5. I will be his Father, and he shall be my Son, 2 Sam. 7. 14.  
6. I will settle him in my House, and in my Kingdom for ever, 1 Chr. 17. 14.  
7. He shall be a man of rest, and I will give him rest from all his enemies, etc. 1 Chro. 22. 9   
These, at least most of them were literally meant of him, who by name is expressed 
Promissi series Christum spospondit. Amb. l. 3. Comment. in Luc.  Solomon; Yet not singly and simply considered in himself alone, but as a type of Christ: For David and his posterity had their royal dignity conferred upon them, not so much for their own sakes, as that they might be a foregoing type, and a visible representation of Christ's royal dignity, and of that redemption and salvation which he should bring to the people of God: So as those excellencies which in the Letter are spoken of David, Solomon, and others, are mystically, truly, and principally foretold of Christ, whereby the benefit of those promises was infinitely increased, and the comfort of true believers above measure enlarged: This the Apostles, who were inspired with a divine Spirit, well knew: and thereupon on all occasions applied those types to their intended truth; as here in this place.  

a Totum Psalmum qui figuratè tanquam in Salomonem dicitur, fi legere vellet, inveniret Christum verè regem Pacificum▪ hoc exim Salomonis ●…omen interpretatur: in quo cognosc●…ret completa omnia que ibi dicuntur, etc. Aug. contra Faust. Manich. l. 13. c. 7. L●…ge Aug. Enar. in Ps. 71. & in Psa. 126.  True it is, that David's Son by Bathsheba, was named Solomon; but the mystical truth of this name (as of the name of Melchisedech. chap. 7. v. 7.) was manifested in Christ Jesus: Read the 72 Psalms, which carrieth this Title, For Solomon, and it will be found that Christ is the true Prince of Peace, which Solomon's name importeth; and that all things there set down are fulfiled in Christ.  
But to compare the type and truth together in such particulars as are mentioned in the promise made to David, 2 Sam. 7. 12. these instances following are to be observed.  

1. Solomon was a man of Rest; and Christ was the Prince of Peace, Isa. 9 6. God gave Solomon rest from all his enemies, such as were the Philistines, Aramites, Moabites, Ammonites, and others like them: But Christ so judgeth among the Nations, as they beat their swords into ploughshares, etc. Isa. 2. 4. and the Wolf shall dwell with the Lamb, etc. Isa. 11. 6, 7, 8, 9 Yea, God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David, that we should be saved from our enemies, and from the hand of all that hate us (Luk. 1. 69, 71.) not only from men but 
Si in Salomove simpliciter edisseres, risum mihi incuties. Videbitur enim David peperisse Salomovem. a & hic Christus significatur, ex ●…o ventre semen David, qui esse ex●… David, id est Mariae. Tertul. adver. Martion lib. 3.  from devils also: For he hath spoiled Principalities and Powers, Col. 2. 15.  
2. God gave peace and quietness to Israel in Solomon's days; But Christ is our Peace (Eph. 2. 14.) and it pleased the Father to reconcile all things to himself by Christ, Col. 1. 20.  
3. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ve●…. La●…. ex ventre tuo.  Solomon was the seed that proceeded out of David's bowels, whom God set up after David: But Christ was that promised seed that by an excellency and property was called the Son of David, Matth. 1. 1. who also by lineal descent proceeded out of David's bowels. An ancient Father expounding this phrase, Out of thy bowels, thus, Out of thy belly (as the LXX and vulgar Latin do) hath this comment upon it; If you simply take this of Solomon, it is ridiculous; For than might David be thought to have brought forth Solomon as a Mother: Hereupon he applieth this to the Virgin Mary, out of whose womb Christ came: But that Father mistook the mark. For the Hebrew word properly signifieth the bowels, (as our English turns it) and it is elsewhere applied to men, as Gen. 15. 4. 2 Sam. 16. 11. And 
Thronus in aevum & Regnum in aevum magis Christo competit, quam Salomoni temporali scil. Regi. Tort. loc. citat.  in 1 Chr. 17. 11. it is thus expressed, which shall be one of thy sons; therefore Solomon must not be clean excluded, but be immediately intended, yet as a type, and Christ most principally as the truth and substance.  
4. God established Solomon's Kingdom, but much more Christ's; whose Kingdom cannot be moved, (Heb. 12. 28.) as solomon's was: For first ten Tribes fell away from his Son, 1 King. 12. 20. and afterwards the whole Kingdom was translated 
Quia aedem Dei magis Christus aedificaturus esset hominem scil. sanctum, in quo potiore Templo in habitaret Dei Spiritus, in Dei filium magis Christus habendus esset, quam Salomon filius David. Tert. loc. cita●….  from Solomon's race to nathan's. Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said, I will establish the Throne of his Kingdom for ever. If this be applied to Solomon, it must be taken improperly for long date: but applied to Christ, it is most truly and properly spoken: For he shall reign over the house of Jacob for ever, and of hi●… Kingdom there shall be no end, Luke 1. 33. So as this extent of the promise to everlastingness evidently proves, that Christ is here principally intended.  
5. Where it is further said, that the promised Son of David should build an House for the Name of the Lord, this is true of the earthly Temple built of Stone and Timber, and garnished with gold, silver, silk, and other like ornaments, which was a typical House for God's Name, 1 King. 5. 5. But Christ built the mystical, spiritual, true House of God, which is the Church of the living God, Hebr. 3. 3, 6. 1 Tim. 3. 15. 
Solomon aedificavit Templum Domino in typo quidem & in flgura futurae Ecclesiae, etc.    
Well therefore, and that most fitly and properly may this part of the promise (I will be a Father to him, and he shall be a Son to me) be applied to Christ. To Solomon it was spoken in a type; To him indeed God was a Father in favour and love; and he was a Son to God as he bore God's image, being a King, and through the grace of adoption and regeneration: But God is a Father to Christ by begetting 
Aug. Enar. in Psa. 126. Quis est iste proprius Dei filius, nisi cui dictum est, Filius meu●… es tu, Ego hodie genui 〈◊〉. Ambr. l. 3. Comment. in Luk▪  him, and communicating his whole essence to him; and Christ is a Son to God by being properly begotten of God, and of the same essence with him.  
Thus is this testimony as pertinent to the Apostles purpose as the former: Father and Son being here properly taken in a like mutual relation of one to another.  
Quest. How then is this set down in the future tense as of a thing to come, I will be, He shall be, seeing the divine generation is eternal?  
Answ. As in the former testimonies, so in this, the Apostle setteth out the Son of God incarnate; whereby he was visibly manifested to be the true, proper, only begotten Son of God; So as this promise is of a future, conspicuous declaration of an eternal relation; As if the promise had been thus made, I will manifest that I am the Father of that Son which I will raise up to them, and that he is my Son; In like manner saith the Angel to the Virgin Mary, That holy thing which shall be born of thee shall be called the Son of God, Luk. 1. 35.   

§. 64. Of the resolution of the fifth Verse.  
THe exemplification of the former comparison (ver. 4.) here begins, and continueth to the end of this Chapter.  
In this exemplification there are sundry proofs given both of Christ's Excellency above Angels; and also of Angel's inferiority to Christ.  
Christ's excellency is exemplified in eight particulars; which are these:  

1. That relation which is betwixt God the Father and the Son, in this verse.  
2. That worship which is due unto Christ, v. 6.  
3. Christ's Divine nature, v. 8.  
4. Christ's Royal function, v. 8.  
5. The eminency of Christ's gifts above others, v. 9  
6. Christ's great work of Creation, v. 10.  
7. Christ's immutability, v. 11, 12.  
8. Christ's Glory and Dignity, v. 13.   
The Inferiority of Angels is exemplified in three particulars:  

1. That Duty which they owe to Christ; namely to worship him, v. 6.  
2. Their created nature, v. 7.  
3. Their Office to attend upon Saints, v. 14.   
In this verse the first branch of the exemplification of Christ's excellency above Angels is set down.  
The sum of it is; The Relation betwixt God the Father and Christ.  
In setting down hereof, we are to observe; 1. The Proof, 2. The Point.  
The Proof is taken from testimonies of Scripture: which are two.  
The first is taken out of Psal. 2. 7. Wherein observe,  

1. The Manner of producing the testimony.  
2. The Matter whereof it consisted.   
The Manner is noted two ways:  

1. Negatively: Because no mention is made in Scripture of any Angel to be God's Son, the Apostle concludes that no Angel is God's Son.  
2. Interrogatively: whereby he propounds the case to them to judge of it: Unto which of the Angels said he, etc.   
The Matter of the testimony consisteth of a relation. Whereof observe:  

1. The circumstances.  
2. The substance.   
The Circumstances are two:  

1. An Apostrophe of the Father to the Son. Thou art.  
2. The time. This day.   
The Substance of the testimony sets out:  

1. The Kind of relation, my Son.  
2. The Ground of it, I have begotten thee.   
The other testimony of Scripture is taken out of 2 Sam. 7. 14.  
In producing this testimony observe:  

1. The connection of it with the former, in this phrase, and again.  
2. The substance thereof.   
Wherein again observe:  

1. The Manner of expressing it, by way of promise, I will be, etc.  
2. The Matter thereof.   
Which expresseth  

1. The relative, a Father.  
2. The correlative, a Son.    

§. 65. Of the Doctrines arising out of the fifth Verse.  
I. A Testimony of Scripture is a sound proof. See §. 46.  
II. A negative Argument from Scripture is a good Argument. This is to be taken of Articles of Faith; and such things as are necessary to be known by Christians: For in such things the whole council and will of God is made known unto us by the Scriptures. Hereupon a curse is denounced against such as take from, or add to the Scriptures, Rev. 22. 18, 19  
III. Christians ought to be so expert in the Scriptures, as to know what is therein set down, or what not. This I gather from the Apostles Interrogation, Unto which of the Angels, etc. Hereby he would have them judge of the truth of what he said: which they could not do, unless they had been well exercised in the Scriptures.  
IU. No Angel is properly God's Son. For they are Angels concerning whom the Apostle propounded this question; and that by way of negation.  
V. Christ is the true and proper and only Son of God. This is the main scope of this testimony. See §. 15.  
VI The Father acknowledgeth Christ to be his Son. This Apostrophe, thou art, etc. expressly sets down the Father's acknowledgement. This is to strengthen our Faith the more in this great Article: as Matth. 3. 17. & 17. 5.  
VII. The true Son of God is begotten of God. The inference of the latter part of this testimony upon the former, plainly proveth the Doctrine of this great Mystery. See §. 49, etc.  
VIII. The generation of the Son of God is an eternal generation. This is gathered from one signification of the particle, this day. See §. 50.  
IX. God gave visible evidences of his Sons eternal generation. This also ariseth from this word, This day. See §. 58, etc.  
X. Sundry testimonies may be alleged for one and the same point. Here the Apostle joineth several testimonies by these conjunctives, and again.  
XI. God continueth to be the same to his Son. This word of promise, I will be to him a Father, intends as much. As he is ever the same in his essence, so also in his will and affection towards his Son.  
XII. The Son of God is such to his Father as his Father is to him. The addition of this correlative, He shall be to me a Son, upon the former part, I will be his Father, imports so much.  
XIII. The truth of what was promised to Solomon as a type, was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon, proves as much.   

§. 66. Of bringing Christ into the world.  Verse 6. And again when he bringeth in the first-begotten into th●… world, he saith, And let all the Angels of God worship him. 
HEre the Apostle produceth another argument to prove the excellency of Christ above Angels. The first clause, And again, importeth as much. Such a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  phrase was used before (§. 63.) to note a connexion of two confirmations of one and the same argument. Here it is used to distinguish two arguments produced for proof of the main point.  
The point is, That Christ is more excellent than Angels. The argument is, because he is the only true Son of God. This argument was confirmed, first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later, to show that it tendeth to the same purpose that the former did, he premiseth this clause, and again.  
Here to that argument taken from Christ's dignity, he addeth another, taken from the subjection of Angels to Christ: And because it proveth as much as the former did, he saith, And again. 
Loquitur de secund●… Christi adventu, cu●… ad judicandum veniet, qu●… est secunda introductio in hunc mundam inferiorem. Ribera Comment. in Heb. 1. 6.   
In the Greek a particle of opposition (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but) is used; which is here well turned into a copulative (and) For all the testimonies tend to the same scope.  
In the Greek also, the words are somewhat otherwise placed then in our english, word for word thus, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  But when again he bringeth in, etc. This may seem to imply that Christ was twice brought into the world. And there be that apply this to Christ's second coming in his glory and all the holy Angels with him (Matth. 25. 31.) and say that then again God brought him into the world. But that second coming of Christ is not agreeable to the scope of that Psalm out of which this testimony is taken. Nor yet to the scope of the Apostle in this Chapter, which is to set out the dignity and excellency of the Son of God made flesh, and so sent into the world.  
Wherefore, to avoid that mistake, 
a Syr. Heb. 〈◊〉. al●…que.  most translators and expositors turn it as our English hath done; and so place this particle again, as it may have reference to this verb, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he saith; as if it had been thus expressed, And again he saith, when he bringeth in, etc. 
§. 41. Introitum assumptionem carnis appellat. Chrys.   
The notation of the Greek word here translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ea mundi pars quae est habitabil●…s. See cha. 2.  World, showeth that he understandeth the habitable part of the earth, where men abide: so as the Son of God was unto sons of men to be as one among them.  
By bringing into the world, is meant a manifestation in the world: Then was Christ first manifested when he was incarnate, or born: as we say of a child new born: it is brought into the world. Yet is not this phrase to be restrained only to that time, or to that act: but also to be extended to all those evidences, whereby in the world he was manifested to be the Son of God: especially to that dignity and 
Introducit in orbem, cum ci committit orbem terrarum. Chrys.  dominion which the Father gave him over the whole world, in that he made him heir of all things (v. 2.) gave him the uttermost parts of the earth for his possession (Psal. 2. 8.) yea and all power in Heaven and earth (Matth. 28. 18.) so as the bringing him into the world, may imply a setting of him a King in the world, and over all the world, even over all things that be under God.  
By virtue of this high dignity and supreme Sovereignty, the Father subjected all creatures to his Son (as he was God manifested in the flesh) the Angels themselves were not exempted: For he hath set him far above all Principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come, Ephes. 1. 21.  
If the 97 Psal (whereunto the Apostle hath relation) be observantly read, that which I have said will be found to be especially there intended. For it is a Prophecy of Christ's Royalty: the magnificence whereof being set out in the six first verses, in the seaventh he denounceth confusion on such as worship false Gods: and chargeth all, that by reason of any divine excellency conferred on them, have this glorious title Gods, attributed unto them, to worship this true God the Lord Christ so exalted.   

§. 67. Of Christ the first-begotten.  
HIm whom before the Apostle styled the Son, the Son whom the Father begat, he here calleth the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first-begotten.  
How Christ is begotten of the Father, hath been before showed §. 49, etc. Here we are to declare how he is the first-begotten: For by way of excellency and property is this title here given unto him.  
The word translated first-begotten, is a compound of a verb that signifieth to bring forth, or to beget: and of an Adjective, that signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pario.  
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus  first. It is translated also firstborn. It is in sacred Scripture applied to sons of men, as well as to the Son of God.  
When it is spoken of mere men, it is translated firstborn. They are so called for 
Mos est divinarum Scripturarum ut prim●…genitum non eum voce●…t quem fratres sequuntur, sed cum qui primus natus sit. Hier. Comment. in Mat. 1.  order, or Honour sake.  
In regard of order, 'zounds of men are styled firstborn, simply and relatively.  

1. Simply, for such as first open the womb, though no other come out of the same womb, Thus is it expounded, Exod. 13. 2. In this sense Israel who at that time was Gods only Son, is styled his firstborn, Exod. 4. 22. And jesus, as born of the Virgin Mary, is thus styled, her firstborn, Matth. 1. 25.  
2. Relatively, in relation to others that follow after out of the same womb: as 1 Sam. 17. 13. Eliab the firstborn, and next unto him Abinadab▪ etc. In regard of this relative consideration, some translate it thus, Eliab the eldest. 
Genev. Angl.    
For Honour's sake, they are styled firstborn, to whom the preeminency and privileges of the firstborn do belong.  
The preeminency was, to be as a Lord and Ruler over the family.  
In this respect Cain is said to have the excellency, and to rule over his brother, Gen. 4. 7.  
The privilege of the firstborn was to have the inheritance, or at least a double 
Primogenitus Esau, sed benedictionem patris Jaacob praeripuit; Primogenitus Reub●…n, sed tamen benedictio semi●…s Christ●… transfertur ad Judam. Hier. Comment. in Isa. 1.  portion, Deut. 23. 15, 16, 17.  
Both these, namely the preeminency and the Inheritance, upon just ground might be transferred from the eldest to the better deserving Son; Thus were both translated from Esau to jacob, Gen. 27. 28, 29. And the former was translated from Reuben to judah, and the latter from Reuben to joseph, 1 Chron. 5. 1, 2.  
In relation to the honour of firstborn Saints, as having reference to God, and mystically and spiritually styled firstborn, Heb. 12. 23.  
This Title is attributed to the Son of God in regard of his Natures and Person.  

1. In relation to his divine nature, He is the first-begotten of God, in regard of 
Primogenitus inquit non primo creatus, ut & genitus pro natura, & primus pro perpetuitate credatur. Amb▪ de fide ad Grat. l. 1. c. 4.  the eternity of his Sonship; Thus is he styled the firstborn of every creature, Col. 1. 14. that is, begotten before any creature was made, even eternally: He is said to be born or begotten, to set out his divine nature (being the very same with the Father, whereas all creatures are made;) and firstborn or first-begotten, to show that he was before all, even eternal; And thus is he also the only begotten Son of God, joh. 3. 16.  
2. In relation to his humane nature, he is said to be the firstborn of his mother the Virgin Mary, Mat. 1. 25. for he first opened her womb; yea, he was the first that ever was conceived of the holy Ghost, and born of a Virgin.  
3. In regard of his person consisting of two natures, God and man hypostatically united together, he is said to be the firstborn from the dead, Col. 1. 18. or the first-begotten of the dead, Rev. 1. 5. For as man he died, as God he raised himself from the dead, Rom. 1. 4. He is said to be the first-begotten of the dead in respect of honour and order.   

1. In honour, in that he rose as a Priest and Lord to ascend up into heaven, and to s●…t at his Father's right hand, there to make intercession for his Church, Rom. 8. 34. and to rule and govern the same, Act. 2. 32, 33. etc. These are the privileges of the firstborn.  
2. In order, In that none rose to glory, never to die again, before him; Many 
Primogenitum a mortul●… dicit, resurrectio enim mortuorum ut jam non moriatur, ante illum nulla. Aug. Expos. quest. ex Epist. ad Rom. 56.  were raised from the dead before he rose again; but they were raised to such a life as they had before, a mortal life subject to death; and answerably they died again; But Christ being raised from the dead d●…eth no more, Rom. 6. 9 very probable it is, that they who were raised out of their graves at Christ's resurrection went after him into heaven, and returned not to death again: In this respect Christ is such a firstborn as many will follow after him, so as he may well be said to be the firstborn among many brethren, Rom. 8. 29.   
Though Christ in regard of his divine nature, and by virtue of his eternal generation be the only begotten Son of his Father; and in regard of his humane nature, by reason of the perpetual virginity of his mother, her only begotten Son; yet may he well be said to have brethren, and that in two especial respects.  

1. Because the Son of God and Sons of men are of one, even of one and 
How Sons of men are Christ's Brethren.  the same nature: Therefore he is not ashamed to call them brethren, Heb. 2. 11.  
2. Because he hath adopted them to be Sons of his Father; For we children of men are said to have the adoption of children by jesus Christ, Eph. 1. 5. 
Iu●… filiorum adoptionemque caeteris conciliavit. Atha. Serm 4. contra Arian▪ How Saints are Christ's Brethren.    
In this respect Christ styles his Disciples whom he had adopted, brethren, Matth▪ 28. 10. For he himself renders this reason of calling them brethren, My Father is their Father, Joh. 20. 17.  
That which the Apostle here intendeth under this Title first-begotten, is to set forth the excellency of the person of Christ, as God-man, and that,  

1. In his priority, which is eternity as he is God, Pro. 8. 24, 25.  
2. In his dignity, being the most excellent of all, Gen. 49. 3.  
5. In regard of his dominion over all, Psal. 2. 6, 7.  
4. In regard of the largeness of his Inheritance, Psa. 2. 8.   
In these respects it might well be said to the most excellent of creatures, Let all the Angels of God worship him; For the eternal, the most excellent, the Lord of all, and the Heir of all, is to be worshipped by all creatures, not the Angels ex●…epted.   

§. 68 Of Saints being firstborn.  
Obj. 1. Sons of men, even mere men, are also styled firstborn, Exod. 4. 21. Jer. 31. 9 Heb. 12. 23.  
Answ.  

They are not so styled absolutely, as considered in themselves; but relatively, as they are mystically united to Christ, and are his members; By virtue of that Union the privilege and prerogative of the head is attributed to the members. In this respect they are said to be heirs of God, joint-heirs with Christ, Rom. 8. 17. Thus also hath he made them Kings and Priests unto God, Rev. 1. 6.  
2. Men are not styled firstborn properly, as Christ is the firstborn: but metaphorically by way of resemblance. Saints are to God as firstborn in regard of God's respect to them: God esteemeth them all his firstborn; he loveth them, he honours them, he gives an Inheritance to them as to his firstborn: Thus is the phrase expounded jer. 31. 9 where God saith, I am a Father to Israel, and Ephraim is my firstborn.  
3. Men are not styled firstborn simply, as so born from the womb, but comparatively in regard of those that are without Christ, Children of disobedience, and heirs of wrath, Eph. 2. 2, 3. Thus Israel was God's firstborn Exo. 4. 22. in comparison of the Egyptians and other people that were Aliens from the Commonwealth of Israel, and strangers from the Covenant of promise.  
4. No Son of man is God's firstborn eternally before all times, but respectively in referen●…e to future times. Thus the whole stock of Israel (who were the first general Assembly of Saints, among whom God continued his Church till the Gentiles were called) are in reference to the Gentiles (who were grafted into the stock, for the Jews that were broken off) styled first-fruits, Rom. 11. 16. and firstborn Exo. 4. 22, 23.    

§. 69. Of David God's firstborn.  
Obj. 2. DAvid by a kind of property and excellency is called Gods firstborn, Psa. 89. 27. where God thus saith of him, I will make him my firstborn, higher than the Kings of the earth.  
Answ. Howsoever that may in some respects be applied to David, who was a true adopted child of God, the first of God's faithful ones, that as King reigned over that ancient people of God, who was also the head of those Kings on whom the Kingdom over Israel was established, and more excellent than all the Kings of the earth in his time; yet those excellent prerogatives which are mentioned in that Psalm, were but poor and slender in comparison of what they are, if they should be no other than what rested in David's person.  
We are therefore to know, that David was an especial type of Christ, and that many superexcellent prerogatives which are proper to the only begotten Son of God, are there applied to David, merely as a type of that Son of God, and as a dark shadow of his incomparable and incomprehensible excellencies; that so God's people who lived before Christ was exhibited, might have some representations (so far forth as in mortal men they could be set out) of Christ's surpassing glory, and infinite blessings that in him were brought to men: That therefore which is promised Psa. 89. 27. is properly meant of Christ, and typically applied to David.  
Thus we see that (albeit Sons of men in some improper respects are styled Gods firstborn,) properly Christ jesus is only his firstborn; even that firstborn who only is worthy to have the honour intended in these words, Let all the Angels of God worship him.  
Thus it may appear that that honour of being firstborn is due unto him. It is confirmed by divine testimony in this phrase He saith, HE, that is God the Father. For it is the Father that taketh such and such care of the Son, and commandeth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all to honour him.   

§. 70. Of God's Title given to Angels.  
BEfore the testimony alleged, this copulative particle and is prefixed (thus, And worship him &c.) to show that this is not the only argument whereby 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ's divine excellency is proved; but it is as one added to others, with which it may be coupled, and it implieth that as all sorts of men, so AND all Angels also are to worship Christ.  
The testimony itself is taken out of Psal. 97. 7. The last clause of which verse is, is, as our English, and sundry other Translators turn it, Worship him all ye Gods.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Original Hebrew word which the LXX Greek Translators turn Angels, is one of God's Titles. The first Title that in sacred Scripture is attributed to God, is this, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God created.  
Among the ten Titles that in the Old Testament are given, as Names, to God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  two of them are common to creatures, which are 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Adonis and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Elohim. The former 
Gen. 1. 1. Vide Hieron epist. ad Marcel, De decem Dci nominibus.  of these is attrib●…ted to a Governor of a Family, or of a polity, and ordinarily translated Lord, as Gen. 18. 12. & 40. 1. Governors' bare God's Image, are in his place, and therefore have his stile given to them.  
The latter, being of the plural number is attributed to God, to set out the plurality of persons; but oft joined with a verb of the singular number, to note the unity of nature. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

2. It is applied to Idols, Judg. 17. 5. For worshippers of Idols do account them gods; and to set out their superstitious conceit of them, they are styled gods. 
Gen. 1. 3.   
3. It is given to men of eminent place and excellent parts, Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especial manner bear the Image of God.  
4. It is ascribed to Angels, Psa. 8. 5. Because they are of all creatures the most excellent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the fairest representation of God's excellency. See §. 107. 
Targum.    
Therefore not without cause is the word by the ancient Greek Translators turned 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
job▪ 1. 6.  Angels; and the Apostle who was guided by the same Spirit that the Psalmist was, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quoting it so, giveth evident proof that Angels are there meant. 
Targum.   
So again is the very same Hebrew word by the same Greek Interpreters translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Angel, Psa. 8. 5. and justified by the Apostle, Heb. 2. 7.  

Psa. 86. 8.  The Chaldee Paraphrase doth in sundry other places so expound it. 
1 Sam. 28. 13.   
So much also will follow by just and necessary consequence; for if all Gods, that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is, all creatures that in any respect may be called Gods, are to worship Christ, than 
Targum.  Angels also. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    

§. 71. Of Angel's relation to God.  
THe Angels here spoken of are called Angels of God in sundry respects.  

1. They are of God, as created by him, the work of his hands, Col. 1. 16.  
2. They bear God's Image, and of all creatures are most like unto God in the kind of their substance, which is spiritual, and in the glory thereof: In this respect they are stifed Sons of God, Job. 1. 6.  
3. They are Gods special and pricipal servants, continually attending upon him, Psa. 68 17. & 103. 20, 21. Dan. 7. 10. Mal 18. 10.  
4. They have ever remained steadfast with God, notwithstanding other Angels left their own habitation, Judas ver. 6. Therefore for distinction sake the good Angels are called Angels of God, but evil Angels Angels of the devil, Mat. 25. 41. 2 Cor. 12. 7.    

§, 72. Of varying from the Letter of the Text.  
Object. THis correlative of God, is not in the Original Hebrew Text, Psa. 97. 7.  
Answ. It is not against the Text, but rather implied therein. For,  

1. They that are styled Gods may justly be said to be of God.  
2. Christ would not accept worship done to him by Angels of the devil, Mar. 3. 11, 12. Can we then think that the Father would command such Angels to worship his Son? And if Angels of the devils be not there meant, than they must needs be Angels of God, which are intended in the place quoted.  
3. To take away all ambiguity, the LXX adds this relative particle HIS, thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worship him all ye HIS Angels; and the Apostle to make the point appear more clear expresseth the correlative thus, Angels of God. See Chap. 13. v. 6. §. 78.   
Because I shall have oft occasion to make mention of the seventy Interpreters of 
The History of the LXX Interpreters of the Bible taken out of Irenaeus advers. haeres. l. 3. c. 25.  the Old Testament into Greek, who are oft expressed by these Letters LXX, I think it meet at this first mention of them, distinctly to set down their History, as an ancient Father hath left it upon record, thus; Ptolemy the Son of Lagus, desirous that the Library which he had made in Alexandria, might be replenished with worthy Books of all sorts, prayed the Jews at jerusalem to have their Scriptures interpreted into the Greek Tongue; thereupon they who were then under the Macedonians, sent to Ptolemy seventy Elders, such as perfectly understood the Scriptures, and the Hebrew and Greek Tongue, according to his desire: He willing to make proof of them, and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures, by a mutual consent, severed them one from another, and commanded every one of them to interpret the same Scripture, and this he did in all the Books. But when they met together in one before Ptolemy, and compared their Interpretations, God was glorified and the Scriptures believed to be truly divine; all of them rehearsing the same Scripture, both in the same words and in the same names, from the beginning to the end; that even the present Gentiles might know, that by the inspiration of God the Scriptures were interpreted.  
Such additions of words or alterations of phrases, as make to a more perspicuous 
Nec verbum de verbo curabit reddere sidus interpres. Hor. de Art. Poet.  expression of the Author's mind, may well be done by such as quote his sayings. For such as only cite Testimonies for proof of a point, are not so strictly tied to the words as Translators are: It is enough for the former to retain and express the true meaning of the Text which they cite, though it be in other words.  
Thus change of phrase doth oft better express the mind and meaning of the author, 
Curae suit non verba & syllabas aucupari, sed sententias dogmatum ponere. Hier. ad Pan. the oped. Gen. Interpret. See the whole Armour of God on Eph. 6. 17. Treat. 2. par. 8. §. ●….  than a translation word for word: Therefore a faithful Interpreter stands not over-strictly upon the letter; That which the Apostles aimed at, was not to hunt after letters and syllables, but to prove doctrines; See Chap. 3. v. 9 §. 100 & Cham 9 v. 20. §. 106.  
This may serve in general to answer the alteration of the person in expressing worship: For the Psalmist useth the second person, as speaking to the Angels, thus, worship him all ye Angels. And the Apostle useth the third Person as speaking of the Angel thus, Let all the Angels worship him. Both phrases set forth one and the same sense.  
As for the difference this reason may be given.  
The Psalmist endeavouring to set out the magnificence of Christ in the best manner 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that he could, amongst other very elegant expressions, useth this Rhetorical 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorate.  Apostrophe to the Angels, worship him all ye Gods. But the scope of the Apostle is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorent.  only to give a proof of Christ's excellency above Angels. For this purpose it was the fittest expression to set it down positively thus, Let all the Angels of God worship him.   

§. 73. Of ALL Angels alike subject to Christ.  
THis general particle ALL is expressed, because there are many Angels; For 
Many Angels.  Michael had an Army of Angels to fight against the Dragon and his Angels, Rev. 12. 7. And Christ could have had more than twelve Legions, that is 79992. to have guarded him, Mat. 26. 53. Daniel makes mention of thousand thousands, yea, of ten thousand thousands, Dan. 7. 10. And to show that their number exceeds all number, the Apostle styles them an innumerable company of Angels, Heb. 12. 22. But be they never so many, they are comprised under this particle ALL, so as all and every one of them must worship Christ.  
Yea if there be distinct and different degrees among them, and several orders, all those degrees and orders, whether more or less eminent, superior or inferior, are comprehended under this universal particle ALL; For (as the Apostle noteth in the last verse of this Chapter) they are ALL ministering spirits▪ If they be All ministering spirits for them who shall be heirs of salvation, much more are they All to worship Christ. For he is the Creator of ALL, even of Thrones, and Dominion●…, and Principalities, and Powers, Col. 1. 16. He is the Head of ALL, Col. 2. 10. and he is advanced far above them ALL, Eph. 1. 21.  
If therefore these Titles of distinction, Principalities, Powers, etc. give any pre-eminence to some of the Angels above others, yet that preeminency doth not exempt them from this duty of worshipping Christ jesus; at whose name every knee must bow, of things in heaven or earth, Phil. 2. 10.  
Not without cause therefore this general particle ALL is here used, Let all the Angels of God worship him; He that saith ALL excepteth none at all.   

§. 74. Of Worship.  
THe evidence here noted, whereby Christ is declared to be more excellent than all the Angels, is in this act worship, enjoined to Angels. For he that is worshipped is thereby manifested to be far more excellent than they who worship him. Worshipping one is much different from blessing one. That is an act of the inferior, This of the Superior; Without all contradiction the less is blessed of the better, Heb. 7. 7. And without all contradiction the better is worshipped of the less; especially if worship be taken as here in this place.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 procubuit, Incurvatus est.  Hebrew word used by the Psalmist, and translated worship, cometh from a root that signifieth to bow down, as Isa. 51. 23. Bow down that we may go over thee. It is most frequently used in the 
b Hithpael. In hac conjugatione actio ferè est reciproca. Martin. Gram. Heb. c. 16. & vehementia significatur. Pagn. Instit. Heb. c. 37.  last Conjugation, which addeth much emphasis, and importeth both a reciprocal action, reflecting upon one's self thus, He bowed himself, 1 Sam. 20. 41. and also a thorough, serious performance thereof, even to the ground; and therefore the word earth, is oft added thereto, to show a bowing as low as can be, even to the earth or ground, Gen. 33. 3. It is most frequently used for an expression of honour and reverence to another, namely, to him unto whom or before whom this gesture is performed; which some Translators set out by this Paraphrase, 
c Incurvarunt se honorem exhibentes. Tremel. & Jun. in Gen. 33. 6.  they bowed themselves presenting honour; and others express it by this one word 
d Adoravit. vet. lat. in Gen. 18. 2. & 19 1. & 23. 7.  adore or worship.  
The Greek word here used by the Apostle is somewhat answerable to the Hebrew. For it is compounded of a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osculor. Gestus eorum qui venerantur aliquem. Olim solebant, os & oculos osculari. Nunc manus, genua, pedes. Populi orientales demittunt se pron●…s in terram, camque ubi ore attigeri●…t, rursus si crigunt, & semel iterumque venerabundi salutantesque incurvant corpora. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoro, veneror.  word that signifieth to kiss: For they that do honour or reverence to others use to kiss their mouth, as of old they were wont: yea (as now) their 
f Qui adorant deosculari solent manum. Hier. Comment. in Host 13.  hands, knees, and (as it is done to the Pope) feet and shoes, yea, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super ●… tuum osculabitur omnis populus meus▪  the very earth where they stand.  
The frequent mention of kissing, to set out reverend and humble subjection in sacred Scripture, showeth that this was an accustomed gesture of testifying reverence and honour.  
When Pharaoh advanced joseph next to himself, and would that all his people should yield reverend subjection to him, thus he expresseth it, On thy mouth shall all my People kiss, Gen. 41. 40. that is, as the last English Translators have turned it, shall be ruled; or as others, 
h LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ver. Lat. Obediet.  shall obey or shall be subject.  
Thus when Samuel had anointed Saul to be King, he kissed him, 1 Sam. 10. 1. in testimony of reverence and subjection: In this respect Moses kissed his Father in Law, Exo. 18. 7. And Idolaters in this respect are said 
i Odorantes vitulos. Hier.  to kiss the calves, Host 13. 2. And they who would not yield honour and subjection to Baal, are thus set out, Their mouth hath not kissed him, 1 King. 19 18. yea, the reverence and obedience which is required of Sons of men to the Son of God, is thus expressed, Kiss the Son, Psa. 2. 12.  
But to let pass the Metaphor, the word used by the Apostle doth usually signify, as here it is translated, worship.  
Worship is a reverend manifestation of that high esteem which we have of another, and it is divine or civil.   

§. 75. Of the difference between Divine and Civil Worship.  
DIvine worship, is that which is performed in acknowledgement of Deity, or any divine excellency, in that to whom it is performed. 
k Adorari non creaturae, sed Domini est. Chrys. Hom. 32. in joh. 4.  This is due to God alone. For it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4. 10. That exclusive particle, only, must be referred to worship, as well as to serve, or else it giees not a full answer to the devil's temptation. For where the devil tempted Christ to worship him, Christ repels it with this answer, thou shalt worship the Lord. Now the sense of the answer lieth in this, that God only is to be worshipped; therefore none else. Nor Apostle (Acts 10. 26.) nor Angel (Rev. 19 10.) would accept such worship tendered to them; because it was proper to God alone. Yea M●…rdecai would rather hazard his own and all the Jews lives, then yield such worship to a mere man, Hest. 3. 2. The fiery furnace could not move daniel's three companions to yield worship to an Image, Dan. 3. 18.  
Civil worship, is that which is performed in acknowledgement of some eminency 
Adoratio hominibus honorisicentiae causa exhib●…ti sol●…t a p●…tribus, sicut de Abraham scriptum est, adoravit sil●…os. Herb. Aug. Quaest super Exo. l. 2. §. 99  or excellency in them to whom it is performed. Thus it hath been performed to Angels in regard of their eminency in glory, Gen. 19 1. To Kings for their eminency in dignity and authority, 2 Sam. 24. 20. So also in like respect to other Governors▪ Gen. 42. 6. And to Parents, Exod. 18. 7. 1 King. 2. 19 And to Masters, 2 Sam. 18. 21. Such worship hath also been performed to men, for the excellency of parts and gifts wherewith God hath endowed them, 2 King. 2. 15.  
In all these and other places, where reverence is showed to men, the very word which the Psalmist useth (Psal. 97. 7.) and is translated worship, is used. So as of necessity we must distinguish betwixt the kinds of worship, when it is done to the Creator and when to creatures.  
In the Psalm quoted and in this text, it is most manifest that divine worship is meant, which Angels are commanded to yield to Christ: whereupon by an undeniable consequence it followeth, that Christ is infinitely more excellent than Angels.  
It is further▪ observable, that this duty of worshipping Christ, is not left as an arbitrary matter to the Angels, to do it, or not to do it: but it is put as a duty upon them, and that by way of command, Let all the Angels of God worship him. If Angels, much more must men worship Christ. See §. 128.   

§. 76. Of the Resolution of the sixth Verse.  Verse 6. And again when he bringeth in the first begotten into the world, He saith, And let all the Angels of God worship him. 

* §. 64.  THe second Argument to prove Christ's excellency above Angels, is in this verse. It is taken from that worship which is due to Christ: and it is so set down, as with all the inferiority of Angels to Christ is proved thereby.  
Two Arguments proving two distinct points, are here couched▪ together.  

The first is to prove Christ's superiority. It may be thus framed: He, who is to be worshipped, is greater than they who are to worship him. But Christ is to be worshipped by Angels. Therefore Christ is greater than Angels.  
The second is to prove Angels inferiority. It may be thus framed: They who are to worship, are inferior to him that is to worshipped by them. But Angels are to worship Christ. Therefore Angels are inferior to Christ.   
In setting down these Arguments, such a connexion is used as was before v. 5. in producing two testimonies: thus, and again. The main Argument is set down in a charge: about which two points are noted.  

1. The time when the charge was given.  
2. The duty charged.   
The time is set out by an act of God, when he bringeth. This is amplified,  

1. By the Object, The first begotten.  
2. By the Place, Into the world.   
In the duty is expressed:  

1. The Kind, worship.  
2. The Persons.   
These are of two sorts.  

1. They who are to perform the duty, Angels: Angels are here described;  
1. By their generality, All.  
2. By their excellency, of God.  
2. The person to whom the duty is to be performed, is expressed in this relative Him, namely the first-begotten.    

§. 77. Of the Doctrines arising out of the sixth Verse.  
I. ARgument must be added to Argument to prove the same Point. For here is an other Argument then that which was produced, v. 5. to prove the excellency of Christ. This is evident by this transition, and again. In the former verse testimony was added to testimony, to confirm the same Argument: here Argument is added to Argument, to prove the same Point. That which God saith to Moses concerning two signs (Exod. 4. 8. It shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign,) may be applied to two Arguments. See §. 63.  
II. The Son of God is begotten of the Father. See the 7th Doctrine on v. 5. §. 65.  
III. Christ is the first-begotten of the Father. In what respects this is to be taken, is distinctly showed §. 67.  
IV. God visibly manifested his Son to men on earth. The word of bringing in, implieth a manifestation. Under world men on earth are comprised. Read joh. 1. 14. 1 Tim. 3. 16. 1 joh. 1. 1.  
V. God speaketh in the word. Ver. 1. Chap. 3. 7. Acts 4. 25.  
VI Divine worship is due to Christ, Psal. 2. 11. Matth. 2. 11. & v. 2. Luk. 24. 52. For Christ is the Son of God; true God: And the Father wills that all men should honour the Son, even as they should honour the Father, joh. 5. 23.  
VII. Creatures are bound to worship Christ. The charge here set down importeth as much.  
VIII. The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent: and they are here enjoined to do it.  
IX. No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoined to them all, none exempted.  
X. Angels are Gods special attendants. In this respect they are here styled Angels of God.   

§. 76. Of the Coherence of the seventh Verse.  Verse 7. And of the Angels he saith, Who maketh his Angel's spirits, and his Ministers a flame of fire. 
TO amplify the former Argument (whereby the Apostle proved the excellency of Christ above Angels) taken from the inferiority of Angels, manifested by their worshipping him; he addeth another evidence of their inferiority, manifested by their manner of serving him. And to show that there is as good ground and reason for this, as for the former; and that Angels are as much bound to this, as to that; he premiseth, in this verse the like preface, as in the former: thus, And of the Angels he saith: even HE that said, Let all the Angels worship him, saith also, He maketh them spirits.  
Thus may this verse have relation to that which goeth before, as a fit dependence thereon: and so this copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND, join two evidences of the inferiority of Angels together.  
It may also have a fit reference to that which followeth in the 8th verse; and that as an evidence of the infinite disparity betwixt Angels and Christ: which the Apostle proveth by a third Argument, taken from the high sovereignty of Christ, in the verses following. In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels. The other parts are in the 8th and 9th verses. The disparity is this▪ Angels are minister; but Christ a Lord and King. The adversative particle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BUT, in the beginning of the 8th verse (which is a note of an assumption, or of opposition) importeth this latter reference.  
In this preface (of the Angels he saith) there is some ambiguity in the particle translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  OF, For properly and usually it signifieth TO: But it apparent in the Text quoted that he speaketh not to Angels. For he useth not the second but the third person: The Apostle therefore imitateth the Hebrew, who put the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  particle which signifieth TO, for that which signifieth OF or Concerning. 
〈…〉.   
He expresseth the Title Angels, to show distinctly what kind of Spirits and Ministers the Psalmist meaneth; and also how pertinent the Text which he quoteth is to the point in hand.  
There is in the Greek an ordinary ᵈ note of asseveration, as is oft translated verily. 
〈…〉.  See Cham 3. v. 5. §. 50.   

§. 79. Of the various acception of Angels, Spirits, Ministers, flame of fire.  
THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle, as it was long before by the Greek LXX. But because many of the words are of divers significations, sundry Expositors do otherwise take them. For,  

1. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word translated Angels, is oft put indefinitely for messengers; even such as are sent of man (Gen. 32. 3.) or of God: and these both corporal substances (Isa. 
Missus, Nuncius, Legatus, Angelus.  42. 19 Mal. 3. 1.) and also spiritual, Gen. 32. 1.  
2. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word translated Spirits, is put for winds (Ezek. 37. 9) For souls of men (Num. 27. 16.) For Angels ver. 14. and for the holy Ghost, Gen. 1. 2. Mat. 4. 1. 
Spiritus.   

3. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word translated Ministers, is applied to such as do service to God, whether in the invisible heaven, as Angels; or in the visible heavens, as stars, 
Ministri.  winds, clouds, and other meteors (Psa. 103. 21.) or on earth, as children of men, Isa. 61. 6.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word, according to the 
e quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui publicum munus obicrunt.  notation of it, setteth out such as are deputed to public services: in which respect their Ministry is the more honourable. I find it five times used in the New Testament, in every of which places it importeth a public employment; Epaphroditus who was publicly employed by the Church, is so styled, Phil. 2. 25. and Governors of Commonwealths, Rom. 13. 6. and an Apostle of jesus Christ, Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place: The more honourable their function was, the more is Christ's dignity amplified thereby, in that such honourable Ministers were inferior to him. See Cham 8. v. 2. §. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    
4. This phrase, a flame of fire, or, flaming fire, as it is literally taken for flaming 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fire on earth (Psa. 83. 14.) and for the lightning falling down from heaven (Psal▪ 
Ign●… flamma●…s.  29. 7.) So it is mystically used to set out the glory of God (Dan. 7. 9) and the fierceness of his wrath (Isa. 29. 6. 2 Thes. 1. 8.) and for fervour and zeal, Psa. 39 3.    

§. 80. Of the meaning of the 4th verse of the 104. Psalm.  
IN regard of the divers acceptions of these words, some apply them to a●…ry and fiery meteors, as to winds and lightning: thus most of the jewish, and many of our 
a Vide Vatabl. Annot. in Psa. 104. 4. Calvinns, Musculus, Beza, Flaminiu●…. Alijque i●… eundem Psa.  modern Expositors take these words; as if we should thus translate them according to their sense, Who maketh the winds his Messengers, and the lightning his Ministers: Thus they 
b Praedicatum loco Subjecti▪ & subjectum l●…co ●…praedicati.  invert the plain order of the words, putting that in the first place, namely, spirits or winds, which in the Text is in the latter place, and Angels or Messengers in the latter, which are in the first: The like inverting of order is in the second clause, and in both places without any need.  
Obj. In the former verse the Psalmist speaks of the winds.  
Answ. It followeth not thereupon that he must needs speak of the winds in this verse: For the scope of the Psalmist is not to treat only of the winds, but to set out the magnificence of God in the variety of creatures.  
The scope of that Psalm is in the first clause of the first verse noted in these words, Bless the Lord.  
The sum thereof is in these, My God thou art great, etc.  
In the sequel of the Psalm he exemplifieth that sum, in sundry particular great and glorious works of God.  
He beginneth with that visible glorious work which God first made, the light. To which he addeth the highest visible heaven, v. 2. Then he mentioneth the waters, clouds, and winds under the foresaid heavens, v. 3. And before he descendeth lower to the earth, and the things thereon, he bringeth in the Angels, whom God useth to do his great works, in heaven and on earth, v. 4. In the verses following he sets out God's great works on the earth and waters below.  
Thus we see how fitly the testimony quoted may according to the most plain, proper, literal, and grammatical sense be applied to Angels. To make this the clearer, the Greek Interpreters set 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such an article before these two words, Angels, Ministers, as declare those other words, spirits, flame of fire, to be attributed to them.  
Many of the ancient 
b Hieron. August. Arnob. Prosp. Theod. alijque.  Fathers acknowledge that which the Greek and last English Translators have set down to be the true literal meaning of the Psalmist; and thereupon infer, that both the nature and office of those celestial creatures is 
Quaeris nomen ejus naturae? Spiritus est. Quaeris offic●…ū? Angelus est. Ex eo quod est, Spiritus est▪ Ex eo quod agit, Angelus est. Aug. E●…r. in Psa. 103. Sic fere Prosp. Argumentum a simili esse videtur, cum ad Angelos transfert Apostolus quod proprie de ventis dictum est. Calvin in Heb. 1. 7.  noted: For the word Angel points at their office; Spirit, at their nature: In that they are or have a being, they are spirits: in that they do this or that, they are Angels.  
Thus the testimony taken from the Psalmist being applied to Angels, is most pertinent to the proof of the point, for which the Apostle doth produce it. But applied to winds and lightnings, it is little to the purpose.  
It is said that the Apostle applieth that which is spoken of winds and lightnings, to Angels, by way of Analogy and resemblance, comparing Angels to winds and lightnings; and in similitude referreth that to the invisible creatures, which the Psalmist attributeth to visible.  
Answ.  

1. It is the best and safest to take the Scripture literally, when the Text will well bear it.  
2. Similitudes are no sound proof; They are usually produced rather to illustrate a point, then to prove it: But here the Apostle ●…iteth the testimony for a proof of the inferiority of Angels to Christ; as to the like purpose he cited the former testimony out of Psa 97. 7.  
3. The Apostle being guided by the same spirit that the Psalmist was, was not ignorant of the true sense of the Psalmists words; We ought therefore to interpret 
Chald●…us item exponit Psa. 104. 4. Per fimilitudinem.  them both in one and the same sense, the rather because in the letter they do punctually agree.    

agree 81. Of Angel's inferiority to Christ.  
THese three words, made, Angels, Ministers, import inferiority.  
In that they are said to be made, they are declared to be creatures: and also to be ordered to be such as they are, by him that made them; which was the Son of God; So as this relative who, hath reference to this clause in the second verse, By whom he made the worlds.  
This phrase 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who maketh, being of the present tense, leadeth us to a consideration of that primary work of creation, as if it were still in doing; that so it might be the better heeded. For things in their first doing are most regarded. In like manner are the 
* Psa. 104. 2, 3  other phrases of the Psalmist, in the verses going before, all set down in the present tense. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The word maketh, having relation to God intimateth two things.  

1. Creation; For where God is said to have rested from all his works which he had made, Gen. 2. 2. and to have made the heaven and the earth, Rev. 14. 7. it is meant created. Express mention is made of the creation of Angels, Col. 1. 16.  
2. Ordination▪ or disposing things to this or that use; Thus God is said to have made his Anointed the Head of the heathen, Psa. 18. 43. and to have made his Saints Kings and Priests, Rev. 1. 6. that is, to have ordered and disposed them to such and such dignities.   
In both these senses is this phrase, he maketh, here used. He maketh them spirits, that is, he createth them spiritual substances; He maketh them a flame of fire, that is, he ordereth and disposeth them to be as a flame of fire in doing his will.  
●…hat this word is here in both these senses to be taken, is evident by that which in the verses following is spoken of Christ in opposition to Angels. Here they are styled messengers and Ministers; But he, God and King v. 8. They made; but he the Lord and Maker v. 10. So as there is here noted as great a difference betwixt Christ and Angels, as betwixt King and Ministers, Creator and creatures. The inferiority therefore of Angels to Christ is very great.   

§. 82. Of the Title Angel.  
THe Title Angel, whereby they who are here spoken of are differenced from other sorts of creatures, implieth also inferiority and subjection.  
The Title (though used in most languages) is taken from the Greek tongue; and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuncius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nunciare.  according to the most proper notation of it, signifieth a Messenger: For it is derived from a Verb that signifieth to tell, report, or declare a message. So alfo the Hebrew word which signifieth an * Ambassador or Messenger, is put for an Angel; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So as in the original Languages of sacred Scripture, any kind of Messenger is styled 
Angelus, Nuncius, Legatus, Nuncij Graci Angeli dicuntur. Aug. de Gen. ad l●…. c. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Angel, whether sent of God or Man.  
The Hebrew frequently useth the word for a messenger of men, and that * scent in public employments, commonly called an Ambassador: or on any other message; as he that brought the evil tidings to job 1. 14. And john's Messengers Luke 7. 24.  
Thus may the word be expounded, Act. 12. 15. where the Disciples upon a maids 
Lega●…i pac●…s. Isa. 33. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  affirming that Peter was at the door, say, It is his Angel; that is his messenger, or one sent from him.  
Angel being put for one sent of God, is put for a created or uncreated messenger. Created Messengers are visible or invisible: Visible are extraordinary or ordinary:  
Ordinary created visible Messengers of God called Angels, are Priests, under the Law, Mal. 2. 7. and Ministers under the Gospel, Rev. 1. 20.  
Extraordinary ones were Prophets, judg. 2. 1, 4. In particular john the forerunner of Christ, Mal. 3. 1. Mar. 1. 2.  
Invisible Messengers of God are the celestial spirits that are here meant: All those spirits were at first made good; and so messengers according to God's mind and heart; But many of them sinned and kept not their first habitation (2 Pet. 2. 4. Judas v. 6.) and became devils; yet are they sent and used of God as Messengers and Ministers of his just vengeance; and thereupon still called Angels, 1 Cor. 6. 3. And where it is said that the Sadduces say, There is neither Angel nor spirit (Act. 23. 8.) both good and evil Angel is meant; so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit, some note of distinction is added thereto, to demonstrate what kind of Angel is meant: as Angels of the devil, (Mat. 25. 41.) Angels of the Dragon, Rev. 12. 9 Angel of the bottomless pit, Rev. 9 11. Angels that sinned, 2 Pet. 2. 4. Angels that kept not their first estate. Judas 6.   

§. 83. Of the Title Angel given to Christ.  
THere is one eternal, uncreated Angel, oft mentioned in Scripture, even the 
In multis locis dominus noster atque Salvator Angelus Dei dicitur. Hier. comment. in Agg. 1.  Son of God, the second Person in sacred Trinity: For it pleased the Father to communicate his secret counsel and sacred will to Sons of men by his own Son; who was in that respect a kind of messenger from his father to men, and styled an Angel; yea, and appeared to men before his Incarnation, in that form and manner which Angels did; yet are there manifest evidences to demonstrate that the Son of God is meant, when this Title Angel is attributed to him; such as these that follow.  

1. Arch-Angels, jude v. 9 By this Title the Prince and head of Angels which is Christ Jesus is set out; For he is there called Michael, which name is given to Christ, Dan. 10. 13. 21. & 12. 1. Rev. 12. 7. The notation of the name Michael, who 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as God, importeth as much. He is also called jehovah, Zech. 3. 2. It is said, that jehovah 
Quis sicut Deu●… vel quis par Deo. Michaelem Christum intellige. Aug. in Apoc. Hom. 9 Salvator Angelus Testamenti appellatur. Hier. Com. in Mal. 3.  buried Moses Deut. 34. 5, 6. And surely the same jehovah, this Michael, suffered not Satan to discover the place where Moses was buried; We read but of one Archangel in sacred Scripture.  
2. Head of Principalities and Powers, Col. 2. 10. This the Apostle speaketh of Christ.  
3. Angel of the Covenant, Mal. 3. 1. That Angel in whom God's Covenant with man is made and confirmed.  
4. Angel of God's presence, Isa. 63. 9 Or, word for word, Angel of his face, that is, the express image of his Person, who is ever before God's face to make intercession for us.  
5. God's proper Title which is jehovah: wheresoever he that appeared as an Angel, and is styled an Angel, hath this Title jehovah attributed to him, there Christ Jesus is meant: On this ground it is evident that the Angel which appeared to Moses in the burning bush was Christ, because he is called jehovah, Exod. 3. 3, 4. By a like evidence it is manifest that the Angel which spoke to jacob in a Dream, was Christ, because he said of himself, I am the God of Bethel, etc. Gen. 31. 11. 19  
6. When the Name is declared to be secret or wonderful, as judg. 13. 8. Wonderful, is one of the Titles whereby the Son of God, true jehovah, is set out: Isa. 9 6.  
7. When divine effects are wrought by him that is styled Angel, as, to deliver from all evil (Gen. 48. 16.) to put fear and terror into the heart of stout enemies, (Exo. 14, 19, 24, 25.) And to bring Israel out of Egypt, after such a manner as they were brought out, Numb. 20. 16.  
8. When divine worship is rightly given to him that is called Angel, I say rightly, because divine worship may and hath been given to created Angels, Col. 2. 18. Rev. 19 10. & 22. 8, 9 But by divine worship rightly and duly given, one of the Angels that appeared to Abraham is manifested to be jehovah, Gen. 18. 2. And the Angel with whom jacob wrestled, Gen. 32. 26. for jacob made supplication unto him, Host 12. 4.   
This uncreated Angel the Son of God, true jehovah, is not meant by the Apostle in this Text; For he speaks in the plural number (Angels) as of many, and those made or created, yea, and Ministers; Nor doth he mean Sons of men: For he styles them spirits, meaning Angelical and celestial spirits; who are usually and properly called Angels. These are here intended.   

§. 84. Of the Names given to Angels.  
THat we may the better discern the excellency of these Angels, and therewithal the excellency of Christ who is preferred before them, I will distinctly note:  

1. The Titles attributed to them in Scripture.  
2. Their Nature, For they are spirits, See §. 86.  
3. Their Properties; For they are a flame of fire; See §. 93.  
4. Their Functions; For they are Ministers; See §. 96. etc.   
One and but one proper name is in sacred Scripture attributed to an Angel, that is Gabriel Dan. 8. 16. & 9 21. Luke. 1. 19 26. According to the notation of this name, it signifieth a strong man of God. It may be a name comnon to any Angel deputed of God to any special function, or sent on any special message.  
There is another name attributed to him that is styled Archangel, who is Christ, as we showed before, §. 83.  
There are other names meneioned in the Books called Apocrypha, as Raphael, Physic of God, Tobit 3. 17. Uriel, Fire of God, 2 Esdras 4. 1. jeremiel, Mercy of God, 2 Esdr. 4. 36. Salathiel, asked of God, 2 Esd. 5. 16.  
There are also sundry other names reckoned up by the Jewish Rabbins, which, because they want sufficient authority, I pass by.  
Other Titles are attributed to them in sacred Scripture, to set out their nature, or Offices, or excellency in one kind or another; They are these which follow:  

1. Spirits; This Title declares the common nature of them all, which is spiritual.  
2. Ministers; This pointeth at their general office, which is to minister to God himself, to the Son of God, and to Sons of men; as we shall hereafter more distinctly show.  
3. Men of God; So was the Angel that appeared to Manoah styled, judg. 13. 6. 9 He is called a man, because he appeared in the shape of a man; and a man of God, because he came from God, and was sent by God. Though this Angel were the Son of God, yet the Title is given unto him, as he appeared like an Angel, and may be well reckoned among the Titles given to Angels.  
4. Sons of God, Job 1. 6. Thus they are called, not only because they received their being from God, and are sustained by him, but also being once made after the image of God, they still retain that image.  
5. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hebrao pro eo quod est ab Angelis, qui dicuntur  Gods; So doth that word signify which we translate Angels, Psal. 8. 5. It is attributed to Angels to set out their excellency: For excellent things are in Canaan's dialect styled Gods, Psa. 82. 1. 6. The same Title is given them, Psa. 97. 7. And translated Gods.  
6. Cherubin, Gen. 3. 24. Ezek. 10. 1. Cherub taken indefinitely importeth a Figure 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deum habet, hoc est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or Image: Most usually a resemblance of a young man; So were Angels set out, when a resemblance or picture was made of them, and when they appeared in a visible shape; They appeared in the shape of a man, to show they were creatures 
b Cherubin interpretantur scientiae multitudo. Hier.  of knowledge and understanding (as men endued with reasonable souls are) and of a young man, to set out their beauty, vigour, strength, and other like excellencies appertaining to youth. 
Comment. in Ezek. 28.   

7. Seraphims: This Title is twice and only twice attributed to Angels, Isa. 6. 2, 6. The Title cometh from an Hebrew 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim.  root that signifieth to burn: It is attributed 
Ita serè Chrys. de incompr. Dei Nat. Hom. 3. See Cham 9 v. 4. §. 32.  to those fiery Serpents which in the wilderness bit and stung the people to death, Numb. 21. 6.  
Angels are called 
d Seraphim interpretantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod nos dicere possumus incedentes, sive comburentes; juxta illud quod alibi legimus, Qui facit Angelos suos Spiritus, & ministros suos ignem urentem. Hier. Comment. in Isa. 6. Sic Chrys. loc. citat.  Seraphim, either from the particular act of theirs in touching the Prophet's lips with a burning coal, Isa. 6. 6. or else more indefinitely from their fervent zeal in executing the will of their Lord: In allusion hereunto it is thus written, He maketh his Angel's spirits, his Ministers a flame of fire, Psa. 104. 4. 
Praeter hunc locum in Scriptures canonicis alibi legisse me nescio. Hier. in Isa. 6.    
8. Watchers 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; He that is styled a wateher (Dan. 4. 13.) was an Angel: and by the ancient Greek Translators of the Old Testament is so called; The plural number 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat Angelos quod semper vigilant, & ad Dei imperium sint parati: Hier. Come. in Dan. 4.  Watchers is used, Dan. 4. 17. This Title is given to Angels: 

1. In regard of their nature; for they being Spirits are not subject to heaviness, drowsiness, and sleepiness; but wake and watch continually day and night.  
2. In regard of their Function, which is, always to behold the face of God (Mat. 18. 10.) and to be ever ready at hand to do his will, Psa. 103. 20. This they cannot do without continual watching.  
3. In regard of that constant continual care which they have to keep Saints from the manifold dangers whereunto they are subject. Saints have enemies which continually watch night and day to do them some mischief: Your adversary the devil (saith an Apostle 1 Pet. 5. 8.) as a roaring Lion walketh about seeking whom he may devour▪ The good Angels therefore continually watch to keep them safe from his clutches. In relation to their continual watchfulness, Angels 
Castra Dei quae vidit Jacob in itinere, nulla dubitatio est, quin Angelorum sucrit multitudo: ea quip in Scriptures militia coeli nominatur. Aug quaest. super Gen. c. ●…01. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 16  are said to be full of eyes round about, Ezek. 1. 18.    
9 Holy Ones; So they are called, Dan. 4. 13. 17. There these two Titles, Watcher and Holy One are applied to one and the same person; This Title is given unto them in regard of that holiness wherein they were at first created, and in which they still abide; Which maketh them to delight in holiness, and to practise holiness; Therefore they are justly styled holy Angels, Mar. 8. 38. Mat. 25. 31.  
10. God's Host; Angels are so called, Gen. 32. 2. Psa. 103. 21. Luk. 2. 13. and that because God useth them as an host to protect his Saints, 2 King. 6. 17. And to destroy his enemies, 2 Chr. 32. 21. Rev. 12. 7.  
11. Thrones; This word must needs be expounded Metonymically (if it be applied as 
a Chrys. Hier. Theoph. Aug. Erasm. Zanch. aliique.  many ancient and later Divines apply it, to Angels) for Thrones, properly taken, are Royal Seats, made for Kings to sit upon; and then especially when they show forth their magnificence. In this proper signification ᵇ many judicious Divines take this word Thrones to be used, Col. 1. 16. and apply it to the invisible Heavens where God especially setteth out the glory of his Majesty. Therefore heaven 
Calv. Comment in 1. Col. 16. Dan. Isagog. Chr. Par. 2. c. 14  is said to be God's Throne, Mat. 5. 34. and for excellency sake the plural number may be used; But applied to Angels, they are so called in regard of their dignity and excellency; being fit to sit on Thrones, at least in comparison to other creatures; Thus tropically Thrones are put for such as sit, or are worthy to sit on Thrones.  
12. Dominions; This Title is fitly added to the former to show that God who 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 16.  hath conferred such excellency and dignity on Angels, as the forementioned Title Thrones implieth, hath also given them Dominion and rule: whereby as Lords, under God, they order and govern matters, and persons in the world. The devils have a dominion and government over wicked ones; in which respect they are styled Rulers of the darkness of the world, Eph. 6. 12. and that for executing greater vengeance on them: In like manner may good Angels have dominion for procuring and effecting greater good.  
13. Principalities; This Title is somewhat more special than the former; Dominions 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 16  indefinitely and generally note such as have authority without respect to any particular jurisdiction; But Principalities are such as have a special and peculiar jurisdiction: In this sense the Apostle admonisheth Christians to be subject to Principalities ('tis▪ 3. 1.) that is, to such as have authority over them in particular; For every one is not bound to be subject to every dominion; This Title is attributed to good Angels (Eph. 3. 10. Col. 1. 16.) because God doth oft set some of them over particular polities, and Kingdoms, and Persons: It is also applied to evil Angels (Eph. 6. 12. Col. 1. 15.) because for their greater advantage they take to themselves special jurisdiction over particular places and persons.  
14. Powers; The Greek word properly signifieth that right which Governors 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 licere. jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Licentia, I●…s, Potestas.  have to exercise their authority; So is our English word Power oft used; as joh. 10. 18. where Christ thus saith, I have power to lay down my life, and I have power to take it again: and where Peter saith to Ananias of the price which he had for his land, Was it not in thy power? Act. 5. 4. This Title than showeth that Angels have a good right to that government which they take upon them. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
Object. These titles, Principalities and Powers, are attributed to devils, Eph 6. 12. Col 2. 15.  
Answ. The same titles may be applied to different persons in different respects. This great title God, is attributed to the Creator, to Angels and men; yea and to the devil too, 2 Cor. 4. 4. The different respects wherein the foresaid titles are given to good and evil Angels are these.  

1. Good Angels are Principalities and Powers by God's special appointment. God hath given them the dominion which they have, and a right thereunto. Devils have theirs by a divine permission: yet they are but usurpers thereof.  
2. Good Angels are Principalities and Powers over Saints especially, and most properly for their good. But devils are over the wicked (in which respect they are said to be rulers of the darkness of this World, Eph. 6. 12.) and that in judgement, to execute vengeance on them: and in this respect God may be said to make them Principalities and Powers, to be his executioners to inflict the soarer vengeance.   

15. Might's. This title imports strength and ability to accomplish what they 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38.  undertake. In this respect they are said to be mighty in strength: or as our english translate it, to excel in strength, Psal. 103. 20. Many instances are throughout the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Scripture given of their might and strength.    

§. 61. Of the like Excellencies of every Angel.  
COncerning the forementioned Titles two things are to be observed.  

1. That many of them are not simply and properly to be taken (as if Angels were indeed flames of fire, or, fair youths, or sat on thrones) but by way of similitude the more conspicuously to set out sundry excellencies in them.  
2. That the distinct Titles do not so much set out distinct persons, or orders, or degrees among the Angels, as distinct properties, gifts, and excellencies in them; as is evident by this phrase applied to Angels in four several apparitions; they four had the face of a man, and the face of a Lion on the right side; and they four had the face of an Ox on the left side; they four also had the face of an Eagle, Ezek. 1. 10. So as one was not as a man alone, and another as a Lion, and a third as an Ox, and a fourth as an Eagle; but all four had one likeness; Hereby it was implied, that every Angel was prudent as a man, courageous as a Lion, laborious as an Ox, swift as an Eagle: In like respects the same person was called a Prophet, a Man of God, and a Seer, 1 Sam. 3. 20. & 9 6, 11. And the same thing a Dream, a Vision, a Revelation, Dan. 2. 28. See Chap. 2.   
Thus much of the Titles attributed to Angels.   

§. 86. Of the Nature of Angels.  
Angel's are created Spirits subsisting in themselves; Every word in this brief description so makes to the nature of Angels, as it distinguisheth them from all others.  


1. They are Spirits, so they are expressly called in this verse and ver. 14. This importeth both their being and also the kind of their being; Spirits are substances, and have a true real being, as the souls of men have which are styled Spirits Eccl. 12. 7. Heb. 12. 9 23.  
The Offices deputed by God to Angels, the great works done by them, the excellent gifts wherewith they are indned (as knowledge, wisdom, holiness, strength, etc.) do plainly demonstrate, that they are true real substances.  
Hereby they are distinguished from all mere imaginations and fantasies, which are conceptions in men's minds of such things as never were, nor ever had any true being at all; as those intelligentiae which Philosopher's conceit do turn the celestial Orbs.  
They are also hereby distinguished from physical qualities, philosophical accidents, and from mere motions, affections, inspirations, and such other things as have no true, real being at all.  
The Title Spirit doth further import their kind of being to be spiritual, which is the most excellent being that can be; Herein it is like to the divine being; For God is a Spirit, Joh. 4. 24.  
Hereby the being of Angels is distinguished from all kind of corporeal substances, which are sensible, visible, subject to drowsiness, weariness, heaviness, fainting, diminutions, decay, destruction, and sundry other infirmities to which spirits are not subject.   

2. They are created; This was proved before §. 81.  
Hereby Angels are distinguished from their Creator, who is a Spirit, but uncreated: Angels are styled Gods, and Sons of God (as was showed §. 70.) and endued with sundry excellencies above other creatures; yet being created, neither are they to be accounted truly and properly Gods; Nor any thing proper to the Deity is to be attributed or done to them.   

3. They subsist in themselves: Though they have their being from God, and are preserved, sustained, and every way upheld by God, so as they have their subsistence from God, yet God hath so ordered it, as it is in themselves: Angelical Spirits have neither bodies nor any other like thing to subsist in.  
Hereby they are distinguished from the souls of men, which are Spirits (Luk. 23. 
Gen. 2. 7.  46. Heb. 12. 23.) but have their subsistence properly in their bodies; This phrase, God breathed into man's nostrils the breath of life, and he became a living soul, imports 
Creando infunditur, & infundendo creature.  as much; So doth this Philosophical principle; The soul in infusing it into the body is created, and in the creation of it it is infused.  
True it is that the soul may be separated from the body, and retain the spiritual being which it hath; but so as it longeth after the body, and is restless till it be reunited to the body: We would not be unclothed, that is, we do not simply desire a putting off the body from the soul, but clothed upon, that is, have immortality put upon our bodies, without separating their souls from them, 2 Cor. 5. 4. As for the souls which are separated from their bodies, they cry, How long O Lord, holy and true, Rev. 6. 10. This shows a desire of union with their bodies ugain.  
Angels being Gods special Messengers, they were thus constituted, spirits subsisting in themselves, that they might be the more fit Messengers and Ministers to execute Gods will more readily, more speedily, and every way more throughly. For being spirits they are not hindered by such encumbrances and infirmities, as bodies are. And subsisting in themselves they need not such organa, such instruments and parts of a body, as the souls of men do.  
This of the nature of Angels.     

§. 87. Of the Knowledge of Angels.  
THe Properties of Angels are many, and those very excellent ones, some of the principal are these which follow.  
1. Great knowledge; For they are intellectual or understanding creatures, able 
Secundum potentiam spiritalem mentis angelicae, cuncts quae voluerit, fimul notitia, facillima comprehendentem. Aug. de Gen. ad lit. l. 4. c. 32.  to conceive any mysteries that are or shall be revealed. They understand according to the spiritual power of an angelical mind, comprehending all things that they will together most easily: Angels being in heaven, know all the counsel of God that is there made known: That which Christ saith of them, Mat. 18. 10. In heaven they do always behold the face of my Father, implieth, that they are privy to the whole counsel of God, revealed in heaven: yea, on earth also they frequent the Assembly of Saints; thereby they come to know the whole counsel of God on earth made known to the Church. In this respect the Apostle saith, that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisdom of God, Eph. 3. 10. They are very inquisitive after all divine mysteries; For of those things which Prophets foretold, and Apostles preached, it is thus said, which things the Angels desire to look into, 1 Pet. 1. 12. This restrictive phrase, no, not the Angels, Mar. 13. 32. importeth the great measure of knowledge which Angels have; For it followeth, Nor the Son: Of that day and that hour knoweth no man, no, not the Angels which are in heaven, neither the Son; By the two last phrases it is implied, that if any creatures knew that secret, surely the Son and the Angels would know it.  
Object. It is an impeachment of their knowledge not to know all things.  
Answ. It is no impeachment of a creatures knowledge not to know such things as belong not to him to know; which are such as the Father hath put into his own power, Act. 1. 7. and many things to come, Isa. 41. 23. and the thoughts of men's hearts, 1 King. 8. 39 and any secret which belongs to the Lord, Deut. 29. 29.  
Satan deluded our first Parents by suggesting to them a conceit of knowledge of more than was meet to be known.  
The gift of knowledge which Angels have is the rather necessary, because their main function is to be God's Messengers, to declare and execute his will, which they cannot well do without knowledge thereof.   

§. 88 Of the Prudence of Angels.  
A Second property, of Angels is Prudence; This is usually joined with knowledge; For knowledge works Prudence, and Prudence directeth knowledge. An Apostle therefore thus coupleth them together, Who is a wise man and endued with knowledge? Jam. 3. 13. Wisdom presupposeth knowledge, yea, also it findeth out knowledge of witty inventions, Prov. 8. 12. It maketh men find out more and more knowledge; and that of more than ordinary and vulgar things; In regard of that excellent wisdom which Angels have, Tyrus which was counted very wise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is styled a Cherub, that is an Angel, Ezek. 28. 3, 4, 16, 17. The ancient Grecians styled 
Doctus peritus prudens. Illae virtutes nomine sortiuntur, quae saplentiam, etc. Consignatissime indicent. Chrys▪ the incomp. Dei Nat. Hom. 3.  all sorts of Angels * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by reason of their wit and wisdom.  
That Prudence which good Angels have, is the more necessary, because the evil Angels (against whom good Angels have a charge to defend Saints) are exceeding crafty and subtle. The devil hath his wiles, his manifold windings and turnings; he is as crafty as a Fox; There is need therefore of a prudent Hushai to bring to nought the plots of such a crafty Aehitophel.   

§. 89. Of the Purity of Angels.  
A Third property of Angels is Purity: Their purity is a perfect purity, without mixture of any impurity or sin; This is set out by that pure and white linen wherewith they are said to be clothed, Rev. 15. 6. In this respect they are styled Holy Angels, Mar. 8. 38.  
Under this head is comprised their sincerity; For In their mouth is found no guile, they are without fault before the Throne of God, Rev. 14. 5. Whatsoever those heavenly spirits make show of, they indeed intent and do it from the heart.  
Hereunto may be added their integrity, which is an universal subjection to every part of Gods will. In all places they attend upon their Lord, and always behold his face Matth. 18. 10. to know what his will is that may do it; They are therefore said Psal. 103. 20. To do his Commandments, harkening to his Word: Hereby they show that they are yet still ready further to do whatsoever he shall require.  
These properties are necessary to make Angels fit to appear in the presence of the pure and holy God in heaven. But there shall in no wise enter into heaven any thing that defileth, Rev. 21. 17. God is of purer eyes then to behold evil; he cannot look on iniquity, Hab. 1. 13. Neither shall evil dwell with him, Psa. 5. 4.   

§. 90. Of the Glory of Angels.  
A Fourth property of Angels, is, Glory; They are very glorious; Such is the brightness of their glory, as it is resembled to lightning, Mat. 28. 3. Just men are said to shine as the Sun in the Kingdom of their Father, Mat. 13, 43. Much more Angels.  
Children of men on earth cannot endure the brightness of an Angel's presence when he appeareth in his glory: When Balaam saw an Angel stand in the way before him, he fell flat on his face; and his Ass did what it could to shun the Angel, Num. 22. 31. 33. The Keepers of Christ's Sepulchre at the sight of an Angel did shake and become as dead men, Mat. 28. 4. Not only wicked men have been dazzled, amazed, and affrighted with the appearance of an Angel, but also pious men, men of great faith and courage. The Shepherds that durst tarry all night with their sheep in the Field, at the sight of an Angel were sore afraid, Luk. 2. 9 Zechary a good Priest at the like sight was troubled, and fear fell on him, Luke 1. 12. john the Divine was so amazed at the sight of an Angel as he fell at his feet to worship him, Rev. 19 10. & 22. 8. yea Daniel, a man greatly beloved, at the sight of an Angel was afraid and fell upon his face, Dan▪ 8. 17. The glory therefore of Angels must needs be surpassing great.  
Angels are the chiefest servants, and most principal attendants on God: Now Courtiers who are Kings special attendants, as Gentlemen of his Bedchamber and Privy-chamber use to be, for the honour of their Sovereign, most gorgeously attired. In allusion to that ancient custom, thus saith the Lord, Behold they that wear soft clothing are in King's houses, Mat. 11. 8. Answerably it is requisite that Angels, even for the glory of their Lord, be of all creatures the most glorious.   

§. 91. Of the Power of Angels.  
A Fifth property of Angels is Power; They are mighty in Power; Hereupon there are attributed to them these and such like Titles; Mighty, 2 Thes. 1. 7. Strong, Rev. 5. 2. And they are said to excel in strength, Psa. 103. 20. They are resembled to Horses and Charets of fire, 2 King. 6. 17. Horses and charets are powerful; Horses and charets of fire are invincible.  
Angels protected Elisha against an Army of enemies; yea, one Angel destroyed in one night 185000 Soldiers in their one Camp, 2 King. 17. 35. Do not these evidences demonstrate that Angels are mighty in power, and that both to offend 
Of the Power of the devil, See the Whole Armour of God, on Eph. 6. 12. §. 12, 14, 20.  and defend?  
It is necessary that they should be so, because the Church and Children of God (over whom the Angels have a charge) have in this world against them, not only mighty, malicious, fierce, cruel children of men; but Principalities, Powers, Rulers of the darkness of this world, spiritual wickedness in high places, Eph. 6. 12.   

§. 92. Of the Speed of Angels.  
A Sixth Property of Angels is Speed, or quickness in motion; By reason of 
Angel terram circumeunt adinstar avium, Hier. in Ecc. 8.  their extraordinary speed they are said to have wings to fly, Isa. 6. 2. In the time of daniel's making a prayer, an Angel came from the highest heaven to him on earth; For in the beginning of daniel's supplication the Angel was sent forth, and while he was praying the Angel was come to him; In which respect the Angel is said to fly swiftly, Dan. 9 21, 23.  
They must needs be exceeding swift, swifter than any corporal substances in these especial respects.  

1. They cannot be hindered by any bodily impediments; No corporal substance can any whit stay their course, or slacken their enterprise; They can pass through and pass over all such things as would stop and hinder any bodies; as Castles, Cities, Stonewalls, Iron-gates, Rivers of waters, Seas, Woods, or any other like things.  
2. They have no corporal gravity, nor any other like quality to slacken their motion.  
3. They need not such space of time to pass from place to place, as bodies need; Even on a sudden they can be in divers places which are Millions of miles asunder; as the highest heaven and earth is.  
4. They have a greater propensity and forwardness to do any task enjoined by their Lord, than other creatures: This is a great means of putting them on to do what they are enjoined with all celerity.   
On these grounds we may well think that the Sun in his course cannot be swifter than they, nor the sight of the eye; Nor the lightning from Heaven more quick than they.  
It is necessary that Angels be so quick,  

1. Because the extremes of heaven, and betwixt heaven and earth are far remote one from another; and oft occasions are offered for Angels to go suddenly from one extreme to another.  
2. Because many Saints in the world (whose distress requires present succour) are very far distant one from another.  
3. Because devils are very swift unto mischief; And it is meet the good Angels be as quick to protect as evil ones to annoy.    

§. 93. Of the Zeal of Angels.  
A Seventh property of Angels, is Zeal; Their Zeal is most fervent; In this respect they are called Seraphim, Isa. 6. 2. 6. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit.  Saraph signifieth to burn; Thence Seraphim, such as burn with zeal. Hereunto the holy Ghost alludeth in this phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Flame of fire; For Zeal is a fervour 
b Heb. 10, 27. : It is attributed to fire to set out the burning 
Urentes.  heat of it; And it is ordinarily used to set out the ardour or fervency of the affections. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ignis fervour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervere, Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelus.  Now because Angels are forward and fervent in accomplishing what they undertake; Zeal may well be reckoned up among their properties.  
Zeal puts life and heat into them, and that in every thing that they do; It makes earnest in whatsoever is good; It makes them (to use the word as it is oft used in a good sense) impatient at every dishonour done to God, and wrong to any of his Saints.  
This Zeal is necessary for them, by reason of the fiery fury, and malicious madness of devils and their instruments, in plotting and practising against God and his glory, and against Saints and their good: It is requisite that Angels being Messengers of God and Ministers for Saints, be in maintaining the Cause of God and his Saints, as zealous, as devils and wicked ones are furious against that Cause.   

§. 94. Of Angel's Constancy.  
THe eighth Property of Angels is Constancy: They are unalterably constant in good; Their Constancy hath respect both to their condition, and also unto their disposition.  
In regard of their Condition, they are immortal, everlasting, and never decay. In this respect (as well as in other respects) men and women after the resurrection, when there shall be no more death or any alteration, are said to be equal unto the Angels, Luk. 20. 36. Their nature giveth proof hereof. For Spirits are not subject to decay.  
In regard of their disposition, as it hath hitherto, so it will for ever remain good, and very forward thereunto; They never yet yielded to any evil, nor ever waxed weary of any good; nor ever repented them of doing the good which they had done. They have hitherto constantly persisted, and will for ever hereafter with like constancy persist in doing the will of their Lord, and that without any interruption or intermission for a time, or without revolt and apostasy for ever. In regard of their constancy, they are said to serve God day and night, R▪ v. 7. 15. And always to behold his face, Matth. 18. 10.  
Their unalterable Constancy is requisite, because their Lord whom they serve is jehovah that changeth not, Mal. 3. 6. Even the Father of Lights, with whom is no variableness neither shadow of turning, Jam. 1. 17. Should the good Angels decay or fall away where should the immortal and immutable God have constant servants? Man proved a rebel against his Lord; So did many of the Angels which are turned into Devils. By reason of their Fall, God established the good Angels that stand, and this is the true cause of their unalterable constancy.   

§. 95. Of divine expressions of the Excellency of Angels.  
THe excellency of Angels is further set out by sundry divine expressions, whereby excellent things are illustrated by applying them to Angels, as the tongue of Angels, 1 Cor. 13. 1. Angel's food, Psa. 78. 25. thereby is meant the most excellent tongue and the most excellent food that can be; as if Angels did speak with a tongue they would speak with such a tongue; or if they did eat any food they would eat such food.  
The excellency of God is set out by such like phrases, as, a Prince of God, Gen. 23. 6. An host of God, 1 Chron. 12. 22. A City of God, Jon. 3. 3. A mountain of God, Psa. 36. 6. Cedars of God, Psa. 80. 10. By these phrases it is declared, that the more excellent any thing is, the more it appertaineth to God; and the more any thing appertains to God the more excellent it is. If God's excellency be thus set forth, surely the excellency of Angels must needs be very much amplified by the forementioned phrases.   

§. 96. Of the functions of Angels in relation to God.  
THe functions of Angels are comprised under the signification of this word Angels, which signifieth Messengers: and under that other word Ministers.  
Their functions are many; They may all be brought to three heads, for they are such as are performed,  

1. To God their supreme Lord.  
2. To the Son of God, their Head.  
3. To Sons of men, Christ's members.   
First, The Functions which Angels perform to God are these.  

1. They attend God's presence; This they do for the honour of his Majesty, and to set out his magnificence; This their attendance is thus set out, 1 King. 22. 19 I saw the Lord sitting on his Throne, and all the host of heaven standing by him on his right hand and on his left: By the host of heaven Angels are meant.  
2. They follow the Lord whithersoever he goeth; In this respect they are styled the charets of God; that is, such as follow him for his service; That Angels are thereby meant, is evident by the Psalmists own expression of himself, Psal. 68 17. the charets of God are twenty thousand, even thousands of Angels; And the Lord is there said to be among them, because they are ever about him whithersoever he goeth.  
3. They are Gods Messengers to be sent up and down on God's errands; Their usual title Angel importeth as much; And so much is expressly set down, Ps. 104. 4. In this respect they are said to minister to him, Dan. 7. 10.  
4. They are much employed about declaring the will of God; By Angels God delivered his Law on Mount Sinai, Act. 7. 53. Gal. 3. 19 To this hath the Apostle relation, Heb. 2. 2.   
Obj. God himself spoke all these words, Exo. 20. 1.  
Ans. God was indeed the true, primary, principal Author of the Law. Angels 
How the Law was spoken by Angels. See more of this in Chap. 2. §. 9  were his Ministers in delivering it; They were as Heralds, who in the presence of the King publish his Proclamation; The word spoken by Prophets is styled, the Word of the Lord, Isa. 1. 10. Of that which Prophets uttered it is said, Thus saith the Lord, Exod. 11. 4. Angels were God's Ministers in delivering his Law sundry ways.  

1. They were attendants on God when it was delivered; They earnestly desire to be where God's counsel is made known; They were therefore in the Assemblies of God's people where the mysteries of the Gospel were published, Eph. 3. 10.  
2. They were Witnesses and approvers of the Law. In this respect Saints are said to judge the world, 1 Cor. 6. 2. In that they and witnesses and approvers of Christ's Judgement; So Mat. 19 28.  
3. They were as the mouth and voice of God in delivering the Law. In this respect saith the Apostle, As though God did beseech you in us, we pray you in Christ's stead to be reconciled unto God, 2 Cor. 5. 20. In this sense saith the Apostle, the word spoken by Angels was steadfast, Heb. 2. 2.   
It is also manifest that in sundry other particulars God used to make known his will by Angels, as Gen. 16. 7, 9 & 19 1. 1 Kin. 19 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. & 2. 10. Act. 1. 11. & 5. 19, 20. & 8. 26. & 10. 3. Rev. 1. 1.  

5. They are Gods Ministers to execute and perform what God will have done. In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven, Gen. 28. 12. and to do his Commandments, harkening to the voice of his Word, Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them; as to bring Lot out of Sodom, Gen. 19 1. etc. Israel out of Egypt, Num. 20. 16. to stop Balaams' course, Num. 22. 22. to stop Lions mouths, Dan. 6. 22.  
6. They are executioners of God's judgements, witness the Angel that slew seventy thousand with the pestilence in three days, 2 Sam. 24. 15, 16. And the Angel that slew an 185000 in one night, 2 Kin. 19 35. In this respect Angels are said to have the Vials full of the wrath of God, Rev. 15. 7. They are mighty and terrible, and one Angel is able to do more than millions of men; Therefore God useth them for the greater terror to men.  
7. They are special Instruments of praising God; Excellently are they set 
Qui monet vi facias quod jam facis, ille more▪ nendo Laudat, & hortatu comprobat acta suo. Ovid. de Trist.  forth in performing this duty, Rev. 7. 11, 12. And they are said, Rev. 4. 8. in extolling the name of the Lord, not to rest day or night, that is, never to cease in performing that duty; Because this is an especial work of theirs, the Psalmist oft calls upon them to perform it, as Psa. 103. 20. & 142▪ 2. Not as if they were negligent therein: but thereby he showeth how ready they are to perform it, and so commends them for it; and therein makes them examples to others.    

§. 97. Of the Functions of Angels in relation to jesus Christ.  
THe Functions which Angels perform to the Son of God distinctly, are especially such as they perform to him being incarnate, even as he is also Son of man.  
In general it is said, that the Angels ascend and descend upon the Son of man, joh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant, who by his humane nature touched the earth, and by his divine nature reached up to heaven; The Angels ascending and descending imports the continual service they do to him; and that they are deputed of the father thereunto the Apostle proveth, Heb. 1. 6. and the Psalmist also, Psa. 91. 11.  
Particular Functions expressed to be done by Angels to Christ are these.  

1. To foretell his conception, Luke 1. 30, 31.  
2. To declare his birth, Luk. 2. 9, 10, 11.  
3. To prevent his danger, Mat. 2. 13, 14.  
4. To minister unto him in his need, Mar. 1. 13.  
5. To protect him from enemies, Mat. 26. 53.  
6. To confirm and comfort him in his agony, Luk. 22. 43.  
7. To open his grave at the time of his resurrection, Mat. 28. 2.  
8. To witness his resurrection to them that looked for him, Luk. 24. 5, 6, 23.  
9 To confirm his ascension into heaven, Act. 1. 10, 11.  
10. To accompany him into heaven, Psa. 68 17, 18. Eph. 4. 8.  
11. To attend and magnify him in heaven, Rev. 5. 11, 12.  
12. To reveal what he will have done, Rev. 1. 1. & 22. 16.  
13. To fight with him against his enemies, Rev. 12. 7.  
14. To gather out of his kingdom all things that offend, Mat. 13. 49, 50.  
15. To accompany him at his last coming, Mar. 8. 38. Mat. 25. 31.  
16. To execute his last judgement, Mat. 13. 49, 50.    

§. 98. Of the function of Angels in relation to the bodies of men in this life.  
THe Functions which Angels perform to men are performed to them especially 
Omnes sancti Angelos habent. Chrys. in Mat. 18. Hom. 60.  as they are adopted of God, and members of Christ; For all Saints have Angels attending on them.  
Functions of Angels to such, have respect to them in this world or in the world to come: In this life they tend to the good of their bodies or of their souls; and that either by procuring positive good things, or preventing and redressing of evils.  
In general, It is the Function of Angels to attend on Saints, and to minister 
Ipsi Angeli nobis servire dicuntur, dum propter no●… in ministerium mittuntur. Aug. medit. l. 2. c. 3.  unto them, v. 14▪ In this respect they are styled their Angels, Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children, and thereupon are called the Prince's Servants.  
Particular Functions of Angels which concern the good of Saints bodies in this life, are these that follow.  

1. Angels are as Stewards to provide for men in time of need; Hereof we have a memorable History, 1 King. 19 5, 6, 7.  
2. They are as Physicians to cure their maladies, joh. 5. 4.  
3. They are as Nurses to bear them as it were in their arms, and to keep them from hurt, Psa. 91. 11, 12.  
4. They are as guides to direct them in the right course, and to keep them from wand'ring, Gen. 24. 7. & 32. 1.  
5. They are as Soldiers to guard them, and to keep them safe from danger, Psal. 34. 7. Hereof we have a great instance, 2 King. 6. 17. They are also as Soldiers to destroy the enemies of the Church, 2 King. 19 35.  
6. They are as Rescuers, Saviour's, and deliverers, to pull Saints out of danger, and to set them free, Act. 5. 19 & 12. 7, 8. etc.   
To these may be referred their restraining of things hurtful by nature from doing hurt, Dan. 6. 22.  
Obj. How may these extraordinary instances be ordinarily applied? 
How extraordinary works of Angels concern us.   
Answ.  

1. Extraordinary instances do show what Angels are able and ready to do at the pleasure of the Lord.  
2. They show what God will put them to as he seeth cause; So as on these grounds we may expect the like, if God see it good.  
3. These extraordinary instances are as pertinent to our purpose, as that reason which the Apostle useth (Heb. 13. 2.) to press the duty of hospitality, namely, their receiving of Angels unawares.  
4. These are visible and sensible demonstrations of their invisible and insensible care over us.  
5. The argument follows from the greater to the less; For if Angels did such extraordinary matters for Saints, much more may we expect ordinary matters. Such an argument is pressed, jam. 5. 17. to quicken us up to pray.    

§. 99 Of Angel's Functions over men's souls in this life.  
IN regard of men's souls in this life, Angels are,  

1. As Prophets or Teachers to instruct them, Dan. 8. 16, 17. & 9 22. Luk. 1. 
Sancti Angeli hominum saluti ministrant.  15, 14, 15, 34, 35. Act. 1. 11.  
2. As Consolators, to comfort them in their fears and perplexities, Gen. 21. 17. 
Chrys. de Patien. Job. Hom. 3  Isa. 6. 6, 7.  
3. As Coadjutors to stand with them against Satan, jude v. 9 Zee. 3. 1.  
4. As fellow-members to rejoice at the conversion of sinners, Luk. 15. 10.  
5. As Tutors to punish them for their offences, that so they might be roused out of their sins, and brought to repentance, 2 Sam. 24. 16.    

§. 100 Of Angel's Functions to Saints in the life to come.  
IN regard of Saints after this life, Angels are,  

1. As Watchers to attend the separation of body and soul, and instantly to 
Angeli nun●… hic, nun●… ibi esse potuerunt, qui hinc, illinc quem Deus voluit ab●…tulerunt. Aug. de cura pro mor▪ gerend. c. 15.  take their souls and carry them to heaven, Luk. 16. 22.  
2. As Keepers at the last day to gather all the Elect together, Mat. 24. 31.  
3. As Fanners or Fishers to separate the evil from the good, Mat. 13. 49.  
4. As Companions in heaven to join with Saints in praising God, Rev. 7. 9, 10, 11.   
The forementioned distinct Functions of Angels do lead us on further to consider the benefits which we reap by them.   

§. 101. Of the benefits which Saints receive by the Ministry of Angels.  
THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls, and that in this life, and in the life to come; They may all be reduced to these heads.  

1. An exceeding high honour to have such attendants; For they are ministering 
An honour to Saints that Angels attend them.  spirits for us, v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour, that one of his noble Princes should wait upon him; But all the noble Princes of God attend on Saints: Well weigh their forementioned properties (§. 87.) and this honour will conspicuously appear to be the greater; Surely this is an undoubted evidence that Saints are the Spouse of Christ, Members of his body, and adopted to be God's children, and heirs of his kingdom. These are the true and proper grounds of this high honour. Mortal Kings use so to honour their Spouses and Children: Adam in his Innocency had not such honour.  
2. Protection from dangers; For the Angel of the Lord encampeth round about them that fear him and delivereth them, Psa. 34. 7. And God hath given them a charge to keep his Saints in all their ways, etc. Psa. 91. 11, 12. There are many many dangers from which we are time after time protected by Angels, though we do not visibly see it That which the Scripture revealeth we may as safely, and aught as confidently believe, as if visibly we saw it. The benefit of this protection is the greater, in that it is against spiritual enemies and spiritual assaults, Eph. 6. 12. This is a great amplification of the benefit; For good Angels are more in number then devils, and stronger in power; They are more prudent than devils are subtle; They are more speedy in coming to our succour then devils are or can be in coming to annoy us; They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt; They do more carefully and constantly watch for our safety, than devils do or can do for our destruction, though like roaring Lions they walk about seeking whom they may devour: In regard of these Angelical Protectors, we may say as Elisha did, 2 King. 6. 16. They that be with us are more than they that are against us; yea, though all the wicked of the world and all the fiends of hell be against us.  
3. Supply of all our wants; They can do it; They are willing and ready to do it; yea, they do indeed actually do it, though we do not sensibly discern it: Abraham's servant saw not the Angel which went before him and prospered his journey, yet an Angel did so, Gen. 24. 7. Angels invisibly do many good offices for us: As devils do oft work in us doubting and despair, so the good Angels do oft put▪ life and spirit into us; whereby we are comforted and established; An Angel strengthened Christ in the extremity of his agony, Luk. 22. 43. The like they do to the members of Christ: They are sent forth to minister for them, ver. 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them.    

§. 102. Of the resolution of the seventh verse.  Verse 7. And of the Angels he saith, Who maketh his Angel's Spirits, and his Ministers a flame of fire. 
IN this verse is laid down the second Argument whereby the Apostle proveth Angels 
Of the first Argument See §. 76.  to be inferior to Christ, and thereupon Christ to be more excellent than Angels; The Argument may be thus framed: They who are made Spirits and Ministers are inferior to him that made him so.  

But Angels are made Spirits and Ministers by Christ.  
Therefore Angels are inferior to Christ.  
That Angels are so made, is in express terms set down:  
That Christ made them so is implied in this phrase, Who maketh; For it hath reference to the last clause of the second verse.  
The sum of this verse is, a description of Angels.   
Two Points are observable therein.  

1. The connexion of this verse with the former in this phrase, And of the Angels he saith.  
2. The description itself; This consists of two parts.   

The first sets down the nature of Angels, Spirits.  
The second, their Office, Ministers.   
Both those are amplified,  

1. By their principal efficient, the Son of God, Who made them.  
2. By their quality, in this Metaphor, a flame of fire.    

§. 103. Of the Observations arising out of the seventh Verse.  
I. GOD hath made known what is to be known of Angels. This he hath made known in his Word; For thereunto the Apostle refers us in this phrase, And of the Angels he saith; Even he that made known in his Word what is to be known of his Son, made known also what is to be known of Angels. Angels are invisible, spiritual and celestial substances; So as we could not know any thing to the purpose concerning them, except God had revealed it: Search therefore the Scriptures, thereby to learn what thou wouldst know of them; and content thyself with that which is revealed in the Scriptures concerning them.  
II. Christ is the Creator of Angels. This relative who, hath reference to Christ. This doctrine is expressly set down, Col. 1. 16.  
III. Christ is the Lord of Angels. He ordereth and disposeth them to such offices and services as he pleaseth; The Participle of the present tense Who maketh, implieth a continual act of Providence: In this respect Christ is said to be the head of all Principality and Power, Col. 2. 10.  
IV. Angels are Spirits. They are here expressly so called, See §. 86.  
V. Angels are Ministers. See §. 96. etc.  
VI Angels are very fervent in their enterprises. This Metaphor a flame of fire imports as much. See §. 93.   

§. 104. Of the connexion of the 8th verse with the former.  HEB. 1. 8. But unto the Son he saith, Thy Throne O God is for ever and ever; a Sceptre of Righteousness is the Sceptre of thy Kingdom. 
THe inferiority of Angels to Chriist being sufficiently proved in the former verses, the Superiority and dignity of Christ is further prosecuted in the six verses following.  
The first particle BUT, importeth an opposition betwixt this that is here set down, and that which went before; For the dominion of Christ is here opposed to the subjection of Angels.  
The Son here meant is that very Son of God, of whom mention was made before, v. 2. 5, 6. See §. 15, 49, 51.  
This phrase he saith, is not in the original; yet of necessity to be understood, to make the sentence perfect. The learned languages when they have occasion in divers sentences together to use the same verb, account it an elegancy to leave it out in the latter clauses. It is here to be taken in the same sense wherein it was taken, v. 6, 7. and it implieth that there is as good proof of the dignity of Christ as there was of the inferiority of Angels, even divine testimony; God that testifieth the one testifieth the other: He saith of the one as well as He saith of the other.   

§. 105. Of the main scope of the 45. Psalm.  
THe testimony intended under this phase, He saith, is taken out of Psal. 45. 6, 7. That Psalm is an express prophecy of Christ.  
Many take that Psalm to be a congratulatory Hymn upon the marriage of Solomon, and so expound it historically; Most of the Jewish Rabbins apply it wholly that way. But there are many Points therein, which cannot with any probability be applied to Solomon. To let pass sundry other passages in other parts of the Psalm, few of the points noted in the two verses which the Apostle hath quoted out of that Psalm, can fully come up to Solomon: Nay, some of them cannot well and truly be applied to him; as this Apostrophe, O God, as here 
a See §. 107.  simply set down; nor that continuance of time comprised under this phrase 
b See §. 108.  for ever and ever: For Solomon's Throne did not properly for ever continue. Besides, his Sceptre was not in all things a Sceptre of righteousness; witness the many Wives and Concubines that he had, many of them being strangers, which was directly against the Law: witness also the Idolatry that he yielded to, 1 King. 11. 1. etc. And witness the heavy burdens which he laid upon the people, intimated 1 King. 12. 4. Finally, the extent of that anointing above all others, mentioned in the Psalm, cannot properly be applied to Solomon, though he had many endowments above sundry other men: Such transcendnet excellencies are applied to the person intended in this Psalm, as some of the Jews themselves do apply them to the Messiah, and two or three times use this phrase, O King Messiah, in applying sundry passages to him.  
It is sufficient for us Christians to persuade us, that the Son of God and his excellency is set out in that Psalm, because an Apostle guided by the same spirit that the Psalmist was, doth so directly and expressly apply it to Christ, as here it is applied.   

§. 106. Of Christ's Throne.  
THe manner of setting out Christ's dignity is very elegant and emphatical. It is 
The use of an Apostrophe.  by a rhetorical Apostrophe, Thy Throne, O God: It imports a joyful congratulation of Christ's glory and dignity; For this Relative THY, hath reference to the Son, mentioned in the beginning of the verse. An Apostrophe when it is used in commendation of a person addeth much emphasis, and putteth life into the Speech. It doth in a manner single out the person to whom it is declared to be observed of all; As here it is applied to Christ it further shows, that Christ's excellencies may be spoken of to himself even face to face, for they are his due, and there is no fear of vainglory in him, Rev. 4. 10, 11. See 125. in the end.  
A Throne is a Royal seat, a seat proper to a King; so much is intended by this 
A Throne is proper to a King.  phrase, Only in the Throne will I be greater than thou, Gen. 41. 40. That was spoken by a King upon advancing one above all his Subjects; only he excepts his own royal dignity, which he setteth out under this word Throne. These two words, Throne, Kingdom, are oft joined together, thus, The Throne of his Kingdom, 2 Sam. 7. 13. Deut. 17. 18. and it is called a Royal Throne, Esth. 5. 1. A Kingly Throne, Dan. 5. 20. A Throne is metonymically put for a Kingdom, 2 Sam. 7. 16. 1 King. 1. 37. Kings used to sit on their Throne when they would set out their royalty, 1 Kin. 22. 10, 19 Act. 12. 21. And when they executed public judgement, 1 King. 
A Throne is a Seat of Majesty.  7. 7. In this respect it is styled a Throne of judgement, Pro. 20. 8. and Thrones are said to be prepared for judgement, Psa. 9 7. & 122. 5. and God is said to sit on a Throne judging, Psa. 9 4. In allusion to this right, Christ thus saith to his Disciples, 
A Throne is for judgement.  Ye shall sit upon twelve Thrones judging, Mat. 19 28.  
This Metaphor is here applied to Christ, to set out his Kingly Office, together with his dignity, royalty, and majesty; For the Throne whereon Christ is said to sit, is styled, a Throne of Majesty, Heb. 8. 1. yea, also Christ's supreme Function of judging all is hereby intimated; For God ordained him to be Judge, Act. 10. 42.  
Now Christ is truly and properly a King, the most high, supreme Sovereign over 
In what respects Christ is a King.  all: And this he is,  

1. As he is true God: For the Lord is King, Psal. 10. 16. God is King, Psal. 47. 7, 8.  
2. As he is the Son of God the second Person in sacred Trinity, Psalm 98. 6. Isa. 33. 22.  
3. As he is God-man the Messiah, Zech. 9 9   
This last respect is here especially intended; For it is the main scope of the Apostle to set out the excellency of Christ as God manifested in the flesh, preached unto the Gentiles, and believed on in the world.   

§. 107. Of the Title GOD applied to Christ.  
THe Title GOD is here properly to be taken; It setteth out the divine nature of Christ; It is thus oft attributed to Christ in the New Testament; as joh. 1. 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rom. 9 5. 1 Tim. 3. 16. Heb. 3. 4.  
The Word used Psal. 45. 6. (whence this testimony is taken) is of the plural number 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  (as was showed on v. 6. §. 70.) and attributed to creatures. When it is applied 
See §, 118. Elohim attributed to Creator and creatures.  to creatures it is spoken of many together; as to Idols, Exo. 22. 20. or Angels, Psa. 8. 5. or men, Psa. 82. 1, 6. If at any time it be applied to one single creature, some circumstance or other is added thereto, to demonstrate that a creature is intended thereby; as where it is applied to one calf, it is styled a god of gold, Exo. 32. 31. and the name of the Idol is expressed judg. 16. 23. thus, Dagon their god. So▪ where Moses is styled God, his name is expressed, and the Person to whom he was a God, namely Pharaoh, Exo. 7. 1. But in this place there is no circumstance that restrains it to a creature; therefore it is to be applied to him that is truly, properly, essentially God.  
This Apostrophe, O God, may be used by the Psalmist inspired and guided by the holy God, as by himself spoken to the Messiah, as Psa. 68 7. or the first person in Trinity may be brought in speaking to the second, even the father to his Son, as Psa. 110. 1. All tends to the same end, namely, to declare Christ to be true God.  
This is further manifest by the Title jehovah, which is a name so proper to the 
Of the Title jehovah, See the Church's Conquest. on Exo. 17. 15. §. 72.  true God, as it is not in any part of Scripture attributed to any but to the true God; and it is attributed to the Son of God, and that as a distinct person from the Father, Gen. 19 24. So as the Son is true God, most properly so called in this and sundry other places. So is he called Lord, v. 10. §. 128.   

§. 108. Of the everlastingness of Christ's Kingdom.  
THese words 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for ever and ever, have reference to the Throne of Christ, whereby his Kingdom is set out; So as it declares the everlastingness of Christ's Kingdom.  
The Greek word here translated ever, is the same that was translated worlds, v▪ 2. according to the notation of the Greek word it signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See §. 18.  everbeing, namely, one and the same: Sometimes 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the singular number is singly used, as Mar. 3. 29. and sometimes doubled as here. Ofttimes 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  the plural number is singly used, as Luk. 1. 32. but most frequently 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doubled, especially in the Book of the Revelations where it is fifteen times doubled.  
The doubling of the word addeth emphasis, and ratifieth the certainty of the Point, as the doubling of Pharaohs dreams did, Gen. 41. 32.  
This word hath reference sometimes 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to former times, and intendeth eternity without beginning, as Eph. 3. 11. and is translated eternal. It hath also reference to future times, and intendeth everlastingness, as joh. 6. 51. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He shall live for ever. Sometimes it implieth a continuance to the end of the world, as Luk. 1. 55. or to the end of a man's life, as joh. 8. 35.  
Though the word ever singly used may synechdochically be put for a time that hath a date or period; yet whensoever it is doubled it signifieth an everlasting continuance without any date or end at all.  
In the Hebrew Text which is here quoted there is 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a particle added to the word, 
In seculum & usque, notat tem. pus longius quam seculum▪ aeter●…il. In immensum auge●… orationis pondus.  ever; which in that use always intendeth a proper everlastingness without any period or end at all, and thereupon translated for ever and ever.  
Christ in regard of his divine nature, as the Son of God, is a King for ever in the largest sense; having respect to former and future continuance, before and after all times, even from everlasting to everlasting, Psa. 90. 2.  
But in regard of his office, as God-man, and Mediator betwixt God and man, this continuance hath respect to the future, and implieth an everlasting continuance; And that,  

1. From his ascension, when he was actually set upon his Throne in heaven. This exaltation of Christ is frequently noted to be after his humiliation and subjection unto death, Act. 2. 36. & 5. 30, 31. Rom. 8. 34. Phil. 2. 8, 9  
2. From his Incarnation; For so soon as his humane nature was united to his divine (which was at his first conception) he had a right to his Royal dignity. Thereupon it is said v. 6. when he bringeth in the first-begotten into the world, etc. So soon as he was born he was acknowledged a King, and answerably he was worshipped, and Presents brought to him, Mat. 2. 2, 11.  
3. From the beginning of the world, even so soon as man fell, as Mediator he was also King; That which was said of Christ in regard of his sacrifice, he was a Lamb slain from the foundation of the world, Rev. 13. 8. may be applied to his royalty, he was a King from the foundation of the world. For in every point of his Mediatorship he was the same yesterday, and to day, and for ever, Heb. 15. 8. that is, in all former times, in the present time, and for all future times. This was Christ in four especial respects.   

1. In regard of God's Decree which was before all times▪  
2. In regard of God's promise, Gen. 3. 15.  
3. In regard of the efficacy of Christ's Mediatorship, for it was effectual to all purposes so soon as God had promised him.  
4. In regard of the virtue of faith which is the substance of things hoped for, Heb. 11. 1.   
From what time soever we take the rise or beginning of Christ's Kingdom, as he is Mediator, the continuance of it is everlasting: It hath no date at all, Psa. 145. 13. Dan. 7. 14. Luk. 1. 33.   

§. 109. Of Christ's giving up his Kingdom to his Father.  
AGainst the eternity of Christ's Kingdom may be objected, that Christ shall deliver up the Kingdom to God the Father, and that the Son himself shall be subject unto him that put all things under him, 1 Cor. 15. 24, 28.  
Answ. 1. That which is spoken of Christ's delivering up the Kingdom to the Father, is meant of that full victory and conquest which Christ shall get: and thereby as it were bring unto his Father a settled and an established Kingdom. In this respect he may be said to settle his Father in his Kingdom, in reference to such as rebelled against him or fell from him.  

2. That phrase of delivering up the Kingdom to the Father, may be understood of the manner of Christ's regiment by his Ministers, Ordinances, and other like means: all things being accomplished by these, for which they were ordained, they shall cease; and in this respect be said to be delivered up to God.  
3. All enemies being subdued Christ hath no occasion of using authority over them. There is no fear of their rising against him.  

4. As for this phrase, The Son also himself shall be subject; It is to be taken in regard of his humane nature and office of mediation, in which respect he is subject to the Father.  
If hereupon it be objected, that in these respects Christ was always subject to the Father; I answer:  
That the excellency of his Deity being till then as it were clouded under the vale of his flesh and of his Office, it did not so conspicuously, fully, and perfectly appear, as at the end of the world it shall: This subjection than is to be taken comparatively, in reference to that infinite difference which then shall be manifested betwixt the divine and humane nature of God.  
When the Son of God assumed humane nature to the unity of his divine nature, the Word was made flesh Joh. 1. 14. and God was manifested in the flesh, 1 Tim. 4. 16. Now though it pleased the deity to make itself in a manner visible in that flesh joh. 14. 9, yet was the flesh as a veil obscuring the surpassing brightness of the Deity: And although by divine words and works uttered and done in this flesh, by enduring that heavy burden which was laid on it for our sins by the resurrection of it from the dead, by the ascension of it into heaven, and by the high exaltation of it at the right hand of God, the Deity did by degrees more and more brightly and clearly show itself forth, yet still the flesh remained as a veil and a cloud. But when the enemies of all sorts shall be subdued, then will the Deity of the Son so brightly and conspicuously show itself as the humanity shall be no veil unto it, but rather it shall appear to be infinitely inferior to it, and in this respect subject unto it; so as the humane nature of Christ shall not lose any dignity which it had before; but the divine nature shall more clearly manifest itself in itself, and (as we speak) in its own likeness: The subjection therefore of the Son is to be taken of the clear manifestation of the excellency of the Deity, not of any diminution of the dignity of the humanity.   
5. The subjection beforementioned may be understood of the body of Christ, and Christ because he is the head of that body be said to be subject; For this subjection to the Father is set down as a high degree of honour and happiness. To what higher degree can any creature attain unto then to be Gods Subject? Now because the whole body of Christ shall not be fully brought into the protection and tuition of the Father before that day, therefore by a kind of excellency, the Son, in regard of his mystical body, is said then to be subject.  
6. All may be taken of Christ's Kingdom of Intercession and grace, whereof the Church, so long as it was militant, had need; but not of his Kingdom of glory, in which his Church shall ever triumph.    

§. 110. Of the necessity of Christ's continual sitting upon his Throne.  
THere is an absolute necessity that Christ's Throne should be for ever and ever, because there never was nor can be any worthy, meet, or able to succeed Christ in the Throne, and to go forward with that work which he had begun; Wherefore that his good beginning might not prove vain, it was necessary that he should have an everlasting Kingdom: Among men a good supply may be made, and one man may go on with that good work which another hath begun, and perfect the same: David made great preparation for the Temple, 1 Chron. 22: 2. etc. & 28. 11. etc. but his Son Solomon perfited the Temple after the death of his Father, 2 Chr. 5. 1. But there is one only true nasurall Son of God, one Mediator between God and Man; So as there can be none like to him to succeed him on the Throne: Besides Christ ever liveth, and therefore needeth no Successor; But all men are mortal and are not suffered to continue by reason of death. This 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quod praeterire non potest, ●…. ●…. perpetuum. Perpetuum autem sacerdotium dicitur sacerdotis perpetui respectu. Beza Annot. in Heb. 7. 24.  reason the Apostle rendereth of the difference betwixt the Priesthood of men which was changeable, and the unchangeable Priesthood of Christ, Heb. 7. 23, 24.  
This everlastingness of Christ's Kingdom doth much commend the same, and showeth it to be far more excellent than all the Kingdoms of men, and that it shall stand when all others are brought to nought: Christ shall be the Conqueror over all.  
In this respect he is to be feared above all, and to be trusted unto more than all: Dan. 6. 26. & 7. 14. 1 Tim. 4. 10.   

§. 111. Of Christ's Sceptre.  
THere is another Sign here used to set out Christ's Kingdom, that is, a Sceptre: Indeed the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word used by the Apostle signifieth a wand, or stick, or 
See cha. 9 v. 4. §. 28.  staff: It is by the Septuagint oft used, as here, for a Sceptre. So the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word is indefinitely put for a staff or a stick, but more especially for a Sceptre; as Gen. 49. 10. Numb. 24. 17.  
In the Book of Ester there is oft used 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a compound Hebrew word, which signifieth 
componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virga & principe. Significatque virgam qualem princeps solet te●…ere nimirum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceptrum.  such instrument as Kings use to sway, which is properly a Sceptre: This is so proper to a King as he is called a Scepter-holder or Scepter-bearer, Amos 1. 5, 8. As a Throne, and a Crown, so a Sceptre are all Ensigns proper to a King, and that to set out his Majesty and Authority: Therefore when a King was chosen, and inaugurated, and anointed, they were wont to put a Sceptre into his hand.  
A King by swaying his Sceptre this way or that way, manifesteth his mind: When he inviteth any to come to him, or would have silence made, or vouchsafe 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  grace and favour to any, or declare his dislike of a thing and displeasure, he doth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceptritencus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceptrum ferens. Sicut Thro●…us regni est Symbolum & tes. s●…ra, ita etiam virga tam regiae quam judiciariae potestat●…s est judicium. Basil. magn explic. Psa 44.  it by the motion of his Sceptre, so as his mind may be discerned thereby. When Ahasuerus would give an evidence of his favour to Esther, he held out his Sceptre to her; Esth. 5. 2. & 8. 4. Because a Sceptre is proper to a King, by a Metonymy it is oft put for a Kingdom or Royal dignity, as Gen. 49. 10. Numb. 24. 17. And the destruction of a King and Kingdom is set out by breaking a Sceptre, Isa. 14. 5▪ Zec. 10. 11.  
That a Royal Sceptre is here meant, is evident by the word Kingdom annexed to it (The Sceptre of thy Kingdom:) And that by this Sceptre the government of a Kingdom is here meant, is manifest by the Epithet of righteousness added thereto, a Sceptre of righteousness, that is, a righteous government of a Kingdom. In this respect a King is said to have a Sceptre to rule, Eze. 19 14.  
There are two things whereby the Apostle commendeth the foresaid Sceptre▪ One is the dignity of it, The other is the equity of it.  
The dignity is the greatest that can be, implied in this word Kingdom; A Sceptre of a Kingdom is a Royal Sceptre, such as King's only sway. Other Commanders may have Sceptres (though not so properly as a King) for mention is made of Sceptres of Rulers in the plural number, as Isa. 14. 5. Eze. 19 11. Such a Sceptre may be a Sceptre of a City, of a Tribe, of a Province, or of such a jurisdiction as he possesseth who holdeth the Sceptre.  
The equity of the former Sceptre is thus set out, a Sceptre of righteousness, which implieth that the King who swayeth that Sceptre, ordereth all things in his Kingdom most justly and righteously.  
Order of matter requireth that the latter clause should be in the former place thus, The Sceptre of thy Kingdom is a Sceptre of Righteousness; But the Learned Languages place an elegancy in transposing the parts of a sentence.  
According to the order of matter we will first speak of the Kingdom of Christ, and then of the equity thereof.   

§. 112. Of Christ's Kingdom.  
CHrists Kingdom is expressly mentioned in this phrase, The Sceptre of thy Kingdom; The relative particle THY hath reference to Christ, as was before showed on this phrase, Thy Throne▪ §. 106.  
Frequent mention is made of Christ's Kingdom, and that before he was exhibited in the flesh and since.  
Before, it was typified, as by the Kingdom of other Kings of judah, so in particular by the Kingdom of David, 2 Sam. 7. 12, 13, 16. Isa. 9 7. & 16. 5. Jer. 23. 5, 6. & 33. 17.  
This Kingdom of Christ was also prophesied of before his Incarnation, Gen. 49. 11, 12, 13. Numb. 24. 17. Dan. 2. 44. Mic. 4. 8. After his exhibition in the flesh this Kingdom of Christ was published by his forerunner, Mat. 3. 2. By Christ himself, Luk. 4. 43. & 8. 1. And by his Apostles, Luke 9 2. This Kingdom did the Apostles most set forth after Christ's ascension, Act. 8. 12. & 20. 23. & 28. 31. Christ's Kingdom is that estate where Christ ruleth.  
As God, by his absolute power he reigneth over all creatures every where, 
Of Christ's Kingdom, See my Guide to go to God, or, Explan. of the Lords Prayer, 2 Petit. §. 35.  Psa. 103. 19  
As Christ is God-man, God manifested in the flesh, All power is given unto him in heaven and earth, Mat. 28. 18. yet hath Christ a peculiar Kingdom wherein he reigneth over a select people, called out of the world, who are a willing people, Psa. 110. 5.  
This Kingdom is sometimes called the Kingdom of God, Mar. 1. 14, 15. And that in five especial respects.  

1. By a kind of excellency; For excellent and eminent things are said to be of God, as Gen. 23. 6. Psa. 87. 3. 1 Chr. 12. 22. Psa. 80. 10. & 36. 6. Gen 30. 8.  
2. In relation to the King thereof Christ Jesus, who is true God, john 1. 49. Rom. 9 5.  
3. In opposition to Kingdoms of men, Dan. 5. 21. joh. 18. 36.  
4. In regard of the Laws, privileges and immunities thereof, which are all divine and of God, Deut. 4. 8. Rom. 14. 17.  
5. In reference to the end thereof, which is God's glory, Phil. 2. 9, 10, 11.   
It is also called the Kingdom of heaven, Mat. 3. 2. & 4. 17. and that in five other respects.  

1. To distinguish it from the Kingdoms of the world, which the devils showed to Christ, Mat. 48.  
2. To show the kind of the Laws, Ordinances, and appurtenances thereof, which are all heavenly, Heb. 9 23.  
3. To demonstrate the qualification of the subjects thereof, whose inward disposition and outward conversation is heavenly, Heb. 3. 1. Phil. 3. 20.  
4. To set out the extent thereof. It doth not only reach from Euphrates to Sihor, as Solomon's Kingdom did, 1 King. 4. 21. or from India to Ethiopia over 127. Provinces, as Ahasuerus his Kingdom did, Esth. 1. 1. but to heaven itself, yea, and that throughout the whole earth and the whole heaven, Psae. 135. 6. Mat. 28. 18.  
5. To manifest the end of calling men into the Church, which is Christ's Kingdom of grace on earth, that they might be fitted for heaven which is the Kingdom of glory, Col. 1. 12. 13. 1 Pet. 1. 3, 4.   
Well may the estate where Christ ruleth be accounted and called a Kingdom, because all things which constitute a Kingdom appertain thereunto; Such as these:  

1. An high supreme Sovereign, who is a true, proper King, an absolute Monarch, which Christ is, Isa. 9 6. Psalm 2. 6. 1 Timothy 6. 15.  
2. There be Subjects that take him for their King and willingly subject themselves to him, Psa. 18. 44. & 110. 3.  
3. There is a distinct particular dominion or state, in which that King reigneth and ruleth, Psa. 2. 6.  
4. There be Laws and Statutes whereby this Kingdom is governed, the most righteous, equal, and prudent Laws that ever were. These are registered in God's Word the holy Bible; Read what is said of them, Deut. 4. 8. Psal. 19 7. 2 Tim. 3. 15, 16, 17.  
5. There privileges and immunities appertaining to this Kingdom, such as never any Kingdom had the like: Some of the privileges are these.   

1. A right to the things of this world, 1 Cor. 3. 22, 23.  
2. A free access to the Throne of grace at all times, Eph. 2. 18. & 3. 12. Heb. 4. 16. This privilege will appear to be a great one, if we well weigh the readiness of him that sits on the Throne to accept us; the abundance of blessings that are there treasured up, and the assurance that the subjects of this kingdom have to attain their desires.  
3. A right to Christ himself, and in him to all things that are his: And what is not his? Rom. 8. 32.  
4. A right to heaven itself, 1 Pet. 1. 4. Luk. 12. 32. Mat. 25. 34.   
The Immunities of Christ's Kingdom are such as these,  

1. Freedom from all inconvenient and burdensome laws, whether Ceremonial, Judicial, or Moral, Rom. 7. 4. Gal. 4. 5.  
2. From Sin, Rom. 6. 18, 22. We are freed from sin, 

1. In regard of the guilt of it, Rom. 8. 33.  
2. In regard of the dominion and power of it, Rom. 6. 14.  
3. In regard of the punishment of it, Rom. 8. 1.    
3. From the sting of death, 1 Cor. 15. 53.  
4. From the power of Satan, Heb. 2. 14.   
Who would not be of this kingdom? What care should they have that are of it to abide in it, and to say, The Lines are fallen unto me in pleasant places, yea, I have a goodly heritage, Psa. 16. 6. How sedulous should they be to bring others thereinto, Cant. 8. 8. How conscionable ought the subjects of this Kingdom to be, in walking worthy thereof; Eph. 4. 1. Col. 1. 10.   

§. 113. Of the righteousness of Christ's Kingdom.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rectitudo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word joined by the Apostle to the Sceptre here mentioned, signifieth rectitude, straightness, evenness; It is opposed to crookedness, roughness, unevenness: So doth the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word also signify; It is ●…itly applied to a Sceptre, which useth to be straight and upright; not crooked, not inclining this way or that way; So as that which is set out by a Sceptre, namely, government, is hereby implied to be right and upright, just and equal, not partially inclining to any side: The government of a good King is frequently set out by this phrase, He did 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that which was right, 1 King. 15. 5, 11. & 22. 43. and it is opposed to declining to the right hand or to the left, 2 Kin. 22. 2. according to the true meaning of the word in this place, it is not unfitly translated righteousness; and so it is expounded in the next verse: These two words in Hebrew, which signify 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  righteousness, and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rectitude or equity, are oft joined together, as 
f Synonimons.  importing the same thing, Prov. 2. 9 Psa. 58. 1.  
This phrase a 
g See §. 25. on this phrase, Word of power.  Sceptre of righteousness is a rhetorical phrase, very elegant and emphatical: It implieth a most just and equal ordering all things in the Kingdom, so as nothing but that which is right, without all appearance of any unrighteousness, is to be sound in Christ's administration of his Kingdom: The 
h Abstractum pro concreto. In regno Christi est pura puta justitia▪ Basil. Mag. Explic. Psa. 44.  Substantive righteousness, is oft put for the Adjective righteous; and that to declare the superlative degree thereof; as Deut. 24, 13. Psa. 119. 172. Isa. 1. 26. jer. 33. 15. 2 Tim. 4. 8. Heb 7. 1.  
Hereby it appeareth that Christ doth most righteously order the affairs of his Kingdom: In this respect he is styled a righteous judge, 2 Tim. 4. 3. and a righteous branch: and this is his name whereby he shall be called, The Lord our righteousness, Jer. 23. 5, 6. justice and judgement are the habitation of his Throne, Psa. 89. 14. His Laws and Statutes are all righteous, Psa. 19 7. etc. His word, which in special is counted to be his Sceptre, teacheth all righteousness, maketh his subjects righteous, and leadeth them in that only right way which bringeth them to the Crown of righteousness; There is no true righteousness but that which is found in this Kingdom; The members of this Kingdom are the only true righteous men, all other are but righteous in show: The rewards which Christ giveth, and the judgements which he executeth are all righteous.  
Thus he brings most glory to himself, and doth most good to others, which are two main ends whereat Christ aimeth.  
Happy are those men, happy are those subjects which are of this Kingdom, and governed by the Laws thereof.  
Blessed be the Lord which delighted in his Church to set his Son on the Throne thereof; and to put this Sceptre of righteousness into his hand, because the Lord loved his Church for ever, therefore made he his Son King, to do judgement and justice.  
How should this allure us to come to this Kingdom, to abide therein, to subject to the Laws and Ordinances thereof!  
O the folly of those who will not have this man to rule over them, Luk. 19 14, 27. but will break his bands, Psa. 2. 3. They are like to the Trees, judg. 9 14, 15.   

§. 114. Of the extent of Righteousness.  HEB. 1. 9 Thou hast loved righteousness, and hated iniquity, therefore God, even thy God hath anointed thee with the Oil of gladness above thy Fellows. 
IN the beginning of this verse, the Apostle further amplifieth the righteousness of Christ's Kingdom. It might be thought that the mention of the everlasting Throne of Christ had been sufficient to the Apostles purpose, which was to demonstrate Christ's excellency above Angels. But to move the Hebrews the rather to submit themselves to Christ's government, he doth not only give an hint of Christ's righteous Sceptre, but also produceth all that the Prophet had foretold of Christ's righteous government; and that both in regard of the cause thereof, which was his love of righteousness, and also in regard of the parts thereof, which are to love righteousness 
Quod jam magnum quiddam locutus est, iterum illud se curare festinat. Chrys. Hom. 3. in cap. 1. ad Heb.  and hate iniquity; that so they whom he instructed herein might themselves follow after righteousness, and avoid and fly from all iniquity. It was a great matter that he had spoken of the Government of Christ's Kingdom, therefore he returns to it again.  
The manner of laying down this exemplification is the same that he used in propounding the Point itself; namely, by way of Apostrophe, speaking unto Christ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  himself, Thou hast loved, etc. This adds much emphasis. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justitia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 5. c. 7. justitia est virtus, qua sua cuique tribuuntur. Aug. de lib. arbit. lib. 1. Sic Arist. loc. citat. Sic Cic. de Finib. l. 5. Alijque plurimi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Though our English use one and the same word in the former verse, and in this verse too, namely, righteousness; yet boat by the Psalmist in Hebrew, and by the Apostle in Greek, two several words are used.  
In the three Learned Languages, Hebrew, Greek, and Latin ᵃ, one and the same word is put for justice and righteousness.  
The notation of the Greek word used by the Apostle will be a good help to find out the nature of the thing.  
A Learned Philosopher makes the notation of the word translated righteous to be from dividing into two equal parts, because by justice or righteousness matters are so equally poised and distributed, as every one hath that which belongs to him or is meet for him. Thus it compriseth both reward and rewenge; the one and the other being by righteousness so ordered as it is meet to be ordered. The notation of our English word righteousness is agreeable to the meaning and sense of that notation; for righteousness is to do right to every one: Thus both Philosophers and Divines, ancient and modern have defined it; Righteousness is a virtue whereby to every one his due is given. On the contrary wrong done to any is called unrighteousness or injustice.  
Thus is that righteousness whereby Christ ordereth the affairs of his Kingdom, as was showed before §. 113.  
Of righteousness put for God's Faithfulness, See Cham 6. Ver. 10. §. 61.   

§. 115. Of Christ's love of Righteousness.  
THat which puts on Christ to sway his Sceptre righteously, and righteously to govern his people, is not so much any advantage which himself expects from his subjects, as an inward inclination in himself thereunto, and a delight therein. So much doth this word love, (Thou has●… loved righteousness) intent; In this did the man after Gods own heart manifest his love of God's Commandments, in that he delighted in them; I will delight myself (saith he) in thy Commandments, which I have loved, Psa. 119. 47. yea, they who love a thing will also earnestly and zealously put themselves on to practice and exercise the same. So much is intended in this phrase, My hands will I lift up unto thy Comma●…dments which I have loved, Psa. 119. 48. When the soul of a man is duly affected with righteousness, and his heart set upon it to love it, he will take all occasions to practise it: Nothing more puts on one to do a thing then love; My Soul hath kept thy Testimonies, and I love them exceedingly, saith the Psalmist, Psa. 119. 167.  
This love of righteousness rested not only in that which was in Christ, and practised by him; but also it extended itself to the righteousness of his subjects; even to their righteous disposition and righteous conversation: So as the righteous government of this King is manifested both in his own righteous ordering the affairs of his Kingdom, and also in his Subjects ordering their affairs, when they have to do with their Sovereign and with their fellow-subjects. Christ loveth and delighteth in the righteous, and will thereupon reward their righteousness; Thus saith the Psalmist to this purpose, The righteous Lord loveth righteousness, his countenance doth behold the upright, Psa. 11. 7. And again, The Lord loveth the Righteous, Psa. 146. 8.   

§. 116. Of Christ's hatred of iniquity.  
TO Christ's love of righteousness is added his hatred of iniquity, because these two are contrary one to another; Men use to be contrarily affected to contrary objects; Vain intentions and Gods Law are directly contrary one to another: Thereupon saith the Psalmist, I hate vain thoughts, but thy Law do I love, Psa. 119. 113. We are commanded to hate the evil and love the good, Amos 5. 5.  
The word translated iniquity is a general word which signifieth a transgression 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ab ●… privativo & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex.  of the Law, and it is so translated, 1 joh. 3. 4. It is also translated unrighteousness, and directly opposed to righteousness, 2 Cor. 6. 14. For righteousness is a conformity to the Law, which is the rule of righteousness; So as transgression must needs be contrary thereunto.  
The word iniquity is of as large an extent as unrighteousness, and implieth an unequal dealing, which is contrary to the rule or Law of God.  
This showeth, that Christ was so far from dealing unjustly and doing any unrighteousness, as he hated it even in others.  
Hatred is directly contrary to Love; And as Love importeth a delight in a thing, so hatred a loathing and detesting of it; A Prophet giveth this advice, Hate the evil, Amos 5. 15. An Apostle thus expresseth it, Abhor that which is evil, Rom. 12. 9 Therefore that which God hateth is said to be an abomination unto him, Isa. 1. 13, 14. Prov. 6. 16.  
By this hatred of iniquity an evident proof both of the truth of Christ's love, and also of the greatness thereof is given; It was so great as it made him hate the contrary: This is a great amplification of love, and it shows that they which hate not iniquity do not in truth and fervency love righteousness: It is therefore set down às anote of an unrighteous man that he abhors not evil, Psa. 36. 4.  
Hereby may righteous Magistrates, righteous Ministers, righteous Masters, and all righteous persons be proved.  
That which is said of righteousness itself may be applied to persons qualified therewith: Christ loveth the righteous, and hateth the unrighteous: The way of the wicked is an abomination to the Lord, but he loveth him that followeth after righteousness Pro. 15. 9 So may we do, So must we do; We may, we must love the righteous, 2 joh. v. 1. and hate the unrighteous, Psa. 139. 21, 22. Not simply their persons, but their evil qualities; In regard of men's persons, we are commanded to love our enemies, yea, though they be wicked; even, such as curse us and persecute us, Mat. 5. 44. But in regard of their quality we must hate even the garment spotted with the flesh, Judas v. 23.  
Christ's love of righteous and hatred of unrighteous persons, manifesteth the righteous government of his Kingdom, in that he dealeth with every one according to his works, rewarding the righteous (which is a fruit of his love) and punishing the righteous (which is an effect of his hatred) and both according to their works, which is the evidence of his justice and righteousness.  
Thus is Christ set forth as righteous in himself and righteous in the administration of his kingdom: He is a righteous person and a righteous King, who also maketh his Kingdom and the Subjects thereof all righteous.   

§. 117. Of the meaning of this relative particle Therefore.  
UPon the former description of Christ's righteousness this inference is made, Therefore God hath anointed thee; This may be taken as the cause of Christ's righteousness, or as a consequence following from thence.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew phrase is oft used to set out the cause of a thing, as Gen. 18. 5. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore are ye come, that is, for this cause: The same phrase is translated with a causal particle, Gen. 38. 26. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Because I gave her not, etc. It is also used to declare a consequence or an effect, as Psa. 1. 5. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore the ungodly, etc. So Gen. 2. 24. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore shall a man leave, etc. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek phrase also used by the Apostle is sometimes put for a cause, as Mat. 13. 13. Therefore spoke I to them in Parables: And it is thus translated for this cause, joh. 12. 27. 1 Tim. 1. 16. It is also put for an effect or consequence, as Mat. 14. 2.  
It may in the one or the other sense be here taken: As a cause it implieth that Gods anointing Christ, that is, pouring his Spirit upon him, made him to be so fit and able a King as he was; As an effect, it intendeth, that Christ being most righteous, and every way able and fit to govern the Kingdom, God therefore anointed, that is, deputed him thereto.  
In this respect it must have reference to Christ's humane nature or to his person as Mediator God-man: Thus God gave the Spirit unto him not by measure, Joh. 3. 34▪ and the Spirit of the Lord was upon him, Luk. 4. 18.  
This word of inference Therefore, may also be taken as a manifestation of Gods anointing him, Thus, Christ loved righteousness, therefore it was manifest that God anointed him; as where Christ saith, therefore the Kingdom of heaven is like unto a certain King, Mat. 18. 23. It is manifest that the Kingdom of Heaven is like, etc.  
This relative Therefore as it noteth a cause hath reference to the former part, thus, God hath anointed thee, therefore thou lovest Righteousness: As it declareth a consequence, it hath reference to the latter part, thus, Thou lovest righteousness, therefore God hath anointed thee, that is, saw it meet to anoint thee.  
None of these senses cross the other; but they may well stand together; For God may anoint Christ and depute him to his Function because he loveth righteousness; and Christ may manifest his love of righteousness because God hath anointed him.  
Finally, both the Hebrew and Greek phrase translated therefore, is sometimes used 
Gen. 33. 10. joh. 7. 22.  for ornament sake, or to begin a sentence, as in English we use this phrase, now then. It is also used to couple sentences together.   

§. 118. Of the meaning of this phrase, God, thy God.  
THe Author of the anointing here mentioned, is set out very emphatically (at least as our English and some other Translators express it) by a rhetorical 
Epizeux.  Figure, doubling the same word in the same sense, thus, God, even thy God. Hereby it is intimated that the matter here set down is true, faithful, and worthy of all observation and acceptation. In like manner doth the Lord set out himself 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potens, sortis.  in relation to his Church, saying, Psa. 50. 7. I am God, even thy God. This he doth that his people might take the more through notice thereof, and that their faith might be the more strengthened thereupon.  
The notation of the Hebrew Title translated God, implieth God to be of might 
Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tremel. & Jun. Deum sortem, Gen. 14. 22.  and power, and is by some translated the strong God.  
The Hebrew Noun is of the plural number, but the Verb anointed, to which the Hebrew Title hath reference, is of the singular number, which intimateth a plurality of persons, and unity of essence. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The Title God, as here used, in the first place, may be of the vocative case, as it is in the former verse, and translated O God; and by an Apostrophe applied to Christ; for this particle even (which is a note of apposition, joining two words together, which have reference to one and the same thing) is neither in the Hebrew nor Greek Text; but inserted by our English Translators: In 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek, and 
c Deus.  Latin this Title is both in the Nominative and Vocative case, the very same for syllables and letters: In the Nominative case it is spoken of the Father, as our English sets it down; In the Vocative case it is spoken to the Son. Many of the 
d August. Chrys. Theoph. Harm. alijque▪  ancient Fathers and 
e Bucer, Moller. Scultet. alijque. O Deus, unxit te Deus tuus. Deus ungitur a Deo. Sic accipite, Sic intelligite, Sic a Grae●… evidentissimum est. Aug. Enarr. in Psa. 44. How God is Christ's God.  Pater-Expositors take it in the Vocative as spoken to the Son.  
It may be objected that thence it will follow that God is of God.  
Answ. I deny not, but that it will so follow, and therein is nothing against the Orthodox faith; For the Son of God is very God of very God, See §. 19 In regard of his divine Essence he is very God, Rev. 4. 8. In regard of his distinct persons, as the Son in relation to his Father, he is of God; In this respect, as we may say, O Son thy Father, so O God thy God.  
Besides, the Son of God assumed man's nature; hereby God and man became one person; Thus he is God, and God is his God: He is God in regard of his divine nature, and God is his God in regard of his humane nature, yea, and in regard of both natures united in one person.  
In this latter respect, as Christ is God-man God may be said to be his God three ways.  

1. As Christ's humane nature was created of God and preserved by him like other creatures.  
2. As Christ is Mediator he is deputed and sent of God, joh. 3. 34. and he subjected himself to God, and set himself to do the will of God, and such works as God appointed him to do, joh. 4. 34. & 9 4. In these respects also God is his God.  
3. As Christ God▪ man was given by God to be an head to a mystical body, 
God entered into Covenant with Christ for the Church. See Chap. 8. v. 8. §. 45.  which is the Church, Eph. 5. 22. God thereupon entered into Covenant with him in the behalf of that body, Isa. 42. 6. & 49. 8. Thus is he called the Messenger, Mal. 3. 1. and Mediator of the Covenant, Heb. 8. 6. Now God is in an especial manner their God with whom he doth enter into Covenant▪ as he said unto Abraham, I will establish my Covenant between me and thee, etc. to be a God unto thee, etc. Gen. 17. 7. As God made a Covenant with Abraham and his Seed, so also with Christ and his Seed, which are all the Elect of God, even the whole Catholic Church▪ This is the Seed mentioned Isa. 53. 10. So as by this special relation betwixt God and Christ, God is his God, in Covenant with him▪ God also is in an especial manner the God of the Elect through Christ.   
This special relation, thy God, having reference to Christ, is under the Gospel, God's memorial; as under the Law this Title was The God of Abraham, the God of Isaac, and the God of jacob; For with them God made his Covenant, and in them with their Seed, Gen. 17. 7. & 26. 3, 4. & 28. 13, 14.  
This Title, The God of Abraham, Isaac, and jacob, God assumed to himself, Exo. 3. 15, 16. and the Seed of those Patriarches oft called on God by that title, and pleaded it before him, to enlarge their desires, and to strengthen their faith: This they did by calling to mind that relation which was betwixt God and their Fathers, with whom God had made an everlasting Covenant, to extend to them and their Seed, Exo. 32. 11. 1 King. 18. 36. 1 Chro. 29. 18.  
How much more may we have our desires enlarged and faith strengthened in that 
The relation betwixt God and Christ is a sure ground of confidence.  relation which is betwixt God and Christ, and how may we plead it, and say, O God of thy Son jesus Christ, Remember thy Covenant made with him and in him. Hereupon it is that Christ saith, Verily, Verily, I say unto you, Whatsoever ye shall ask the Father in my Name, he will give it you, Joh. 16. 23. When the Children of Israel were in great distress the Lord was gracious unto them, and had compassion on them, and respect unto them, because of his Covenant with Abraham, Isaac, and jacob, etc. 2 King. 13. 23. How much more will God be gracious to us because of his Covenant with his Son Christ? This is the truest and surest ground of Christian confidence and boldness in approaching to the Throne of grace.  
The Psalmist who lived many hundred years before the Apostles, having by 
Believing jews knew the Messiah to be God.  the spirit of truth registered this relation betwixt God and the promised Messiah, giveth evidence thereby, that the understanding and believing Jews conceived that Messiah to be true God, the Son of God, and that God was the God of that Messiah in special, and by virtue thereof the God of Abraham, Isaac and jacob, Exod. 4. 5. The Lord God of Israel, Exod. 5. 1. The Lord God of the Hebrews, Exod. 9 1. The God of the jews, Rom. 3. 29. The God of jeshurun, Deut. 33. 26. The Lord of Eliah, 2 Kin. 2. 14. The God of Daniel, Dan. 6. 26. The God of Shadrach, Meshech, and Abednego, Dan. 3. 28. Gentiles, Rom. 3. 29. My God, Exod. 15. 2. Our God, Ex. 5. 8. Thy God, Deut. 10. 14. Your God, Gen. 43. 23. His God, Exo. 32. 11. Their God, Gen. 17. 8. All these and other special relations to God do give evidence of God's singular respect to those who are in Covenant with him, and whose God he is.  
In reference hereunto they are called God peculium, a peculiar treasure unto 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id quod proprium & singularit●…r charum est.  him, his proper stock or flock, Exo. 9 15. Mal. 3. 17. They are also called a peculiar people, 1 Pet. 2. 9 All this ariseth from that special relation which Christ hath to God, that God is his God; Ye are Christ's and Christ is Gods, saith the Apostle, 1 Cor. 7. 21. Hereupon it was that Christ said, I ascend to my Father and your Father, and to my God and your God, Joh. 20. 17.   

§. 119. Of God's anointing his Son.  
GOD who was in special the God of his Son, is here said to have anointed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 3. v. 6. §. 54.  him. This is metaphorically spoken in reference to an ancient, continued inaugurating and settling of Kings in their Kingdom, which was by anointing them, or pouring oil upon their heads: As Saul, 1 Sam. 10. 1. David three times, first by Samuel, 1 Sam. 16. 13. Secondly, By the men of judah, 2 Sam. 2. 4. Thirdly, By the Elders of Israel, 2 Sam. 5. 3. Solomon twice, 1 King. 1. 39 1 Chro. 29. 22. jehu, 2 King. 9 6. joash, 2 King. 11. 12. jehoahaz 2 King. 23. 30. yea, they who chose Absalon to be King anointed him, 2 Sam. 19 10. In allusion hereunto Kings are styled Anointed, even the Lords Anointed, 2 Sam. 19 21. Lam. 4. 20.  
Anointing being performed by God's appointment, implied two things,  

1. A deputation to the Kingdom,  
2. An ability to execute the Royal Function.   
Both these are evident in the first King that was set over Israel; By samuel's anointing 
Of God's deputing Christ to his Function. See Ch. 2. v. 3. §. 2.  Saul, Saul was deputed to the Kingdom, and being anointed, the Spirit of the Lord came upon him, and God gave him another heart, 1 Sam. 1. 6. 9  
That wherewith Kings were anointed was oil. Samuel took a vial of oil and poured it on Saul's head, 1 Sam. 10. 1. He also took an horn of oil and anointed David, 1 Sam. 16. 13. So did Zadok anoint Solomon, 1 King. 1. 39 So did he that anointed jehu, 2 King. 9 6. And others that anointed other Kings. All these were anointed with external material oil, but to show that anointing had a mystical signification, they who had not such oil poured on them are called the Lords Anointed, Psa. 105. 15.  
Oil, and anointing therewith being mystically taken (as here they are) setteth out the Spirit and the gifts and graces thereof: In this respect Christ saith of himself, The Spirit of the Lord is upon me, because he hath anointed me to preach, etc. Luk. 4. 18. And the Apostle Peter saith of him, God anointed jesus of Nazareth with the holy Ghost, and with power, Act. 10. 38.  
This is in special to be applied to the humane nature of Christ, yet so as united to the divine nature, both making one person: For God singly and simply considered in himself never was nor can be anointed, no, not metaphorically, as here the word is taken; God cannot be deputed to any Function: God needs not the Spirit to be poured on him, nor needs he any gift of the Spirit to be enabled to any thing that he doth. He is of himself all-sufficient.  
But Christ as man, and as Mediator between God and man, was by God his Father deputed unto his Royal Function, Psa. 2. 6. as he was to his Priestly Office, Heb. 5. 5. yea, and in that respect also God gave him the Spirit, though not by measure, joh. 3. 34.  
Both the Hebrew name Messiah and the Greek name Christ do signify anointed, They remain memorials of the Anointing here specified. See Chap. 3. v. 6. §. 64.   

§. 120. Of the fit resemblance of anointing with Oil.  
VEry fitly is this Metaphor of anointing with oil used, to set out the mystery of the Spirit and the gifts thereof; especially if it be extended to the mystical body of Christ, in reference both to the head thereof and also to the members: For the oil wherewith Christ was anointed was like the oil poured on Aaron's head, It ran down upon the beard, and went to the skirts of his garment, Psa. 133. 2, 3. So the Spirit poured on Christ as head of the Church, ran down upon his body and upon the several members thereof.  
This is to be observed, because many of the particular resemblances here following cannot be applied to the anointing of the head alone; but may be applied to the anointing of the body and members.  
The resemblances betwixt oil and the spirit shall be set forth in ten distinct particulars.  


1. Oil is a nourishing kind of food as honey and butter; hereupon it is often joined with them, job 29. 6. Eze. 16. 13. It is also joined with meat and drink, Ezra 3. 7. with meal, 1 King. 17. 12. with bread, Host 2. 5. Fine flour, Leu. 2. 4. and with wine, 2 Chron. 11. 11. All these are nourishing food. Oil is very wholesome to be eaten, it much helpeth digestion, it is therefore eaten with raw herbs and other cold things; It is also a means to expel such things as annoy the stomach; and it is an antidote against poison.  
Nothing is more nourishing and wholesome to the soul than the Spirit and the graces thereof; It maketh God's Word to give a good relish; It helps the soul well to digest the Word, yea, It makes it sweet and pleasant, Psa. 119. 103. The Spirit expels carnal lusts of all sorts, and it is a most Sovereign antidote against all poisonous corruptions.   

2. Oil is of singular use to supple hard swelling tumours, to ease pains in the flesh or bones, to keep sores from rankling, and to heal wounds, Luke 10. 34. Isa. 1. 6.  
The Spirit molli●…ieth hard hearts, assuageth perplexed spirits, easeth troubled consciences, and healeth the wounds of the soul made by Satan's assault, Isa. 61. 1, 2, 3.   

3. Oil is useful to strengthen weak joints, to make them quick and nimble; They therefore that strive for the mastery in wrestling, running, and other like exercises, use to anoint their joints.  
The Spirit helpeth our infirmities, Rom. 8. 26. It putteth life and spirit into us; For it is a Spirit of life, Rom. 8. 2.   

4. Oil makes the countenance fresh and comely, it makes the face to shine, Psa. 4. 15. Mat. 6. 17. It revives the Spirit within and makes it cheerful.  
It is the Spirit and the graces thereof that makes men comely and amiable before God, Angels, and Saints: Of the inward joy of the Spirit we shall speak in the next §.   

5. Oil hath not only a sweet smell in itself, but also it sendeth forth a fragrant and pleasing savour. The house was filled with the sweet savour of the ointment that was poured on Christ's head, joh. 12. 3.  
The Spirit both in Christ Cant. 1. 2. and also in his members causeth a sweet savour. Ministers are a sweet savour of Christ, 2 Cor. 2. 15. The prayers of Saints are sweet as incense, Psa. 141. 2. Rev. 8. 3. Their beneficence is as an odour of a sweet smell, Phil. 4. 18.   

6. Oil maintains the light of Lamps; It causeth them to give light, and by a continual supply of oil Lamps continue to burn, and to send forth their light. Under the Law oil was prepared for the light of the Tabernacle, Exo. 25. 6. and this preparation was continued day after day, Leu. 24. 2, 3.  
It is by the Spirit whereby our minds are enlightened, and by the continual operation thereof the light of understanding increaseth more and more: It is therefore called the Spirit of Revelation in the knowledge of Christ; and it is given that the eyes of our understanding might be enlightened, Eph. 1. 17, 18. Believers also are said to have an unction from the Holy One, to know all things, the same anointing teacheth them of all things, etc. 1 joh. 2. 20, 27.   

7. Oil is of a searching and piercing nature, it will pierce even into the bones, Psa. 109. 18.  
But the Spirit is of all things the most searching; For the spirit searcheth all things, yea, the deep things of God, 1 Cor. 2. 10.   

8. Oil was one of the things which of old were offered unto God for Sacrifices. When jacob set up a pillar as an Altar, he poured oil upon the top of it, Gen. 28. 18. & 35. 14. Under the Law it was offered up with their meat-offerings, Leu. 2. 1. 16. Hence is it that jotham bringeth in the Olive-tree thus speaking; Should I leave my fatness wherewith by me they honour God and Man, etc. The fatness of that Tree is oil; God was honoured thereby in that it was offered up to him for Sacrifice: Man was honoured thereby in that he was consecrated by it to an high office, as of a King, or Priest, or Prophet.  
Christ was a Sacrifice to God for a sweet smelling savour, Eph. 5. 1. and the very bodies of his members of his members are a living Sacrifice to God, Rom. 12. 1. Phil. 2. 17. So are their works of charity, Phil. 4. 18. and their praising of God, Heb. 13. 15.   
9 Oil and anointing dead corpse therewith preserveth them from putrefaction; Of old therefore they were wont to anoint dead corpse therewith, Mar. 16. 1. Luk. 23. 56. The Spirit subdues corruption and keeps men from sending forth ill savours, as filthy communication, and a filthy conversation.  
10. Oil is a most precious thing; This Epithet precious is oft attributed to ointment, as 2 King. 20. 13. Psa. 133. 1. Ecel. 7. 1. Mat. 26. 7. Kings were wont to treasure it up among other precious things, Isa. 39 2. and among things useful and necessary for man, 2 Chro. 32. 28. Host 2. 8.   
What more precious than the Spirit of God, than the gifts and graces thereof? What more needful, and what more useful?   

§. 121. Of Oil of Gladness.  
THE Oil wherewith Christ was anointed is here called the Oil of Gladness. We heard before that this Oil setteth out the Spirit of God, and the gifts and graces thereof▪ Now joy is in Scripture said to be joy of the holy Ghost, 1 Thes. 1. 6. joy in the holy Ghost, Rom. 14. 17. and joy is reckoned up among the fruits of the Spirit, Gal. 5. 22. So as it is that Spirit that is in Christ and his members, which maketh this to be Oil of gladness.  
This phrase Oil of Gladness is an Hebraism, like to that which is before set down, ver. 8. Sceptre of righteousness, See §. 113.  
This Hebraism here intendeth two things,  

1. The Excellency of this Gladness; No external joy is to be compared to it.  
2. The quantity of that joy; It is exceeding great; It far surpasseth all the joy that ever was or can be; which is further manifested in this phrase following▪ above thy fellows.   
This Epithet gladness is here attributed to this oil in relation to Christ the head, and to all believers his members.  
It hath relation to Christ in two respects,  

1. As it quickened him up and made him joyful in all his undertake for our redemption; Christ being by his Father deputed to his Function, most willingly and joyfully undertook it and managed it: As a Bridegroom coming out of his chamber, he rejoiced as a strong man to run his race, Psa. 19 5. When he cometh into the world, he saith, I delight to do thy will O my God, Psa. 40. 8. When he was in the world, he said, My meat is to do the will of him that sent me, and to finish his work, Joh. 4. 34.  
2. Gladness hath relation to Christ by reason of the fruit that sprouted out from thence. His coming into the world, and doing, and enduring what he did was matter of rejoicing to others; in which respect the Prophet exhorteth the daughter of Zion to shout, and to be glad and rejoice with all the heart, Zep. 3. 14. Zec. 9 9 And the Angels that brought the first news of Christ's birth, do thus proclaim it, Behold, I bring you good tidings of great joy which shall be to all people, Luk. 2. 10.   
2. This Epithet gladness hath relation to the members of Christ in two respects.  

1. As the things whereof in Christ they are made partakers are matters of great joy; For so many and so great are the benefits which believers receive from Christ, by virtue of that anointing, as they very much rejoice their hearts. Many of these benefits are expressly set down, Isa. 61. 1, 2, 3. Other benefits are in other places distinctly noted; as redemption from sin, reconciliation with God, justification in his sight, adoption, regeneration, sanctification, and the end of all, eternal salvation. If any things in the world cause true joy and gladness, surely these effects which flow from the anointing of Christ will do it.  
2. As the members of Christ are quickened up by that Spirit which cometh from him, do and endure readily, willingly, cheerfully, joyfully what the Lord calls them unto, as Psa. 122. 1. 1 Chr. 29. 9, 17. It is said of those on whom the Spirit rested, that they received the Word gladly, and mutually communicated together with gladness. On a like ground the Eunuch whom Philip baptised, and Paul's Jailor, are said to rejoice, Act. 8. 39 & 16. 34.   
This fruit of joy gives evidence of a Believers Union with Christ, and of the abode of Christ's Spirit in him: For the Spirit is as Oil, of a diffusing nature. Hereby we may gain assurance to our own souls, and give evidence to others of the Spirit that is in us: So did the Jews of old, 1 Chron. 29. 9 and Christ's Disciples, Luke 10. 17. and Christians in the Primitive Church, Heb. 10. 34. Phil. 2. 17, 18.  
To show ourselves true members of Christ, we ought further so to carry ourselves in our several Functions, as we may cause others to rejoice; So did Solomon, 1 King. 5. 7. and Hezekiah, 2 Chron. 29. 36. and the Apostles, Act. 15. 31. This we shall do by diligence, faithfulness, justice, equity, uprightness, mercifulness, and by disposing of our affairs to the good of others; So did Christ.   

§. 122. Of the Fellowship betwixt Christ and Saints.  
THE abundant measure of the Spirit in Christ is further amplified by comparing it with that measure which is in others; It far exceeds all others.  
The persons with whom the comparison is made, are styled Christ's fellows. Both the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conjunctus est usurpatur de iis qui sunt ejusdem conditionis. Eccl. 4. 10.  Hebrew and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, participes, con●… sorts, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habere cum aliis, Partem habere, participem esse. See Cham 2. v. 14 §. 139.  Greek word imply such as partake of one and the same condition. See Cham 3. v. 1. §. 17.  
Hereby in special Professors of the true faith are meant:  
In general, this word fellows may be extended to all, Men and Angels. All are styled his fellows, in regard of that low degree whereunto the Son of God, Creator of all things, humbled himself by assuming a created substance; So that as he was a creature, Angels were his fellows: yea, it is said Chap. 2. 9 that he was made a little lower than Angels, for the suffering of death, Yet all the gifts and endowments of all the Angels, are not comparable to those which Christ had; He was crowned with honour and glory above them, Chap. 2. 7.  
But to let the Angels pass, we will insist upon the comparison, as it hath relation to the Church, and to the several members thereof. These may be said to be Christ's fellows in eights distinct respects.  

1. As fellow-creatures, joh. 1. 12. Heb. 2. 14.  
2. As joint members of the same mystical body. Christ is indeed the head, Eph. 1. 22, 23. but the head is a part of the body; and the body is said to be the fullness of Christ, Eph. 1. 23.  
3. As made under the Law, Gal. 4. 4.  
4. As a Son of one and the same Father, joh. 20. 17. Hereupon he and they are fellow-brethrens, Chap. 2. 11, 12.  
5. As coheirs or joint-heirs, Rom. 8. 17.  
6. As subject to the same infirmities, Chap. 4. 15.  
7. As liable to death, Chap. 2. 14, 15. & 9 37, 28.  
8. As honouring his members to reign with him, 2 Tim. 2. 12. 1 Cor. 6. 2.   
As this fellowship betwixt Christ and his members setteth out the low degree of Christ's humiliation, so the high degree of the exaltation of Saints.  
For the Son of God to be a fellow with Sons of men is a great debasement, and for Sons of men to be fellows with the Son of God, is as great an advancement.  
What love hath Christ showed to us herein?  
How are we bound to Christ hereby?  
Should not we imitate Christ, and condescend to men of low estate? Rom. 12. 16.   

§. 123. Of the preeminency of Christ's gifts above others.  
THis phrase above thy Fellows, sets down a fifth proof of Christ's excellency above Angels.  
Though it pleased Christ to condescend so low as to become a fellow with us, yet even in that low estate did his Father so dignify him, as he poured his spirit on him more abundantly then on all others whatsoever. Thou art fairer than the children of men, saith the Psalmist of him, Psa. 45. 2. The phrase may be extended to all manner of excellencies; He is mightier than I, saith he, that was greater than any born of women before him, Mat. 3. 11. None of the Angels ever had such gifts as Christ; They learned of the Church what Christ revealed to the Church, Eph. 3. 10. Both Men and Angels had their stint and measure; but God gives not the Spirit by measure unto Christ, Joh. 3. 34. It pleased the Father that in him should all fullness dwell, Col. 1. 19 In him are hid all the Treasures of wisdom and knowledge, Col. 2. 3.  
Christ is an head from whom the members must be supplied, so as he receives not for himself alone, but for his whole body. Of his fullness have we all received, and grace for grace, Joh. 1. 16.  
Particular members of the mystical body may have the fullness of vessels, but this is the fullness of a fountain.  
Here lieth a main difference between the Mediator and mere men: The most that can be said of the best of them is, that they have but enough for themselves, as the wise Virgins said, Mat. 25. 9 Christ alone is that overflowing Spring who hath enough for all others, joh. 1. 16.  
This is the true Treasure of the Church which was typified by the Ark; The Ark was as a little chest or cabinet, in which Jewels and other precious things and treasures are kept. In this respect it set out Christ to be as a treasure in which all the precious things tending to salvation are hid.  
This is matter of great comfort in regard of our own emptiness or scantiness; This is enough to embolden us to go to Christ; He is not like to those pits where they who are sent unto them can find no water, jer. 14. 3.  
Oh the folly of Papists who forsake the fountain of living waters, and hew them out cisterns, broken cisterns that can hold no water, jer. 2. 13.  
Had we sense of our own spiritual need, and faith in the alsufficiency of Christ, we should ourselves readily go to him, and bring unto him all such as are in any spiritual need; even as they did who flocked to Christ in regard of their spiritual maladies.   

§. 124. Of sundry Heresies confuted by that which is noted of Christ.  
AN ancient Father hath out of the testimony taken from Psa. 40. 5. and applied 
Chrys. Hom. 3. in cap. 1. ad Heb. Istos etiam haereticos eodem testimonio refellit Theophylactus Enar. in Heb.  by the Apostle to Christ, confuted sundry ancient Heresies after this manner following.  
The Apostle hath here smitten the Jews, and Paulus Samosatenus, and Arians, and Marcellus, and Sabellius, and Martion, and Photinus also. How so? The Jews by showing them that there are two Persons and one God; Other Jews, I say the Disciples of Paulus Samosatenus, while he here showeth that testimony that speaketh of an eternal and uncreated substance: For that he might show that a thing made differeth from the eternity of the Creator, he saith, Thy Throne O God is for ever. He smiteth the Arians in showing that he neither was a servant nor creature; and Marcellus and others because the two persons according to their subsistencies, are distinct one from another. He smiteth the Marcionites while he showeth, that not the deity but the humanity was anointed.   

§. 125. Of the resolution of v. 8, 9  Verse 8. But unto the Son, he saith, Thy Throne, O God, is for ever and ever, a Sceptre of righteousness is the Sceptre of thy Kingdom. Verse 9 Thou hast loved righteousness, and hated iniquity; Therefore God even thy God hath anointed thee with the oil of gladness above thy fellows. 
TWo proofs are here couched together of Christ's excellency above Angels. 
See §. 64▪ Verse 8.   
One is taken from his Divine nature.  
The other from his Royal dignity.  
The Sum of this verse is a testimony of Christ's excellency. Therein observe two Points.  

1. The proof produced.  
2. The Points proved.   
In the proof is observable.  

1. The manner of producing it.  
2. The kind of proof.   
The manner of producing it is by way of opposition, implied in the particle BUT; The opposition is to that which he had said before of Angels, that they are Ministers. BUT to the Son, He is a King.  
The kind of proof is a testimony; Hereof See §. 46. & 65.  
In the testimony are to be considered both the Persons and the Point.  
The Persons are of two sorts.  

1. The Author that giveth the testimony.  
2. The object to whom the testimony is given.   
The Author is not expressed in the original, but yet necessarily implied; and our English hath made a good supply in this phrase, He saith.  
The object to whom the testimony is given, is expressed under this word of relation, Son, Unto the Son.  
The Points proved are,  

1. Christ's divine nature, O God.  
2. His Royal dignity. This is first propounded, then amplified.   

1. It is propounded, implicitly, under two Signs, a Throne, a Sceptre; and expressly under this word Kingdom.  
2. It is amplified by two properties, 

1. Eternity, for ever and ever.  
2. Equity, righteousness.     
In the ninth verse is an illustration of the foresaid righteousness. 
Verse 9   
In this illustration are two branches.  

1. The cause of Christ's righteous dealing.  
2. A consequence following thereupon.   
The cause is double; Each cause is set out by a distinct affection, and a distinct object.  
The former affection is Love, the latter Hatred.  
The object of the former is Righteousness, Of the latter Iniquity; As the Affections Love and Hatred are contrary, so the objects, Righteousness and Iniquity. In this respect they may well stand together, and that as two causes: For love of righteousness moves a man to deal righteously, so also doth hatred of Iniquity.  
In the consequence we are to observe.  

1. The manner of expressing it.  
2. The matter whereof it consisteth.   
The manner is by an Apostrophe to Christ, O God.  
The matter consists of an honour done to Christ: This is set out,  

1. By the Author that doth him that hononr.  
2. By the kind of honour done to him.   
The Author is God: Amplified by a special relation to Christ, His God.  
The kind of honour consisteth of two parts.  

1. Deputing Christ to a Royal Function.  
2. Enabling him well to manage it.   
Both these are implied under this Metaphor Anointed with Oil.  
They are also both amplified by the quality and quantity of them.  
The Quality is gladness.  
The Quantity is beyond all others, Above thy Fellows.  
All these Points are amplified by an Apostrophe which runneth through the whole Testimony, and is seven times expressed in these notes, O, Thy, Thou, Thee: Thy is four times expressed.   

§. 126. Of the Doctrines arising out of the 8. and 9 verses.  
I. MOre excellent things are spoken of the Son of God then of Angels. This particle 
Verse 8.  BUT being here used in opposition to that which was before said of Angels, declares as much. See §. 104.  
II. God would have the excellencies of his Son to be known. For To the Son he saith, namely, that others might hear it and know it. So Psa. 2. 6, 7. joh. 5. 20, 23.  
III. Christ is true God. The Title God is here properly applied to him. See §. 107.  
IV. Christ is a King. The Ensigns of a King; Throne and Sceptre are attributed to him; yea, an express mention is made of his Kingdom, See §. 112. Christ therefore is every way to be esteemed as a King.  
V. Christ as King judgeth. A Throne is a place of judgement, 1 King. 7. 7. Christ now judgeth the world, joh. 5. 22, 23. But his full and final judgement will be at the end of the world, Act. 17. 31.  
VI Christ is an everlasting King. (See §. 108, 110.) This Throne is for ever and ever.  
VII. Christ hath a peculiar Kingdom. This relative THY is discriminative and appropriative. It putteth a difference between his and others Kingdom; It showeth that this Kingdom is proper to Christ, See §. 112.  
VIII. Christ order the matters of his Kingdom as he will. The Sceptre attributed to Christ intendeth, that as a King by moving his Sceptre he manifesteth his mind, and that answerably obedience is yielded to him. See §. 111.  
IX. Christ ordereth the affairs of his Kingdom most uprightly. His Sceptre is in that respect styled a Sceptre of rectitude: See §. 113.  
Both these are here commended in Christ's example.  
X. Righteousness is to be loved. 
Verse 9   
XI. Iniquity is to be hated.  
XII. Love of righteousness put Christ on to deal uprightly. The inference of this verse upon the former demonstrateth as much, See §. 115. Love of righteousness will put us on to do the like.  
XIII. Love of righteousness and hatred of iniquity go together. They are here joined together in Christ: And wheresoever the one is there will be the other. Righteousness and iniquity are so directly opposed and contrary each to another, as they do in a manner force from men contrary affections. See §. 116.  
XIV. God is in an especial manner the God of Christ. See §. 118.  
XV. God hath the power of deputing and enabling men to their Function. Anointing, which is here attributed to God, implieth both these. See §. 119.  
XVI. Christ was deputed by God to his Function.  
XVII. Christ was enabled by God well to execute his Function. God that anointed him did both these. They are both grounds of faith to trust in Christ, and of obedience to submit to him.  
XVIII. The Spirit was in Christ. This may be gathered from the metaphor of Oil. To give a visible evidence hereof the Spirit from heaven descended like a dove and lighted upon Christ, Mat. 3. 16. Hence is it that the Spirit is also communicated to believers. For they are members of his body.  
XIX. The holy Ghost causeth gladness; He is this Oil of gladness. See §. 121.  
XX. Christ with much alacrity did and endured whatsoever he undertook▪ See §. 121.  
XXI. The Son of God made himself equal to Sons of men. They are his fellows, Psa. 41. 9 & 55. 13. See §. 122.  
XXII. The gifts of Christ far surpassed the gifts of all others. See §. 123.  
XXIII. Christ's glory may and must be declared even to himself. This I gather from the Apostrophe, whereof see §. 106. and 125. in the end of it.   

§. 127. Of the sit application of Psa. 102. 25. to Christ.  HEB. 1. 10. And thou Lord in the beginning hast laid the Foundation of the earth, and the heavens are the works of thine hands. 
THe first particle AND, being copulative, showeth that the Apostle goeth on 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 64.  in proving the Point in hand, So as  
A sixth proof of Christ's excellency is here produced: It is taken from a divine work proper to God, which is Creation. The kind of argument is, as the former, a divine testimony: It is taken out of Psa. 102. 25. The argument may be thus framed.  
The Creator is more excellent than creatures,  
But Christ is the Creator and Angels creatures,  
Therefore Christ is more excellent than Angels.  
That Christ was the Creator is here proved. That Angels are creatures was proved, v. 7. See §. 81. 86.  
Against this proof concerning Christ, two things are excepted.  

1. That the Title Lord is not in the Hebrew Text.  
2. That the Psalm out of which the proof is taken makes no mention of Christ.   
To the first I answer, that though it be not expressed, yet it is necessarily understood. For this relative Thou, must have an Antecedent. The Antecedent in the verse immediately before is God, to whom the Prophet by an Apostrophe turneth his speech, O God; and in two verses before this Title, Lord, is twice expressed. Neither is there any other Antecedent to which this relative Thou can have any show of reference. Now because the Psalmist had in the verse immediately before named God, he needed not name him again; He was sufficiently understood under this relative Thou; But the Apostle quoting this verse alone, must, to make the sense full, and to show whom he meant, insert this Title Lord. This he did the rather because the LXX (those ancient Greek Interpreters of the Old Testament, which the Greek Churches then used as we do now the English Translations) had inserted it.  
To the second exception, that the Psalmist maketh no mention of Christ in that Psalm, I answer three things.  

1. That the three Persons in sacred Trinity are one in essence, mind, will, and work, joh. 5. 17, 19, 20. What the one doth the other also doth; So as the same act may be applied to any one of them.  
2. Wheresoever mention is made of any act of God in reference to a creature; It is most properly the act of the Son; For the Father doth all by the Son▪ In particular, by him he made the worlds, V. 2.  
3. The Kingdom of Christ is expressly described in the latter part of the Psalm, v. 12. etc. and that for the comfort of the Church, to support her in her great distress, being much overwhelmed with sore affliction by reason of the Babylonish captivity: To exemplify this in a few particulars; Who had mercy on Zion? Who built up Zion? Was it not the Lord Christ? Whose name do the converted Gentiles fear? Whom do the Kingdoms serve? Is it not the Lord Christ? Psa. 102. 13, 15, 16, 22.   
It is therefore evident, that this Text (as the former were) is most fitly applied to Christ.  
The Apostle had before v. 2. said, that God by the Son made the worlds: Here to show that the Son was not (as Arius taught) an instrument or Minister in that great work, but the principal Author: He doth in special thus apply it to the Son, Thou Lord in the beginning hast laid, etc.  
The first particle AND hath reference to the first clause of the 8. verse, namely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to these words, Unto the Son he saith, Which words are here understood as if he repeated them again; And unto the Son he saith, Thou Lord, etc. Unto the Son 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there he saith, Thy Throne, etc. AND Unto the Son here he saith, Thou Lord, etc. There is the same Author of that and this testimony.  
The Greek word Lord is apparently of the Vocative case, and further declared 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be by an Apostrophe directed to the Lord, by this particle of the Second Person THOU. See §. 106. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    

§. 128. Of the Title Lord applied to Christ.  
THe Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  LORD, being applied to God, is ordinarily put for jehovah, which is the most proper name of God, and 
b See the Church's Conquest on Exod. 17. 15. §. 72.  never attributed to any but to the true God. True it is that in the Hebrew there is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 23. 17, Josh. 3. 11.  another name of God which is translated Lord, and ofttimes attributed to man, as Gen. 18. 12. and 45. 8. yet usually this name when it is put for God is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pointed with such pricks or vowels, as jehovah is, and with these points it is never attributed to any but to God.  
In this Text the Title Lord is without question the interpretation of jehovah. For the Title jehovah is in that Psalm seven times used, as v. 1. 12, 15, 16, 19, 21, 23. and once jah V. 18. which is an abbreviation of jehovah.  
Wherefore the Title Lord doth here intent jehovah; and being applied to Christ setteth out his divine nature, and declareth him to be true God, even that God who hath his being of himself, and ever continueth of and by himself; the eternal and immutable God, even He, which is, which was, and which is to come, Rev. 1. 4. The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lord that changeth not, Mal. 3. 6. Who in regard of his self-existency giveth to himself this Title, I am that I am, and also this, I am, Exod. 3. 14. Thus this Title Lord 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in relation to jehovah giveth further proof of the true and proper Divinity of Christ.  
To Christ by an excellency and property is this Title Lord, frequently attributed. David long before Christ's incarnation in the Spirit called him Lord, Mat. 22. 43. The Angel that brought the first news of his birth, styles him, Christ the Lord, Luk. 2. 11. Both his Disciples and others in his life so called him. After his resurrection, when he was discerned by john, john said to Peter of him, It is the Lord, Joh. 21. 7. Christ himself thus saith, Ye call me Lord, and ye say well, for so I am, Joh. 13. 13. It was usual with the Apostles in their Epistles thus to style him, the Lord jesus, Rom. 1. 8. And he is said to be the one Lord jesus Christ, 1 Cor. 8. 6. A Prophetess called him Lord, anon after he was conceived, even while he was in his mother's womb, Luke 1. 43.  
Christ is Lord in sundry respects.  

1. As God, In regard of his divine nature. God said, I am the Lord, Exo▪ 6. 2.  
2. As the Son of God, In regard of his Person; For of the Son in relation to the Father, it is said, The Lord reigned fire from the Lord, Gen. 19 24.  
3. As God-man, In regard of the hypostatical union of Christ's two Natures in one person; Thus saith Thomas to Christ on earth, My Lord and my God, Joh. 20. 28.  
4. As King of the Church; In regard of that authority and dignity whereunto God hath advanced him; I have set my King upon my holy Hill of Zion, saith the Father to his Son, Psa. 2. 6. God hath made him both Lord and Christ, Act. 2. 36.   
On these grounds divine worship hath been yielded unto him on earth as unto the Lord: In his Infancy, Mat. 1. 11. In his Man-age, Mat. 8. 2. After his Resurrection, Mat. 28. 9 In the time of his Ascension, Luke 24. 52. And now also Christ being in heaven, and sitting as Lord on his Throne, is worshipped, Rev. 4. 10. & 5. 14. Thus he is still and ever shall be worshipped as the true Lord by his Church.  
Answerably all other divine respect is to be yielded to him; He is to loved with all the soul, with all the heart, with all the mind, and with all the strength. Accordingly is he to be feared, admired, adored, called upon, believed in, served, obeyed, subjected unto, praised for all things, in all things glorified, preferred before all, advanced above all, and every way esteemed as a Lord, even our Lord, the most high supreme Sovereign over all.   

§. 129 Of Christ's Eternity.  
THE Eternity of this Lord is further set out in this phrase, In the beginning; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  namely, in the beginning of time; so as that which was before that beginning, was without beginning, properly eternal. Thus is the eternity of God manifested in the very first word of the holy Bible, Gen. 1. 1. and the eternity also of the Son of God, joh. 1. 1. He that in the beginning laid the foundation of the earth, was before that foundation was laid, and before that beginning; In that respect saith the Son of God of himself, The Lord possessed me in the beginning of his way, before his works of old: I was set up from everlasting, from the beginning, or ever the earth was, etc. Pro. 8. 22, 23. etc.  
As the eternity of the Creator is by this phrase in the beginning intended, so the plain contrary concerning creatures is expressed; Creatures being made in the beginning, than first began to be, they were not before: therefore not eternal. But the Creator then being and making the world, was before the beginning, and had no beginning, therefore eternal: Here than is manifested the difference betwixt the Creator and creatures, in reference to the beginning: The Creator than was even as he was before: He did not then begin to be, but manifested himself to be what he was before; But creatures than began to be what they were not before.  
As the former reference of this phrase in the beginning to the Son refutes Samosatenus, 
World not eternal. Arist. de Coelo l. 3. c. 9, 10.  Macedonius, Arius, and other heretics, that denied the eternity of the Son of God; so the latter reference thereof to creatures, refutes Aristotle, and other Philosophers who held the world to be eternal, which is a point not only improbable but also impossible, for than should there be no creatures: A creature 
Mundum ab aeterno constare improbabile & impossibile est. Aug. Qu●…st. ex Vet. Test. q. 28.  cannot be but created, If no creature then all a Creator; even one and the same with God himself; Eternity and unity are convertible terms; There can be but one Eternal, as there is but one Almighty, one Infinite; yet from that position of the world's eternity, there would be more than one infinite. For there must be an infinite number of souls of men and other things, if the world were eternal in Adam's time, and all that have been since added to the world, would make up more then infinite.  
That gross error of the world's eternity is so express against the light of nature, as by many solid Arguments drawn from natural principles, other Heathen Philosophers have refuted it.  
There were other▪ Heretics who had this conceit, that the matter of the Elements of which the world was made, was not made of God, but was coeternal with God. This conceit of the Eternity of prima materia, the first matter out of which they say all things were at first created, is as much against the light of God's Word 
Seleuciani, vel Hermiani elementorum materiam de qua factus est mundus, non a Deo factam dicunt, sed Deo coeternam. Aug. Hares. Haer. 59  and the light of nature, and as derogatory to the eternity of God, as the former of the world's Eternity. Eternity is one of God's incommunicable properties. Whatsoever is made eternal beside God, is made equal to God, yea, a very God.   

§. 130. Of the extent of Heaven and Earth.  
IN setting down the Creation two words are used, which comprise in them all things that were made, namely Heaven and Earth, and that by two tropes; one is a Metonymy, whereby the continent is put for all things contained therein: The other is a Synecdoche whereby a part is put for the whole; The earth is the middle centre of the whole world, and the heaven is the uttermost circumference that compasseth all about; so as all between them are comprised under them. In this large sense these two words are oft used, as Gen. 1. 1. 2 Kin. 19 15. 2 Chro. 2. 12. Psa. 121. 2. jer. 32. 17.  
Under this word earth the Sea and all waters below are comprised; For the earth 
What is comprised under earth.  and sea make but one globe, Gen. 1. 9, 10. They were divided at first, and so continue for the better use of man, and of other creatures living on earth. Thus not only all things that move upon the earth or grow out of the earth, or are within the earth; but also whatsoever is in the Sea, or swims thereupon, is to be understood under this word Earth.  
There is mention made in Scripture of three heavens. 
Three heavens   

1. The Air, wherein birds and Fowls do fly, wherein are the clouds also; so as all the space betwixt the Earth and the Moon, is called the first heaven.  
2. The Firmament, wherein are all sorts which are called the host of Heaven, Deut. 4. 19 is the second heaven.  
3. That invisible place where are the Angels and glorified Saints, and the humane nature of Christ, and where God doth most manifest his glory, is the third heaven, 2 Cor. 12. 2. Beyond this is nothing at all. In regard of this distinction of heaven, the purall number heavens is used.   
Thus we see how these two words earth, heavens, may be put for all creatures.  
As for the order of the words, in setting Earth before Heaven, the holy Ghost is not over-strict or curious in his method: Though for the most part the heaven for excellency sake be set before the earth, yet many times, as here, Earth is put before Heaven, judg. 5. 4. Psa. 68 8: Isa. 45. 12. jer. 51. 15.  
Some probable Reasons may be given of putting Earth before Heaven, as,  

1. The Earth was made before the visible Heavens, Gen. 1. 10, 14.  
2. The Earth is set down as a Foundation of the world; And foundations use to be first mentioned, 1 King. 6. 37, 38. Ezra 3. 11. Zec. 4. 9  
3. The Earth is the Centre of the world; The Heavens the circumferences thereabout; He beginneth therefore with the Centre, and proceeds to the circumferences.  
4. The Earth is man's habitation, Act. 17. 26. From thence he beholdeth the Heavens; Speaking therefore to men, he first sets out the place of their habitation.    

§. 131. Of the Earth being a Foundation.  
THE Creation of the Earth is thus set out, Thou hast laid the foundation thereof; This is the Interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word: A 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, solent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppeni, seu imo loco poni, ut caetera strues possit eis superstrui.  Foundation, from whence the Verb is derived, signifieth that which is put under other things to support and bear them up. It useth therefore to be sound, solid, strong, and laid on firm and sure ground, Luk. 6. 48. It is most frequently put for the foundation of an house, which beareth up all the rest of the building, 1 Cor. 3. 10, 11, 12. A foundation remaineth firm, stable, unmoveable: The word here used is also translated thus 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  grounded, Eph. 3. 17. and settled, 1 Pet. 5. 10. It is there joined with two other words which signify a fast fixing of a thing, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  establish, strengthen, and settle.  
This phrase laid the foundation, applied to the earth, implieth two things.  

1. That the earth is the lowest part of the world; It being the Centre whatsoever is about it is over it: Hereupon this word beareth is oft attributed to the earth, as Deut. 4. 39 josh. 2. 11. 1 King. 8. 23. Isa. 51. 6. jer. 31. 37. Act. 2. 19  
2. That the earth is immovable; This inference is thus made upon this very 
The earth is immovable.  phrase, Who laid the foundations of the earth that it should not be removed, Psal. 104. 5.   
In these and other like respects is this metaphor foundation oft attributed to the earth, as job 38. 4. Psa. 82. 5. And the earth is said to be established, and thereupon to abide, Psal. 119. 90. & 78. 69. By the stability of the earth sundry benefits accrue to the Inhabitants thereof.  

1. The constancy of the motions of the Heavens, and of the host thereof is better observed, and the admirable effects arising from thence, are the better discerned.  
2. The stability of the earth is very useful to Plants, Beasts, and Men that abide thereon: The damages and mischiefs that fall out upon earthquakes give further proof hereof▪   
It is a gross error of Aristarchus, Samius, Copernicus, and other Philosophers 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de Calo. l. 2. c. 13.  who imagine that the earth continually moveth, and that the heaven and the host thereof do but seem to our sight to move, as the banks and trees thereon do to such as are in a Boat rowed with oars, or in a Ship under Sai●…▪ This conceit cannot stand with the metaphor of a Foundation here, and in other places applied to the earth.   

§. 132. Of Heaven the work of God's hand.  
THat which is here spoken of the Heavens in relation to God (The Heavens are the works of thine hands) is to be taken metaphorically by way of resemblance to men, who use with their hands to make what they make: Of the second Temple it is thus said, Zerubbabel hath laid the foundation of this house, his hand shall finish it, Zec. 4. 9 and wonders are said to be done by the hands of the Apostles, Act. 14. 3. Men work with their hands, Eph. 4. 27. And they do other things with their hands. Hereupon Idolaters are said to make Idols with their hands, Isa. 31. 7. and Idols are styled the work of men's hands, Isa. 37. 19 Jer. 10. 3, 9 yea, the benefit that ariseth from the thing men do, is called the fruit of their hands, Pro. 31. 31. and the labour of their hands, Psa. 128. 2.  
In allusion hereunto the things which God doth or maketh are said to be the work of his hands, and his hands are said to make them, Job 10. 38. Because men know not how any should see without eye, hear without ears, speak without a mouth, tread without feet, do this or that without hands, eyes, ears, mouth, feet, hands, and other parts of man are attributed to God, 1 Pet. 3. 12. Num. 12. 8. Lam. 3. 34. Psa. 119. 73.  
But to show that properly God hath no hands, his works are oft said to be without hands, Dan. 2. 34, 45. & 8. 25. Job 34. 20. Yea, herein lieth a difference betwixt the things of God and men, that they are without hands, but these with hands, Col. 2. 11. Eph. 2. 11▪ Heb. 9 11, 24. Yea, in proper speech the heaven itself (that here metaphorically is said to be the work of God's hand) is elsewhere said to be made without hands, 2 Cor. 5. 1. Act▪ 17. 24.   

§. 133. Of Anthropomorphites.  
THE Anthropomorphites do hereupon err, not knowing the Scriptures nor 
Anthropomorphitas vocant, quoniam Deum sibi fingunt cogitatione carnali in similitudinem imag●…is corruptibilis hominis. Aug. de Hares. H●…m. 50.  the power of God, in that they literally and properly apply to God such parts of men as are metaphorically and only by way of resemblance for teaching sake, attributed to him: They feign God to themselves by a carnal cogitation to be after the Image of a corruptible man, and that God is altogether a body, imagining that whatsoever is not a body is no substance at all. But they are much deceived; For Spirits are not only true substances, but every way the most excellent substances; Bodilinesse doth but add grossness, heaviness, drowsiness, and sundry other weaknesses to a substance.  
Concerning the members of God which the Scripture frequently mentioneth, 
Deum ipsum omninò corpus esse praesumunt, putant●…s quid corpus non est, prors●…s ●…llum esse substantiam. Aug. Ep. 112. De membris Dei quae assiduè Scriptura commemorat, n●… quisquam secundum carnis huj●…s formam & figuram nos esse crederet ●…imiles Deo, prop●…crea & eadem Scriptura & alas ' Deum habcre dixit, quas nos utrique non habemus, etc. Aug. Ep. 111.  that no man should believe that we according to the form and figure of flesh are like to God, the same Scripture saith, that God hath wings, which we have not; Therefore when we hear of wings, we understand protection, Psa▪ 9 4. So when we hear of hands we must understand operation, and if the Scripture mentions any other like thing, I suppose it to be spiritually understood.   

§. 134. Of the Reasons why the Heavens are said to be the works of God's hands.  
THE Heavens are here and in other Scriptures expressly said to be the works of God's hands, In that,  

1. They were made as well as the earth. There be that grant that the earth and the things here below had a beginning; but imagine that the heavens and the things therein were eternal without beginning: The very first verse of the Bible expressly disproves this error, for there it is expressly said, that the Heaven was created: So also in sundry other places.  
2. God himself made the Heavens, They were the work of his own hands, made 
Me●…nder mundum asscre●…t ●…b Angel●… factum Satur●… Angelos▪ scpte●… fecisse mundum diccbat. Sic Cerinthiani, Merinthiani, alijque. Aug. ●…e Haeres. Arist. de Coe●… l. 3. c. 4. Cic. de Nat. dear. l. 1. Idem de fi●…. bon. & mal. l. 1. Quae ferramenta? qui vectes? quae machinae? qu●… ministri tanti operis fucrant? Cic. de Nat. d●…or.  by his own power, n●… by Angels, as the Menandrians, Saturnirians, Cerinthians, Merinthians, and other heretic's thought. Nor were they made by the casual concurrence of certain motes, which they call Atomies, as Democritus Lucippus and other Epicurean Philosophers dreamt. They imagined their Atomies to be small, indivisible bodies, such as appear in the Sunne-beams when the Sun shineth through an hole: They say that by the conjunction of these all things at first were made; and that into these all things at last shall be dissolved.  
3. The heavens were made without instruments; even with God's hands and nothing else; It is one of the Epicurean Philosophers Arguments against the making of the Heavens, that there could not be sufficient instruments for effecting so great a work: What iron tools, saith he, what levers, or crows, what Ministers could be had to help on so vast a fabric? O blind and stupid Philosopher, that can no better discern between divine and humane works! Betwixt the first creating of things by God, and the after-making of things by man: God had no need of any help at all.  
4. The Heavens are as a canopy to cover all the earth; For the use of hands, especially when both hands are used, is to stretch a thing and to spread it abroad; The Lord in express terms saith My hands have stretched out the heavens, Isa. 45. 12. These phrases of stretching forth and spreading out the Heavens are oft attributed unto God as Isa. 40. 22. jer. 41. 15. Psa. 104. 2. job. 9 8. & 37. 18.  
5. Great diligence was used in making the heavens: Mention of hands in the plural number implieth thus much; For careful and diligent persons will put both their hands to what they do; Slothful and careless persons will use but one hand, and put the other into their bosom or pocket, Pro. 9 24. & 26. 15.  
6. The Heavens being said to be the work of God's hand, imply the great power of God, who with his hands, that is, by himself can make so fair and great a work as the Heavens are: Therefore the Heaven is called the Firmament of his power, Psa. 150. 1. And God is said to have made the Heaven by his great power and stretched out arm; and thereupon it is inferred, that there is nothing too hard for him, Jerem. 32. 17.  
7. The heavens bear the cleavest evidence of God's excellencies, Psa. 8. 3. & 19 1. Of a picture made by Apelles, which was admirable in all men's eyes, they said, This is the work of Apelles hands.    

§. 135. Of the resolution of the tenth Verse.  Verse 10. And thou Lord in the beginning hast laid the foundation of the Earth, and the Heavens are the works of thine hands. 
THE connexion of this verse with the former set out by this copulative particle And, manifesteth an addition of another argument to prove the same point. Hereof see §. 77.  
The Sum of this Text, is, The Creation of things.  
Two special Points thereabout are here noted.  

1. The Creator that made all.  
2. The Creatures that were made.   
In setting out the Creator observe,  

1. The manner of attributing this work unto him, by an Apostrophe THOU. See 106. and 125. and 127. in the end.  
2. The Title given unto him, LORD.   
In the creatures note,  

1. What is common to all,  
2. Wherein they are distinguished one from another.   
Two things are common to all.  

1. The same Lord that made all implied in this copulative AND.  
2. The same time wherein all were made, In the beginning.   
There are also two things wherein the creatures differ,  

1. Their distinct kinds, Earth, Heaven.  
2. Their distinct ends.   
One to be as a foundation, Laid the Foundation.  
The other to be as a cover over all, and conspicuously to manifest the glory of God in this phrase, The work of thine hands.   

§. 136. Of the Observations arising of the tenth verse.  
I. CHrist is jehovah; The Title Lord importeth as much. See §. 128.  
II. Christ is the Creator of all, Joh. 1. 2. Col. 1. 16.  
III. The beginning of time was at the Creation; For this phrase In the beginning hath reference to the Creation; Before that there was no time, See §. 129.  
IV. Christ was eternal; He made the things that were made in the beginning; So as he was before them, and before the beginning; Therefore without beginning, and eternal. See 119.  
V. The Earth was made. For when the foundation of it was laid, it was made, See 131.  
VI The earth is immovable. See 131.  
VII. The Heavens were made as well as the earth. See 132.  
VIII. The same Lord that made Earth made also the Heavens. The copulative particle AND which here knits heaven and earth together, demonstrates the truth of these two doctrines.  
IX. All creatures are within the compass of heaven and earth: These two kinds are here put for all creatures whatsoever. See 130.  
X. Christ can establish and turn about what he will. The earth is a massy and ponderous piece, and hath nothing to rest upon but the air; yet is it there laid as a foundation, and remains unmoveable. The heavens are of an incomprehensible bigness, yet he maketh them continually to run about.  
Of other Observations arising from this phrase, The works of thine hands, See §. 131.   

§. 137. Of the difference betwixt Christ's and creatures' immutability.  HEB. 1. 11, 12. They shall perish, but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail. 
OUT of Psa. 102. ver. 26, 27. the Apostle produceth another proof of Christ's excellency taken from his immutability and unchangeableness; And to show that even herein Christ surpasseth all creatures, the point is set down by way of opposition; The creatures are mutable, but Christ is immutable, Therefore more excellent.  
This relative They being in Greek of the Masculine gender, hath particular reference 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the heavens, in the latter end of the former verse; which word is also of the same gender. Yet withal it includeth the earth beforementioned, and all things in heaven and earth, not the Angels themselves excepted; For it is the most principal scope of the Apostle to advance Christ above Angels, as ver. 4, 5. 6, 7.  
Object. There are many creatures that shall never perish, The earth abideth for 
How Unchangeableness is attributed to sundry things. See the Guide to go to God, or An Explanation of the Lords Prayer. §. 126.  ever, Eccl. 1. 4. That which is said of the Suns and Moons continuance for ever, Psal. 72. 5, 17. & 89. 37. may be applied to heaven and all the host thereof; The Sun and Moon endure throughout all generations. It shall be established for ever as the Moon, etc. The Angels also, even the good Angels, are still, and ever will continue as they were at first created; They were the evil Angels that kept not their first estate, but left their own habitation, Judas v. 6.  
Answ. 1. This phrase for ever, is sometimes put for the world's continuance, Mat. 11. 14. Thus though the forementioned creatures continue firm and stable all the time of this world, yet at the end of the world they may be altered, as the earth, and heaven, and hosts thereof. See § 137, 139.  
2. As for Angels, they have indeed from their beginning continued, and shall everlastingly continue in the same estate and condition; yet there is a great difference betwixt Christ's immutability and theirs; For,  

1. Christ was as he is from all eternity, Psa. 90. 2. Pro. 8. 22. etc. But Angels had a beginning, Col. 1. 16. before which they were not what now they are.  
2. Christ was originally of and by himself as he is; Angels not so; Christ made them Angels: He might have made them mortal and mutable creatures.  
3. Christ by his own power and wisdom continueth the same that he is. Angels are confirmed and established by Christ, Eph. 1. 10.  
4. Comparatively it is said of Christ, Who only hath immortality, 1 Tim. 6. 16. So it may be said also of him, who only hath immutability; The creatures excellencies compared with the excellencies of Christ, are as the light of the Moon and Stars: and as artificial lights compared to the light of the Sun, none of them are seen in the bright shining of the Sun; so the immutability of the creatures is as no immutability compared to Christ's.    

§. 137. Of the different manner of creatures perishing.  
THE Hebrew word translated perish is put for any kind of perishing, whether 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by degrees or at once: Things that rot, consume by little and little: In this sense this word is applied to the memorial or name of wicked men, which is said to perish, Psa. 9 6. in that by little and little they are clean forgotten, and thus said 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to rot, Pro. 10. 7. Things that rot by degrees come to nought.  
At once things are said to perish when they are suddenly destroyed; Thus a righteous man is said to perish, Isa. 57 1. that is, suddenly to be taken away, as ezechiel's wife was, with a stroke, Eze. 24. 16.  
So the Greek word used by the Apostle is sometimes put for a sudden destruction, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Luk. 17. 27, 29. where it is applied to those that perished by the Flood, and by fire and brimstone from heaven.  
It is also put for withering by degrees, as the grace of a flower perisheth, Jam. 1. 11.  
There are some who conceive that earth and heaven do waste by degrees, and through continuance of ages do wax old and fail. They say, that there is not now that clearness of light nor vigour of Stars that was in former times; and that the strength of the earth doth every year decay.  
Others are of opinion that the heaven and all the Host thereof still retain that 
Mundum videmus passio●…i subjectum, & per secula senect●…te deficere credimus & siniri. Aug. quaest▪ ex Vet. Test. q. 28.  virtue, vigour, and strength which they had when they were first made; and that the earth, though in the superficies of it, whereon men and beast tread, and which is daily digged and ploughed up, may have some of the strength thereof exhausted, yet in the main body and innermost part of it, it still remaineth the same; and so shall do to the end of the world. See §. 139.  
Yet in that a●… length they shall be changed, they may be said to perish; In this sense it is said, that heaven and earth shall pass away, Mar. 13. 31. 
Non est nane illa claritas luminis, nec sunt ille stellarum vires quae fuerunt, terrae etiam vires deficiunt quotannis. Moll. praelect. in Psa. 102. 27.   
Thus one way or other all creatures perish.  
Liveless and senseless creatures in the earth and water; vegetable plants; fish, Fowls, Beasts, and other creatures that have sense, together with the bodies of men, perish by little and little; The heavens with their hosts and the substance of the earth, shall on a sudden be changed; Devils are in their quality altered from that they were at first made; So also souls of men: Gods Angels are in their nature alterable; There is a possibility for the third, which is the invisible and highest heaven to be destroyed, if it seemed good to the supreme Sovereign so to deal with it; In these respects all creatures may be said to perish.   

§. 138. Of the manner of setting out Christ's Immutability.  
BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ; and by continuing the Apostrophe (whereof See §. 106. 127.) direct their speech to him, saying, Thou remainest. This they do by way of opposition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as this particle BUT, showeth, intimating thereby that Christ in that which is here truly spoken of him, excelleth all creatures, See §. 141. This is further manifest by the express mention of the Pronoun THOU. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The Verb whereby the constancy and immutability of Christ is set down, in Hebrew signifieth an unmoveable standing or abiding. It is applied to Idols fast fixed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stelit immotus.  so as they cannot be removed, Isa. 46. 7. to a Mountain, Psa. 30. 7. and to the word and counsel of God, Psa. 33. 9, 11. fitly therefore is it here used to set out Christ's stability.  
The Greek word is a compound word, and the composition adds much emphasis; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple Verb implieth a steady standing or abiding, but the compound a permanent or unalterable remaining to be so or so: They who observed a constant abiding of creatures in that frame wherein at first God made them, thus express it, They continue, or remain as they were, 2 Pet. 3. 4.  
Though the Hebrew and Greek words in their signification, do fitly answer each other, yet there is some difference in their tenses. The Hebrew is of the future tense, shalt remain; The Greek is of the present tense, or remaineth. But this difference 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  may easily be reconciled: For, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Enallage temporis.   

1. It is usual with the Hebrews to change Tenses; especially the perfect, present and future tenses, as Exod. 15. 1. Then sang Moses, Hebrew, Moses shall sing; So Isa. 3. 16. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
2. The difference betwixt the present and future Tenses of the fifth Conjugation 
Mosesca●…it.  in Greek, is only in the accent; so as the accent being altered, the Greek may 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present.  be of the same tense that the Hebrew is.  
3. Either Tense makes to the Point in hund; The present tense Thou remainest, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futu.  implieth a continuance in that which Christ was before; The future, Thou shalt remain, implieth also as much: Either of them being taken (as in this testimony they are) in opposition to things that perish, do demostrate an unchangeable constancy in Christ. Hereof See more, §. 112.    

§. 139. Of Creatures waxing old.  
TO make that Point of the mutability of creatures more clear, two resemblances are used; One taken from the waxing old of a garment, the other from the folding up of a vesture.  
This particle ALL is added, to show the extent of that relative THEY, in the beginning of this verse. Of this extent See §. 136.  
The resemblance of waxing old is taken from such things as by continuance do use to waste. The Hebrew is attributed to an old person, Gen. 18. 12. To bones, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Psa. 32. 3. to flesh and skin wasted, Lam. 3. 4. To man's form or beauty, Psa. 49. 14. To garments, shoes, sacks and bottles, josh. 9 4, 5, 13. To a vintage, Isa. 32. 10. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The Greek word is applied to money-bagges, Luk. 12. 33. and to the Covenant vailed over with Legal rites, Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles, Mat. 9 16, 17. and to leaven, 1 Cor. 5. 8.  
All the forementioned Instances by experience are known to consume by degrees; So do all things here below: As for the Heavens, they may be said to wax old as doth a garment, in that they are appointed to an end, to an end I say of what they are now, 2 Pet. 3. 10. The longer therefore they have continued, the nearer they approach to that end; as a garment the longer it is worn, the nearer it is to its end.  
The comparison betwixt heavens and garments is to be taken not simply of the manner of their coming to an end, by decaying and wasting more and more, but indefinitely in regard of the end itself, namely, that they shall have an end.  
The other comparison ver. 12. is added to give further light to the point in hand; 
Verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is joined with a copulative AND, And as a vesture, etc.  
These two words garment, vesture, in general intent one and the same thing. The former, garment, both in Hebrew and Greek signifieth any thing that one useth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to put upon his body; So doth also the latter, vesture, It is put for a covering over 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ind●…o. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 induit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumijcere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volves.  a woman's head, 1 Cor. 11. 15.  
In reference to this latter it is said, Thou shalt fold them up; The Greek word here used is not elsewhere in the New Testament.  

1. Some take it for such a folding up of a large broad vesture as bringeth it into a very small compass, and maketh it appear very little in comparison of that which it seemed to be before. So the heavens which are now spread over the whole world, shall be brought to little or nothing; It is said that The Heavens shall be rolled together as a Scroll, Isa. 34. 4. A Scroll was a fair piece of paper or parchment, or rather many pieces stitched and pasted one to another, wherein such things as use now to be printed, were written, and then rolled up, as Inventories of wills are; and being rolled up they were compacted in a small volume; and nothing therein written could be discerned; Mention is made of such scrolls or rolls, Ezra 6. 1, 2. Isa. 8. 1. jer. 36. 2. Ezek. 2. 9  
2. Others take the word for turning a thing; as when a garment is some while worn on the one side, the other side is turned; To this they apply these words, We look for new Heavens, and a new earth, 2 Pet. 3. 13. New, not in the substance, but in the quality thereof, more glorious than before.   
Thus this phrase of rolling up or turning the heavens doth not intend an utter 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatus est. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutavit. Erasmus. Beza. Ribera. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Theophylact.  abolition, but a clear renovation of them.  
The Hebrew word gives proof hereunto; For it properly signifies as by our English it is translated, to change. Hereupon sundry Expositors suppose another Greek word, somewhat like this, to be used by the Apostle, a word that signifieth to change. But seeing the former word translated fold up, may include that sense, why should any think of altering the Text from the agreement of all the Greek Copies therein, and of the LXX whom the Apostle follows, and of sundry Greek Fathers?  
This that hath been distinctly and largely set down by the holy Ghost of the alteration 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit Arist. R●…et. l. 3. c. 2.  of creatures, and that both simply thus, They shall perish, and also symbolically under the resemblances of a garment waxing old, and a vesture folded up, doth much amplify the unchangeable constancy of Christ; For contraries laid together do illustrate each other, as black and white, course and fine, pain and ease, heaven and hell; so also vanity and stability, mutability and immutability.   

§. 140. Of Christ's power about altering creatures.  
THE Author of the mutability of creatures is the Lord Jesus, to whom it is here said, Thou shalt fold them up: He that createth all, hath an absolute power to preserve, alter, and destroy all, as it pleaseth him: It was this Lord Jesus that said, Every living substance that I have made will I destroy, Gen. 7. 4. And again, I will shake the Heaven, and the earth shall remove out of its place; I will cloth the Heaven with blackness; I create new Heavens, etc. Isa. 13. 13. & 50. 3. & 65. 17.  
This Lord Jesus being true God is the most high supreme Sovereign over all; He doth all, that men may know, that he whose Name alone is jehovah, is the most High over all, Psa. 83. 18.  
As he hath supreme authority, so he hath also almighty power; He is able to bring to pass what he will; By the Word of the Lord were the Heavens made, Psal. 33. 6. and by the same word they may be changed.  
Therefore it is here added, And they shall be changed; Because the Lord Jesus hath a mind to change them they shall be changed; for who hath resisted his will? All things are alike to him. Whether is it easier to say to that that was not, Let there be Light in the Heaven, Gen. 1. 14? or to say, Let the Heavens be folded up and changed; Upon the same ground that the former was effected, the latter also shall be accomplished.  
As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthening of our faith in the accomplishment of all his promises, and in obtaining our lawful desires of such things as are needful and useful, and in protecting us from matters hurtful and dangerous; so his power in altering and abolishing what he pleaseth, is of use to make us stand in awe of him, and to be afrrid of offending his Majesty and provoking his wrath.  
The Lord's power in creating and preserving things for strengthening our faith, is pressed, Psa. 146. 5, 6. Isa. 37. 16. etc. jer. 37. 17. Act. 4. 24.  
His power in altering and abolishing the Heaven and other things, for working fear and awe in us, is pressed, Isa. 13. 13. & 34. 1, 4. Luk. 21. 26. 2 Pet. 3. 10, 11.  
The former showeth that he is the Lord of life, and hath power to save and defend, therefore trust on him, Psa. 124. 8.  
The latter, that he is the Lord of death, and can destroy, therefore fear him, Luk. 12 5.   

§. 141. Of Christ's Immutability.  
THe Immutability of creatures being distinctly set out, the Apostle returneth to the main point intended, which is Christ's immutability. It was before generally set down in this phrase, Thou remainest, §. 136. 138. Here it is illustrated in these two other branches, Thou art the same, Thy years shall not fail.  
Though all these three phrases in general intent one and the same thing, namely immutability, yet to show that there is no tautology, no vain repetition of one and the same thing therein, they may be distinguished one from another.  

1. The first, Thou remainest, pointeth at Christ's eternity before all times; for it implieth his being before, in which he still abides.  
2. The second, Thou art the same, declares Christ's constancy. There is no variableness with him; Thus therefore he saith of himself. I am the Lord, I change not, Mal. 3. 6.  
3. The third, Thy years shall not fail, intendeth Christ's everlastingness; that he who was before all times, and continueth in all ages, will beyond all times so continue.   
Thus these three phrases do distinctly prove the three branches of this description of Christ, which is, and which was, and which is to come, Rev. 1. 4.  
This name that Christ assumeth to himself, I AM, and this, I AM THAT I AM, Exo. 3. 14. and this also JEHOVAH, Exo. 6. 3. do demonstrate a perpetual continuing to be the same. In this respect he thus saith, I the Lord, the first, and with the last, I am he, Isa. 41. 4. or as some translate it, I am the same; for it is the very same word both in Hebrew and in Greek that is here translated the same. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This immutable constancy of the Lord is confirmed by this testimony, with whom is no variableness nor shadow of turning, Jam. 3. 17. no show or appearance of alteration.  
This may be exemplified in all the things that are Christ's.  

1. His essence and being. This is especially here intended. So also Exod 3. 14.  
2. His Counsel, Immutability is expressly attributed thereunto, Heb. 6. 17. It shall stand, Psal. 33. 11. Prov. 19 21. Isa. 48. 10. It shall stand immutably, inviolably.  
3. His Attributes; Sundry attributes for teaching sake, by way of resemblance, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are ascribed to the Lord. In this respect it is said, His compassions fail not, Lam. 3. 22. His mercy endureth for ever, Psa. 118. 1. His love is everlasting, Jer. 31. 3. His righteousness endureth for ever, Psa. 111. 3. So his truth, Psal. 117. 2. So his judgements, Psa. 119. 160.  
4. His Word endureth for ever, 1 Pet. 1. 25. This is manifested in the Law, whereof not one tittle shall fail, Luk. 16. 17. and in the Gospel, which is an everlasting Gospel.  
5. His bonds whereby he binds himself to us are unalterable, as promises and oaths. These are the two immutable things intended, Heb. 6. 18. and his Covenant also, jer. 33. 20, 21.   
See more hereof chap. 13. ver. 8. §. 112.   

§. 142. Of Objections against the Lord's immutability answered.  
Obj. CHrist was made man in the fullness of time, and died, Gal. 4. 4. 1 Cor. 15. 3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exinanivit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vacuu●…, inan●…s.  Yea, being in the form of God he made himself of no reputation, Phil. 2. 6, 7. or he brought himself to nothing. From hence it is inferred, that he who was changed in his very essence.  
Answ. Immutability attributed to Christ is properly meant of his divine nature, which was no way altered by assuming his humane nature; For he became man not by conversion of the Godhead into flesh; but by taking of the manhood into God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sym. Athan.  so as he remained in his divine nature, when he was incarnate, the very same that he was before, without any addition, diminution, or alteration.  
Of other Objections answered, See Chap. 6. v. 17. §. 136.   

§. 143. Of Christ's everlastingness.  
THE last phrase whereby Christ's immutability is set out, is this, Thy years shall not fail; Years are not properly applied to the Lord; For eternity admits no distinction of times as things temporary do, 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortal creatures use to speak one of another; for the continuance of temporary things which have a beginning, and shall have an end, are distinguished by hours, days, weeks, months, and years. The longest ordinary distinction of times is a year. That continuance which exceedeth that date useth to be set forth by multiplying years, as two years, ten years, an hundred years, a thousand years, and so forward; The fewer of these distinctions that any pass over, the shorter their continuance is; The more they pass over the longer is their continuance: If still they continue year after year, and that without date or end, so as still their years are continued and cease not, they are counted everlasting, their years fail not.  
In this respect that we might the better discern the continuance of the Lord, years are attributed to him, as job 10. 5. Are thy years as the days of man? Are they so short, or have they an end as man's days? Can the number of his years be searched out? Job 36. 26. They are without number, and cannot be found out. His years are throughout all generations, Psa. 102. 24. They ever continue. In this respect the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Psalmist saith to the Lord, From everlasting to everlasting thou art God, Psal. 90. 2. Fitly therefore is this phrase shall not fail, added to the years which are spoken of the Lord.  
The Hebrew word Psa. 102. 27. is diversely taken. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

1. Is signifies the perfecting of a thing, as when the bud of a flower is grown to the maturity thereof, it is said to be perfect, Isa. 18. 5. The perfection of God's Law is set out by an Adjective derived from this root, Psa. 19 7.  
2. The finishing of a thing and that in a fair manner, is expressed by this word, thus the work of Solomon's pillars are said to be finished, 1 King. 7. 22. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
3. Consuming and destroying a thing is declared by the same word, thus the rebellious people in the wilderness are said to be consumed, in that they were destroyed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deut. 26.   
It is in this testimony used in the middle sense for ending and finishing a thing, and being negatively used, it implieth that the years of the Lord shall never be finished nor have any end. Thus they show him to be everlasting; He shall for ever continue as he is.  
The Greek word here used by the Apostle intendeth as much as the Hebrew 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doth. It is applied to the expiring of a man's life, Luk. 16. 9 when you fail; that is, when you cease to be in this world; when you depart or die; Christ expresseth the perseverance of faith by such a negative phrase, as is in this Text, thus, that thy faith fail not, Luk. 22. 32. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    

§. 144. Of Christ's everlasting continuance as he is Mediator.  
AS by way of resemblance this description of everlastingness, Thy years shall not fail, may be applied to the deity of Christ, so most properly to his humane nature, to his Mediatorship, as he was God-man; To all his offices, to the merit, virtue, and efficacy of all that he did and endured for man's redemption, to his mystical body, and to the gifts and graces which he bestoweth on his members.  

1. In regard of his humane nature, his years shall not fail, in that being raised from the dead he dieth no more, Rom. 6. 9 He continueth ever, He ever-liveth, Heb. 7. 24, 25.  
2. As Mediator he is said to live ever to make intercession for us, Heb. 7. 25.  
3. As King he shall reign for ever, and there shall be no end of his Kingdom, Luk. 1. 33.  
4. He is a Priest for ever, Psa. 110. 4.  
5. In respect to his Prophetical Office, he is styled an everlasting light to instruct and direct his people, Isa. 60. 19, 20.  
6. In regard of the merit and virtue of what he did and suffered, He is the same for ever. Heb. 13. 8.  
7. His gifts are without repentance, Rom. 11. 29. They are such as he never repenteth the giving of them; and thereupon he never takes them away: As for such Apostates as have clean put them away, they never had any true, sound, sanctifying saving grace, 1 joh. 2. 19  
8. That body whereof he is the head must also continue for ever. If the years of the head shall not fail, can the years of the body fail? On this ground it is that the gates of hell shall not prevail against the Church, Mat. 16. 18.    

§. 145. Of the uses of Christ's Immutability.  
THE eternal and everlasting Immutability of Christ our Redeemer and Saviour is many ways of singular use.  

1. It demonstrateth Christ to be true God, Mal. 3. 6.  
2. It distinguisheth him from all creatures (as here in this Text) from Idols especially, Isa. 41. 4. & 44. 6.  
3. It strengtheneth our faith in all his divine properties, promises, and former works, Psa. 44. 1, 2. & 90. 1, 2. Gen. 32. 10, 11, 12. Heb. 13. 5, 6.  
4. It instructeth us in an especial use of God's former dealings with men; which is in like good courses to expect like blessings, and in like evil courses to expect like judgements: For the Lord is ever the same, and ever of the same mind; what in former times was right in his eyes and acceptable unto him, is so still, Rom. 4. 23, 24. What formerly offended him and provoked his wrath, still so doth, 1 Cor. 10. 5, 6. etc.  
5. It assureth us of his continual and perpetual care of his Church, Mat. 28. 20. yea, and of the Churches perpetual continuance, Mat. 16. 18.  
6. It encourageth us against all attempts of enemies present and to come, Psa. 110. 1. Rev. 2. 10.  
7. It teacheth us to do what in us lieth for perpetuating his praise; and for this end both to set forth his praise ourselves all our days, Psal. 104. 33. and also to teach our posterity so to do, Psa. 78. 5, 6.  
8. It directeth us how to be like to Christ, namely, in constancy and unchangeableness in our lawful promises, oaths, vows, and covenants, Neh. 5. 12, 13. Psalm 15. 4. Eccl. 5. 4. jer. 34. 10, 18.) and in our warrantable enterprises, 1 Cor. 15. 58.  
9 It admonisheth us to submit ourselves to the Lords ordering Providence; all our strive against the same cannot alter this purpose, 1 Sam. 3. 18.  
10. It establisheth such as have evidence of their election and calling against all Satan's assaults and fears arising from our weak flesh, 2 Pet. 1. 10.    

§. 146. Of the resolution of Heb. 1. 11, 12.  Verse 11. They shall perish but thou remainest, and they all shall wax old as doth a garment; Verse 12. And as a vesture shalt thou fold them up, and they shall be changed, but thou art the same, and thy years shall not fail. 
CHrists excellency is further set out in these two verses; See §. 64. The proof thereof is taken from Christ's Immutability. The sum of this Text is in these two words, Christ's Immutability. The Argument to prove Christ's excellency herein, is drawn from a comparison; The comparison is betwixt Christ and creatures. The Argument may be thus framed.  
He who is immutable is more excellent than the things that are mutable.  
But Christ is immutable, and all creatures mutable;  
Therefore Christ is more excellent than all creatures.  
There are parts of Text.  

1. The mutability of creatures.  
2. The immutability of Christ.   
The mutability of creatures is declared two ways.  

1. Simply, They shall perish.  
2. Symbolically, by two resemblances.   
One resemblance is taken from a garment, as a garment.  
The other from a vesture, as a vesture.  
The former importeth a corruption by degrees, waxeth old.  
The latter implieth a renovation, fold them up.  
This latter is amplified,  

1. By the efficient, which is Christ, Thou shalt.  
2. By the effect, They shall be changed.   
The immutability of Christ is set out in three branches.  

1. His eternity, Thou remainest.  
2. His stability, Thou art the same.  
3. His perpetuity, Thy years shall not fail.    

§. 147. Of the Doctrines arising out of Heb. 1. 11, 12.  
I Creature's decay; This is to be applied most properly to things sublunary, which are in the air, earth, and waters. See §. 137.  
II. The longer creatures continue, the nearer they are to their end; They wax old▪ See §. 139.  
III. Such creatures as decay not shall be renewed. This phrase folded up intends as much. See §. ●…39.  
IV. All cr●…res are subject to alteration. This general particle ALL demonstrates as much, either they shall decay or be renewed.  
V. Comparisons make points more clear; For this end these two comparisons of a vesture an●… garment are here produced.  
VI It is Christ that altereth creatures. This phrase, Tho●… shalt fold them up is directed to Christ: See §. 140.  
VII. Creatures are at Christ's dispose; What Christ will alter shall be changed: See §. 140.  
VIII. Christ is whatever he was. This phrase, Thou remainest, implieth as much. See §. 138. & 141.  
IX. There is no alteration in Christ: He is the same, See §. 141.  
X. Christ will for ever continue the same; His years shall not fail. See §. 143.   

§. 148. Of the 110 Psalms applied to Christ.  HEB. 1. 13, 14. 
But unto which of the Angels said ●…e at any time, Sat on my right hand, until I make thine enemies thy footstool?  
Are they not all ministering Spirits sent forth to minister for them who shall be heirs of salvation?  
THE Apostle further proceedeth in setting out Christ's excellency above Angels. This here he doth by declaring the dignity whereunto his Father advanced him above Angels.  
This he here bringeth in by way of opposition, as the first particle BUT implieth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Cham ●…. ver. 6. §. 50.  This opposition may have reference to that meanness which he had before said of the creatures about their perishing. But here a far greater matter is said of Christ: Or it may have reference to that which follows after, as if it had been thus expressed, he said to Christ, Sat on my right hand; But to which of the Angels did he say any such thing? Or this particle of opposition, BUT, may be here put for the copulative And, and so have reference to the former proofs of Christ's excellency above Angels; for it is a seventh proof of that point. See §. 64.  
The Apostle bringeth in this proof after the same manner that he did a former, ver. 5. To which of the Angels said he at any time? Hereof See §. 46.  
The proof is taken from a different degree betwixt Christ and Angels. The Argument may be thus framed.  
He that sitteth at God's right hand is far more excellent than Ministers.  
But Christ sitteth at God's right hand, and Angels are Ministers.  
Therefore Christ is far more excellent than Angels.  
The former part of the assumption is in ver. 13.  
The latter part in ver. 14.  
This proof is set out by a divine testimony taken out of Psa. 110. 1. That Psalm is wholly prophetical. The Prophecy therein contained is of Christ, especially of his Kingly and Priestly Functions; for proof of them it is oft quoted in the New Testament, as Mat. 22. 44. Heb. 5. 6, 10. & 7. 17, 21.  
There is also in this Psalm an express Prophecy of the calling of the Gentiles, ver. 6. which manifesteth the enlargement of Christ's Kingdom.  
Concerning the Point in hand the Psalmist expressly showeth the Persons by whom and to whom that which in the Text is set down, was first spoken, in these words, Th●… Lord said unto my Lord.  
The former title Lord, which is in Hebrew jehovah, is spoken of the Father, the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  latter of the Son, who was that Messiah whom the Jews expected. It was God the Father that said to God the Son, Sat at my right hand: Indeed the latter word translated Lord is sometimes applied to men, as Gen. 32. 4. But it is in this place uttered 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by a King who was under no man as to his Lord; Therefore it must be meant of him that was God.  
Christ by this Argument proveth himself to be the Son of God, in that David who was his Father after the flesh, giveth him this Title, My Lord, Mat. 22. 43.  
It appears that the Teachers of the Jews held this Psalm to be a Prophecy of Christ, in that they denied not this testimony to be meant of Christ, when Christ produced it to prove the Messiah to be more than a Son of man. Otherwise they would readily have denied the proof, and said, That David did not there speak of his Son, rather than be put to silence as they were, Mat. 22. 46.   

§. 149. Of God's setting Christ on his right hand.  
THE main substance of the proof is in this phrase, Sat on my right hand; This is to be taken of Christ as Mediator, God-man; for in that respect hath God exalted him: Him whom God raised from the dead he set on his right hand, Eph. 1. 20. Rom. 8. 34. But he was true man that was raised from the dead, therefore he was true man that was so exalted next unto God, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world but in that which is to come, Eph. 1. 21.  
Of this phrase, Sat at God's right hand, and of the dignity thereby intended; See §. 31, 32, 33, 34▪  
The ground of this high dignity was of God; jehovah the only true God said to him, Sat on my right hand. Christ set not himself there; He glorified not himself to sit at God's right hand, but jehovah that said to him, Sat on my right hand, glorified him herein; God hath highly exalted him and given him a Name which is above every Name.  
God was pleased thus highly to exalt his Son in sundry respects.  

1. In regard of that entire love which as a Father he did bear to a Son, joh. 
Why the Father advanced his Son.  3. 35. & 5. 20.  
2. In regard of the low degree of Christ's humiliation. Philip. 2. 8, 9 Ephes. 4. 9, 10.  
3. In regard of that charge which Christ undertook to provide for his Church, and to protect it; Hereunto is he the better enabled by that high advancement, Mat. 28. 18, 19, 20. joh. 17. 2.  
4. In regard of the Saints who are Christ's members, that they might with stronger confidence depend on him, Psa. 80. 17, 18. 2 Tim. 1. 12.  
5. In regard of his enemies, that he might be the greater terror unto them, and be more able to subdue them, Psa. 110. 2.    

§. 150. Of Christ's continuance at God's right hand.  
TO the greatness of Christ's dignity is added his continuance therein, which is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  until one principal end of his high advancement shall be accomplished, which is the subduing of all his enemies.  
This word until though it point at a time how long Christ shall retain his dignity, yet it setteth not down a date thereof or a period thereto; For it hath not always reference to the future time as excluding it; but to that whole space of time, that is to pass to the accomplishing of the thing mentioned; including in it all that space of time, and that because the question is concerning it alone; as where Christ saith, Till heaven and earth pass, one jot, or one tittle, shall in no wise pass from the Law, Mat. 5. 18. his meaning is not, that the Law shall pass when heaven and earth pass away, but that so long as the world continueth the Law shall remain to be the rule of righteousness.  
This word until oft implieth rather a denial of a determination then an affirmation thereof; as 2 Sam. 6. 23. where it is said, that Michal had no child until the day of her death; None will imagine that after her death she had any, but because the question of having a child must be about the time of her life▪ this phrase, Until the day of her death, is used. In the same sense a like phrase of the Virgin Mary's bringing forth the Lord Jesus is used, Mat. 1. 25. Joseph knew her not till she had brought forth her first born Son, that is, he never knew her.  
Thus is this word until here to be taken, Sat on my right hand until I make thi●…e enemies my footstool: Sat till then and ever after that; So as here is implied an everlasting continuance of Christ's dignity; If until all his enemies be subdued, then for ever; For what shall hinder it when there be no enemies? Will his Subjects hinder it? Will his members that are advanced with him hinder it? Will good Angels whose Ministry is made the more glorious thereby hinder it? Will his Father whose love and respect to him is unchangeable and everlasting hinder it?  
Obj. Subduing of enemies is here set down as the end of Christ's sitting at God's right hand; when that end is accomplished there will be no need of his sitting there.  
Answ. Though subduing of enemies be one end, yet it is not the only end. Sundry other ends have have been noted before, §. 149.  
It will be requisite that Christ having to the full accomplished all things that were to be done or endured for man's full redemption and eternal salvation, should for ever retain that dignity whereunto he was advanced after he had accomplished all. To depart from any part of his dignity at any time would be some impeachment of his glory.  
Object. 2. It is expressly said that when the end cometh the Son shall deliver up the Kingdom to God the Father; And when all things shall be subdued unto him, then shall the Son also himself be subject. etc. 1 Cor. 15. 24, 28.  
The Answer to these words is set down before, §. 109.   

§. 151. Of Christ's Enemies.  
THE time of Christ's sitting at God's right hand being thus expressed, Until I make thine enemies thy footstool, plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth. These enemies are not only such as directly oppose Christ himself, as the Scribes and Pharisees, Priests and Rulers among the Jews, who at length brought him to that shameful death upon the Cross, Act. 2. 23. or as Saul, who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of jesus, Act. 26. 9 and julian who with his breath breathed out this scornful Title against Christ, O Galilean 
Vicisti Galilae. Theodoret. Eccl. Hir. l. 4. c. 25.  thou hast overcome) but also such as revile, wrong, oppress, or any way persecute the Church of Christ, or any of the members of his body; It was in relation unto them that Christ said to Saul when he breathed out threatening and slaughter against the Disciples of the Lord; Saul, Saul, why persecutest thou me? Act. 9 1, 4. for believers are so united unto Christ as members unto an head, Ephes. 1. 22, 23. and thereupon it is that he that toucheth them toucheth the apple of his eye, Zech. 2. 8.  
That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array.  
In a well set army, there is a General, and under him Colonels, Captains, Lieutenants, 
The array of spiritual enemies.  Majors, Corporals, Ancients, Trumpeters, Drummers, Scouts, and of Soldiers there useth to be a Vanguard, man Battalio, Reer, right and left Wings, and Ambushments.  
The General is that great Dragon and old Serpent, which is called the devil and Satan, Rev. 12. 9 Colonels, Captains, and other Commanders and Officers, who whet on and embolden all such as take part with Satan, are all sorts of infernal spirits and fiends of hell; The Van is made up of Atheists, Idolaters, Persecutors, and other like open and impudent enemies of the Church. The Battalia consists of all manner of profane and licentious persons. In the right wing are all the lusts of the flesh, in the left all the honours and pleasures of the world; In the Rear follow sin, death, grave, and hell itself with such like mortal enemies and their deadly instruments: In ambushment lie hypocrites, false brethren, corrupt▪ teachers and treacherous Politicians.  
There being such enemies it much concerns us to be very watchful against them, and to take heed of security: And we ought to be strong in the Lord and in the power of his might, Eph. 6. 10. Yea, we ought always to be prepared, and stand armed with the whole armour of God, Eph. 6. 13. etc.  
Obj. Christ on his Cross having spoiled Principalities and Powers, made a show of 
How enemies conquered still remain.  them openly, triumphing over them in it, Col. 2. 14, 15. And when he ascended up on high, he led captivity captive, Eph. 4. 8.  
By captivity are meant such spiritual enemies as held men in captivity. By leading captive is meant a conquest und triumph over them. If Christ did this on his Cross, and at his Ascension, how do they still remain enemies?  
Answ. 1. Though they be made captives, yet still they retain the mind and disposition of enemies, and so are indeed enemies.  
2. Though they be overcome and triumphed over, yet the Lord voluntarily suffers them, to try what they can do. He suffers them to fight and to assault his members, but so as he himself remains the Moderator of the fight, to pull them back, to beat them down as he pleaseth: as Bearhards that have their Bears at command, will suffer them to fight with their dogs. But when the Church is fully perfected, then shall they be so destroyed as they shall not so much as assault any of the members of Christ.   

§. 152. Of the Church's encouragement against her enemies.  
IT is a ground of great comfort and encouragement to the Church, that her enemies are Christ's enemies; She may be sure of sufficient protection: To Christ all the fiends of hell, and all the wicked in the world, are nothing.  
He that in the days of his flesh, with a word of his mouth, caused a multitude that came to apprehend him, to go backward and fall to the ground, Joh. 18. 6. can with a blast of his nostrils, now that he is at the right hand of his Father, drive all his enemies into hell, how many and how mighty soever they be.  
Besides, the Lord Christ hath an absolute command over all in heaven and earth, to use them as his instruments to annoy his enemies: They fought from heaven, the Stars in their courses fought against Sisera, judg. 1. 20. The waters above and below met together to drown the old world, Gen. 7. 11. Fire and Brimstone fell from Heaven and destroyed sundry Cities, Gen. 19 24. The earth opened and swallowed up sundry rebels, Numb. 16. 32. Frogs, Lice, Flies, Grasshoppers, and sundry other creatures destroyed the Egyptians, Exod. 8. 6. etc. The Sea overwhelmed Pharaoh and his whole host, Exod. 14. 28. The Lord can make his enemies destroy one another, 2 Chron. 20. 23, 24. Thus there wants no means for the Lord when he pleaseth to destroy his Church's enemies.  
But yet, if by reason of the foresaid Army of enemies they seem terrible unto us, it will be useful to take notice of an Army more mighty and better prepared and furnished for our defence: For Michael hath his Army as well as the Dragon hath his, Rev. 12. 7.  
This latter Army in opposition to the former may be thus set forth: The General 
The array of Christ's Army.  is the Lord Christ, his Colonels, Captains, and other Officers which direct and encourage Christ's Soldiers, are all sorts of Angels: In the Van are Martyrs, Confessors, and such as manifest more might and courage in suffering, than the stoutest enemies in persecuting. In the Battalia stand all zealous Professors of the truth▪ In the one Wing against the flesh and the lusts thereof stands the Spirit and the gifts and graces of it: In the other Wing, against the world and the vanities thereof stands faith, hope, and the powers of the world to come, with all manner of blessings accompanying the same: In the Rear, against sin, death, and the other mortal enemies stands Christ's Obedience, passion, burial, resurrection, ascension, intercession, with the merit, virtue, efficacy, and power of them all. To prevent all ambushments, are such as are made wise by the Word of God, as David was, Psa. 119. 98. and Neh. 6. 7. etc.  
Now set Army to Army, Squadron to Squadron, foot to foot, weapon to weapon, and judge on which side there is greatest assurance of victory: On the forementioned grounds we have cause to say, Fear not, they that he with us are more than they that be with them, 2 King. 6. 16.   

§. 153. Of God's putting down Christ's enemies.  
COncerning the foresaid enemies the Father saith to his Son, I make thine enemies 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thy footstool; or as it is Psa. 110. 1. I will make. etc. The present and future tenses are oft put one for the other. Both being used by the same Spirit, one by the Prophet, the other by the Apostle, implieth that God doth now and ever will continue to subdue the enemies of Christ.  
Obj. It is said 1 Cor. 15. 25. that Christ must reign till he hath put all enemies under his feet.  
Answ.  

1. Though the Father and the Son be distinct persons, yet they are of one and the same nature, and in that respect the same action is attributed to the one and the other; My Father worketh hitherto and I work; And what things soever the Father doth, these also doth the Son likewise, Joh. 5. 17, 19 for as they are one in essence, so in mind, and will, and works.  
2. Matters are spoken of Christ, sometimes in relation to his divine nature, sometimes to his humane nature, and sometimes to his Office or Mediatorship, which he performeth in his person as God-man.   
In relation to his divine nature, he himself putteth all enemies under his feet▪ 1 Cor, 15. 25.  
In relation to his humane nature which retains the essential properties of a man, the Father makes Christ's enemies his footstool; For the humane nature is finite, only in one place at once: All the excellencies thereof, though far surpassing the excellencies of other creatures, are in measure with a certain proportion. That which is said of Gods giving the Spirit to Christ not by measure, Joh. 3. 39 is to be understood comparatively in reference to all other creatures; They have the measure of vessels, Christ hath the measure of a fountain, which may be accounted without measure: Notwithstanding this fullness of Christ, in relation to his humane nature God is said to advance him, to assist him, to do this and that for him; So here God is said to make his enemies his footstool. This act of God may also have relation to the office of Christ as he is Mediator; For in that respect he is under the Father, and depends upon the Father, and is assisted by the Father. Because sometimes in relation to Christ's humane nature, this act of subduing Christ's enemy is attributed to the Father; and sometimes in relation to his divine nature, it is attributed to himself: this Apostle useth an indefinite word of the passive voice (be made) till his enemies be made his footstool, Heb. 10. 13.  
For the phrase here used and applied to the Father, it declareth this act of subduing all manner of enemies to be a divine act, done by a divine power; so as all the power of all enemies, if it could be united together, could not stand against this power. Who would set the briers and thorns against God in battle? He would go through them, he would burn them together, Isa. 27. 4. This is it that makes the devils to tremble, jam. 2. 19 Luk. 8. 28.  
Did wicked men, persecutors, profane persons, and all that oppose Christ, his Church, his Gospel, or Ordinances, know and believe as much as the devils do in this case, they could not but tremble: A great encouragement this is to the members of Christ, that the Church is assisted with a divine power, able to subdue all the enemies; so as they need not fear what any of them or all of them can do.   

§. 154. Of making enemies a footstool.  
THE manner of expressing the destruction of Christ's enemies is in this phrase, Thy footstool, I will make thine enemies thy footstool.  
Both the Hebrew and the Greek double the word foot and thus express it, The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scabellum pedum tuorum.  footstool of thy feet; The Latin also doth herein imitate them.  
The Hebrew word translated footstool is six times used in the Old Testament, and hath always the word feet added to it, as 1 Chro. 28. 2. Psa. 99 5. & 132. 7. & 110. 1. Isa. 66. 1. Lam. 2. 1.  
The LXX who translated the Hebrew into Greek do herein follow the Hebrew, so do the penmen of the New Testament who wrote in Greek; and that in eight several places, as Mat. 5. 35. & 22. 44. Mar. 12. 36. Luk. 20 43. Act. 2. 35. & 7. 49. Heb. 1. 13. & 10. 13. Once the word footstool is singly used without the addition of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that other phrase of feet, Jam. 2. 3.  
The addition of the word (feet) under the footstool of thy sect, importeth emphasis, and implieth the lowest dejection that can be. But because this addition soundeth not well in our English, our Translators leave it out.  
A footstool is that which one puts under his feet, and sets his feet upon. It is in Scripture used two ways.  

1. In reference to a place.  
2. In reference to persons. 

1. To set out a place where one delights to set his feet, or to abide.  
2. To set out such persons as in indignation one tramples under his feet.     
When this metaphor of a footstool in relation to God, is applied to a place, it intendeth his gracious presence. Thus the earth in general is styled his footstool, Isa. 66. 1. From thence Christ maketh this inference, that men swear not by the earth, because it is God's footstool, Mat. 5. 34, 35.  
In particular the Temple is styled God's footstool, 1 Chro. 28. 2. In this respect the Church is advised to worship at his footstool, Psa. 99 5. And the Church complaineth, Lam. 2. 1. that God remembered not his footstool.  
2. When in relation to God this metaphor of a footstool is applied to persons, it intendeth such enemies as God utterly subdueth, and on whom he executeth just and severe revenge; as Psa. 110. 1. which Text is oft quoted in the New Testament, namely by Christ, Mat. 22. 44. by Peter, Act. 2. 35. and by Paul in this place. This Apostle doth plainly express the meaning of it in this phrase, He hath put them under his feet, 1 Cor. 15. 25.  
The metaphor is taken from the practice of men, who when they have utterly vanquished their deadly enemies, in testimony of that full conquest and absolute power they have over them, yea also of their indignation against them, and revenge of them, will set their feet upon them, and trample on them; so did joshua make the Captains of his Army put their feet upon the necks of the Kings of those cursed Canaanites whom they subdued, josh. 10. 24. Thus jehu also trod jezabel under foot, 2 King 9 33. Thus also it is said of Christ, I will tread them in mine anger, and trample them in my fury, Isa. 63. 3.  
By this it appears that Christ's enemies shall be utterly subdued. In allusion hereunto David as a type of Christ thus saith; Thou hast given me the necks of mine enemies, that I might destroy them that hate me; I did beat them small as the dust before the wind, I did cast them out as the dirt in the streets, Psa. 18. 40, 42. and again, He i●… is that shall tread down our enemies.  
This is so done that the whole mystical body of Christ might have rest and quiet, which were not possible unless such malicious and mischievous enemies were totally and finally subdued.  
This is a strong inducement for us to stand and fight against these enemies, and to expect and wait for this day of conquest; for this gives us assurance of a full and final conquest. The phrase importeth as much.   

§. 155. Of the Apostles manner of proving his Point. ver. 14.  
THE second part of the Assumption (mentioned §. 148.) is here proved: It was this, Angels are Ministers; That it may be the better discerned what kind of Ministers they are, their nature, that they are Spirits, and their office ministering, and their warrant sent forth, and their charge for whom they minister, such as shall be heirs of salvation, are expressly set down ver. 14.  
The manner of setting down these Points is emphatical; It is by way of Interrogation; 
The emphasis of an Interrogation. See §. 46.  An Interrogation about things affirmed implies a strong affirmation; as if it were a matter unquestionable, undeniable, and so clear, as whosoever duly considereth it, cannot but acknowledge it to be most true. Where God saith to Cain, If thou do well shalt thou not be accepted? Gen. 4. 7. He declares it to be so manifestly true, that Cain himself could not deny the truth of it. By such a manner of declaring a matter, he that propounds the point leaves it to the judgement of him to whom the Question is propounded to judge of the truth thereof.   

§. 156. Of the excellency of the Ministers here mentioned, and of their Warrant.  
IN setting down the Ministry of Angels, the Apostle mentioneth their nature, that they are spirits, to amplify their Ministry. This Epithet ᵃ ministering in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek is derived from that word which is translated ᵇ Ministers, v. 7. It showeth that their Ministry is a special and public Function, and that an honourable one also, and yet they are inferior to Christ. See §. 79.  
Spirits are the most excellent substances; of all creatures the most glorious, of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  best understanding, and greatest prudence; the purest, the strongest, freest from all bodily infirmities, such as cannot be hindered by any encumbrances. Of all these excellencies See §. 86. etc.  
The act attributed to them in this word, to minister, is in Greek from another root, and so expressed as it also implieth an office, thus, ᶜ for the Ministry; So is this phrase 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this Greek word See Ch. 2. v. 12. §. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  translated, 1 Cor. 16. 15. 2 Tim. 4. 11. A public Officer of the Church is set out by a ᵈ Title that is derived from the same root and translated Deacon, Phil. 1. 1. 1 Tim. 3. 8. Thus it intendeth as much as the former did. Both of them are joined together, and thus translated ᵉ administration of service, 2 Cor. 9 12. This word than declareth that Angels do not only some services for Saints, but that they have an office to minister for them as Deacons had for the poor, Act. 6. 1, 3. That Angels have a charge is evident, Psa. 91. 11, 12.  
The ground of their Function or warrant to execute the same is in this phrase, 
Angels deputed by God to their places. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ᶠ sent forth, namely, from God. g The composition of the Greek word implieth that they were sent from one. Now who can that be but their Lord in heaven? For they have no other Lord that hath power to send them; They are therefore sent of God; So are they oft said to be, as Gen. 24. 7, 40. Numb. 20. 16. Dan. 3. 28. & 6. 22. In this respect they are styled Angels of God, v. 6. See §. 71.  
This shows that they assume not this office to themselves.  
It also shows that upon God's pleasure they undertook it, Psa. 103. 20.  
All the forementioned Points are applied to all the Angels, as is evident by this 
All Angels are Ministers.  general particle ALL, Are they not All? Thus much is implied in the seventh verse, where the Creation and Ministry of Angels are joined together, He maketh his Angels and his Ministers, etc. If Angels then Ministers; If made, than Ministers. What was said of the subjection of all Angels to Christ §. 73. may be applied to the Ministry of them all unto the members of Christ.   

§. 157. Of particular Angels attending particular Persons.  
COncerning the Ministry of Angels, a Question may be moved whether every 
Magna dignitas animarum, ut unaquaeque habeat abortu nativitatis in custodiam sui Angelum delegatum. Hier. in Mat. 18. Thom. par. 1. q. 113. Art. 2. Douai Annot. on Gen. 28. 16  heir of salvation have a proper and peculiar Angel attending upon him. Some of the ᵃ ancient Fathers, ᵇ Schoolmen, and ᶜ Papists hold the affirmative, for which they produce these Arguments.  
Argum. 1. jacob thus saith of his Angel, The Angel▪ which redeemed me from all evil, bless the lads, Gen. 48. 16.  
Answ.  

1. How could this Angel be Jacob's proper Angel, when jacob prays that he would bless his grandchildren; By this he should be their Angel as well as his.  
2. That Angel was Christ; Christ is the common protector of us all, besides it is Christ that redeemeth his from all evil, which no Angel can do.   
Finally, jacob hath in speech reference to Gen. 31. 11, 13. where the Angel that appeared to him styleth himself the God of Bethel, which was Christ Jesus, and also to the Angel that wrestled with him; of whom he saith, I have seen God face to face, Gen. 32. 24, 30. This likewise was Christ. 
Rhem. Anno. on Mat. 18. 10.   
Argum. 2. Christ styleth the particular Angels of little ones their Angels, Matth. 18▪ 10. Therefore every one hath a particular Angel for his patronage.  
Answ.  

1. It followeth not, for Christ useth the plural number their Angels, which may imply many Angels for every one, as one for one.  
2. They are called theirs, because they are appointed by their Father among other Functions, to take care of his little ones; not only of one by one, but also of one by many (as an host did of jacob, Gen. 32. 1.) and also of many by one, as Act. 5. 19   
Argum. 3. The Christians said in reference to Peter, It is his Angel, Act. 12. 15. 
Rhem. Annot. on Act. 12. 15▪   
Answ.  

1. That might be a sudden speech of men astonished, and the●… no sufficient ground for a sound Argument.  
2. They might be miss by a common error of the times, as Christ's Disciples were, Mat▪ 17. 10. Act. 1. 6.  
3. They might use that phrase to put off the maids persisting to affirm that Peter was there, with that vulgar opinion, as if one should importunately say of my friend whom I knew to be dead and buried, that he saw him alive, I to put him off should say it was his ghost then.  
4. They might think it to be an Angel sent from God to comfort and encourage Peter, and by Peter desired to carry them word thereof, and yet not one that continually waited on him as his peculiar protector.  
5. The word Angel signifieth a messenger (as is before showed §. 82.) Thus it may be taken for a man sent as a messenger from him.   
This conceit of every ones having a proper, peculiar Angel to attend upon him for his patronage, is not to be harboured in our breast. For,  

1. It hath no ground or warrant in God's Word. I may in this case say, To which of the Angels said God at any time, Wait on such an one and never leave him, night nor day?  
2. One and the same Angel hath attended upon divers persons, and brought severali messages to the one and the other, as Gen. 18. 21. Luk▪ 1. 19, 26.  
3. One and the same Angel hath delivered sundry persons at once, Acts 5. 18, 19  
4. Many Angels have jointly together protected the same person, 2 King. 6. 17, Psal. 91▪ 11.  
5. It lessens the comfort which Christians may receive from the guard of an host of Angels, as Gen. 32. 1. or from Legions of Angels as Mat. 26 53. or from the innumerable company of Angels, as Heb. 12. 22. It impaireth that comfort by appropriating a single Angel to a single person.  
6. It cometh too near to the heathenish conceit of a good and evil Genius to attend 
Plato in Politic.  each particular person; For there is as great probability for one devil as a tempter, continually to assault every one, as for one good Angel to protect him.  
7. The difference about the time of particular Angels first undertaking this particular 
Lege Origen. in Mat. Tract. 5.  Function, is against them that hold it an argument of the uncertain truth thereof. 
Rhem. Annot. on Mat. 18. 10.    
Some hold it to be at the time of ones Nativity.  
Others at the time of ones Baptism.  
Others at the time of ones conversion. Some at one time, some at another; I find none of them to make mention of any Angels guarding an Infant in the 
Cum quis susceperit fidem tunc Christus tradit cum Angelo. Origen in Mat. Tract. 5.  Mother's womb; An Infant even in his mother's womb is subject to many dangers, and then needs such a guardian as well as after; But to let this conceit pass, it is enough to know and believe what the World of God hath revealed about this point, that the holy Angels of God have a charge over us, and take an especial care of us, not one only but many.   

§. 158. Of the Persons for whom Angel's minister.  
THe foresaid Ministry of Angels is in special for Saints, the members of Christ, who believe in him; These are here styled heirs of salvation: In this respect Angels are by a property called their Angels, Mat. 18. 10. And they are said to encamp about them that fear the Lord, Psa. 34. 7. This is further evident by the many services which Angels do to them and for them: Whereof See §. 98. etc.  
Saints are Gods children and joint-heirs with Christ, Rom. 8. 16, 17. God therefore appoints those his servants to attend them. They are all members of the mystical body of Christ, in which respect that charge which extendeth itself to Christ and all his members is set down in the singular number as spoken of one, thus, over thee. He shall give his Angels charge over thee, Psa. 91. 11.  
Of the benefits which redound to Saints by Angel's attendance on them: See §. 101.  
The Persons to whom Angel's minister are thus described, Who shall be heirs of salvation, or as it is in the Greek, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who shall inherit salvation; so as they are set out by that estate whereunto they were ordained, and by the right which they have thereunto. Salvation is that whereunto they are ordained, and their right is a right of Inheritance.   

§. 159. Of Salvation.  
THE word here translated Salvation, is frequently used in the New Testament. I find it three times put for temporal preservation or deliverance, as Act. 7. 25. where this phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  give salvation is thus translated (according to the true meaning) deliver, and Act. 27. 34. where the same 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word is turned health, and Heb. 11. 7. where this phrase 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the salvation, is thus expounded, to the saving.  
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word which the 
* See v. 6. §. 72  LXX use to interpret by the word in this Text translated salvation, sets out for the most part some temporary preservation or deliverance. But in the New Testament it sets out (except the three fore▪ mentioned 
Exo. 14. 14. 1 Sam 11. 13.  places) the eternal salvation of the soul; and that as it is begun and helped on in this world (Luk. 19 9 2 Cor. 16. 2.) or perfited in the world to come: 1 Pet. 1. 5, 9  
There is another 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word derived from the same root, and translated salvation, four times used in the New Testament (namely Luk. 2. 30. & 3. 6. Act. 28. 28. Eph. 6. 17.) But for the most part put metonymically for the author and procurer of Salvation, The Lord Jesus Christ.  
The primary 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  root from whence all the Greek words are derived, which signify not only safe, exempt, and free from all evil, danger and fear, but also entire and perfect; So as it setteth out both the privative part of blessedness, full freedom from sin, Satan, death, hell, and all fears; and also the positive part thereof, integrity, and perfection of soul and body, and of all gifts and graces appertaining to them, and withal immortality, agility, beauty, and other excellencies even of the body, Phil. 3. 21.  
By the salvation here mentioned is meant, that blessed and glorious estate which is in heaven reserved for the whole mystical body of Christ.  
Well may that estate be called salvation, in that all that have attained or shall 
Why our future estate is styled salvation The excellency of salvation. Of eternal salvation, See Ch. 5. v. 9 §. 50, 51. Of the glory of it, See ch. 2▪ v. 10. §. 93. That it lies a reward, ch. 6. v 9 §. 57▪  attain thereunto, are delivered out of all dangers, freed from all enemies, and set safe and secure from all manner of evil.  
Into heaven, where that rest, safety, security, and salvation is enjoyed, no devil, no evil instrument, can enter to disturb the same. There shall God wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain. Rev. 21. 4. All contentment, agreement, tranquillity, unanimity, joy, pleasure, and what can be desired shall be there everlastingly enjoyed. There shall be a continual communion with glorious Angels, glorified Saints; yea, with Christ the head and husband of his Church, and with God himself, whom we shall in his glory so far behold as our nature is capable of beholding such glory, This beatifical vision will not only fill our heads with admiration, but our hearts also with joy and delight; These are the things which eye hath not seen, nor ear heard, neither have entered into the heart of man, 1 Cor. 2. 9   

§. 160. Of our right to salvation by Inheritance.  
THe right which Saints have to salvation is thus expressed; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Who shall inherit, so as the right is by inheritance.  
The Greek word that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to inherit, is compounded of a Noun that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a lot or portion, and a Verb 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to give, distribute, or set apart. For an Inheritance is a lot or portion given and set apart for one; most properly, such a portion as a Father sets apart for his Sons to possess and enjoy, josh. 17. 14. 1 King. 21. 3. Of all Titles an inheritance useth to be the surest, and that which hath no date. See v. 2. §. 17.  
In this respect this metaphor of inheriting is applied to eternal life, Mat. 19 23. To a Kingdom, Mat. 25. 34. To the Promises, namely, to those blessed things in heaven which are promised, Heb. 6. 12. and to all things, namely, all the joys of heaven, Rev. 21. 7.  
Salvation is also called an Inheritance, Act. 20. 32. Eph. 1. 14, 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs, Gal. 3. 29. Tit. 3. 7. jam. 2. 5.  
This right of Inheritance is the best right that any can have. The ground of it is, the goodwill, grace, and favour of a Father, Luk. 12, 32. and that from all eternity, Mat. 25. 34. The Persons to whom it belongs are children of God, Rom. 8. 17. Such as are begotten again, 1 Pet. 1. 3, 4. and adopted, Rom. 8. 15, 17. and united to Christ, joh. 17. 21.  
The time of enjoying that Inheritance is everlasting Heb. 9 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date, and Inheritances which have no date.  
The quality of this Inheritance is incorruptible and undefiled.   

§. 161. Of the time and certainty of inheriting Salvation.  
THE fruition of the aforesaid privilege is expressed in the future tense 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Shall inherit; Saints are while here they live heirs; They have a right to salvation so soon as they are regenerate; The firstborn is an heir while he is a child before he come to possess the Inheritance, Gal. 4. 1, 5, 7. We are therefore said to be begotten again to this Inheritance, 1 Pet. 1. 3, 4. And it is said to Saints, ye shall receive the reward of the Inheritance, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Col. 3. 24. namely, when this life is ended; For the soul when it leaves the body, presently enjoys the Inheritance: The Apostle intendeth the spirits of Saints, where in the time present he saith, They inherit the Promises, Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same: for to such as are raised and have their bodies and souls united, will the great God say, Inherit the Kingdom, Mat. 25. 34.  
Though the possession of this Inheritance be to come, while the heirs thereof 
Saints sure of salvation. See ch. 3. v. 12. §. 134.  here live, yet is it sure and certain. What Title so sure among men as an Inheritance? Much more sure is this Inheritance of salvation than any earthly Inheritance can be. For,  

1. It is prepared for us from the foundation of the world, Mat. 25. 34.  
2. It is purchased by the greatest price that can be, the precious blood of the Son of God, Eph. 1. 14. 1 Pet. 1. 19  
3. It is ratified by the greatest assurance that can be, the death of him that gives it, Heb. 9 14.  
4. It is sealed up unto us by that holy Spirit of promise, which is the earnest of our Inheritance, Eph. 1. 13, 14.  
5. God's promise is engaged for it, therefore they who possess it are said to inherit the▪ Promises, Heb. 6. 12.  
6. The Faith of Believers addeth another seal thereto, joh. 3. 33.  
7. It is reserved in heaven for us, 1 Pet. 1. 4. In heaven neither moth nor rust death ●…rrupt▪ nor thee●…s do break through, nor steal, Mat. 6. 20.    

§. 162. Of Instructions and Directions arising from the Inheritance of Salvation.  
SUch an Inheritance as Salvation made sure to us, affords sundry Instructions and Directions. Instructions are such as these:  

1. It commends God's Philanthropy, his peculiar love to men, who by nature are children of wrath and heirs of hell; yet made to be partakers of the inheritance of salvation, Ephes. 2. ●…, 3. Colos. 1. 12. Tit. 3. 3▪ 4, 5.  
2. It takes away all conceit of merit by man's works. For an inheritance is the free gift of a Father.  
3. It is enough to uphold our spirits against penury, ignominy, and all manner of misery in this world. An heir, that as long as he is a child, differeth nothing a servant, but is under Tutors and Governors; yet, because he is Lord of all, will not be dejected; but will support himself with this, that he hath a fair inheritance belonging to him.  
4. It is a great encouragement against all things that may threaten death; yea and against death itself: in that death brings us to the possession of this excellent inheritance.   
Directions are such as these:  

1. Subject thyself to thy Father's will, and to that government under which he sets thee, because thou art his heir, Gal. 4. 2.  
2. Raise up thy affections to the place of thine inheritance, and set thy heart thereon, Colos. 3. 1. Matth. 6. 21.  
3. Love not the world neither the things that are in the world, 1 john 2. 15. Salvation is not there to be had.  
4. Moderate thy care about earthly things; thou hast a heavenly inheritance to care for.  
5. Suffer with joy, all things, for thy profession sake, knowing that thou hast an heavenly inheritance, Heb. 10. 34.  
6. Search thine evidences about this inheritance: There is great reason that in a matter of so great consequence, thou shouldst be sure of thy evidence for thy right hereto, 2 Pet. 1. 10.  
7. Expect with patience the time appointed for the enjoying this inheritance: Through faith and patience the promises are inherited, Heb. 6. 12.  
8. Walk worthy of this high calling (Ephes. 4. 1.) and of God who hath called thee to his Kingdom and glory, 1 Thess. 2. 12.  
9 Be ever thankful for this privilege especially, Colos. 1. 12. 1 Pet. 1. 3, 4.  
10. Despise not any of these heirs because they are here poor and mean, james 2. 5. Ishmael was cast out because he mocked the heir, Gen. 21. 9, 10.    

§. 163. Of the Resolution of the 13 and 14 Verses.  
IN these two last verses, the eighth and last proof of Christ's excellency is set down, See §. 64.  
The sum of them is a difference betwixt Christ and Angels.  
The Parts are two:  

The first is the Dignity of Christ, v. 13.  
The second is the Inferiority of Angels, v. 14.   
In setting down Christ's dignity, both the manner and matter is observable.  
The manner is in this phrase, Unto which of the Angels said he at any time. Hereof see §. 64.  
The matter declares two things:  

1 The kind of dignity.  
2 The continuance thereof.   
In the Kind we may observe 1 The ground of it, Gods will, God said Sit. 2. The greatness of it. This is set down  

1 By an act Sit.  
2 By the place.   
The place is set out under a Metaphor, on my right hand.  
This shows  

1 Christ inferiority to God.  
2 His superiority above all creatures.   
The continuance noteth out a double end.  

1 The time how long, until.  
2 The reason why: to make thine enemies, etc.   
In expressing this later end, observe  

1 A concessum or thing taken for grant, Enemies.  
2 A consequence, which is their utter destruction, in this phrase, make thy footstool.   
Verse 14. In describing the inferiority of Angels; two things are remarkable:  

1 The manner, by an interrogation, Are they not? etc.  
2 The matter. Wherein is declared, 

1 The nature of Angels Spirits.  
2 Their Function.     
Both these are amplified by this particle of universality ALL.  
The Function of Angels is set out  

1 By the kind thereof, ministering.  
2 By the end.   
In the End is expressed  

1 An act, to minister.  
2 The Persons, for whom. These are described 

1 By their privilege, Salvation.  
2 By their right thereunto, Inherit. This is illustrated, 

1 By the time of enjoying their inheritance: Which is to come.  
2 By the certainty thereof. Both these are employed under a note of the Future tense, Shall. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.         

§. 164. Of the Doctrines arising out of the 13 and 14 Verses.  
OF the Doctrines arising out of these word, To which of the Angels said he at any time. See §. 65.  
I. God the Father is the Author of Christ's exaltation. He said Sit. See §. 149.  
II. Christ as Mediator is inferior to the Father.  
III. Christ as Mediator is advanced above all creatures. These two Doctrines are gathered out of this phrase, On my right hand. See Doct. 37, 38. on v. 4. §. 38.  
IV. Christ hath enemies. The mention of enemies shows as much. See §. 151.  
V. Christ's enemies shall be subdued, God undertakes as much. I put. See §. 153.  
VI Christ's enemies shall be utterly subdued. The Metaphor of making them his footstool proves this. See §. 154.  
Verse 14. VII. Emphasis is to be added to weighty matters. This is manifest by the manner of expressing this Point, by an Interrogation, Are they not?  
These two are expressed in this phrase, Ministering spirits. See §. 156.  
VIII. Angels are Spirits.  
IX. Angels are Minister▪ s.  
X. Angels ministry is especially for Saints. Saints are here intended under this phrase, which shall be Heirs. See §. 158.  
XI. Every Angel of what degree soever, is a Minister to Saints. The general particle All implies as much. See §. 156.  
XII. Salvation belongs to Saints. See §. 159.  
XIII. Salvation belongs to Saints by right of inheritance. See §. 160.  
XIV. The fruition of Saints inheritance is to come. See §. 161.  
XV. Saints are sure of salvation. These two last Doctrines arise out of the note of the Future tense, Shall be. See §. 162.    

CHAP. II.  

§. 1. Of the Resolution of the second Chapter.  
THe Apostle having distinctly and largely set out the excellency of Christ's Divine nature and Royal Function in the former Chapter: In this he sets out his humane nature, and the excellency of it.  
Elegantly he passeth from the one to the other by a transition, wherein he showeth an especial use to be made of the former point.  
This is indeed a digression, in regard of the matter of Doctrine: but a most pertinent and profitable digression, and that in the five first verses of this Chapter. In the rest of the Chapter, the other article concerning Christ's Humane nature is distinctly demonstrated.  
The sum of the transition is an exhortation to give good heed to the Gospel.  
This exhortation is first propounded, verse 1. and then enforced in the four next verses.  
Two Points are noted to enforce the duty. One is the damage: the other the vengeance which may follow upon the neglect of the Gospel.  
The damage is intimated, in this phrase, Lest we should let them slip.  
The vengeance is first propounded (in this phrase, How shall we escape,) and then aggravated:  
The aggravation is demonstrated, 1 By an Argument from the less. 2 By the excellency of the Gospel.  
The Argument from the less is concerning the word of Angels, who are in the former Chapter proved to be far inferior to Christ; which Point is illustrated, verse 5.  
The excellency of the Gospel is set out,  

1 By the Matter which it holdeth out, Salvation, v. 3.  
2 By the means of making it known. These means are 

1 The publishers thereof.  
2 The evidences thereof.     
The Publishers were of two sorts:  

1 The principle Author.  
2 Earwitnesses thereof▪ v 3.   
The Evidences were signs, etc. v. 4.  
About Christ's Humane nature two things are demonstrated,  

1 The low degree of Christ's humiliation in assuming our nature: Thou madest him lower than Angels, v. 7.  
2 The high exaltation thereof through Christ's assuming it; Thou crownedst him with glory, v. 7.   
For the better manifestation of these principles, the Apostle proves the main point, That Christ was man, by sundry Arguments:  
The first argument is a Divine testimony. This is  

1 propounded, verse 6, 7, 8.  
2 Applied to the person here spoken of, v 9   
The second argument is taken from the end of Christ's Incarnation, which was To taste death for every man. This could he not have done if he had not been man, verse 9  
A third argument is raised from the equity and meetness of the matter: It became him, v. 10. God would bring his children to glory by suffering. It was therefore meet to make the Captain of their salvation perfect through sufferings: Which could not be unless he had been man.  
A fourth argument is taken from a special Function which Christ undertook, namely, to sanctify the Elect, He that sanctifieth and they who are sanctified must be all of one, v. 11. Hence the Apostle maketh this inference, He is not ashamed to call them brethren, v. 11. This may also be taken as a proof of the point, Christ's own witness thereof, confirmed in the next verse.  
The fifth argument is taken from that opportunity which Christ, being man, had to exercise his three great Offices of Prophet, Prince and Priest.  

1 His Prophetical Office is set out in a Divine prediction, I will declare thy Name, v. 12. It is further amplified by the ground of his encouragement to hold out therein (which is expressed in a Divine testimony, I will put my trust in him, v. 13.) And by the fruit or effect thereof, expressed in another like testimony, Behold I, and the children, etc. v. 13. These testimonies are further proofs of Christ's humane nature.  
2 Christ's Kingly Office is set out in two especial effects thereof; one to destroy the devil, which he did by death; and therefore was man, v. 14. The other to deliver them who were in bondage, v. 15. which deliverance also he wrought by death. The two effects of Christ's Kingly Office are proved by the main point in hand, and set down by an opposition of two different natures, of Angels and of Abraham. Christ destroyed not the devil for Angels, but for men: He delivered not Angels, but men: therefore he took not the nature of Angels, but men, verse 16.  
3 Christ's Priestly Office is set out in this phrase, an High Priest: and it is amplified, 

1 By two needful qualities, Merciful, Faithful.  
2 By two useful effects: 

1 To make reconciliation, v. 17.  
2 To be able to succour, v. 18. It was requisite in these respects, that he should be man.        

§. 2. Of the inference made upon Christ's excellency.  HEB. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard, least at any time we should let them slip. 
IN the five first verses of this Chapter the Apostle declares a duty to be performed in regard of that excellent Teacher which God sent (namely his Son, more excellent than the excellentest mere creature) to reveal his Gospel to men. This duty is to give more than ordinary heed unto that Gospel. Thus much is intended under this particle of inference, Therefore: or as it is in the Greek, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The excellency of the Teacher, requires the more heed in hearing.  for this; even for this cause. Because God hath vouchsafed so excellent a Teacher, he must be the more carefully attended unto. Of this particle of inference, see chap. 1. §. 117.  
This here hath reference to all the branches of Christ's excellency mentioned in the former Chapter. Because he is God's Son, therefore give heed. Because he is the Heir of all, therefore give heed. Because he made the worlds, therefore give heed. The like may be inferred upon all the other special excellencies of Christ. They are so many grounds of the Apostles exhortation: and the inference may be added as a conclusion of every one of them severally, as here it is of all of them jointly.  
The eminency of an Author in dignity and authority, and the excellency of his parts in knowledge, wisdom and other gifts, do much commend that which is spoken by him. If a King, Prudent and Learned, take upon him to instruct others, due attention and diligent heed will be given thereunto. The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon, Matth. 12. 42. She counted Solomon's servants who stood continually before him and heard his wisdom, to be happy, 1 Kings 10. 8. job was the greatest of all the men of the East, and he was a perfect and upright man: thereupon when the ear heard him it blessed him, job 1. 1, 3. & 29. 11. But behold a greater than Solomon: a greater than job is here intended by the Apostle, Therefore we ought to give the more earnest heed, Heb. 12▪ 25. It was usual with the Prophets to premise before their Prophecies, such phrases as these, The word of the Lord: Thus saith the Lord, Hos▪ 1. 1, 2. & 4. 1. Exod. 4▪ 22. & 5. 1. and that purposely to work the more heed and attention in people to that which was spoken. This may be a forcible motive diligently to exercise ourselves in all the holy Scriptures: because all Scripture is given by inspiration of God.   

§. 3. Of the necessity of performing Duty.  
THe foresaid inference is by the Apostle made a matter of necessity: as the phrase, we ought, importeth▪  
The Greek verb is impersonal, and may be thus translated, it behoveth: and so 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  it is translated Luke 24. 46. In regard of the necessity which it intendeth, it is oft translated must: and that in a double relation: One to God's Decree: The other to Gods charge▪ The former respecteth God's determinate counsel, his secret and absolute will. The later his revealed Word, and approving will▪  
In the former relation it is said, Thus it must be, Matth 26▪ 54.  
In the later thus, A Bishop must be blameless, 1 Tim. 3. 2. that is, it is his duty to be so.  
Here it is used in this later relation to duty; and in that respect well translated, we ought: that is, it is our duty: yet so as a necessity lieth upon us. It is not an arbitrary matter left to our own will to do or not to do; but by reason of the Sovereignty and power which God hath over us, and charge which he hath laid upon us, we are bound to observe it. It may be said of hearing the Gospel, what Paul said of preaching it, Necessity is laid upon me, yea, woe is unto me, if I preach not the Gospel, 1 Cor. 9 16. It may be said in this case, what Christ said to every of the seven Churches of Asia, He that hath an ear, let him hear, Rev. 2, 7, 11, 17, 29. & 3. 6, 13, 22.  
As God's ordinance and charge requireth as much; so our own good, our best good, the spiritual edification and eternal salvation of our souls. As it is our duty in regard of God's Commandment; we ought to obey God▪ so it will be our wisdom so to do. We ought to do the things which make to our own happiness.   

§. 4. Of inciting ourselves to that whereunto we stir up others.  
IT is observable how the Apostle ranks himself in the number of those on whom 
Of practising ourselves that whereunto we incite others. See The Saint's Sacrifice, on Psal▪ 116. 19 §. 121.  he layeth this necessity. He speaketh not to them in the second person, ye ought: but in the first person and plural number, we ought: I and you: You and I, even all of us. It is noted as a property of a good husband who would have that to be well effected whereupon he puts others, to go along himself, and to put to his own hand, that by his own practice and pattern he might the more quicken them whom he employeth. This difference useth to be put betwixt a man careful about his undertake, and a man careless therein. This later may in a morning say to others, Go Sirs to such a task: and he himself lie in his bed, or pursue his pastime: But the other saith Gaw Sirs, that is, go we, let us go together, I will go with you. This aught to be the care of such as incite others to duty: they must also speak to themselves, and quicken up their own spirits thereto. Hereby they shall much more effectually work upon their hearers: For when hearers observe that their teachers lay no more on them, then upon themselves, they willingly put their shoulder under the burden. A teacher's example prevails much with hearers, joh. 13. 15. Ioshua's pattern is pertinent to this purpose: for thus he saith of himself, and of such as were under his charge, WE will serve the Lord, Josh. 24. 18.   

§. 5. Of giving heed to the Gospel.  
THe duty which the Apostle presseth upon himself and others, as a matter of necessity, is to give earnest heed to the things which they had heard. Hereby he means the Gospel, which he styles Salvation; and of which he saith, It was first spoken by the Lord, and afterwards by his Apostles, v. 3, 4. Of these excellencies of the Gospel we shall speak in their due place.  
By expressing the matter in the time past, things which we 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aorist▪ particip. pass.  have heard, he giveth us to understand, that the Gospel had been formerly preached unto them; even before he wrote this Epistle: so as he wrote no new doctrine: but rather endeavoured to establish them in that which they had received. He counts it safe to write the same things to them, Phil. 3. 1. even the same which they had heard before. Hereby he watered what had been sown amongst them. Whither the seed of the Gospel had been cast amongst the●…e Hebrews by himself or some other, he doth not declare. But certain it is, that that precious seed had been cast among them. They had heard the Gospel: He doth here water it that the crop may be the more plentiful.  
For this end he calls upon them to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adhibere, sc. animum.  give heed thereto. This is the interpretation of one Greek word, but a compound one, which signifieth to set a man's mind on a thing.  
I find it used in the new Testament in a double relation.  

1. To things hurtful.  
2. To things useful.   
In the former respect it signifieth to beware, or to take heed of a thing: as, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Beware of false prophets, Matth. 7▪ 15. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Take heed to yourselves, Luk. 21. 34.  
In the latter respect it signifieth to give heed, or to attend: as, they gave heed to those things which Philip spoke, Acts 8. 6. And Lydia attended to the things which were spoken of Paul, Acts 16. 4. It is also of attending to the duties of one's calling, Heb. 7. 13. 1 Tim. 4. 13. It is here taken in the latter sense, and intendeth more than a bare hearing of a matter.  
This being applied to God's word, is opposed to all manner of slighting it; whether by contempt or neglect of it. He that despiseth the word of the Lord (Numb. 15. 31.) and they that spoke against it (Acts 13. 45.) and they that turn away their ears from the truth (2 Tim. 4. 4.) and they that make light of the offer of grace (Matth. 22. 4, 5.) and they whose hearts are to the word as the way side, or the stony or thorny ground to the seed (Matth. 13. 19, etc.) do all of them that which is contrary to this duty: they do not give such heed to the word, as is here required. The duty here intended, is a serious, firm, and fixed setting of the mind upon that which we hear: a bowing and bending of the will to yield unto it: an applying of the heart to it, a placing of the affections upon it, and bringing the whole man into a holy conformity thereunto. Thus it compriseth knowledge of the word, faith therein, obedience thereto, and all other due respect that may any way concern it, 2 Tim. 2. 7. Matth. 15. 10. & 13. 23. Acts 4. 4. & 16. 14.  
The comparative particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  More earnest, further showeth that a diligent attention is here intended. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The positive in Greek signifieth that which is more than usual, or ordinary: that which excelleth or exceedeth. It is translated advantage, Rom. 3. 1. and above measure, Mark. 10. 26. It hath reference both to that which is good, and also to that which is evil; and signifieth an exceeding in the one and in the other. In setting out Christ's gift, it is translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  abundantly, Joh. 10. 10. and in aggravating Paul's rage, it is translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  exceedingly, Acts 26. 11. and in Peter over confident profession 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  vehemently, Mark 14. 31.  
The comparitive degree addeth much emphasis; and intendeth a greater care and endeavour about the matter in hand, then in any other thing: as if he had said, More heed is to be given to the Gospel then to the Law; more to the Son, then to any servant; for he speaks of the Gospel preached by Christ.  
It may be here put for the superlative degree, and imply the greatest heed that may possibly be given: and the best care and diligence, and utmost endeavour that can be used. Thus it is said of the Scriptures, we havef a more sure word; that is, a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  most sure word, 2 Pet. 2. 19 thus this very word in my text is oft put for the superlative degree: As where Paul saith of himself, In labours 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more abundant, in prisons more frequent, that is, most abundant, most frequent, 2 Cor. 11. 23.  
Hereby as he doth incite them for the future, to make the best use that possibly they can of the Gospel that had been preached unto them: so he gives a secret and mild check to their former negligence, implying that they had not given formerly such heed, as they should have done, to so precious a word as had been preached unto them, but had been too careless thereabouts, which he would have them redress for the future.   

§. 6. Of the damage of neglecting the Gospel.  
TO enforce that diligence in giving heed to the Gospel, the Apostle addeth the damage which may follow upon neglect thereof, in these words, lest at any time we should let them slip.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word translated let slip, is not elsewhere to be found in the new Testament. It signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. praeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to flow besides: as waters that flow besides a place. The word preached if it be not well heeded, will pass clean besides us, and do us no good at all.  
The word also may signify to flow through a thing; as water put into a colinder or riven dish: It slips through or runs out; thus it is quickly lost and doth no good. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word here used, is used by the Greek LXX, Prov. 3. 21. and opposed to keeping sound or safe.  
A forgetful memory may fitly be resembled to a colinder: A colinder le's out water as fast as it receiveth it.  
An Apostles resembles a forgetful hearer, to one that beholdeth his natural face in a glass, and goeth away and straightway forgetteth what manner of man he was, Jam. 1. 23, 24. Both resemblances tend to the same purp▪ oses; which is, to demonstrate the unprofitableness of negligent and careless hearers.  
The fault here intimated, is contrary to that duty which is enjoined, in these words, settle it in your hearts, Luk. 21. 14.  
Because this act of slipping out, or sliding by, is here spoken of persons, not of things, as if it had been thus translated, lest we slip out; some thus expound it, lest we perish, as waters that slip out of the channel are soon dried up. This interpretation is confirmed by these kind of speeches; We must needs die, and are as water spilt on the ground and cannot be gathered up again (2 Sam. 14. 14.) I am poured out like water, Psal. 22. 14. The waters fail from the sea, and the flood decayeth and drieth up. Job. 14. 11. They are dried up, they are gone away from men, Job 28. 4.  
In the general both senses tend to the same purpose; namely to demonstrate the damage that followeth upon neglect of the Gospel.  
The preaching of the Gospel is by God's institution the power of God unto salvation, Rom. 1. 16. The damage is, that it proves altogether fruitless.  
In the former sense the Gospel is to them that hear it, as lost. In the latter sense they themselves that hear it are lost, and miss of the salvation which the Gospel bringeth unto them. Such hearers were they of whom these and other like complaints have been made; O that my people had harkened unto me, Psal. 81. 13. Forty years long was I grieved with this generation, Psal. 95. 10. I have laboured in vain, I have spent my strength for nought, Isa. 49. 4. O jerusalem, jerusalem, how oft would I have gathered thee together even as a hen gathereth her chickens under her wings, and ye would not, Mat. 23. 37.  
This phrase, lest at any time, is the interpretation of one Greek word, which though sometimes it imports a doubtfulness, or a peradventure, as we speak, and is translated, lest haply, Luk. 14. 29. if peradventure, 2 Tim. 2. 25. yet it doth not so always. Where it is said, lest at any time thou dash thy foot against a stone, Matth. 4. 6. It is most certain that if the Angels kept us not, we should dash our feet against stones. And where it is said, lest at any time they should see with their eyes, Matth. 13. 15. it is certain, that they whose eyes are closed shall not see with their eyes. And also where it is said, Take heed lest there be an evil heart, ver. 12. assuredly there will be an evil heart in them that do not take heed. So assuredly they who are negligent hearers of the Gospel, will lose the profit thereof. And though for a while they may retain it in their minds and memories, yet it will sometime or other be lost, unless they give the more diligent heed thereto. Fitly therefore is this circumstance of time expressed, lest at any time. Of this phrase See more Chap. 3. ver. 12. §. 125.   

▪ §. 7. Of the resolutions and instructions of Heb. 2. 1.  Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. 
THis text doth in part set out the use to▪ be made of the Gospel. There are two observable things therein to be considered:  

1. The Inference of it upon that which goes before: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore.  
2. The Substance thereof in the rest of the verse.   
Concerning the Substance there is observable,  

1. A duty prescribed.  
2. A motive used to enforce the same.   
About the duty we may distinctly note,  

1. The Matter whereof it consisteth.  
2. The Manner of expressing it.   
In the Matter is distinctly noted,  

1. An act enjoined, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To give heed.  
2. The object thereof, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The things which we have heard.   
Both these are amplified by the persons who exhort and are exhorted, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We.  
The Manner declares,  

1. The necessity of the point, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  aught.  
2. The diligence to be used, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more earnest.   
The Motive is taken from the damage that is like to follow upon neglect of the duty prescribed, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest.  
That damage, as it is propounded, admits a double consideration:  

1. The loss of the word that is heard.  
2. The loss of the parties that negligently hear it, lest 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we should let them slip.   
This is amplified by the time, at any time.  

Doctrines arising out of Ver. 1.  
I. USe is to be added to Doctrine. The five first verses of this Chapter, do expressly lay down a main use of the doctrine of Christ's excellency, set out in the former Chapter.  
II. The more excellent the teacher is, the more is his word to be regarded. This ariseth out of this inference Therefore. Because God spoke to us Christians by his Son, Therefore we must the more heed him. See §. 2.  
III. Due attention is to be given to God's word. The act whereby the duty here required is expressed, in this phrase, give heed, proves as much. See §. 5.  
IV. Greater attention is to be given to the Gospel. It is the Gospel whereunto this word of comparison, more earnest, hath reference. See §. 5.  
V. Matters of weight again and again delivered are to be attended unto. This is intended under the expressing of the object here set down in the time past, have heard▪ The things which we have heard. See §. 5.  
VI We are bound to perform duty answerable to the means afforded. There is a necessity intimated in this word, aught. It is no arbitrary matter: a necessity lieth upon us so to do.  
VII. In provoking others to duty, we ought to incite ourselves. See §. 3. The Apostle includeth himself together with others, by using the first person of the plural number, We. See §. 4.  
VIII. The benefit of the Gospel, if it be slightly heeded, may be lost. See §. 6.  
IX. Men that hear the Gospel may be lost. These two last doctrines I gather from the various acception of the word, translated let slip. See §. 6.  
X. The fault of losing the benefit of the Gospel, is in those that hear it. The manner of inferring the motive upon the duty thus, lest we should, declares as much. See §. 6.  
XI. What is not at once lost, may be lost at another time. This is intended under this phrase, lest at any time. See §. 6.    

§. 8. Of the Apostles manner of enforcing his matter.  Verse 2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward: Verse 3. How shall we escape, if we neglect so great salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him? Verse 4. God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will. 
THe first particle of this text, as our English sets it down, being a causal conjunction 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For, showeth that it follows as a reason of that which went before: a reason to persuade the Hebrews to attend diligently to the Gospel. The Apostle used one motive before §. 6. He addeth this to enforce them the further to observe his instruction: and that not only by adding one reason to another, as two blows strike a nail deeper in than one: but by producing another more forcible motive than the former.  
The former motive was taken from a damage; namely loss of a benefit which might have been received by well heeding the Gospel; but this is vengeance, sore vengeance; even sorer than the vengeance which was wont to be executed under the Law, as the interrogation in the third verse doth plainly demonstrate.  
The next particle, If, though it be a conditional conjunction, yet doth it not 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  always leave a matter in suspense and doubt; as if there were question thereof, whether it would be so or no. It is oft used to lay down a sure, certain, infallible, undeniable ground to infer another truth thereupon. Where Christ saith, If I say the truth, why do you not believe me, Joh. 8. 46? he maketh no question of what he spoke, whether it were true or no: but layeth it down as an unquestionable point, that the spoke truth: and thereupon he aggravateth their undelief.  
If this manner of arguing be put into a syllogistical form, this will appear most clearly thus,  
If I speak truth you ought to believe me.  
But I speak truth: Therefore ye ought to believe me. So here, If slighting the word of Angels were sorely punished, much more shall the slighting of Christ's word be pnnished.  
This manner of arguing shows, that the Apostles argument is taken from the less to the greater: For it was a less sin to slight the word of Angels, than the 
A min●…ri ad majus.  word of Christ.  
Of this kind of conditional expression See Chap. 3. v. 6. §. 60. See also The Saints Sacrifice, on Psal. 116. 14. §. 90.   

§. 9 Of the word spoken by Angels.  
BY the word spoken by Angels, is in general meant that message or errand, as we 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  speak, which Angels brought from God to men▪ even so much of God's will, as he was pleased to reveal to men by the ministry of Angels.  
Of Angels and their several functions See Chap. 1. §. 70, 71, 82, etc.  
Some restrain the word here intended to the Law delivered on mount Sinai: and foa that purpose allege Acts 7. 53. and Gal. 3. 19  
Again, Some say that the Law is not here meant, and that upon these grounds:  

1. That God himself delivered it. For it is expressly said in relation to the moral Law, God spoke all these words, Exod. 20. 1. and in the preface of that Law, he that gave it, saith, I am the Lord thy God, etc. Exod. 20. 2.  
2. That Christ the Son of God delivered it; for of him speaketh this Apostle in these words, whose voice then shook the earth, Heb. 12. 26. He there hath reference to the Law.  
3. That Moses delivered it: for it is expressly said, The Law was given by Moses, Joh. 1. 17.   
The seeming differences about the given of the Law, may easily be reconciled by a due observing of the different respect, wherein the one and the other is said to deliver the Law.  

1. The Son of God is true God even jehovah, as hath been showed out of the former Chapter, §. 107, 128. So as what is done or said by the Son, is done or said by the true God. Besides the Father doth what he doth, and speaketh what he speaketh by the Son, and the Son doth and speaketh all from the Father. So as the Law may well be said to be delivered by God, and by the Son of God, without any seeming contradiction at all.  
2. As for that which is spoken of Moses, that the Law was given by him, it is to be taken ministerially and secondarily: God having published the Law on mount Sinai, afterwards wrote it in two Tables, which he gave to Moses: and Moses in his name gave it to the people. In like manner God made known all the other Laws, both Ceremonial and Judicial, to Moses first, and then Moses from the Lord declared them to the people.  
3. Whatsoever can be said of Angels delivering the Law, it must needs be taken ministerially: This phrase, They received the Law by the disposition of Angels, may be thus taken, in the troops of Angels, or among the hosts of Angels. The Greek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ordines disponere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod.  word translated disposition, is of the plural number, and sometimes signifieth companies disposed together, or set in order. It is said, that in delivering of the Law, the Lord came with ten thousands of Saints, Deut. 33. 2. These Saints were holy Angels, even those twenty thousand thousands of Angels, mentioned on the like occasion, Psal. 68 17. This phrase also, the Law was ordained by Angels, Gal. 3. 19 may be taken to be among Angels, who attended the Lord in delivering the Law; as they will attend him in his coming to judgement, Matth. 25. 31. Hereof see more on the first Chap. §. 96. The Apostle therefore may here have reference to the Law, and that may be one word of Angels here meant. But this must not be restrained only to the giving of the Law; but rather extended to other particulars also, which at other times Angels delivered from God to men. For before the Gospel was established in the Christian Church, God frequently delivered his will to men by the ministry of Angels as we showed in the first Chapter. §. 96. And wheresoever any judgement was executed upon any person, for any light esteem of that message which was brought by an Angel, the same may be here understood and applied to the point in hand.    

§. 10. Of the respect due to God's Word by any Minister delivered.  
SOme take the word Angels, in the larger sense, for any manner of messengers 
Heinsius' exern. Sacr. in loc.  from God that brought his Word to his people.  
Of this large extent of Angels, see on the first Chapt. §. 79, 82.  
If Angels be here thus largely taken, under the word of Angels may be comprised every declaration of Gods will by any Minister, whether ordinary, as Prophets and Levites; or extraordinary, as Prophets; or celestial, as the heavenly spirits. For the word or message of any messenger sent of God, is to be received as spoken by God himself, Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13.  
In this sense the comparison will lie betwixt the Ministry of God's Word, before the exhibition of Christ and after it, and proves the ministry of the Word since Christ was exhibited to be the more excellent.  
This comparison will well stand with the main scope of the Apostle: which is, to incite Christians to have the Gospel and the Ministry thereof in high esteem.  
But that which the Apostle hath delivered in the former Chapter, and further delivereth in this Chapter, ver. 5, 7, 16. of celestial Angels, clearly manifesteth that such heavenly spirits are here principally intended.  
By just and necessary consequence, it may be inferred, that the word of all God's Ministers before the time of the Gospel, was such, as the word of Angels is here said to be, steadfast, etc.   

§. 11. Of the steadfastness of God's word.  
OF the foresaid word of Angels, it is said, that it was steadfast: that is, firm, stable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ S●…e Chap. 3. v. 6. §. 68 Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 25. And of the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 6. ver. 16. §. 121.  inviolable: that which could not be altered; that which might not be opposed, gainsaid or neglected. It is attributed to God's promise, which never failed, Rom. 4. 16. to an Anchor, that fast holdeth a ship, Heb. 6. 19 and to a Testament, ratified by the Testators death, which no man altereth, Heb. 9 17. Gal. 3. 15.  
The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word; but rather on the authority and infallibility of the Lord their Master who sent them. For the word of an Angel was the word of God, as the word of the Lords Prophet, was the word of the Lord, 1 Sam. 15. 10. and as the word of an Ambassador, or of an Herald, is the word of the King or of him that appointed him: For if they be faithful, as good Angels are, they will deliver nothing but that which is given them in charge: and that they will also deliver in the Name of their Master that sent them.  
The word of Angels therefore being the word of the Lord▪ it must needs be steadfast: For with the Lord there is no variableness neither shadow of turning, James 1. 17. I am the Lord, saith God of himself, I change not, Mat 3. 6▪   

§. 12. Of the steadfastness of the several kinds of Gods Law.  
SOme object the abrogation of the Law, which is said to be delivered by Angels, against the steadfastness thereof.  
For a fuller Answer hereunto, I will endeavour to show in what respect the several kinds of God's Law may be said to be steadfast, notwithstanding any abrogation of any of them.  
God's Law is distinguished into three kinds; judicial, Ceremonial and Moral.  

1 The judicial Law was steadfast so long as the Polity to which the Lord gave it continued.  
2 The Ceremonial Law was steadfast till it was fully accomplished in the truth and substance thereof: and in that accomplishment it remains everlastingly steadfast.  
3 The Moral Law, which is here taken to be especially intended, was ever, and ever shall be a steadfast and inviolable Law. It endureth for ever, Psal 19 9 This is it of which Christ thus saith, It is easier for heaven and earth to pass, than one title of the Law to fail, Luke 16 17. 
Wherein believers are freed from the Law.    
Indeed Christ hath purchased for such as believe in him, a freedom from the Law, in regard of sundry circumstances: Such as these:  

1 In regard of an end for which it was at first instituted: namely to justify such as should in themselves perfectly fulfil it. The end is thus expressed, The man which doth those things shall live by them, Rom. 10. 5. The man namely he himself in his own person: not by another, nor a Surety for him. Which doth, namely perfectly without failing in any particular. Those things, namely all the things in their substance and circumstances, that are comprised in the Law. Our freedom from the Law is thus expressed, We have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law, Gal. 2. 16.  
2 In regard of the penalty of the Law, which is a curse for every transgression: according to this tenor thereof, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them, Gal. 3. 10. Our freedom from this curse is thus set down, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. And thus, There is no condemnation to them which are in Christ jesus, Rom. 8. 1.  
3 In regard of the rigour of the Law, which accepts no endeavours without absolute perfection. The tenor of the curse imports as much: for it pronounceth every one cursed that continueth not in all things, Gal. 3. 10. Our freedom from this rigour is thus exemplified, If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.  
4 In regard of an aggravating power which the Law hath over a natural man. For a natural man committeth sin, even because the Law forbids it: and in despite of the Law: and thus the Law makes sin exceeding sinful, Rom. 7. 13. From this we are freed by the grace of Regeneration, whereby we are brought to delight in the Law of God, after the inward man: and with the mind to serve the Law of God▪ Rom. 7. 22, 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned, that Law remaineth most steadfast and inviolable in the substance of it; which is an exact form and declaration of that which is good and evil, just and unjust, meet and unmeet: and of what is due to God or man: and of what is a sin against the one, and a wrong unto the other.   
Herein lieth a main difference betwixt this Divine Law, and all humane Laws. These are subject to alterations and corrections, or amendments: for which end Parliaments and Counsels are oft convocated.   

§. 13. Of the respects wherein the word of Angels was steadfast.  
THe word of Angels may be said to be steadfast in three especial respects.  


1 In the Event: in that whatsoever they declared by prediction, promise or threatening, was answerably accomplished.  
Of predictions, take these instances, Gen. 16. 11, 12. & 31. 11, 12. Zech. 1. 9, etc. Matth. 28. 5, 7. Acts 10. 3, etc. Rev. 1. 1.  
Of promises, take these, Gen. 18. 10. judges 13. 3. Matth. 1. 20. Acts 27. 23.  
Of threatenings, take these, Gen. 19 13. 2 Kings 1. 3, 4.  
These particulars are sufficient to prove the point in hand. As for the general, I dare boldly say, that never was any matter of history, or or promise of good, or threatening of judgement declared by an Angel, but answerably it was accomplished: and in that respect an Angel's word was steadfast.   
2 The word of Angels was steadfast in regard of the bond, which bound them to whom any duty was enjoined, or direction given, to observe the same. For they were extraordinarily sent from God: yea they were the chiefest of God's Messengers. Saints thereupon believed their word, and obeyed their charge: As Manoah, Judg. 13. 8, 12. Elijah, 1 Kings 19 8. 2 Kings 1. 15. The Virgin Mary, Luke 1. 38. joseph, Matth. 1. 24. and sundry others.  
3. Their word was steadfast in regard of the penalty which was inflicted on such as believed not, or obeyed not their word. Hereof see §. 16, 17.    

§. 14. Of the difference between transgression and disobedience.  
UPon the steadfastness of God's Word, though spoken by Angels, it is inferred that every transgression and disobedience received a just recompense of reward. This inference is joined to the steadfastness of their word by a copulative particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND: which showeth that this penalty is a motive to give good heed to their word, as well as the steadfastness thereof. And that it is an effect that will assuredly follow thereupon: For because the word of Angels was steadfast, therefore every transgression was punished.  
There are two words in this inference, namely 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  transgression, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  disobedience, which in the general may intend one and the same thing; and yet here be also distinguished by their degrees, yea and by their kinds. The verb from whence the first word in Greek is derived, properly signifieth, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to pass over a thing: metaphorically having reference to a Law, or any other rule, it signifieth to swerve from that rule, or to violate and break that Law, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Matth. 15. 3. In this metaphorical sense this word is oft used in relation to the Law of God, and put for any breach thereof: as Rom. 4. 15. Gal. 3. 19 It is put for the first sin of Adam, Rom. 5. 14. and for Eves special sin, 1 Tim. 2. 14.  
The other word according to the notation of it in Greek, intimateth a turning of the ear from that which is spoken: and that with a kind of obstinacy and contumacy: as where Christ saith of an obstinate brother, if 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he neglect to hear, (Mat. 18. 17.) or obstinately refuse to hear.  
I find the word here translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  disobedience, twice opposed to a willing and 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ready obedience; namely of true Saints (2 Cor. 10. 6.) and of Christ, Rom. 5. 19 This opposition importeth a wilful disobedience: or a contumacy as some here 
Beza.  translate the word.  
Others under the former word transgression, comprise sins of commission: and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgressio prohibitionum.  under the later word, disobedience, sins of omission. For the Verb from whence the later word is derived, signifieth to neglect or refuse to hear, Matth. 18. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Omissio praecep●…orum. Paraeus in loc.   
There is questionless a difference betwixt these two words, either in the degrees, or in the kinds of disobedience; in which respect the universal, or (as here it is used) distributive particle, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  every, is premised: to show that no transgression, 
All sins punished.  great or mean, in one or other kind passed unpunished.  
Let not any think, by mincing his sin, to escape punishment. A Prophet having reckoned up a catalogue of sins, some greater, some lighter; maketh this inference, If a man do the like to any one of these things, he shall surely die, Ezek. 18. 10, 13. Every particular branch of God's Law is as a distinct link of a chain; if any one link fail, the whole chain is broken. The will of the Lawmaker is disobeyed in every transgression, james 2. 10, 11. Herein lieth a main difference betwixt a faithful servant of God, and a formal professor: The former makes conscience of every sin: The later of such only as are less agreeable to his own corrupt humour, or such as he conceiveth most damageable to himself.   

§. 15. Of punishments on transgressors.  
THe memorable judgements executed on the Israelites after the Law was given unto them on Mount Sinai, do give evident proof of the Divine vengeance which was executed on the transgressors thereof. Many of those judgements are reckoned up together, 1 Cor. 10. 5, etc.  
I will endeavour further to exemplify the same in particular judgements executed on the transgressors of every one of the particular precepts, or of denunciations of judgements against them.  

1 Moses and Aaron for their transgressions against the first Commandment, because they believed not, but rebelled against God's Word, died in the wilderness and entered not into Canaan, Numb. 20. 12, 34.  
2 The Israelites that worshipped the golden Calf, (Exod. 32. 6, 28.) and joined themselves unto Baal-Peor, (Numb. 25. 3, 4, 5.) And the sons of Aaron, that offered strange fire, (Leu. 10. 1, 2.) were all destroyed for their Idolatry against the second Commandment.  
3 The blasphemer against the third Commandment, was stoned, Levit. 24. 11. 23.  
4 He that gathered sticks upon the Sabbath day, was also stoned for violating the fourth Commandment, Numb. 15. 32, 36.  
5 Corah, Dathan and Abiram, with such as took part with them, perished for breaking the fifth Commandment in rising up against Moses and Aaron their Governors in State and Church, Numb. 16. 3, 32, 35.  
6 A murderer was to be put to death and not spared, Numb. 35. 31.  
7 Zimri and Cosby were suddenly slain together for their impudent filthiness: and the people that committed whoredom with the daughters of Moab, Numb. 25. 1, 8, 9  
8 Achan for coveting and stealing what God had forbidden, was destroyed with▪ all that belonged to him, josh. 7. 21, 24, 25.  
9 A false witness was to be dealt withal, as he had thought to have done to his brother, Deut. 19 19 His doom is this, He shall not be unpunished, he shall perish, Prov. 19 5. & 21. 28.   
Not to insist on any more particulars, these and all other transgressions, together with their punishment, are comprised under these words, Cursed be he that confirmeth not all the words of this Law to do them, Deut. 27. 26.  
Instances of particular judgements on such as believed not, or disobeyed the message that was brought unto them by Angels, are old Zacharias, who was struck dumb, (Luke 1. 20.) and Lots wife who was turned into a pillar of salt, Genes. 19▪ 17, 26.  
Now all these things were our examples, and are written for our admonition: upon whom the ends of the world are come, 1 Cor. 10. 6, 11.  
Angels are not now sent to us: Yet are the Ministers of God's word sent unto us of God; the Lord that sends, is rather to be respected then the Messengers that are sent. That therefore which is here said of recompensing disobedience to the word of Angels, may be applied to all disobedience against any Minister sent of God, john 13. 20. Luke 10. 16.   

§. 16. Of the reward of transgressors.  
THe judgement on transgressors is thus expressed, Received a just recompense of reward.  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  recompense of reward, is the interpretation of one Greek word: but a compound word: and so compriseth under it two words: whereof the one signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a rendering: the other 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a reward. The Verb whence it is derived signifieth to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  give a reward.  
These two words 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  render, reward, are sometimes distinctly set down without composition, as Matth. 20. 8. Rev. 11. 18.  
He that hath the Office or power to give or render a reward, is styled 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a rewarder, Hebr. 11. 6. §. 23.  
The word used in this Text, I find three several times in this Epistle: as here, and Chap. 10. 35. §. 132. & 11▪ 26. §. 125. In all which it implieth a reward whereby somewhat is recompensed.  
The word translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  reward, is diversely taken, according to the persons to whom, and work for which it is given. If to a person accepted of God, for a work approved by him, it importeth such a reward as compriseth under it grace, mercy, blessing. If to a wicked person, for an evil work, it intendeth a fearful revenge: and compriseth under it, anger, terror, curse. Christ useth this word in an indefinite sense, which in one case may be applied one way, in another case another way. My reward is with me, saith Christ, to give every man according to his work, Rev. 12 12. As men and their works are different, some good, some evil, so is Christ's reward different. The reward of the good is eternal life: and of the evil, indignation and wrath, Rom. 2. 6, 7, 8.  
In regard of this difference we read of 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the reward of a righteous man, Matth. 10. 41. and of 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the reward of iniquity, Acts 1. 18. or the reward of unrighteousness; which is also called the wages of unrighteousness, 2 Pet. 2. 13, 15. In this later sense the word is here used, and importeth revenge.  
Judgement executed on the wicked for their wickedness, is called a reward, because it is as due unto him, as the reward which useth to be given to a diligent and a faithful labourer is due to him.  
This word in Greek is used to set out that which the labourers in the Vineyard received for their labour, and is translated 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hire, Matth. 20. 8.  
There is another Greek word translated 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a●…ona quae militibus in singulos menses dabatur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salaria, stipendia m●…rita mel●…iae.  wages, (the wages of sin is death, Rom. 6. 23.) which doth somewhat more fully set out the reason of this word reward, applied to workers of evil. It is taken from the allowance or pay which is given to soldiers. In this proper signification it is used, Luke 3. 14. and translated wages or allowance. It is also used 1 Cor. 9 7. and translated charges. That word is likewise used for allowance due to a Minister of the Word, 2 Cor. 11. 8.  
Both this word, turned wages, and also the other, reward, intent that which is due to the thing for which it is given. Reward is due to the evil works of unbelievers upon desert: but to the good works of believers upon Gods gracious promise and faithfulness in making his word good.   

§. 17. Of the just punishment of transgressors.  
TO show that punishment on transgressors is most due, this epithet, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  just, is premised thus, a just recompense of reward Therefore the damnation of such is also said to be just, Rom. 3 8. and that it is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a righteous thing with God to recompense tribulation to them, 2 Thess. 1. 6. And in this respect the judgement of God is said to be righteous, Rom. 2. 5. It is but 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one word in Greek that setteth out a righteous judgement. It is compounded of these two words, righteous, judgement: and shows that righteousness is inseparable from God's judgement, his judgement is always righteous  
It must needs be so, because God that rendereth the recompense, is a most just judge, Gen. 18. 25. Psal. 98. Rom. 3. 6.  
Why then, may some say, are not all transgressors punished? for experience 
All transgressions punished  of all ages giveth proof, that many transgressions and transgressors have from time to time been passed over.  
To remove this scruple we must distinguish betwixt believers and others.  
Christ, as a Surety, hath received a just recompense of reward for all the transgsessions of all such as have believed in him, or shall believe in him. Besides the Lord, in wisdom and love to such, oft taketh occasion from their transgressions to inflict temporary punishments on them: not in revenge, nor for satisfaction: but for their spiritual profit, Heb. 12. 10.  
Unbelievers that receive not a recompense of reward for their evil deeds in this life, have their recompense treasured up to the full, against that day which is styled The day of the righteous judgement of God, Rom. 2. 5.  
Thus sooner or later, in one kind or other, every transgression and disobedience receiveth a just recompense of reward.  
Transgression is said to receive a reward, because the transgressor receiveth it, and that for his transgression.  
Transgression therefore, by a Metonymy of the effect, is put for a transgressor: 
How punishment is received.  A transgressor is said to receive the reward here intended, not as a willing act on his part: but as it is a due debt and so to be received: for punishment is as justly due to a transgressor, as any good reward to him that doth that which is required of him. Punishment is a satisfaction for a transgression, even as for a debt that is due: in which respect sins and transgressions are styled debts, Matth. 6. 12. and they on whom the punishment is inflicted, are in the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek and 
e Paenas pendere, expendere, dependere, dare, persolvere, luere, vapulare.  Latin Dialect said to pay the punishment: because by enduring punishment a kind of satisfaction is made: and they who make the satisfaction, pay the debt. This payment doth not necessarily imply a voluntary act, but an act that is most due and just. The sense, the grief, the smart, the pain of a punishment or judgement lieth on him that is punished or judged. These therefore may well be said to receive the recompense that is or shall be inflicted. They that resist shall receive to themselves damnation, Rom. 13. 3. They cannot avoid it: will they nill they, they shall have it. He that is just in giving to every one their due, inflicts it.  
Thus every word in this clause setteth out the equity of the judgement here denounced.  

1. It is a reward.  
2. It is a rendering of that which is due.  
3. It is just.  
4. It is received as that which is due and just.    

§. 18. Of the certainty of judgement.  
FRom the just punishment which was inflicted on such as transgressed the word 
Verse 3.  of Angels under the pedagogy of the Law, the Apostle makes this inference, How shall we escape if we neglect, etc.  
The manner of expressing this inference (by an interrogation, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interrogation emphatical.  How?) addeth much emphasis; and showeth that the consequence inferred is a just consequence, and without all question most true: even so as they themselves cannot deny it. It is somewhat like to this expression, Thinkest thou this, O man, that judgest them which do such things, and dost the same, that thou shalt escape the judgement of God? Rom. 2. 3. See on Chap. 1. §. 46, & 145.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  escape, useth to have reference to some evil of punishment: or to some danger or damage: and implieth a flying from it, or an avoiding of it.  
I find the Greek word seven times used in the New Testament; twice for escaping out of the danger wherein men were. And it is translated according to the notation of the word fled; as where the Jailor thought that his prisoners had been fled, Acts 16. 27. And where the Exorcists fled out of the house where a demoniac set upon them, Acts 19 16. Once it sets out a preventing of danger intended by man: as, where the Apostle saith, I escaped his hands, 2 Cor. 11. 33. Once also it sets out a preventing of Divine judgement, Luke 21. 36. Three times it is negatively used, to show, that in such and such cases, judgement cannot be avoided, but shall assuredly be inflicted, as Rom. 2. 3. 1 Thess. 5. 3. and in this place.  
This manner of expressing the sure and sore vengeance here intended, is like to that commination which is denounced against the transgression of the third Commandment in these words, The Lord will not hold him guiltless, Exod. 20. 7. He 
Of including ourselves when we speak to others. See §. 4.  shall assuredly be found guilty and answerably judged. It is also like to Heb. 10. 29. & 12. 25. To show that he himself as well as others, and others as well as himself, are all, without exception of any, liable to the judgement. He expresseth the first person and plural number, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Degrees of sin.  WE.  
This shows that there are degrees both of sin and judgement: for according to the heinousness of sin, will be the heaviness of judgement. jerusalem was in all her ways corrupted more than Samaria or Sodom; Therefore she did bear her own shame, for the sins which she committed more abominable than they, Ezek. 16. 47, 52. It shall be more tolerable for Tyre and Sydon, then for Chorazin and Bethsaida; and for Sodom, then for Capernaum at the day of judgement, Matth. 11. 22, 24.  
Hereby is the Wisdom of God manifested, in putting difference betwixt the kinds of sin; and his Justice in proportioning punishment according to the kinds of sin.  
It will be therefore our wisdeom, as to take heed of every transgression, so to take due notice of the aggravation of a transgression, to make us the more watchful and circumspect thereabout.   

§. 19 Of neglecting salvation.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  NEglecting, is the act under which the thing here taxed, is expressed. Neglect, may seem to intend a small degree of sin; especially as it is opposed to contempt; and when it is distinguished from diligent care. For we say of him that is not so diligent in his duty, as he ought to be, that he is negligent.  
In this extenuating sense, faith an Apostle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will not be negligent to put you in remembrance, (2 Pet 1. 12.) I will let slip no opportunity. St Paul in this sense adviseth Timothy, not to neglect the gift that was in him, 1 Tim. 4. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Thus may the word be here pertinently used, and that in regard of the worth of salvation here mentioned. For in the least degree, or meanest manner to disrespect so precious, so needful, so useful a thing as salvation, is a great point of folly, of ingratitude, yea and of rebellion. And it showeth, that they to whom this salvation is brought, ought not any way to disesteem it; they ought not to neglect it.  
The word Neglect, may further, according to the notation of the Greek, imply a despising, or despiting of a thing. For the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple verb of which this is compounded, signifieth to have an especial care of a thing. It sets out that care which God hath of his children, for 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He careth for you, 1 Pet. 5. 7. What greater care can there be, then that which God taketh of his?  
The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound with a privative particle, as the word in my text is, setteth out a disposition so far from tender care and great respect, as it implieth the clean contrary; namely an utter rejecting (as where God saith of the Jews whom he east off 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I regarded them not; or I cared not for them, Heb. 8. 9 yea and a plain despising of a thing, and a scorning of it: as where it is said of them that were invited to the wedding of the King's son, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they made light of it: or they cared not for it. That this intended a despising of it, is evident by the effects that are noted to follow thereupon; which were, preferring their farm and merchandise before the King's sons marriage: the entreating of the King's servants, that were sent to them, despitefully, and slaying them, Matth. 22. 5, 6. Doth not the hogg that prefers garbage, offal, or any filthy refuse, before silver, gold and pearl, contemn these precious things? Do not dogs, that fly in the faces of such as bring things of great worth unto them, despise them? this word then of neglecting, here used and applied by the Apostle to so precious a thing as salvation, can intend no less than a despising thereof. This therefore is a great aggravation of their sin, who live under the Gospel, and any way slight the same. And it nearly concerns us to whom this salvation is tendered, to take heed of neglecting the same.   

§. Of the Word of Salvation.  
THat precious thing which is here said to be neglected, is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  salvation. Hereof see Chap. 1. §. 159.  
The eternal salvation of the soul, is the salvation here aimed at. But by a metonymy, the Gospel that revealeth that salvation is here meant.  
As here 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by an excellency it is called salvation, so more especially it is styled the Gospel of salvation, Eph. 1. 13. The word of salvation, Acts 13. 26. The power of God to salvation, Rom. 1. 16. The grace of God which bringeth salvation, Tit. 2. 11. The time of the Gospel is also called The day of salvation, 2 Cor. 6. 2. Ministers of the Gospel are they which show unto us the way of salvation, Acts 16. 17.  
That under this word Salvation, the Gospel is here meant, is evident, by the opposition thereof to the word spoken by Angels, ver. 2. That word was before the time of the Gospel, and it is comprised under this title, Law. Now here he preferreth the Gospel before the Law; therefore the Gospel must needs be here meant.  
Fitly may the Gospel be styled salvation in sundry respects, as, 
In what respects the Gospel is styled Salvation.   

1. In opposition to the Law, which was a ministration of condemnation, 2 Cor. 3. 9 But this of salvation, Eph. 1. 13.  
2. In regard of the Author of the Gospel, Jesus Christ, who is salvation itself, Luk. 2. 30.  
3. In regard of the matter of the Gospel, Acts 28. 28. Whatsoever is needful to salvation, is contained in the Gospel; and whatsoever is contained in the Gospel, maketh to salvation.  
4. In regard of Gods appointing the Gospel to be the means of salvation: For it pleased God by preaching the Gospel to save those that believe, 1 Cor. 1. 21.  
5. In regard of the end of the Gospel, which is to give knowledge of salvation, Luk. 1. 77. 1 Pet. 1. 9  
6. In regard of the powerful effects of the Gospel: It is the power of God to salvation, Rom. 1. 16.   
Quest. If salvation be appropriated to the Gospel, how were any of the Jews, that lived before the time of the Gospel, saved?  
Answ. They had the Gospel, Heb. 4. 2. Gal. 3. 6. In this respect Christ is said to 
The Jews had the Gospel. See Chap. 4. v. 2.  be slain from the foundation of the world, Rev. 13. 8. to be ever the same, Heb. 13. 8.  
The first Promise made to man, in the judgement denounced against the devil immediately after man's fall (Gen. 3. 15.) contained the sum of the Gospel. Abel's sacrifice, Gen. 4. 4. and Noah's, Gen. 8. 20, 21. and others: and the sundry Types of the Ceremonial Law, and sundry Prophecies and Promises in the Prophets, set out Christ, the substance of the Gospel: but not so clearly, so fully, so powerfully as the ministry of the Gospel.  
In this respect, not simply, but comparatively, salvation is appropriated to the ministry 
How Salvation appropriated to the Gospel. See▪ §. 24.  of the Gospel: and a main difference made betwixt it and the ministry of the Law, 2 Cor. 3. 6, 7.  
Oh how blind are they who trust to any other means of salvation, than the Gospel! Such blind beetles were Jews, who would be justified and saved by the Law: and Papists, by their works: and Enthusiasts, by the inspirations of their own brains: and the vulgar sort, by their good meaning.  
It will be our wisdom to give good entertaintment to the Gospel: to be well instructed therein: to believe in it: to subject ourselves thereto: and to be conformable to it in the whole man.  
Our labour herein is not lost. Salvation is a sufficient recompense. I suppose there is none so desperate, but like Balaam, he could wish to die the death of the righteous, and that his last end might be like his, Numb. 23. 10. Let our care be to use the means, as well as to desire the end. To us is the word of this salvation sent, Acts 13. 26. If we neglect the Gospel, we put away salvation, and judge ourselves unworthy of eternal life, Acts 13. 46.   

§. 21. Of the great Salvation of the Gospel.  
THe excellency of the aforesaid Salvation is set out in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so great. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  relative whence this is derived, is sometimes joined with a word of wonder, thus; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mirui quantus.  how wondrous great. In like manner this word here, so wondrous great.  
It is a relative and withal a note of comparates: yet hath it here no correlative, nor reddition to show how great it is.  
I find in other places a reddition joined with it: as where mention is made of a very great earthquake, it is thus expressed; 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so mighty an earthquake; such an out, as was not since men were upon the earth, Rev. 16. 18.  
This manner of setting down the word without a correlative, wants not emphasis; for it implieth it to be wonderful great: so great as cannot be expressed.  
Where the Apostle maketh mention of a very great danger, wherein he despaired even of life, he thus sets it out; God delivered us from so great a death (2 Cor. 1. 10.) so great, as one would have thought none could have been delivered from it. In like manner, this phrase, here intimateth, that this salvation is so great, as never the like was brought unto men before: nor can a greater be expected hereafter.  
Well may the salvation brought unto us by the Gospel be styled, so great, in 
In what respects Gospel-salvation is great.  three especial respects.  

1. In regard of the clear manifestation thereof. The types, prophecies and promises under the Law were very dark and obscure, in regard of the clear preaching of the Gospel. Now salvation is so clearly revealed, as a clearer manifestation thereof is not to be expected in this world. The vail which was upon the heart of the jews is taken away under the Gospel: and now we all with open face behold, as in a glass, the glory of the Lord, 2 Cor. 3. 15, 16, 18.  
2. In regard of the large spreading forth of this Gospel. Thus said the Lord to his Son of old concerning this Point; It is a light thing that thou shouldest be my servant, to raise up the tribes of jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth, Isa. 49. 6.  
3. In regard of the efficacy and the power of the God. Prophets complained of the little fruit that they reaped of their labours, thus; I have laboured in vain, I have spent my strength for nought, Isa. 49. 4. Who hath believed our report? Isa. 53. 1. The word of the Lord was made a reproach unto me, and a derision daily, Jer. 20. 8. But the Apostles in most of their Epistles, give thanks for the efficacy of the Gospel in those Churches to whom it was preached: as Rom. 1. 8. 1 Cor. 4. 1. 4, 5. Phil. 1. 3, 5. Col. 1. 3, 4. 1 Thes. 1. 2, 3. 2 Thes. 1. 3. 1 Pet. 1. 3. 2 joh. v. 4.   
This on the one side doth much amplify the blessing of the Gospel: and it ratifieth 
The better things under the Gospel. See Chap. 7. v. 19 §. 87.  the promise which God of old thus made to his Church, I will do better unto you then at the beginning, Ezek. 36. 11. For under the Gospel, God hath provided a better thing for us, Heb. 11. 40. namely a better Covenant, Heb. 8, 6. a better testament, Heb. 7. 22▪ better Promises, Heb. 8. 6. better Sacrifices, Heb. 9 23, a better hope, Heb. 7. 19  
So great are the things by the Gospel revealed unto the Church, as in former ag●… were not made known, Ephes. 3. 5. Many Prophets, and Kings, and Righteous men desired to see these things, but saw them not, Matth. 13. 17. Luk. 10. 24. After this salvation, not only the Prophets have enquired, but also the Angels desire to look into it, 1 Pet. 1. 10, 12.  
On the other side, this great salvation is a great aggravation of all neglect thereof. 
Gospel-sins the greater.  On this ground Christ aggravateth the Jews contempt of the Gospel in his time: and plainly telleth them, that the men of Nineveh, and the Queen of the South, shall rise up in judgement against them, because a greater than jonas, and a greater than Solomon was among them, Matth. 12. 41, 42. This is the condemnation, that light is come into the world, and men loved darkness rather than light, Joh. 3. 19  
This nearly concerns us, who live in this last age of the world, wherein this great salvation, hath broken through the thick cloud of Antichristianisme, and brightly shined forth to us; and who live in that place of the world, where able Ministers and powerful Preachers abound.  
As God in this his goodness hath abounded to us, so should we abound in knowledge, in faith, in hope, in charity, in new obedience, and in all other Gospel-graces. St Paul upon the apprehension of the abounding of God's grace towards him over and above others, maketh this inference, I ●…nboured more abundantly than they all, 1 Cor. 15. 10. Greater blessings require greater thankfulness. God had abounded to judah in blessings more than to Israel: thereupon a Prophet maketh this inference, Though thou Israel play the harlot, yet let not judah offend, Host 4. 15.   

§. 22. Of Christ the Preacher of the Gospel.  
THe excellency of the forementioned salvation, is set out by the first publisher 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thereof; who is here styled the Lord. Of this title Lord, given to Christ, See Chap. 1. v. 10. §. 128. It is here used to set out the dignity of the author of the Gospel▪ thereby to commend it the more unto us.  
Object. God was the Author of the Word which Angels spoke unto his people, and in that respect, that Word was divine. Can there be any greater authority of a 
Differences betwixt things divine.  Word then to be divine?  
Answ. Though there be no greater authority than a divine authority, yet there may be sundry differences between the things that are divine. For  

1. Of divine truths there may be degrees: Some may be of greater moment, or of greater consequence than others: to pay Tithes under the Law was a divine injunction; but judgement, mercy and faith, were weightier matters of the Law, Mat. 23. 23.  
2. There were different kinds of revealing divers truths, some more obscurely, some more clearly, 2 Cor. 4. 14, 18.  
3. Some divine truths were more strongly confirmed than others. Priests under the Law were made without an Oath; but Christ with an Oath: so as Christ's Priesthood was more strongly confirmed, Heb. 7. 20, 21.  
4. More excellent Ministers may be used in dispensing some divine truths then in others. Behold a greater than jonas is here. Behold a greater than Solomon is here, saith Christ of his own Ministry, Matth. 12. 41, 42.   
In all these doth the latter word, here spoken of, excel the former.  

1. In the very matter thereof: Such mysteries are revealed by the Gospel, as in other ages were not made known, Ephes. 3. 5. The Law made nothing perfect: but the bringing in of a better hope did, Ephes. 7. 19 In this respect the Gospel is here styled Salvation, rather than the Law.  
2. In the manner of revealing: The Gospel is far more clear and effectual, 2 Cor. 3. 18. See §. 20, 21.  
3. In the ratification: The Gospel is much more firm than the Law. See §. 36.  
4. In the Minister: None comparable to the Son of God, the first Preacher of the Gospel. See Chap 1. §. 14.   
If Christ the Lord vouchsafed to be a Minister of the Gospel, who shall scorn this function? The Pope, Cardinals, sundry Bishops and others that pretend to be Christ's Vicars, are far from performing that which Christ did in this kind: and many that lay claim to Peter's Keys, are far from observing the advice which he, for the right use of them, thus gave; Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind: Neither as being Lords over God's heritage, but being ensamples to the flock, 1 Pet. 5. 2, 3. Many took more Lordship upon them over God's flock, than Christ the true Lord did while he was on earth; yet it was he that brought this great salvation.  
Of Christ's being a Prophet, See ver. 12. §. 112. Of his being a Minister, See Chap. 8. §. 3.   

§. 23. Of preaching the Gospel.  
THe relation of the foresaid Salvation is expressed in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  spoken: namely by voice or word of mouth. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The mouth speaketh, saith Christ, Matth. 12. 34. And of God it is said; 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He spoke by the mouth of his holy Prophets, Luk. 1. 70. So men are said 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to speak with the tongue, 1 Cor. 13. 1. And 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  words are said to be spoken, Joh. 3. 34. & 14. 10.  
The correlative to speaking is hearing: We do hear them speak, Acts 2. 11. For by hearing, that which is spoken by one, is best understood by another: and by a right understanding of the truth and good of that which is spoken, it comes to be believed. Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation, 1 Cor. 1. 21.  
Speaking the Word is oft put for preaching it, and so translated: as Acts 8. 25. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  When they had preached the word of God. And Acts 13. 42. The Gentiles besought that these words might 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  be preached.  
Thus by our former English and others, 'tis translated in this Text, which at the first began to be preached, etc. Without all question so much is here intended by the Apostle: For he must needs mean such a speaking of the Word as might make it powerful to that great salvation which he mentioned before. For that purpose no speaking is comparable to preaching.  
Preaching is a clear revelation of the Mystery of Salvation by a lawful Minister. 
What preaching is. By preaching knowledge. By preaching Faith.   
No man can attain salvation except he know the way thereto. People are destroyed for lack of knowledge, Host 4. 6. But what good doth any reaply knowledge, unless he believe what he knoweth? The word preached did not profit them, not being mixed with faith in them that heard it, Heb. 4. 2. But how shall any believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? Rom. 10. 14, 15.  
He who is sent of God, that is, set a part, according to the rule of God's Word, to be a Minister of the Gospel, doth himself understand the mysteries thereof, and is enabled to make them known to others: he also standeth in God's room, and in God's Name makes offer of salvation, 2 Cor. 5. 20. This moves men to believe and to be saved. This is the ordinary way appointed of God for attaining salvation. This course Christ, who was sent of God, took; He went throughout every City and village preaching, and showing the glad tidings of the Kingdom of God, Luk. 8. 1. He commanded those, whom he sent, so to do, Luk 9 2. Mar. 16. 15. 
Ministers diligent in preaching.   
So did they whom he immediately sent, Acts 5. 42. So have done others after them: and so will do all true and faithful Ministers of Christ to the world's end.  
Preaching being a means sanctified of God unto salvation, how diligent and faithful ought Ministers of the Gospel to be in preaching the same! Thereby they may save themselves and them that hear them, 1 Tim. 4. 16. But Idol and idle Ministers, such as cannot or care not to preach the word, do much hinder men from this great salvation.  
How beautiful ought the feet of them to be that preach the Gospel of peace, and bring 
Ministers preaching to be respected.  glad tidings of Good things? Rom. 10. 15.  
If this great salvation, the effect of preaching, were duly weighed, Ministers would be diligent in preaching, and people patient in hearing the same. For this is a strong motive to enforce the one and the other. Both preaching and hearing have need to be pressed upon men's consciences.  
See more of preaching God's Word, Chap. 13. §. 97.   

§. 24. Of Christ's first publishing the Gospel.  
THe first that clearly and fully preached the Gospel of Salvation, was the Lord Christ, It took beginning to be spoken by him; according to the Greek phrase. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Till he came and preached, people sat in darkness, and in the shadow and region of death: but when he began to preach, they saw great light, Matth. 4▪ 16.  
It cannot be denied but that the substance of the Gospel, and therein salvation, was preached from the beginning of the world (as hath been showed before, §. 20. 21.) but so dark was that kind of light, as, like the light of the Moon when the Sun shineth, is accounted no light. The day taketh his beginning from the rising of the Sun, and the light that cometh from thence: So Salvation, here spoken of, taketh beginning from Christ's preaching the Gospel.  
Besides, Christ is the substance and truth of all the shadows, figures, types, Prophecies and Promises of that Salvation which was set out by them. When Christ the Lord came, and declared himself to be the substance and truth of the Law, he might well be accounted the first publisher of salvation.  
Object. It is said of the Ministry of john the Baptist, The beginning of the Gospel of jesus Christ, Mark 1. 1.  
Answ. john's Ministry, in reference to the Ministry of the Law and the Prophets, may be said comparitively, to be the beginning of the Gospel: because it was in the very time wherein Christ, the substance of the Gospel, was exhibited. john was Christ's messenger sent before his face, to prepare the way before him, Mark 1. 2. Thus it is said, that all the Prophets and the Law prophesied until john, Matth. 11. 13.  
In john's time was Christ actually exhibited. He was baptised by john, Matth. 3. 13, etc. And john declared him, pointing him out, as it were with the finger, saying; Behold the Lamb of God, Joh. 1. 29. john also heard of the works of Christ, Matth. 11. 2. In this respect it is said, that, Among them that are born of women, there hath not risen a greater than john the Baptist, Matth. 11. 11.  
john's Ministry was a middle Ministry between the Law and the Gospel; between the Prophets and Christ. He took part of both kinds. He preached that the kingdom of heaven was at hand, Matth▪ 3. 2. But Christ, that the Kingdom of God is come unto you, Matth. 12. 22.  
Thus in regard of the fullness of the Gospel, and of a distinct and clear manifestation of all things that appertained to this great salvation, Christ most truly and properly is said to be the first that preached it.  
Behold here the benefit of Christ's being sent into the world. Then first came that true, full, and bright light of the world. He that followeth this light, shall not walk in darkness, but shall have the light of life, John 8. 12. Fitly to the point in hand may I apply that which is said, john 1. 18. No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath revealed him.   

§. 25. Of confirming the Word.  
THough Christ's own publishing of the Gospel were sufficient to make it worthy of all acceptation; yet is it said to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  confirmed. That is confirmed which is further proved, or fulfilled, or made more sure and certain. Thus Christ is said to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  confirm the word of his Apostles with signs, Mark 16. 20. and God by sending his Son 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to confirm the promises made to the Fathers, Rom. 15. 8. That also which is kept from failing or from being altered, is said to be confirmed. So God doth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  confirm his unto the end, 1 Cor. 1. 8. and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  establish them, 1 Cor. 1. 21. and we are called upon 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be established with grace, Heb. 13. 3.  
But that which Christ spoke needed not in any such respect to be confirmed. He is a faithful and true witness, Rev. 3. 14. He is the way, the truth and the life, (John 14. 6.) that only true way that leadeth unto life. So as there was no fear of any uncertainty, or of any failing in his Word.  
Christ's Word therefore was confirmed for these and other like reasons.  

1. Because he was not at all times, in all places present with his Church, to urge and 
Why Christ's word confirmed.  press his word upon them. For this end he sent forth in his life time Disciples to preach, Luke 9 2. & 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints, Eph. 4. 11, 12.  
2. Because of our weakness, Christ confirmed his word, to support us, that we might have strong consolations. For this end God confirmed his promise by an oath, Heb. 6. 17, 18.  
3. Because of the commendable custom of men, who use to confirm their own words by the consent and testimony of others. Thus St Paul in the Inscriptions of his Epistles joins with himself Sosthenes, (1 Cor. 1. 1.) Timothy, (2 Cor. 1. 1.) Silvanus and Timothy, (1 Thes. 1. 1.) Timothy with the Bishops and Deacons, (Phil. 1. 1.) All the Brethren which were with him, Gal. 1. 2.  
4. Because by God's Law and man's, at the mouth of two or three witnesses every word shall be established, Deut. 19 15.   
Thus Christ's word was confirmed:  

1. In that there were many witnesses of the 
How Christ's word was confirmed.  same truth wherein they all agreed, Luke 24▪ 48. Acts 2. 32.  
2. In that such as despised him in his life time, after his Resurrection and Ascension were wrought upon, Acts 2. 37.  
3. In that by reason of the power of the Spirit in them, they who preached the Gospel of Christ after him, were received as an Angel of God, even as Christ jesus, Gal. 4. 14.  
4. In that many who never heard Christ themselves, believed that word which Christ had preached, but was made known to them by others, 1 Pet. 1. 8.   
Thus it appears that this confirming of Christ's Word added nothing to the authority 
Every thing that confirms the word adds not authority thereto.  thereof. The Church may confirm the sacred Scriptures to be the Word of God: yet confer nothing to their authority. Divine mysteries may be confirmed by humane testimonies: yet no authority brought thereby to those mysteries.  
God being pleased thus to confirm the Gospel to us, it ought to be a steadfast word to us, (see §. 11.) we ought with all steadfastness of faith to receive it: and to continue steadfastly therein: as the Christians of the primitive Church did in the Apostles doctrine, Acts 2▪ 42.   

§. 26. Of Apostles.  
THey by whom Christ's Word was confirmed, were 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They that heard him. Hereby are meant such as Christ chose to be his Disciples; who continually followed him, who heard his Sermons, and saw his Works: whom he made Apostles, Luke 6. 13.  
An 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mittere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum mandatis, mittere. Mittere legatum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Legatus, Qui mittitur, cum maudatis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An Apostles calling.  Apostle, according to the notation of the Greek word signifieth one that is sent from another. Thus an Apostle saith, Christ sent me to preach the Gospel, 1 Cor. 1. 17.  
The Greek word is used for a Messenger, and so translated, Phil. 2. 25.  
Most frequently in the New Testament an Apostle is put for such an one as was sent, and deputed to a peculiar Function: which was an extraordinary Function, endowed with many privileges.  
Apostles therefore were distinguished from other Ministers, both by the manner of calling them: and also by the privileges confirmed on them.  
Their Calling was immediate from Christ himself. That may be applied to all the Apostles, which St Paul saith of his own particular Calling, An Apostle, not of men, neither by man, but by jesus Christ, Gal. 1. 1.  
Their special privileges were these: 
An Apostles privileges.   

1. To plant Churches: and to lay the foundation. In this respect saith the Apostle, I have laid the foundation, 1 Cor. 3. 10.  
2. To be immediately inspired, John 14. 26. Gal. 1. 12.  
3. To be infallibly assisted by the holy Ghost, john 16. 13. & 21. 24.  
4. To be limited to no place, but sent out into the whole world, Matth. 28. 19  
5. To have a power to give the holy Ghost, Acts 8. 17.  
6. To confirm their Doctrines by Miracles, Matth. 10. 1. Acts 2. 43. & 5. 12.  
7. To understand and speak all manner of Tongues, Acts 2. 11.  
8. To execute visible judgements on notorious sinners, Acts 5. 5. & 13. 11.   
These privileges evidently demonstrate that the Apostles were extraordinary Ministers, of extraordinary Abilities, whereby they were the better fitted to their extraordinary work.  
This gives evidence of the wisdom of Christ in ordering the affairs of his Church, and of his care thereabouts: in that he enableth, provideth and prepareth for his Church such Ministers, as may be fittest for the present estate and condition thereof. It is an especial part of wisdom to take due notice of the present particular charge which is under one: and answerably to provide for it. It is noted as a point of prudence in Saul, that when he saw any strong man, or any valiant man, he took him unto him, (1 Sam. 14. 52.) namely to be a Leader, and to have a command in his Army. Christ in his wisdom doth not only find such, but also he makes such as the present state and need of his Church requireth.   

requireth 27. Of confirming the Gospel to them that then lived.  
ABout confirming the Gospel, this clause is added, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to us. Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed: as he did before in the number of those whom he exhorted to give diligent heed to the Gospel: and to beware that they let not slip what they had heard, and whom he told, that they should not escape, if they neglected so great salvation.  
From this expression, Confirmed to us by them that heard him, we may well infer that this Epistle was written in the Apostles days: yea and by one of the Apostles.  
Of the Author of this Epistle, see the Title, §. 4.  
But on the contrary, it is by 
b C●…jetan. Calvin. Hosman.  many hence inferred, that neither Paul, nor any other of the Apostles, was the Author thereof, because he saith, that it was confirmed to them by the Apostles. Whence they gather, that the Penman hereof received not the Gospel from Christ: which Paul did (Gal. 1. 12.) and all the other Apostles, Matth. 28▪ 20. Act. 1. 3.  
Many Answers may be given to this Objection.  

1. The two Greek pronouns of the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first and ᵈ second persons plural, have so small a difference, and that in one only letter, as one may soon be put for the other. 
e Beza Annotat. major. in loc.  Judicious Beza saith that he hath oft noted this mistake. If therefore the second person plural were here put thus, was confirmed 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to you, that scruple is clean taken away.  
2. This phrase Unto us, may be referred to the Time as well as to the Persons; as if it had been thus translated, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  until us, or to our days: implying that the Gospel from Christ's own preaching thereof, was confirmed by the Apostles to their very days.  
3. The Apostle may use the first person, as he was a member of that mystical body, whereof they, to whom he wrote, were also members: and by virtue of that communion, include himself; though it did not in particular concern himself. Thus he puts himself in the number of those who shall be living at Christ's last coming, where he saith, WE shall not all sleep, (1 Cor. 15. 51.) yet he himself slept many hundred years ago. So 1 Thess. 4. 17.  
4. The Gospel might be confirmed to Paul by other Apostles, though it was immediately revealed unto him by Jesus Christ: Not that that confirmation wrought in him any greater assurance of the truth thereof: but that it established the Church more therein, by the mutual consent of other Apostles with him: to this purpose saith the Apostle, I communicated unto them the Gospel, etc. least by any means▪ I should run, or had run in vain, Gal. 2. 2.  
5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles. Thus might the Gospel be confirmed, not only to other believers, but also to the Apostles themselves: even by the miracles which they themselves and others also did. To this purpose tends the prayer of the Apostles, Act. 4. 29. 30.  
6. The words do not necessarily imply that the Penman of this Epistle; or any other person was confirmed: but rather that the Gospel itself was confirmed. Hereof see §. 25.    

§. 28. Of God working miracles.  
THe Apostle yet further proceeds in setting down another confirmation of the 
Verse 4.  Gospel. It was first preached by Christ: then confirmed by the Apostles: and now again by God himself: Namely by such Divine works as could not be performed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but by a Divine power, the very power of God. For God hath restrained the power of all creatures within a compass. They cannot do any thing above or beyond the course of nature, much less against it. This prerogative the Lord of nature hath reserved to himself: That men may see and know and consider, and understand together that the hand of the Lord hath done this, Isa. 41. 20. The things which are impossible with men, are possible with God, Luke 18. 27. For with God all things are possible, Mark 10. 27. Nothing shall be impossible with him, Luke 1. 37.  
As God can and doth daily work by means; so, when it pleaseth him, he can 
God can work without or against means.  work without means, by extraordinary means, and by contrary means.  

1. Without means God made the world, Gen. 1. 3. Psal. 33. 9 Moses remained alive forty days and forty nights, and neither eat bread nor drank water, Deut. 9 9 So Elijah, 1 King. 19 8. And Christ, Matth. 4. 2.  
2. The extraordinary means which God hath used, have been manifold; as 

1. In the very thing itself or kind of means. Manna wherewith the Lord 
Extraordinary means various.  fed the Israelites forty years together, was a grain that fell from heaven, Exod. 16. 4, etc. the like was never heard of before, or since.  
2. In the quantity of the means. The meal and oil wherewith the Prophet Elijah and the widow of Zarephah and her household were nourished for three years together, was in the kind of it ordinary: but that so little meal as could make but one little cake, and so little oil as was but sufficient for that cake, 
1 King. 17. 12, etc.  should feed so many, so long, was extraordinary and miraculous. The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men, beside women and children, Matth. 14. 17, etc.  
3. In the quality of the means; that Daniel and his three companions, should for three years feed on pulse only, and drink water only, and yet their countenances appear fairer and fatter than they who did eat of the choicest meat and drink that could be provided for that end, was also miraculous, and appeared to be an especial work of God, Dan. 1. 5, etc.  
4. In the manner of providing means; that Ravens should be Elijahs Caters, constantly to provide him bread and flesh in the morning, and bread and flesh in the evening, was extraordinary, 1 King. 17. 6. So also that water, upon striking of a Rock with Moses his Rod, should flow forth and run like a River, Exod. 17. 6. Psal. 105. 41.    
3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace, was against means, or by contrary means; for fire is an ordinary means to consume things cast thereinto, Dan. 3. 27. The like may be said of daniel's preservation in the Den of Lions, Dan. 6. 22.   
All these, and other like works, that are beyond the course of nature, are done by God himself. Of them all it may be said, This is the finger of God, Exod. 8. 19   

§. 29. Of creatures disability about miracles.  
SUndry Objections are made against the foresaid truth: but they may all easily and readily be answered. 
How Christ wrought miracles.   
Obj. 1. Christ in the days of his flesh wrought miracles.  
Answ. Christ in the lowest degree of his humiliation retained his Divine dignity, and ever remained to be true God; One with the Father, John 10. 30. He being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, Phil. 2. 6, 7. What thing soever the Father doth these also doth the Son likewise, John 5. 19 Christ by his miracles proved himself to be true God, Matth. 9 6. This therefore confirmeth the point: that Christ the true God wrought miracles.  
Obj. 2. Prophets, Apostles and others who were mere men, wrought miracles, 
How others did miracles▪  as Moses, (Exod. 4. 8.) Elijah, 1 King. 17. 21, 22. Elisha, (2 King. 4. 25.) All the Apostles, Matth. 10. 1.  
Answ. God wrought those miracles by them. They were but God's Ministers and instruments therein. Peter acknowledges as much, Act. 3. 12, 16. Thereupon Peter, when he miraculously cured Aeneas, thus saith unto him, Aeneas, jesus Christ maketh thee whole, Act. 9 34.  
Obj. 3. Wicked men have wrought miracles, as judas, Matth. 10. 1, 4. And such 
How wicked men did miracles.  as followed not Christ, Luke 9 49. And they of whom Christ saith, Depart from me ye that work iniquity, Matth. 7. 22, 23.  
Answ. God may and oft doth use wicked men to confirm his truth by miracles, as well as to preach it.  
Obj. 4. Miracles may be wrought against the truth: For in the Law it is said, If there arise among you a Prophet, or a dreamer of dreams, and giveth thee a sign or a wonder; and the sign or the wonder come to pass, whereof he spoke unto thee, saying, Let us go after other Gods, thou shalt not hearken, Deut. 13. 1, 2, 3.  
Answ.  

1. In the Text there is only a supposition made, If there be: which doth not necessarily imply that such a thing may be.  
2. There may be signs and wonders done, which are not true miracles.  
3. Their foretelling of a thing may be upon mere conjecture: as Fortune-tellers guess at things to come. But herein is nothing extraordinary.  
4. God may work by such evil instruments, in such an evil cause, to try whether his people will be drawn by any means from a known truth. This may seem to be implied in these words, For the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul, Deut. 13. 3.   
Obj. 5. The Sorcerers in Egypt wrought miracles. For it is said that they also did in 
The miracles in Egypt.  like manner with their enchantments, Exod. 7. 11, 12, 22. & 8. 7. they did as Moses had done before: they turned the Rod into Serpents, and water into blood; and they brought abundance of Frogs.  
Answ. In outward appearance there was some likeness betwixt the things which Moses did, and which the Sorcerers did: but in the truth and substance of the things there was a very great difference.  
The things which Moses did were true and proper miracles: but the things which 
Magorum Serpe●…tes qui per Moysis serpentem devor●…tur, imaginarii suerunt. Aug. de Mirab. S. Scrip. l. 1. c. 17.  the Sorcerers did they did only appear unto man's eye to be so. For the devil can present to the eye of man shows and shapes of such things as indeed are not. But suppose that the things which the Sorcerers pretended, were real; that there were true Serpents, true Blood, true Frogs, the devil might secretly bring from other places such things, and present them before Pharaoh, and before them that were present with him: And this not above, much less against the course of Nature.  
Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead; 1 Sam. 28. 11, 12.  
Answ. That which appeared to be like unto Samuel, was not Samuel himself, but the devil presented unto Saul a shape like unto Samuel: in which the devil himself spoke unto Saul. Though he pretended to foretell things future: yet he did it but by guess. He saw the Philistims very well prepared; and he observed that God had utterly forsaken Saul: and thereupon took the boldness to foretell, that the Lord would deliver Israel into the hand of the Philistims, and that Saul and his sons should be with Samuel, who was then dead: that is, they should be dead also, 1 Sam. 28. 19  
Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan, with 
Antichrist came with signs.  all power, and signs, 2 Thess. 2. 9  
Answ. In the next clause it is added, and lying wonders. This last clause shows that the signs before mentioned were but counterfeit, not true miracles.  
Papists, who are the Antichristians, do exceed above all others in counterfeiting miracles, which are but plain deceits and illusions.  
It remains, notwithstanding all that hath been or can be Objected, that God alone doth true miracles. Whatsoever the Lord pleased, that did he in heaven, and in the earth: in the seas and all deep places, Psal. 135. 6. and so can he still do.  
While we have God for our God, we need not fear, nor faint by reason of any danger or want for means: but when we know not what we do, to lift up our eyes upon him, (2 Chron. 20. 12.) And in faith to say, God will provide, Gen. 22. 8. we ought on this ground to be of the mind of those three faithful servants of God, who by a King were threatened with a burning fiery furnace, and say, Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us. Psal. 46. is worthy our serious and frequent meditation for this purpose. It is by many styled, Luther's Psalm; because Luther oft said it and sung it, especially in the time of any trouble. So trust to the power of God in all straits, as ye subject to his Will: and prescribe no means to him: but refer the manner of working to his Wisdom. For he hath said, I will never leave thee nor forsake thee, Heb. 13. 5.   

§. 30. Of God's bearing witness to his Word by his Works.  
OF those works, which could not be done but by God himself, it is said, that God did bear witness thereby. For such works do evidently demonstrate that such a word is Divine, God's words sent from God himself. The greater the works are, the more excellent and more sure is the word that is ratified thereby.  
To bear witness to a thing is to confirm the truth of it.  
The word which the Apostle here useth is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a double compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple verb signifieth to witness a thing: john 1. 7. The compound, to add testimony to testimony: or to add a testimony to some other confirmation, as 1 Pet. 1. 12. 
ᶜ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The double compound, to give a joint testimony: or to give witness together 
ᵈ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with another. So much signifies another like 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 6. §. 51.  Greek compound, used by the Apostle, Rom. 8. 16. and translated, bear witness with.  
Thus God by his works did witness with his Son, and with his Apostles to that Gospel which they preached. God's works give a most clear and sure evidence to that for which they are wrought or produced. When the people saw how God had led them through the depths, and how the waters had covered their enemies, than they believed his words, Psal. 106. 9, 11, 12. When others saw the fire that upon Elijahs prayer fell from heaven, they fell on their faces and said, The Lord he is God, The Lord he is God, 1 Kin. 18. 39 When the widow of Zarephath saw her son that was dead restored to life by Elijah, she said, Now by this I know, that thou art a man of God, and that the word of the Lord in thy mouth is truth, 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ, We know that thou art a Teacher come from God, for no man can do these miracles that thou dost, except God be with him, John 3. 2. When the Jews had seen the miracle that Jesus did, they said, This is of a truth that Prophet that should come into the world, John 6. 14 On this ground doth Christ oft produce his works to witness who and what he was, The works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me, saith Christ, john 5. 36. And again, The works that I do in my Father's Name, they bear witness of me: Thereupon he addeth, Though ye believe not me, believe the works, john 10. 25, 38.  
This witness that God hath given, gives good evidence of his special care over his Church, in that he laboureth so much to establish her in the Word of Salvation▪ For he thought it not enough to have the Gospel once published, though it were by his Son: or to have it further confirmed by other witnesses, and those many: but he further addeth other witnesses, even his own Divine Works; which may well be accounted witnesses, for they have a kind of voice: according o that which the Lord himself saith, It shall come to pass if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the later sign.  
Papists upon this kind of witness by miracles, do exceedingly insult against Protestants, and that in two especial respects.  

1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines.  
2. In regard of the want of miracles among Protestants: whence they infer, that we have neither true Church nor true Ministry.   
To the first ground of their insultation, I Answer, that they prove themselves 
Popish miracles.  thereby, if at least the kind of their miracles be throughly examined, to be plain Antichristians. For whosoever shall judiciously read their Legends and Authors 
ˢ Brist. in Motiv. Cost●…r. Enchir. cap. 2. Boz. de sign. cap. 1. Miracles now not needful.  that have written of their miracles, shall find them so ridiculous, as they plainly appear to be lying wonders. And the Apostle saith, that the coming of Antichrist is after such a manner, 2 Thess. 2. 9  
As for the other part of their insultation, I Answer, that we have all the miracles that Christ and his Apostles did to confirm our Church, our Ministry and Doctrine. For our Church is built upon Christ the chief corner stone; and upon that Foundation which his Apostles laid. And our Ministry is according to the order which Christ and his Apostles have ascribed unto us: and our Doctrine is the same which Christ and his Apostles preached. What need we then any other Confirmation then that which is here set down by our Apostle. Indeed if we joined new Articles of Faith, or preached another Gospel than they did, or had another way of Ordaining Ministers than they have warranted unto us, miracles would be necessary for confirming such new things.   

§. 31. Of Signs, Wonders and Miracles.  
THe means whereby God did bear witness to the Gospel, are set out in four words; Signs, Wonders, Miracles, Gifts. The three former set out the same things.  


1. Signs according to the notation of the word, imply such external visible things, as signify and declare some memorable matter which otherwise could not be so well discerned: nor would be believed. We would see a sign from thee, say the Pharisees to Christ, Matth. 12. 38. And they desired him that he would show them a sign, Matth. 16. 1.  
These two words, See, Show, imply that a sign is of some external visible thing that may be showed and seen. And extraordinary it must be, because it useth to be for confirmation of some secret and Divine matter. Thus the Pharisees would have a sign from heaven, Matth. 16. 1. which must needs be extraordinary. Thereupon signs and wonders are oft joined together, as john 4. 48. Acts 2. 43. & 4. 30. & 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signs, they translate it, miracles, as Luke 23. 8. john 2. 11. & 3. 2.   
2. The Greek word translated wonders, is used by all sorts of Authors for some strange thing, that may seem to foretell some other thing to come. I will show wonders in heaven, saith the Lord, Acts 2. 19 Those strange things which by the Ministry of Moses were done in Egypt, in the red Sea, and in the Wilderness, are set out under this word wonders, Acts 7. 36. Our English doth fitly translate the Greek word, wonders, by reason of the effect, they cause wonder: and by reason of the strangeness of them, they are wonderful, Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle, according to the notation of the Latin word, whence it is taken, signifieth a matter of wonder.  
3. The Greek word here translated miracles, properly signifieth powers. It is derived from a Verb that signifieth to be able. This word in the singular number is put for a man's ability, Matth. 25. 15. for his strength, 2 Cor. 1. 8. And also for strength in the Son, (Rev. 1. 16.) And in sin, 1 Cor. 15. 56. It is also put for virtue in one, Mark 5. 30. And for the power of man (1 Cor. 4. 19) of a Prophet, (Luke 1. 17.) of the spirit, (Eph. 3. 16.) of Christ, (2 Cor. 12. 9) and of God, Matth. 22. 29. In the plural number it is put for Angels, (Rom. 8. 38. 1 Pet. 3. 22.) which excel in strength, Psal. 103. 20. And for the firm and stable things in heaven, Matth. 24. 29. And for extraordinary works. Hereupon they are styled in our English Mighty deeds, (2 Cor. 12. 12.) Mighty works, (Matth. 11. 20, 21, 23.) Wonderful works, Matth. 7. 21. and frequently, as here in this Text, Miracles, Acts 2. 22. & 19 11. 1 Cor. 12. 10, 28, 29. For miracles (as hath been showed, §. 28.) cannot be wrought but by an extraordinary power, even the power of God himself. Fitly therefore is this word pours used to set out miracles: and fitly is it here, and in other places, translated miracles.    

§. 32. Of the distinction betwixt Signs, Wonders, Miracles.  
SOme distinguish these three words into three sorts of miracles: each exceeding others in their greatness, or degrees: as  

1. Signs, the least kind of miracles, as ●…ealing diseases.  
2. Wonders, a greater kind, as opening the eyes of the blind, ears of the deaf, giving speech to the dumb, and other like, which cause wonder.  
3. Powers, or miracles the greatest kind of them: as giving sight to the born blind, raising the dead, even one four days dead, and dispossessing the devil.   
This distinction is too curious. For every true miracle requires a Divine and Almighty power: and to the Lord it is as easy to give sight to him that was born blind, as to restore it to him that had it before. There is no restraint to the Lord to save by many or by few, 1 Sam. 14. 6.  
Besides the Penmen of the New Testament do promis●…uously use these words for the same things. Sometime all sorts of miracles are comprised under signs, john 20. 30. Sometimes under Powers, and translated mighty works, Matth. 11. 20. Sometimes under signs and wonders, as Acts 2. 43. And sometimes under all the three words that are here mentioned, as Acts 2. 22. 2 Cor. 12. 12.  
I suppose that all these three words may have reference to the same mighty works.  
This variety of words setteth out the divers properties of the same things.  
Signs show that they must be external and visible, that they may the better signify and manifest some other thing, not so visible.  
Wonders show that by reason of the strangeness of them, being above or against the course of nature, they cause wonder.  
Powers (here translated miracles) show that they are done by an extraordinary and Almighty power.  
●… Thus the same extraordinary things were in the Old Testament set out by divers words, as Dreams, Visions, Revelations. Dreams, because men in their sleep dream of them. Visions, because some visible objects were represented to them. Revelations, because God thereby revealed some unknown matter to come. Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter days in a dream by visions, Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels, rather than several persons, as hath been showed, Chap. 1. §. 85.   

§. 33. Of a Miracle.  
A Miracle, according to the notation of the 
a Miraculum.  Latin word, from whence this English word is taken, signifieth such a thing as causeth wonder, or is in itself wonderful. In the common use of it, it signifieth a wonder in the highest degree: which ariseth from something that is supernatural.  
From the forementioned three words, and the end of setting them down here, this description of a miracle may be raised.  
A miracle is a visible, wonderful work, done by the Almighty power of God, above, or against the course of nature, to confirm some Divine truth.  

1. A miracle is a work or a true act: not a mere show or appearance of that which is not. Herein it differs from such an appearance as was represented to Saul, 1 Sam. 28. 12. And from all juggling delusions: Such as the Sorcerers of Egypt used, Exod. 7. 11, 12. & 8. 7.  
2. It is a visible work: such an one as men may see, and thereupon be moved therewith, as the Israelites were, 1 King. 18. 39 The pretence of transubstantiation, wherein no visible alteration of the creature is to be seen, is against the nature of a miracle, which is a sign.  
3. It is above the course of nature, or against it. Herein lieth the very form of a miracle: whereby it is distinguished from other wonders, which may be extraordinary, though not simply supernatural: such as the second beast did, Rev. 13. 13.  
4. It is done by the Almighty power of God. No man, no Angel, whether good or evil, can alter the course which the Creator hath set to his creature. That power God hath reserved to himself. Pretended miracles wrought by the power of the devil, are but pretended.  
5. The proper end of a true miracle is to confirm a Divine truth: this was proved before, §. 30. All the miracles boasted of by Papists, for proof of any of their heretical and idolatrous positions, or practices, are counterfeit.    

§. 34. Of the diversity of Miracles.  
THe miracles whereby the Gospel was confirmed are here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  divers. This may be referred to the multitude of them. For though very many of them be registered in the New Testament: yet it is said that Christ did many other signs, john 20. 30.  
To the multitude of Christ's miracles may this also be applied, There are many other things which jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written, John 21. 25.  
But this word divers, hath reference most properly to the different kind of miracles: as, curing diseases, restoring senses and limbs, raising the dead, dispossessing devils, etc.  
This word is attributed to such things as are many in their number, and various in their kinds, as to pleasures, Titus 3. 3. To lust, 2 Tim. 3. 6. To doctrines, Heb. 13. 9 To temptations, james 1. 2. yea and to such diseases as Christ cured, Matth. 4. 24. All these are said to be divers: and they are every way so divers, as neither the number, nor the several kinds of them can be reckoned up.  
Concerning the diversity of miracles, whereby the Gospel was confirmed, God 
Why many miracles wrought.  had therein respect to men's backwardness in believing, and to the manifold oppositions against the Gospel. If a few miracles would not serve the turn, there were many: If this or that kind of miracles wrought not on men, yet other kinds might: according to that which is recorded of the divers signs which God commanded Moses to show, It shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign, and it shall come to pass, if they will not believe also these two signs, that thou shalt take of the water of the River, and power it upon the dry Land, and it shall become blood, Exod. 4. 8, 9  
Though Pharaohs heart were out of measure hard, and by nine several plagues was not moved to let Israel go, yet by another which was divers from all the rest, he was moved, Exo. 12. 30, 31. Many blows, especially with divers hammers one heavier than another, will drive a great spike up to the head into such a rough piece of timber, as a few blows with one light hammer could not make entrance thereinto.  
It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said, When Christ cometh will he do more miracles than these which this man hath done? Joh. 7. 31.  
This is one end why God in all ages hath furnished his Church with variety of Ministers, endued with divers gifts, that the Church might be more edified thereby; When Barnabas a Son of consolation Act. 4. 36. little moves people; Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollo's an eloquent man, and mighty in the Scriptures, and fervent in the Spirit, may much help such as believe through grace, and may convince gainsayers, Act. 24, 25, 27, 28.   

§. 35. Of the gifts of the holy Ghost.  
THe fourth means whereby God confirmed the Gospel, were gifts of the holy Ghost: that is, such gifts as the Spirit of God wrought in men.  
The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word here translated gifts, properly signifieth divisions, or distributions. This very word in the singular number, is translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dividing asunder, Heb. 4. 12.  
Another word, derived from the same root that this is, is translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a divider, Luk. 12. 14.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Verb signifieth to divide, (as where it is said of Christ, He 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divided the two fishes among them, Mark 6. 41.) or to distribute, as where it is said, God hath distributed to every man, 1 Cor. 7. 17. So 2 Cor. 10. 13. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Now the Church being as a body consisting of many members, the holy Ghost doth divide and distribute gifts needful for the whole body, to, and among the several members thereof: to one, one gift; to another another, 1 Cor. 12. 8, etc. Hence in Greek they are called 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divisions or distributions: and because they arise not from ourselves, but are given by another, and that most freely, they are not unfitly translated gifts.  
In other places another word is used to set out the very same things that are here intended; and it properly signifieth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  free gifts, Rom. 12. 6.  
The word that signifieth distributions, is here translated gifts: because they confirm the Gospel (which is the main end why mention is here made of them) as they are gifts extraordinarily given by the holy Ghost.  
Ghost is an ancient English word, that signifieth the same thing that spirit doth. The word that in Greek signifieth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  spirit, is oft translated ghost: especially when it is spoken of the departing of a man's soul or spirit from his body. Of Christ it is said, He gave up the Ghost, Matth. 27. 50 joh. 19 30.  
He that here and in many other places is called holy Ghost, is also called holy Spirit, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this Epithet holy See ch. 3. v. 1. §. 5.  Luk. 11. 13. Ephes. 1. 13. & 4. 30. Here the third person in sacred Trinity is meant.  
This Epithet Holy, is attributed to the Spirit;  

1. In regard of his divine property: in which respect the Father (joh. 17. 11.) and Son also is styled holy, Acts 4. 27, 30.  
2. In regard of his special function, or operation, which is to make holy. In this respect he is called the Spirit of holiness, Rom. 1. 4. and sanctification is appropriated unto him, 2 Thes. 2. 13. 1 Pet. 1. 2.   
Of the holy Ghost, See more Chap. 3. ver. 7. §. 74.  
Though every good gift be of the holy Ghost (Gal. 5. 22.) yet here such extraordinary gifts as in the Apostles times were conferred on any, are especially meant. Such as were before Christ's exhibition foretold, joel 2. 28, 29. And after Christ's ascension were abundantly poured out, Acts 2. 4.  
That extraordinary gifts are here intended, is evident, in that they are here joined with Signs, Wonders and Miracles: and because they are brought in for the very same end: namely for confirmation of the Gospel.  
Those Miracles were extraordinary; and gave evident proof of the divine calling of them who were endued therewith, and of the divine truth of that doctrine for which they were given.  
By the gifts of the holy Ghost poured on them, who, on the day of Pentecost, were assembled together, an Apostle proves to the Jews, that, that Jesus whom they had crucified, was both Lord and Christ, Acts 2. 33, 36. By like gifts did he confirm the calling of the Gentiles, Acts 11. 15, 16, 17.  
Those gifts were divers as well as the miracles before mentioned. This is particularly exemplified, 1 Cor. 12. 4, etc. They are distributed into three general heads,  

1. Gifts.  
2. Administrations.  
3. Operations.   

1. Under 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gifts, are comprised such abilities, as the Spirit freely giveth unto men, to perform the duties of their functions. Of these gifts the Apostles reckoneth up sundry particulars; as wisdom, knowledge, faith, etc.  
2. Under 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Administrations, are comprised such callings and functions as God hath ordained for the good of his Church. Of these sundry kinds are reckoned up, 1 Cor. 12. 28.  
3. Under 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Operations, such fruits and effects as issue from the forenamed gifts, well employed, in men's several functions. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficaciter agere.  The notation of the word intimates as much.    

§. 36. Of the difference betwixt the wonders under the Law and under the Gospel.  
THere were indeed at the delivery of the Law, thunder and lightning, and other great signs, distinctly set down, Exod. 19 16, etc. & Heb. 12. 18, etc. Moses also did very great wonders, Deut. 34. 11, 12. Psal. 78. 12, etc. Acts 7. 36. So did other Prophets; especially Elijah and Elisha. But the Gospel was confirmed with more and greater miracles, joh. 7. 31. & 9 32. & 15. 24.  
The miracles which Christ did, excelled all the miracles done before him, in five especial respects.  

1. In the ground or power of doing them: For Christ did what he did by his own power, in his own name, Mark 1. 27. & 2. 5, 6, etc. but others did their great works by power received from God, and in the name of the Lord. The Lord sent Moses to do all the signs and wonders which he did, Deut. 34. 11.  
2. In the very matter and kind of works which Christ did. Never any restored sight to one that was born blind, but Christ, joh. 9 32. This very work was greater than all the works that Moses did in Egypt, the red Sea and wilderness: and then the standing still of the Sun and Moon upon joshuas prayer, josh. 10. 12, 13. Or then the Sun's going back at Isaiahs' prayer, 2 King. 20. 11. Or then the miracles done by the ministry of Elijah and Elisha. For in these and other miracles recorded before Christ's time, there was but an alteration of the ordinary course of nature: but in giving sight to a man that never had sight before, was a new creation▪ Besides we never read of any devils disposessed before Christ's time. This is most certain, that never any raised himself from the dead by his own power, before Christ; but herein Christ declared himself to be the Son of God with power, Rom. 1. 4.  
3. In the manner of working his great works. Christ did what he did with authority and command, Mark 1. 27. & 2. 11. & 5. 41. others did what they did with prayer and submission to Gods will, 1 King. 17. 20. 2 King. 4. 33. & 5. 11.  
4. In the end. Christ's end in working miracles, was to set out his own glory, together with his Fathers: to show that he was the Son of God, true God, Mark 2. 10. and that men might be brought to believe in him. This is evident by the question which Christ propounded to the man that was born blind and had sight given him by Christ. The question was this, Dost thou believe on the Son of God? Joh. 9 35. The Prophets did what they did with respect to God alone; and to show, that what they did or spoke, was by commission from the Lord, 1 King. 18. 36. 37.  

5. In the extent. Christ's cures of many men's bodies extended also to the cure of their souls: This is evident by the pardon of sin which he gave to the man whom he cured of his Palsy, Matth. 9 2. and also by this exhortation to another man whom he cured, Behold, thou art made whole; sin no more, Joh. 5. 14.  
But the gifts of the holy Ghost which are here mentioned, do beyond all exception demonstrate, that the Gospel had a greater confirmation than the Law, because never were such gifts given before Christ's time. Of these gifts see §. 35.     

§. 37. Of God's will in ordering works and gifts.  
THe forementioned diversity of miracles and distribution of gifts, were ordered and disposed 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  according to the will o●… God. This act of distributing is attributed to God (1 Cor. 7. 17.) to his Son (Ephes. 4. 7.) and to his Spirit, 1 Cor. 12. 11. And for kind, number and measure of gifts, all are ordered by the will of this one God, according to his 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  own will, not another's: the Greek word intends as much.  
The will of God is that rule, whereby all things are ordered, that he himself doth; and whereby all things ought to be ordered, that creatures do.  
Hereupon Gods will is distinguished into his secret and revealed will. This distinction is grounded on these words, The secret things belong unto the Lord our God▪ but those things that are revealed belong unto us, Deut. 29. 29.  
The secret will of God is called his counsel, Isa. 46. 10. the counsel of his will, Eph. 1. 11.) his purpose (Rom. 8. 28.) his pleasure (Isa. 46. 10.) his good-pleasure (Ephes. 1. 9) the good pleasure of his will (Ephes. 1. 5.)  
The other is commonly called God's Word, and that after the manner of men: because the ordinary means whereby men make known their minds, is the word of their mouth, therefore the revelation of Gods will is called God's word: whether it be by an audible voice from God himself, as Matth. 3. 17. or by the ministry of Angels, ver. 2. or by the ministry of men, Host 1. 2.  
This is also called the good and acceptable, and perfect will of God, Rom. 12. 2.  
This revealed will of God, is that which is principally intended in the second Petition of the Lords prayer.  
Here Gods secret will is meant. This is that supreme and absolute will of God, by which all things are, and without which nothing can be, Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34.  
This is God's only rule: He hath nothing else to regulate any purpose or act of his, but his own will. As therefore he disposeth all things▪ so in special the gifts of the holy Ghost, according to his will. See vers. 9 §. 78. and Chap. 6. vers. 17. §. 130.  
The grounds following do demonstrate the equity hereof.  

1. God is the fountain whence all gifts flow: Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, James 1. 17. All are his. Hereupon he thus presseth his right against such as were not contented with that portion which he gave them, Is it not lawful for me to do what I will with mine own? Matth. 20. 15.  
2. God is the most supreme Sovereign over all; He is the Lord and Master of all, He therefore hath power to order the places, and duties, and parts of all, as he pleaseth, according to his own will: In reference hereunto thus saith David, The Lord God of Israel chose me before all the house of my Father, to be King over Israel for ever: For he hath chosen judah to be the Ruler: and of the house of judah, the house of my Father: and among the sons of my Father, he liked me to make me King over all Israel: and of all my sons, he hath chosen Solomon my son to sit upon his Throne, etc. 1 Chron. 28. 4, 5.  
3. God is the wisest of all. He is wise in heart (Job 9 4.) yea mighty in wisdom▪ (Job 36. 5.) his understanding is infinite, Psal. 147. 5. He is only wise, Rom. 16. 27. He therefore best knoweth what is fittest for every one; and he is fittest to order it according to his will.  
4. God's will is the rule of righteousness. Whatsoever is ordered thereby, and agreeable thereto is righteous: and whatsoever cometh from it, is altogether righteous. The Lord is righteous in all his ways; His ordering therefore of matters must needs be according to right and equity.  
5. The Lord fitteth gifts and functions one to another▪ Such gifts as are needful for such a function; and such a function as is fittest for 〈◊〉 〈◊〉. The Lord gave talents to every of his servants, according to his several ability, Mattl. 25. 15. and having called Bezaleel to the work of the Tabernacle, he filled him with the Spirit of God in wisdom and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, Exod. 31. 2, 3, etc.   
This teacheth us every one to be content with our own measure which God hath 
Content with our own gifts.  proportioned to us, for we may be assured thereupon that it is the fittest and best for us. Hast thou a small measure? bear it patiently, that measure is fittest for thee. Hast thou a great measure? use it conscionably, that is fittest for thee. If thou grudgest, thou grudgest against the most high, wise, righteous God, the fountain of all blessings. Remember Aaron's and Miriams' fault, and Gods answer thereto, Numb. 12. 2, 8. Let the consideration hereof, suppress in thee all murmuring and repining, against that measure which others have received.  
Object. We are exhorted earnestly to covet the best gifts (1 Cor. 12. 31.) and to 
How best gifts covered.  seek to excel (1 Cor. 14. 12.) and to grow up in all things, Ephes. 4. 15.  
Answ. None of these, nor any such like exhortations are contrary to Christian contentedness. For  

1. Though a man covet a more excellent gift than God hath ordained for him, yet when he seeth that God hath bestowed such and such a gift upon him, less than his desire, he may quietly subject himself to God's wise disposition, and rest contented therewith: For the will of God being now made known unto him, he may persuade himself, that the gift he hath is best For him.  
2. Seeking to excel, is not ambitiously to strive for the highest places and greatest offices in the Church (as Di●…trephes did, 3 joh. ver. 9) but every one to strive in his one place, to do most good in God's Church. This therefore is the full exhortation, Seek that you may excel to the edifying of the Church, 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us, and of the parts which he hath given us.  
3. A Continual growth in grace is no more opposite to Christian contentedness, than the growth of the little finger is to the place wherein it is set. Growth and contentedness may well stand together: yea they always go together. Growth in grace received, showeth our good liking thereof: and that we think it the fittest for us: and are thereupon stirred up to nourish and cherish it, to keep it from decay, and to increase it more and more.    

§. 38. Of the resolution of the 2d, 3d and 4th verses of the second Chapter.  
THe sum of these verses is, A motive to enforce a diligent heeding of the Gospel. Two general points are to be observed:  

1. The Inference.  
2. The Substance.   
The Inference is in this causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR. 
Verse 2.   
The Substance setteth out an argument 
b A minus ad majort.  from the less to the greater.  
In laying down that argument, we are to observe;  

1. The manner of propounding it.  
2. The matter whereof it consisteth.   
The manner is by way of supposition; in this conditional particle 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  IF.  
The matter declares the two parts of the Argument.  
The Argument is comparitive.  

The first part thereof setteth out, Just vengeance on transgressors of the word of Angels. This is the Less, ver. 2.  
The second part setteth out greater vengeance on transgressors of the Gospel, ver. 3, 4.   
In the former we have:  

1. A description of that whereupon vengeance was executed.  
2. A declaration of the kind of vengeance.   
The thing described is set out:  

1. By the means of making it known, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word spoken.  
2. By the ministry thereof, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by Angels.  
3. By the steadfastness of it, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was steadfast.   
In the declaration of the vengeance is set down:  

1. The fault.  
2. The punishment.   
The fault is expressed in two kinds:  

1. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Transgression.  
2. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Disobedience.   
Both these are manifested by their extent: in this particle 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  every.  
The punishment is set vut:  

1. By the kind of it, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Recompense of reward.  
2. By the equity of it, in these two words, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  just, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  received.   

n Verse 3.  In the second part of the comparison we are likewise to observe:  

1. The manner of setting it down, by an interrogation, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  How?  
2. The matter. Herein is declared 

1. The judgement.  
2. The cause thereof.     
In the judgement are noted:  

1. The Persons liable thereunto, in this Pronoun of the first person plural, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  WE.  
2. The kind of judgement is expressed in this word, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  escape.   
The cause, is  

1. Propounded.  
2. Aggravated.   
In the Proposition there is noted:  

1. The act wherein the sin consisteth, 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neglect.  
2. The object. Which manfesteth: 

1. The benefit neglected, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Salvation.  
2. The excellency of that benefit, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so great.     
The aggravation thereof is manifested:  

1. By the publication of that salvation.  
2. By the ratification thereof.   
The publication of salvation is here commended by the▪ principal author thereof: Who is set out,  

1. By his dignity, 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Lord.  
2. By his Ministry. Herein is expressed: 

1. The kind of it, in this word 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  spoken.  
2. The pr●…heminence of it, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  at first began.     
The ratification is there expressed, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was confirmed. About which is further set down.  

1. The persons that confirm it.  
2. The means whereby it was confirmed.   
The persons admit a double consideration:  

1. Who confirmed it.  
2. To whom it was confirmed:   
The persons confirming it were:  

1. Men.  
2. God.   
The men were 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  such as heard Christ.  
The persons to whom they confirmed it, are expressed in this Pronoun of the plural number and first person, us. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To us.  

b Vers. 4.  The other person confirming is set out:  

1. By his title 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  GOD.  
2. By the kind of ratification, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bearing them witness.   
In setting down the means of▪ ratification, are noted:  

1. The kind of them.  
2. The Rule whereby they are ordered.   
The kind of means are of two sorts:  

1. Works.  
2. Gifts.   
Works are here set out:  

1. By their distinct sorts, which are three: 

1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Signs.  
2. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Wonders.  
3. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Miracles.    
2. By their variety, in this word 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  divers.   
Gifts are described,  

1. By their author, the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  holy Ghost.  
2. By their distribution. This is implied in the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word used by the Apostle.   
The rule is thus manifested, According to his own will.  
Here observe,  

1. The kind of rule, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with.  
2. The property of it, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his own.    

§. 39 Of the Doctrines arising out of the 2, 3, & 4. verses of the second Chapter.  
I. MOtive may be added to motive. To that motive in the former verse, taken from the damage of no●… heeding the Gospel in these verses, another motive is added, taken from the vengeance that will follow thereupon. For men are hardly brought to believe Divine truths.  
II. Suppositions may imply unquestionable truths. The manner of the Apostles arguing by way of supposition, If, proveth as much. See §. 8.  
III. Angels were of old God's Ministers to his Church. They spoke his word. See §. 10.  
IV. God's Word is steadfast. So is it here expressly said to be. See §. 11, 12.  
V. Divine vengeance may be a motive to forbear sin. The inference of the vengeance upon the word spoken, proves as much: for it is here to that very end alleged.  
VI There are different kinds of sin. The distinction betwixt transgression and disobedience imports thus much. See §. 14.  
VII N●… sin shall pass unrevenged. This general particle, every, intends this.  
VIII. Pknishment is due to transgression. It is therefore styled a recompense of reward. See §. 16.  
IX. Divine vengeance is most just. So it is here expressly said to be. See § 17.  
X Transgressor's shall receive vengeance will they nill they. This verb, received, intimates this point. See §. 17.  
XI. Revenge of sin is most sure. This interrogative HOW, intimates as much. 
Verse 3.  See §. 18.  
XII. There are degrees of sin and judgement. The inference of the later part of the comparison upon the former, declares the truth of this point. For neglect of the Gospel is made a greater sin than neglect of the Law: and a greater judgement is thereupon inferred. See §. 18.  
XIII. It is very dangerous to neglect the Gospel. There is no way of escaping for such. See §. 19  
XIV. The greatest as well as the meanest falling into the same sin, are liable to the same judgement. This pronoun WE, includes the Apostle himself and all to whom he wrote. See §. 18.  
XV. The Gospel brings salvation. It is thereupon styled Salvation. See §. 20.  
XVI. The salvation brought by the Gospel is very great. This word, So great, intends as much. It is far greater than that which by the Ministry under the Law was brought to people. See §. 21.  
XVII. Christ was a Preacher. He is here said to Preach. See §. 22.  
XVIII. The Word is made profitable by Preaching. For this end Christ Preached it. See §. 23.  
XIX. Christ was the first Preacher of the Gospel. This is here expressly asserted▪ See §. 24.  
XX. God would have his word confirmed. See §. 25.  
XXI. Many Preachers of the same truth confirm it the more. Thus by other Preachers, the Gospel which Christ first Preached, was confirmed. See §. 25.  
XXII. Apostles succeeded Christ. These were they who heard him. See §. 26.  
XXIII. Preachers confirm the Gospel to others. It was confirmed unto us, saith the Text. See §. 27.  
XXIV. God addeth his witness to the Ministry of his servants. This is here expressly 
Verse 4.  set down. See §. 28.  
XXV. God only can work miracles. This is here set down as God's proper Act. See §. 28.  
XXVI. Miracles are above the power of creatures. This followeth from the former by just consequence. See §. 29.  
XXVII. Works are witnesses to God's Word. God by his works bare witness to his Apostles. See §. 30.  
XXVIII. Signs by visible objects confirm Divine matters.  
XXIX. Wonders by the strangeness of them do the like.  
XXX. Miracles also do so by a Divine power manifested in them. These three last Doctrines arise out of the notation of those words, Signs, Wonders, Miracles. See §. 31, 32.  
XXXI. Divers miracles were wrought to confirm the Gospel. See §. 34.  
XXXII. men's gifts are of the holy Ghost. He gives them, 1 Cor. 12. 11. Therefore they are here styled, Gifts of the holy Ghost. See §. 35.  
XXXIII. Extraordinary gifts were abundantly given at the first preaching of the Gospel. The Church had then need of them. See §. 35.  
XXXIV. Gifts of the holy Ghost were confirmations of the Gospel. They are in this respect here joined with miracles. See §. 35.  
XXXV. men's Functions and abilities are of God. Ibid.  
XXXVI. The Gospel had greater confirmation than the Law. See §. 36.  
XXXVII. God hath no other rule then his own will. This relative, His own, implies as much.  
XXXVIII. God order men's parts and places according to his will. See §. 37.   

§. 40. Of the inference of the fifth verse upon that which goeth before.  Verse 5. For unto the Angels hath he not put in subjection the world to come, whereof we speak. 
IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter: (which was, that Christ is more excellent than Angels) and also to the argument in the verses immediately going before, whereby he proved that more heed is to be given to the word of Christ, then to the word of Angels.  
In reference to the former Chapter, a ninth argument is in this verse added to those ●…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels. See chap. 1. §. 64.  
In reference to the former part of this Chapter, this verse containeth a reason why Christ's word is to be preferred before the word of Angels: namely because God hath given a greater authority to Christ, then ever he did to Angels. The first particle of this verse, FOR, showeth that a reason is contained therein.  
This reason is here set down as a double transition.  
The first is from Christ's excellency in reference to his Divine nature, unto his excellency in reference to his humane nature.  
The other is, from the Apostles exhortatory digression, unto his doctrinal point about Christ's excellency.  
In the former Chapter the Apostle sets out the excellency of Christ being God, yet so as he considered him also to be man: even God-man.  
In this Chapter he sets out the excellency of Christ being man: yet so as he considereth him also to be God: even Man-God.  
The reason here produced is comparative. The comparison is of unequals: for it is betwixt Christ and Angels.  

1. The inferiority of Angels is declared in this verse.  
2. The superiority of Christ is proved, vers. 6, 7, 8, 9   
The manner of expressing the inferiority of Angels is like that which was used, chap. 1. §. 46. It is expressed negatively, unto the Angels hath he not put, etc.  
In this place the kind of argument is the stronger, in that it is denied to them by him who only hath the supreme and absolute power to confer jurisdiction upon any: or to withhold it from any: and that is God. For this relative, HE, hath reference to him that is mentioned in the verse immediately going before, thus, God bearing witness.  
The argument may be thus framed,  
He to whom God hath put in subjection the world to come, is more excellent than they to whom he hath not put it in subjection.  
But God hath put the world to come in subjection to Christ and not to Angels,  
Therefore Christ is more excellent than Angels.  
The later part of the assumption is in this verse.  
The former part in the verses following.   

§. 41. Of the world to come.  
THe word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  world, properly signifieth a place inhabited. For it is derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Noun that signifieth an house or habitation: and from a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb that signifieth to dwell or inhabit: it is another word then that which was used, chap. 1. v. 2. and translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worlds. For that word hath reference to the time wherein all things were made and continue. (See chap. 1. §. 18.) but this hath reference to the place wherein men dwell. It is the same word that is used chap. 1. §. 66. But it is here used in another sense. There it was put for the earth, but here it is metonymically put for inhabitants, not in earth only, but in heaven also. And in reference to earth, by a Synecdoche, the better part of inhabitants thereon, are meant, namely Saints, Psal. 37. 11. Matth. 5. 5. In this sense another word translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  world is also used, 2 Cor. 5. 19  
The world then in this place, is put for the Church, which compriseth under it the whole number of God's Elect, called or to be called. In this sense it is also called the Kingdom of God (Matth. 6. 33.) The Kingdom of his Son, (Col. 1. 13.) The Kingdom of heaven, Matth. 3. 3.  
That this word, world, is in this place so used, is evident by this epethete, to come, added thereto. For this world is to be considered, either in the inchoation and progress thereof: or in the consummation and perfection of it.  
In the former respect it is styled, the world 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  to come, in reference to the Saints that lived before Christ was exhibited in the flesh, and longed to see this world, Matth. 13. 17. john 8. 56. 1 Pet. 1. 10, 11. Thus john the Baptist, after he was born and exercised his ministry, is said to be Elias to come, (Matth. 11. 14.) in reference to a former Prophecy, Mal. 4. 5.  
In the ●…atter respect, this world is said to come, in reference to such Saints as have grace begun in them, but cannot have it perfected till this life be ended. So as in regard of the perfection, both of particular members, and also of the whole mystical body, this world, even now since Christ exhibited, is truly said to come. Thus is this title, to come, oft used, as Matth. 12. 32. Eph. 1. 21.  
In like respects all things under the Gospel are said to become 
* Of the things under the Gospel called new, see my Sermon on Ezek. 36. 11. Entitled, The Progress of God's Providence.  new, 2 Cor. 5. 17.   

§. 42. Of appropriating the world to come to the later times.  
COnsidering that the Saints who lived before Christ was exhibited, were members of the true Church and mystical body of Christ, this Question may be moved, How in reference to them, the world is said to come?  
Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively: and that as in other cases, so in this particular.  

1. Christ under the Law was in so many types and shadows typified out unto Saints then living, as they could not so fully and clearly discern him, as now we do.  
2. Their faith in the Messiah was grounded on promises of him to come: but our faith is settled on Christ actually exhibited. He is now in his humane nature really settled on his throne: and in that respect this world that was then to come, is more fully made subject to him.  
3. In regard of the number of those that under the Gospel are made subject to Christ, the Christian Church may be counted a world, and that in comparison of the number of those that were under the Law. For they made but a small Nation.    

§. 43. Of being put in Subjection.  
THis phrase, put in subjection, is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word, but a compound one, which properly signifieth to put under.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple Verb signifieth to appoint, place, or set in order. It is used to set out Gods 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ordaining persons to life; (as many as were ordained to eternal life believed, Acts 13. 48.) and men's 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  determining matters (Acts 15. 2.) and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  appointing place and times, Matth. 28. 16. Acts 28. 23.  
The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition with which the word is compound signifieth under. Answerably 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is translated, put under: We see not yet all things put under him, v. 8. Now they who are by him that hath authority put under another, are brought to be in subjection to him. It is therefore in this sense applied to subjects and servants, 1 Pet. 2. 13, 18. To wives, 1 Pet. 3. 1. To children, Luke 2. 51. To the Church, Eph. 5. 24.  
It here importeth two things.  

1. Sovereignty and authority on God's part, who is here said to put under. This is exemplified, v. 8. Thus may such as are most unwilling to be brought under, be put in subjection: as the devils themselves, Luke 10. 17, 20.  
2. Duty on the Church's part, in a willing submitting of itself to Christ. In this respect wives are charged to submit themselves to their own husbands, as the Church is subject unto Christ, Eph. 5. 22, 24.   
In both these respects are the good Angel's subject unto Christ, 1 Pet. 3. 23. ●…   

§. 44. Of the subjection denied to Angels.  
THis honour (to have the Church put into subjection to them) is expressly denied to Angels, so saith this Text, He hath not put in subjection unto Angels the world to come. That honour, which God, the most high, supreme Sovereign over all, vouchsafeth not to a creature, is denied to him; he hath no right to it. Were it meet that he should have it, the wise God would bestow it on him.  
Angels are of creatures the most Excellent: (Of the Excellency of Angels, See chap. 1. §. 40, 85.) yet this world to come, consisting of such inhabitants, as are mystically so united to Christ, as they make one Body with him (which Body is called Christ, 1 Cor. 12. 12.) are too excellent to be put in subjection to any, but Christ, who is the true and only Head of the Church. Though Angels be more excellent than any children of men, singly and simply considered in themselves, yet children of men as they are united to Christ, and make one Body with him, are far more excellent than all the Angels. It is therefore very incongruous, that they who are the more excellent should be put in subjection to those who are less excellent, yea to those who are appointed to be Ministers, and (as I may so speak) servants unto him.   

§. 45. Of Arguments for Angel's authority over the Church Answered.  
THe 'forementioned point will appear more clear by Answering such Arguments as are alleged to prove the authority of Angels over Christ's Church.  
1. Argument. Angels are styled Thrones, Dominions, Principalities, and Powers, (Coloss. 1. 16.) all which Titles imply superiority and authority over others.  
Answ.  

1. Those Titles are used to set out the excellency and dignity of Angels, rather than their authority and command over others. They who have Dominion, Principality and Power, and who set on Thrones, are among men the most excellent. These Titles than show that Angels are the most excellent among all creatures.  
2. If authority be yielded unto them, yet that authority is only deputative in reference to that message or work which is enjoined by them: such an authority as King's Ambassadors and Messengers have.   
2. Argum. They are called Princes of particular Countries, as of Persia and Graecia, Dan. 10. 13, 20. Now Princes have subjects put into subjection unto them.  
Answ.  

1. Persia and Graecia were then of this world: but we speak of the world to come, which is the Church.  
2. It cannot be proved that those Princes there meant were Angels. They were the Monarches of those Nations: as Cambyses or Darius of Persia, and Alexander of Graece.   
3. Argum. Michael the Angel was Prince of the Jews, Dan. 10. 12, 21.  
Answ. Indeed Michael is styled an Archangel; but thereby is meant the Head of Angels, the Lord Jesus Christ. See chap. 1. §. 83.  
4. Argum. Evil Angels are Rulers of the darkness of this world, Eph. 6. 12. Why may not then good Angels be Rulers of the world to come?  
Answ.  

1. Evil Angels usurp power and authority above that which is meet: which the good Angels will never do.  
2. The children of this world put themselves in subjection to evil Angels, and so become their slaves: but the children of the world to come will subject themselves to none but to Christ: no not to the good Angels.   
5. Argum. The men of this world are put in subjection to Christ. Therefore the subjection of the world to come is no good proof of Christ's excellency.  
Answ. Though the men of this world are put into subjection to Christ, yet not after such a manner as the world to come, who are put in subjection to Christ a members to their Head: So as from their Head they receive such a spirit as makes them willingly and cheerfully submit themselves to him. But the men of this world are per force made subject to Christ as to an absolute, supreme, Almighty Lord over them: who can and will keep them under.  
2. The Question here being principally about the Church, the Apostle thought it sufficient to exemplify the point in the world to come.   

§. 46. Of the unlawfulness of worshipping Angels or any other creatures.  
GOD having reserved this as a privilege to his Church, not to be put in subjection to Angels, how basely and unworthily do they carry themselves who pretending to be of this world to come, do notwithstanding put themselves into subjection to Angels? so do such as worship Angels. It appears that men were too much addicted to this kind of superstition in the Apostles time. For it is condemned by an Apostle, and the vain pretence for it is discovered, Col. 2. 18. That pretence is styled voluntary humility: which is, as of old it was called, will-humility and hypocritical humility. Indeed it is an high presumption against God who only is to be worshipped, and against his Son Christ, who only is advanced to the right hand of God, (See chap. 1. §. 13.) and against the Saints, who are of this world to come: and in that respect not put in subjection unto Angels. To make pretence of worship for which there is no warrant in the Word of God, savoureth too ran●…ly of intolerable insolency. Angels themselves, who well understand what is do●… or not due unto them, have utterly refused to be worshipped by men, Rev. 19 10 & 22. 9  
In this it is manifest that Papists are not of this world to come: because in their doctrine they maintain that Angels are to be worshipped: and in their daily practice do worship Angels.  
The Pope of Rome doth also herein show himself to be plain Antichrist, in the he putteth all that adhere to him in subjection to himself, as to Christ's Vicar, and as to the Head of the Church: which is Christ's prerogative given unto him by the Father, Eph. 1. 22. To what Bishop said God at any time, Be thou the Head of my Church? or, Let my Church be put in subjection to thee? Is not this to oppose 〈◊〉 exalt himself above all that is called God, or that is worshipped? 2 Thess. 2. 4.  
Let us, Brethren, stand fast in the liberty wherewith Christ hath made us free, Ga●… 5. 1. Let us not slavishly put ourselves in subjection to any to whom God hath not put us in subjection: but let us reserve ourselves free for him alone to whom God hath put us in subjection. He is the only Lord of our conscience, to him only let 〈◊〉 be in subjection.   

§. 47. Of adding this clause, Whereof we speak.  
THis correlative, whereof, hath reference to the word, world, going before: for they are both of the same gender, namely the femmine. The word here translated world, is the very same that is used, chap. 1. v. 6. in this phrase, When he bringeth in the first begotten into the world. The world may there be taken in a larger extent, than here, by reason of this restrictive Epithet, to come.  
Though world in the former place may comprise under it the whole earth and all the inhabitants thereon: yet doth it most especially intend the militant Church. For as Christ gave himself for the Church (Eph. 5. 25) so God in special gave Christ to his Church: and he brought his first begotten into the world for his Church's sake. Had not the Church been in the world, God would not have brought his first begotten into the world.  
Besides the world there spoken of may well be accounted the same that is here meant, even the world to come, because Gods first begotten was then brought into the world when it began to be actually that world to come which was before prophesied of. It was the exhibition of Christ that made it another world, a new world, a world to come. In that Christ by being brought into the world accomplished all the Types, Shadows, Prophecies and Promises concerning himself, the world thet was accounted the world to come.  
In regard of the sense and intent of the Apostle, this phrase, whereof we speak, may also have reference to the last days, mentioned Chap. 1. ver. 2. For this world to come is in those last days, in which God speaks unto us by his Son.  
It may further have reference to the last clause of the last verse of the first Chapter. For the heirs of salvation are the most special and principal inhabitants in this world to come. Yea they are the only true members thereof: so as in speaking of the world to come he speaks of the heirs of salvation.  
Finally, All that in the former part of this Chapter is spoken of the Gospel, and of the duty that belongs to those that enjoy the privilege thereof, and of the manifold means whereby God confirmed it unto us, all these things concern this world to come. So as in all these also he speaketh of the world to come.  
The Apostle here useth a Verb of the present tense (thus, whereof we speak,) not of the preter tense, or time past (whereof we have spoken) to show that all his discourse appertains to this world to come.   

§. 48. Of the Resolution of the fifth verse of the second Chapter.  
THe sum of this verse, is, A restraint of Angel's authority.  
Two points are herein to be observed.  

1. The inference set out in this causal particle FOR.  
2. The substance: Wherein is noted 

1. The kind of authority here intimated.  
2. The restraint thereof.     
In setting down the kind of authority he showeth  

1. The persons whom it concerns.  
2. The act wherein it consisteth.   
The persons are  

1. Propounded in this phrase, world to come.  
2. Amplified in this, whereof we speak.   
The Authority is thus expressed, put in subjection.  
In the restraint we are to observe,  

1. The persons, both who restrains, HE, and also who are restrained, Angels.  
2. The form of restraint in these words, hath not put, etc.    

§. 49. Of the Instructions arising out of Heb. 2. 5.  
1. THe more excellent the persons are, the greater heed is to be given to their word. This ariseth from the causal particle FOR. Therefore more diligent heed is to be given to Christ's word then to the word of Angels, because he is more excellent than they.  
II. God gives authority and dignity. This relative HE, hath reference to God, who putteth in subjection whom he will and to whom he will.  
III. None have right to any authority that have it not of God. Because God hath▪ not put the world to come in subjection to Angels, therefore Angels have no authority over the world to come.  
IV. There was a Church to come after the expiration of the jewish Synagogue. In this respect the Christian Church is here called the world to come.  
V. The full perfection of the Church is yet expected. For this phrase world to come, hath also reference to a time yet to come: and that after the last day.  
VI Angels have not authority over Christ's Church. It is Christ Church of whom the Apostle here saith, that it is not put in subjection to Angels.  
VII. The prerogative of the Christian Church is a very great one. For it is much spoken of by the Apostle. This is it that is mainly intended in this phrase, whereof we speak. He is here and there, even every where, speaking of it.   

§. 50. Of the Apostles manner of producing a Divine Testimony.  Verse 6. But one in a certain place testified, saying, What is man that thou art mindful of him? Or the son of man that thou visitest him? Verse 7. Thou madest him a little lower than the Angels, thou crownedst him with glory and honour, and didst set him over the works of thy hands. Verse 8. Thou hast put all things in subjection under his feet, etc. 
THe Apostle here begins to set out the excellency of Christ's humane nature: in amplifying whereof, he continueth to the end of this Chapter.  
In the four verses following he proveth Christ to be more excellent than Angels. Now Angels are of all mere creatures the most excellent. Christ therefore must needs be the most excellent of all.  
This Argument of unequals the Apostle began in the former verse▪ where he gave proof of the inseriority of Angels. Here he showeth that that which was denied to Angels, is granted to Christ. Therefore he bringeth in that which is spoken of Christ, with this particle of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Sec v. 8. §. 68 & chap. 1. v. 13. ●…. 140 & chap. 11. v. ●…. §. 2.  BUT: which is here made the note of an Assumption, thus, God put not the world to come in subjection to Angels: BUT to Christ he did. Though that assumption be not in express terms set down, yet to make it the more clear and evident, the Apostle sets it down in a Divine testimony: which in general terms he thus produceth, One in a certain place testifieth. If upon that which was asserted in the former verse, it should be demanded, Seeing God hath not put in subjection to Angels the world to come, to whom hath he put it? The answer is this, One in a certain place testifieth, etc. He expresseth not the author, but indefinitely saith, One (or a certain man, as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Greek particle here used, is translated in other places, Luke 9 57 & 13. 6.) Nor the Book, but saith, in a certain place. This is the interpretation of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one Greek particle: which being 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  accented, signifieth, where (Matth. 2. 2.) or whither, (1 Joh. 2. 11.) But without an accent it signifieth a certain place, as here, and chap. 4. 4. & 11. 8.  
This was usual with the Penmen of sacred Scripture. Sometimes they only set down a text of Scripture: giving no note of Author, or place, as Rom. 10. 18.  
Sometimes this indefinite phrase is used, He saith, Heb. 13. 5.  
Sometimes this, The holy Ghost saith, Heb. 3. 7.  
Sometimes this phrase, It is written, Matth. 21. 13.  
Sometimes this, In the Law it is written, Joh. 8. 17.  
Sometimes a Prophet is indefinitely set down, Matth. 1. 22.  
Sometimes the name of the Prophet is expressed, Matth. 2. 17.  
Sometimes the Book of Moses, Mark 12. 26. And the Book of the Psalms, Act. 1. 20.  
Once the second Psalm is mentioned, Act. 13. 33.  
Scriptures might be thus indefinitely quoted, because the Churches to whom the Evangelists and Apostles wrote, were so well acquainted with the Scriptures, as the very naming of a Scripture might be sufficient for them readily to find it out, because they well knew where it was written: or it may be that the Apostles did it purposely to move them more diligently to search the Scriptures, that so they might the better acquaint themselves therewithal.  
It is said of the Jews, that they were so versed in the Hebrew text, (which was their mother language) as they could readily tell how many times such or such a word was used in the Hebrew Bible: and that they trained up their children to be as expert therein. To them there needed no more but the very naming of a Text of Scripture.  
Were our people as expert in the Scriptures, which we have trauslated in our mother tongue, a great deal of pains might be spared by our Ministers in quoting the Book, Chapter and verse, wherein the text that we quote is set down.  
Let us be stirred up so diligently to exercise ourselves in the holy Scriptures, and to be so well acquainted therewith, as it may be sufficient to hear a testimony or a phrase of Scripture, though the particular place be not expressed.   

§. 51. Of the Scriptures Testifying.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  THis word translated, testified, is a compound word. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to testify, (Joh. 3. 11.) or to bear witness, joh. 1. 7.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See v. 4. §. 30.  compound addeth emphasis: and implieth more than a bare affirming or witnessing a thing. It also signifieth a confirming and adding further witness to a truth. It is therefore added to preaching: He commanded us to preach and to testify, Act. 10. 42. After that Peter had preached to the Jews, it is added, that with many other words he did testify, Act. 2. 40.  
I find this compound word fourteen times used in the New Testament. In every of those places it carrieth an especial emphasis: as where Dives desires that Lazarus, who was then dead, might be sent to his brethren, to testify unto them, (Luke 16. 28.) that is, by an unquestionable evidence to convince them of hell's torments.  
Here it implieth a confirmation of the point in question: namely, that the world to come was put in subjection to Jesus. It is one special end of Sacred Scripture to testify the truth: such truths especially as concern Jesus Christ, joh. 5. 39 Luk. 24. 27. Acts 10. 43.  
The Psalm out of which this testimony is taken, is the eight Psalm. That it testifieth of Jesus, is evident by the many passages that are therein applied to Christ in the New Testament: as this, Out of the mouth of babes and sucklings 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  thou hast ordained strength: or as the LXX (whom the Evangelist followeth) 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hast perfected praise, Matth. 21. 16. And this, Thou hast put all things under his feet, is three times applied to Jesus, as 1 Cor. 15. 27. Eph. 1. 22. and here in this text, where the Apostle proves, that this can be meant of no other, v. 8, 9 Thus he first produceth the testimony itself, v. 6, 7, 8. and then applieth it to Jesus the Person intended therein, v. 8, 9  
Take we a brief view of the whole Psalm, and it will evidently appear that Christ is set out therein.  
The main scope of the Psalm is, To magnify the glory of God; this is evident by the first and last verses thereof. That main point is proved by the works of God, which in general he declares to be so conspicuous, as very babes can magnify God in them to the astonishment of his enemies, v. 2.  
In particular, he first produceth those visible glorious works that are above; which manifest Gods eternal power and Godhead, vers. 3. Then he amplifieth God's goodness to man (who had made himself a mortal miserable creature, v. 4.) by setting forth the high advancement of man above all other creatures, not the Angels excepted, v. 5, 6, 7, 8. This cannot be found verified in any but in the man Christ Jesus.  
This evidence of God's goodness to man so ravished the Prophet's spirit, as with an high admiration, he thus expresseth it, What is man, etc. Hereupon he concludeth that Psalm as he began it, with extolling the glorious excellency of the Lord.   

§. 52. Of the Scriptures sufficient Authority in itself.  
THough in setting down this testimony, the Apostle nameth not the Author or Penman of the Psalm, yet in the Title it is expressly said to be A Psalm of David. The Apostle concealeth his name, not upon any doubt that he had of David's penning it; or in any disrespect: (for he expressly nameth him, Chap. 4. 7. and putteth him into the catalogue of God's Worthies, Chap. 11. 32.) but to show that the sacred Scripture hath sufficient authority in itself; and need not any further authority from any man. Many Books are compiled in the Bible, whose Penman or Publisher is not named; as the Book of judges, and Ruth, the two Books of Kings and Chronicles, Esther and this Epistle.  
The Apostle hath quoted this testimony word for word, not varying from the Psalmist in sense or syllables: especially as 
* See Chap. 1. v. 6. §. 72.  the LXX have translated it.  
By this expressing of his mind in the very words of Scripture, he maketh the point to be more heeded and regarded.   

§. 53. Of Christ's Meanness amplifying his Greatness.  
THe main intent of the Apostle in quoting the foresaid testimony, is, to set out the excellency and dignity of Christ; yet he beginneth with his low degree, styling▪ him Man, Son of Man.  
This he doth in three especial respects.  

1. That he might set out Christ's excellency, as he was man: for in the former Chapter, he had set forth his excellency as he was God.  
2. That his excellency might be the more magnified. For the low degree whereunto Christ subjected himself, doth much amplify his glorious exaltation, as Phil. 2. 8, 9 To this very end the holy Ghost doth oft set down the low degree of those whom God hath highly advanced. Israel was advanced above all nations; to magnify God's goodness therein they are oft put in mind of their former low condition: yea they are enjoined to make an annual commemoration thereof, Deut. 26. 1, 2, etc. David doth this way amplify God's goodness to himself, Psal. 78. 70, 71. So doth the Virgin Mary, Luk. 1. 48.  
3. That the exception made against Christ's meanness, might appear to be but a frivolous exception. For the Apostle here grants that Christ in his humane estate was as mean, as the meanest. Yet withal inferreth that it was no hindrance to the height of his exaltation.   
Some suppose that that which is here spoken of man, is meant of the first man in 
Adam not the man here meant.  his pure and innocent estate: because God then gave him dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, etc. Gen. 1. 26.  
Answ.  

1. I deny not, but that such a dominion in regard of sundry of those particulars which are mentioned, Psal. 8. 6, 7, 8. was given to the man here described. But it doth not thence follow that the first Adam should be here meant: for he forfeited that dominion by his transgression.  
2. The first title which is given to the man here meant, cannot be applied to the first Adam in his pure estate: for than he was not a mortal miserable man.  
3. Adam was not a son of man as this man is here said to be, Adam was not born of man but created of God, Gen. 2. 7.  
4. Adam being made immortal, he was not then in that respect lower than Angels, as he man here meant is said to be, v. 9  
5. The glory and honour with which this man is here said to be crowned, far exceeded all that glory and honour which was then conferred upon Adam.  
6. All things, simply taken without any restraint (as here they are taken) were not put in subjection to Adam. Angels were never put in subjection to Adam: but they are to this man, v. 8.   
In the two latter respects no mere man since the Fall: nor the whole stock of 
No mere man here meant.  mankind, simply considered in itself, can be here meant. It remains therefore that the man here spoken of is more than man: even the man jesus Christ, who is God-man.  
Yet I will not deny but that the whole mystical body of jesus Christ may be here included; namely all that by faith are united unto Christ: for all they, together with their head, have this title Christ, given unto them, 1 Cor. 12. 12. In this respect the dignities belonging unto Christ, as the head of that body, appertain also to the body of Christ. Hence it is that all things are said to be theirs, because they are Christ's, 1 Cor. 3. 22, 23. and they are said to be quickened together with Christ; and raised up together, and made to sit together in heavenly places in Christ jesus, Ephes. 2. 5, 6. They are also, heirs of God, and joint-heirs with Christ, Rom. 8. 17.   

§. 54. Of these Titles, Man, Son of Man.  
THe Person here spoken of, is set forth by two Titles, Man, Son of Man. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The first of these Titles in Hebrew signifieth a mortal, miserable man. It cometh from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aegrotavit desperate.  a verb that importeth a desperate case. It is oft translated desperate, as desperate sorrow, Isa. 17. 11. and incurable sorrow, jer. 30. 15. This word is used where the Psalmist saith; Put them in fear O Lord, that the Nations may know themselves to be but Men (Psal. 9 20.) that is, weak, mortal, miserable. Of this title Man, in another sense; See my Sermon on 2 Chron. 8. 9 Of the Dignity of Chivalry, §. 3.  
The other Title, Son of Man, is added as a diminution. For 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Man in the second place is Adam. Adam was the proper name given to the first man, the father of us all, and that by reason of the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rubruit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra subrufa, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo.  red earth, out of which he was made, Gen. 2. 7. After man's fall, it became a common name to all his posterity, by reason of that mortality which seized on them all; whereby they came to return to that out of which they were made: according to this doom, Dust thou art, and to dust shalt thou return, Gen. 3. 19 Thus this title Adam sets out the common, frail condition of mankind: So doth the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a suspiciendo sursum.  Greek word here used, according to the notation of it: It signifieth one that looks upward. Being succourless in himself, he looks up for help elsewhere: as 2 Chron. 20. 12. In this respect Bildad styleth him a worm, Job 25. 6. This word Son, annexed unto man, Son of man, adds a further diminution, and implieth somewhat less than a mean man.  
This particle 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  SON prefixed (Son of man) doth further show; that he was born of man, and that he did not (as some 
f Marcianitae. Originistae. D●…cetae.  Heretics have imagined) bring his body from heaven. See more of this title, in my Treatise of the sin against the holy Ghost, §. 11.  
The meanness of Christ's estate here in this world, is thus further described by a Prophet, His visage was marred more than any man, and his form more than the sons of men, Isa. 52. 14. Yea Christ himself is brought in, thus speaking of himself, I am a worm and no man, Psal. 22. 6.  
To add more emphasis to his low degree, those titles are interrogatively thus expressed; What is man, the son of man? Hereby two things are intended.  

1. The nothingness of that man in himself to deserve any thing at God's hand. This must be taken of the humane nature of Christ, and that abstracted from the divine nature: not of his person in which the two natures were united: or else it must be taken of the mystical body of Christ here warfaring on earth, consisting of weak, unworthy children of men.  
2. The freeness of God's grace and riches of his mercy, that was extended to such a mean, weak, unworthy one.   
This cannot but cause much admiration: and that admiration is couched under the interrogation, What is man?  
If the effects of God's kindness to man, which follow in the testimony, be duly observed, we shall find it to be a matter of more than ordinary admiration. It was a matter far less than this, which made job with a like expostulatory admiration to say unto God, What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him? Job 7. 17.   

§. 55. Of God's being mindful of man.  
THat wherein God manifested his free grace and rich mercy to man, is expressed under these two words, mindful, visit.  
Both these words have reference to God: as is evident by this Apostrophe, Th●… art mindful. The Psalmist begins the Psalm with an Apostrophe to God, thus; O Lord our Lord; and continueth the same to the end of the Psalm: ●…o as he must needs here be taken in this verse to direct his speech unto God. This Apostrophe doth also amplify the grace here intended, namely, that so great an one as the Lord should be so gracious unto so mean a man, as is here described.  
Both the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew and the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word translated mindful, do signify to remember. The Hebrew word is so translated, Psal. 9 12. He remembreth them: and the Greek word, Luk. 1. 72. to remember his holy Covenant.  
To remember importeth two things:  

1. To hold fast what is once known.  
2. To call to mind what is forgotten▪ Of these two acts of memory See Chap. 13. §. 12. 24.   
This act of remembering is applied not to man only, but to God also.  
To God it is most properly applied in the former signification. For God ever fast holds in memory, and never forgets what he once knows: known unto God are all his works from the beginning of the world, Acts 15. 18.  
Yea, also in the latter signification, that act of remembering is attributed unto God; as where it is said, Did not the Lord remember them? and came it not into his mind? Jer. 44. 21. The latter phrase showeth that the act of remembering attributed to God in the former clause, is meant of calling to mind what was formerly known. job oft calleth on God to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  remember him in this sense, job 7. 7. & 10. 9 & 14. 13. In this respect God is said to have 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remem●…ranter.  Remembrancers, Isa. 62. 6. to whom he thus saith, Put me in remembrance, Isa. 43. 26. and to this end, he is said to have 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memoria liber.  a book of remembrance, Mal. 3. 17. But surely these things cannot properly be spoken of God: they are to be taken tropically, by way of resemblance, after the manner of man.  
There is also a third act that is comprised under this word, to remember: which is, seriously to think on, and consider such and such a person or case. Thus is the foresaid Hebrew word translated, Neh. 5. 19 Think upon me my God: So Gen. 40. 14. Think on me.  
To apply all to the point in hand, God never forgot the man here spoken of▪ but still held him in mind and memory: and though by extremity of misery and long lying therein, God might seem to have forgotten him (as the Church complaineth, Lam. 5. 20.) yet by affording seasonable succour, God showed that he ever held him in memory, oft thought on him, and in his greatest need in special manner called him to mind: thus was God every way mindful of him: Behold how this mindfulness of God is set out to the life, Isa. 49. 15, 16. It is not man's low estate that makes God unmindful of him, Psal. 136. 23. & 116. 6. This is a ground of comfort and confidence in our mean estate, Psal. 79. 8.   

§. 56. Of God's visiting man.  
THis other word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  visitest, doth intend a further care of God. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To visit one, signifieth to go to the place where he is, to see him: and that not once only, but often. Thus the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word is used, Psal. 80. 14. and the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word too, Matth. 25. 36.  
Now because sight of misery works compassion, and compassion moves to succour such as are in distress; to visit signifieth to succour one, as jer. 15. 15. jam. 1. 27.  
Both these words, mindful, visit, are also applied to punishment and judgement.  
We showed before, that to be mindful of, and to remember, are interpretations of one and the same original word. Now God is said to remember iniquity, in judgement, and so to visit sins, Jer. 14. 10. Host 8. 13. & 9 9  
But the persons visited, or the cause of visiting, or some circumstance or other, will apparently demonstrate what kind of visiting is meant, whether in mercy or judgement.  
It is most evident that the former kind of visiting is here intended.  
This latter word of visiting, added to the former of being mindful, showeth, that as God had this man in mind, so he was careful to afford him all needful succour, and to testify all good respect to him, as is manifested in the words following. We are to be mindful of, and oft to go unto, and look upon such things as are dear unto us, and which we have in high account: so as God's special love of this man is herein set out.   

§. 57 Of Christ's being made low.  
IN the seventh Verse, there is an exemplification, ●…oth of Christ's low estate, and 
Verse ●….  also of God's mindfullness of him, and gracious visiting of him.  
He still continueth his Apostrophe to God, to whom he saith, Thou madest him a little lower, etc. so as both the low degree, and also the high advancement of Christ and his mystical body is ordered by God. God maketh low: God setteth up on high, 1 Sam. 2. 7. Ezek. 17. 24. Should not this make us content, that God ordereth our estate? job 1. 21.  
Both the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defecit.  Hebrew and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minuo.  Greek word translated, made lower, implieth the failing of a thing from that which it was before. The Hebrew word is used to set out the failing of the waters when Noah's flood decreased, Gen. 8. 4. and negatively it is applied to the widow's oil that did not fail, 1 King. 17. 14, 16. The Greek word is used of the Baptist, who said, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I must decrease, Joh. 3. 30. Thus may this most fitly be applied to Christ, who by reason of his incarnation and passion, is said to descend (Ephes. 4. 9) to come down (Joh. 6. 38.) and to make himself of no reputation, Phil. 2. 7. This he did by the appointment and will of his Father, who is here said to make him lower. And this he did to accomplish all works of service and suffering 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that were requisite for our redemption and salvation.   

§. 58. Of Christ's being made lower than Angels.  
THat the humiliation of Christ might not be stretched far, two limitations are here annexed.  
One of the Persons. The other of the time or degree.  
The persons below whom Christ was put, are here styled Angels.  
The Hebrew word, is one of God's Titles: and by many thus translated, Thou 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  madest him lower than GOD. But that title is also frequently attributed to men, and to Angels, as hath been showed before, Chap. 1. §. 70.  
The main scope of the Apostle, and his particular application of these persons to Angels, vers. 9 plainly showeth, that that Hebrew title here belongeth to Angels. Much hath been spoken in the former Chapter, and in the beginning of this Chapter, about the excellency of Christ above Angels. Wherefore to prevent what might be objected against that excellency, by reason of Christ's humane nature, of the infirmities thereof, and of his sufferings therein, it is granted, that indeed he was made lower than Angels: yet so, as that mean condition which he underwent, might be a means of his advancement, even in his humane nature, above Angels: to demonstrate thereby, that that means was so far from impeaching his greatness, as it made way thereto, and amplified the same.  
Besides, in mentioning Angels who are spiritual substances, he implieth that his humane nature only was so humbled and made low: so as he was not made lower than any other creatures, besides Angels. This is one limitation of Christ's humiliation.  
Yet if we consider, that he who is the head of all principality and power (Col. 2. 10) infinitely better than Angels (as hath been showed, Chap. 1. §. 41.) was made lower than Angels, and became such a man, such a Son of man, as is intended in the former verse, we shall find, that this degree of Christ's humiliation, is a matter of the greatest admiration that ever was given. Never was the like, never shall, never can there be the like pattern given: Angels and men may stand amazed hereat.  
Who now should not be content to be abased to any low degree whereunto the Lord shall subject him? It is required that this mind be in us that was also in Christ Jesus, Phil. 2. 5. He that made Christ low, hath power to make us low also. If we willingly submit ourselves to his pleasure in abasing us, he also will exalt us in due time.   

§. 59 Of Christ but little lower than Angels.  
ANother limitation is of the time or degree of Christ's humiliation. I use this disjunction of time or degree, because the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word used by the Apostle, hath reference to both. To the time, and is translated a little while (Luk. 22. 58.) and a little space, Acts 5. 34. To the quantity, joh. 6. 7. Heb. 13. 22. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word, used by the Psalmist, hath, for the most part, reference to the degree or measure, and is translated little: as Psal. 38. 16. A little that a righteous man hath, etc. Yet is this Hebrew word sometimes also used to set out the time: as Deut. 7. 32. The Lord will put out those Nations by little and little, that is, some at one time, and some at another.  
On the other side the Greek word also is put for measure; as joh. 6. 7. Take a little. Our English translators have observed, that the Greek word may signify either time or measure, in that they put one in the text, and the other in the margin; thus, a little lower, or a little while inferior.  
Both these acceptions may well stand, and be applied to the point in hand. For Christ's humiliation may be said to be little in measure, and in time: and both these simply and comparatively.  

1. Simply, Because for measure, it was no other, then is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  common to man: and for continuance, it was, at the furthest but from his conception to his ascension.  
2. Compartively, It was but light in measure, having reference to his almighty power: and but short in time, having reference to his eternity.   
Christ verily, as a surety for sinners, underwent the wrath of God and curse of 
The greatness of Christ's sufferings.  the Law (Gal. 3. 13.) which was so heavy a burden, as it troubled his soul (Joh. 12. 27.) made him exceedingly sorrowful to the death (Mar. 13. 34.) and it cast him into such an agony, as his sweat was, as it were, great drops of blood falling down to the ground, Luk. 22. 44. It made him once, and twice, and again thus to pray, O my Father, if it be possible, let this cup pass from me (Matth. 26. 39) and to cry out and say, My God, my God, why hast thou forsaken me? Matth. 26. 46. In these respects, if ever any on earth, were such an one, as the forementioned Hebrew word signifieth, a miserable man, in a desperate and incurable case, Christ, as a mere man, according to humane strength, was in that his bitter agony. Yet in regard of the union of his divine nature with the humane, that agony was neither desperate nor incurable; but tolerable and momentany. He well endured it, and freed himself from it. Thus was it but little, in regard of measure and time.  
Christ's humiliation was thus moderated, because it was not for his own destruction, 
God moderated Christ's sufferings.  but for the salvation of others. In relation to his bitter agony it is said, that in the days of his flesh he offered up prayer and supplication with strong crying and tears: and that he was heard in that he feared, Heb. 5. 7.  
By God's ordering his Son's estate in his sufferings, we may rest upon this, that 
Saint's sufferings moderated.  he will answerably order the sufferings of the members of Christ; so, as they shall neither be too heavy, nor too long: they shall be but little in measure and time. This the Apostle thus expresseth, Our light affliction, which is but for a moment, etc. 2. Cor. 4. 17. And again, There hath no temptation taken you, but such as is common to man. And God will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, 1 Cor. 10. 13.  
Their sufferings are by God inflicted, not in hatred, but in love; not for their destruction, but for their instruction: This is a forcible motive to patience.  
Herein lies a main difference betwixt the afflictions of Christ's members and others. Though God correct the former, yet his mercy shall not depart away from them: but from others it may clean depart, 2 Sam. 7. 15.   

§. 60. Of God's crowning Christ with glory and honour.  
THe point which the Apostle principally aimeth at, is the excellency of Christ▪ which he doth here set out two ways;  

1. Singly, in this phrase, Crowned with glory and honour.  
2. Relatively, in this, set him over the works, etc.   
To show the ground of this exaltation of Christ, the Apostrophe to God is still continued, thus; 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thou crownest him. See §. 55.  
This Metaphor, of crowning, hath reference to a Royal dignity. To crown is properly to set a crown upon ones head, and that act declareth one to be a King: thus it is said of Solomon, Behold King Solomon with the crown wherewith his mother crowned him, Cant. 3. 12. Of Christ's Royal dignity, See Chap. 1. §. 106, 111. 112.  
Of God's conferring upon Christ that Royalty whereunto he was advanced, See Chap. 1. §. 119, 149.  
This Metaphor of crowning may also have reference to Christ's labours and travels in his life time: and to the reward which God gave him after he had fully accomplished all, and gotten an absolute conquest over all his enemies. In public undertake, the Champion that hath well finished his task, and overcome, was, in way of recompense, crowned. Hereunto alludeth the Apostle in this phrase, They which run in a race, run all; but one receiveth the prize: They do it to obtain a corruptible crown, 1 Cor. 9 24. 25. Thus Christ after he had run his race, and overcome, was crowned by his Father. To this tendeth that which is said of Christ, Psal. 2. 8, 9 He humbied himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him.  
Thus may all the members of Christ expect, after they have finished their course and overcome, to be crowned. The Apostle with strong confidence expected as much; for thus he saith, I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me the crown of righteousness, 2 Tim. 4. 7, 8. with the expectation hereof do the Apostles incite Christians, to hold out in doing the work of the Lord (1 Pet. 5. 4.) and in enduring temptations (jam. 1. 12.) For he that can and will perform what he hath promised, hath made this promise: Be thou faithful unto death, and I will give thee a crown of life, Rev. 2. 10.  
To amplify that Royal dignity, these two words, Glory, Honour, are added.  
Glory is oft put for the excellency of a thing (See Chap. 1. v. 3. §. 19) so as this dignity was the most excellent, that any could be advanced unto. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravis fuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria.  Hebrew word, according to the notation thereof, importeth a ponderous or substantial thing: opposed to that which is light and vain.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. statui.  Greek word, sets out that which is well spoken of, or is, of good report, and a glory to one.  
The other word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornatus, dec●…r, honour  Honour, in Hebrew implieth that which is comely or bright. It is translated beauty, Psal. 110. 3.  
The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in honere seu in pretio habere.  Greek word intendeth, that a due respect be given to such as we have in high account. Where the Apostle exhorteth to render unto others their due, he thus exemplifieth it; honour to whom honour is due, Rom. 13. 7. The duties therefore which inferiors owe to their superiors, are comprised under this word honour: as the duty of servants (1 Tim. 6. 1.) of children (Ephes▪ 9 2.) and of subjects, 1 Pet. 2. 17. This then showeth, that as Christ is most excellent in himself, so he is highly to be esteemed by others. Honour is due unto him, therefore honour is to be yielded to him, Psal. 45. 2, 3, 11, 17. We honour Kings crowned with gold; shall we not honour Christ crowned with glory? These are fit epithets to set out the Royal dignity of Christ. They show him to be most excellent in himself, and to be highly esteemed by others. When the Apostle saith of Christ, God hath exalted him, and given him a name which is above every name, he sets out his glory: And where he addeth, That at the name of jesus every knee should ●…ow, he sets out his honour. By this the ignominy of the Cross is taken away.   

§. 61. Of Dominion given to Christ.  
GOD contented not himself that he had advanced the foresaid man to a royal Dignity, and that to the most excellent that could be, but also added Dominion and Jurisdiction unto him. For it is further said, in the Apostrophe to God, and didst set him over the works of thine hands.  
This copulative AND, here joineth together the distinct parts of Christ's advancement.  
In this phrase, Thou didst set (which is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word) there is some difference from the Hebrew; which is thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominari f●…cisti ●…um.  Thou madest him to have Dominion.  
The Greek word is somewhat more general than the Hebrew. It signifieth to appoint, or to set, or place, as Heb. 5. 1. Every Highpriest is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constitu●…ur.  ordained or appointed. And james 3. 6. The tongue is SET in our members, or among our members.  
But the Hebrew word more specially signifieth to rule, as Gen. 4. 7. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thou shal●… rule over him. And in the third Conjugation, to make to rule, or to give power to rule, as Dan 11. 39 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominari faciet cos.  He shall cause them to rule. This Conjugation is in the text in hand used by the Psaln●…st. When the Preposition which signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  over, is added to the Verb that signifieth to set, (as in this text it is) it intendeth as much as the Hebrew word doth; namely to be ●…et over others to rule them; or to be appointed to rule, or to be made to rule. So it is oft translated, Matth. 25. 21, 23. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●… will make thee ruler over many. This then implieth a●… higher degree o●… advancement▪ which is Authority and Rule.  
This point is further amplified by the extent thereof, in this phrase, Over the works of thy hands.  
Of the meaning of this phrase, See chap. 1. §. 132, 134.  
The difference betwixt this phrase, Works of thy hands, in this place, and the former, is this, that here it is taken in a larger extent than there. There it comprehended only the heavens: but here, all manner of creatures, both above and below: not any at all accepted. The indefinite expression of the works of God's hands, intends as much.  
This is further confirmed in the next verse by this general particle ALL, all 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  things: whereof See §. 67, 68   

§. 62. Of the subjection of all things to Christ.  

Verse 8.  TO make Christ's rule the more absolute, this is further added, Thou hast put all things in subjection under his feet. This is the rather added to make up that part of the assumption which seemed to be wanting, v. 5. The whole assumption was to have been this, To Christ he hath put in subjection the world to come, but to Angels he hath not put it in subjection. The later part is there set down: the former here: at least in the full sense, though not in the very words: for instead of the world ●… come, he here saith, all things, which is more than that. It is a Logical and true principle, that under the greater the less is comprised. Now all things may well be accounted the greater, in reference to the world to come.  
Again, where he there said, unto them, he here saith, under his feet, which implieth a greater degree of subjection on their part who are put under: and of dominion on his part, under whose feet they are put.  
This phrase, under his feet, implieth that they are brought as much under him, as any can be brought. They are not beside him, as the Princes stood beside the King of judah, Jer. 36. 21. but under him. Not under his hand, as soldiers under the hand of their Captain, 2 Sam. 18. 2. but under his feet. Not at his feet, as the ten thousand that went at Baraks' feet, Judg. 4. 10. but under his feet. Lower then under ones feet, cannot any be put. Thus therefore do the people of God express the subjection of Gentiles under them, He shall subdue the people under us, and the 
Psal. 47. 3.  Nations under our feet. It doth withal imply that there is no fear of any creatures freeing themselves from subjection under Christ. They who are under ones feet, are kept down from rising up against him.  
The phrase applied to Christ's enemies, implieth an utter subduing of them, and his Just indignation against them, as hath been showed, Chap. 1. §. 154.  
Not enemies only, but all of all sorts are thus put in subjection under Christ; which intimateth that all yield obedience unto him: Some, as his enemies, per force: others willingly, (Psal. 110. 2, 3.) So as Christ's dominion is not a mere titular matter. As he hath power to command, so subjection is yielded to his command.  
It is therefore a point of egregious folly to be like unto those who sent this message 
A folly to refuse to be subject to Christ.  after this Lord, We will not have this man to rule over us, Luke 19 14. All are put under his feet: will they, nill they, they shall be subject unto him. Who hath resisted his will▪ Rom. 9 19  
In the days of his flesh, Fishes, (Luk. 5. 6.) Winds, sea (Matth. 8. 27.) Diseases (Luke 4 39) The worst of men (John 2. 15. & 18. 6.) and devils themselves (Mark 1. 27.) were all subject unto him. Mark what a Gentile said, of the commanding and overruling power of Christ, Luke 7. 7, 8.  
As it is our duty, so it will be our wisdom, voluntarily to submit to Christ, and 
Willingly obey Christ.  to yield willing obedience to him.  
This is the property of his people, Psal. 110. 3. Thus shall we make a virtue of necessity. We are put under Christ's feet. There is therefore a necessity of submitting. But free and willing subjection is a virtue.   

§. 63. Of Humiliation the way to Exaltation.  
ALl the forementioned branches of Christ's advancement, which are here, and Isa. 53. 12. Eph. 4. 10. Phil. 2. 10. and in sundry other places inferred upon his humiliation, afford unto us sundry considerable observations, as  

1. That working and suffering are the way to glory and honour.  
2. That works of service and suffering were requisite for man's Redemption and Salvation, v. 10.  
3. That God was mindful of his Son in his meanest and lowest estate, (§. 55.) according to that which is written of the Son in relation to his Father, Thou wilt not leave my soul in hell: neither wilt thou suffer thy holy One to see corruption. Thou wilt show me the path of life, etc. Psal. 16. 10, 11.  
4. That all the members of Christ's Body have good ground to be confident, that after they have done and endured what God shall call them unto, they shall be recompensed with a Crown of glory, 1 Pet. 5. 4.   
Christ therefore is to be looked on, as well advanced as debased: in his exaltation and in his humiliation: in heaven at his Father's right hand, as well as on the Cross, or in the Grave; Crowned with Glory, as well as with Thorns, Heb. 12. 1.  
Thus will our faith be better settled and more strengthened, as Steven's was, when he saw the Son of man standing on the right hand of God, Act. 7. 56.  
Thus shall we with much patience, contentedness and cheerfulness, do and endure what God by his providence calleth us unto: knowing that If we suffer with Christ, we shall also reign with him, 2 Tim. 2. 12.   

§. 64. Of the Resolution of Heb. 2. v. 6, 7, & first part 8th.  6. But one in a certain place testified saying, What is man, that thou art mindful of him? or the son of man that thou visitest him? 7. Thou madest him a little lower than the Angels, thou crownedst him with glory and honour, and didst set him over the works of thy hands. 8. Thou hast put all things in subjection under his feet. 
THis Text is a testimony taken out of Psal. 8. 4, 5, 6.  
The sum of it is, Christ's Exaltation.  
About it two points are observable, 
Verse 6.   

1. The manner of bringing in the testimony.  
2. The matter contained therein.   
The manner is manifested two ways.  

1. By an indefinite pointing at 

1. The Penman, One.  
2. The place, In a certain place.   
In the matter two points are distinctly demonstrated,  

1 The low degree from which? Christ was exalted.  
2. The high degree to which Christ was exalted.   
That low degree is set down  

1. Simply, v. 6  
2. Comparatively, v. 7.   
In the simple consideration of Christ's low degree, Observe  

1. The ●…es under which it is couched.  
2. The manifestation of God's tender respect to him therein.   
The Titles are two  

1. Man.  
2. Son of man.   
The manifestation of God's respect is in two phrases  

1. Mindful.  
2. Visit.   
In the comparative expression of Christ's low degree are noted, 
Vers. 7.   

1. The persons.  
2. The point.   
The persons are of two sorts,  

1. The efficient or author who put him under, God, implied in this apostrophe, and under this relative, Thou.  
2. The object or persons under whom he was put, Angels.   
The point or comparison itself declares  

1. The degree of humiliation, Lower.  
2. A restraint or limitation thereof, Little. This hath reference both to the measure, and also to the continuance of his humiliation, Little measure, Little, or short in time.   
In the high degree whereunto Christ was advanced, two things are noted,  

1. The Person that exalted him. Even the same that humbled him, THOU.  
2. The kind of advancement. This consisteth of two parts, 

1. Dignity.  
2. Authority.     
His Dignity is  

1. Propounded in this metaphor, Crowned: so as it was royal.  
2. Amplified: and that two ways, 

1. By the excellency of that Crown; Crown of glory.  
2. By the esteem or others; Honour.      
2. His Authority is manifested two ways. 

1. By his jurisdiction over others.  
2. By others subjection to him.   
His jurisdiction is set out,  

1. By the kind of it, Set over.  
2. By the subjects over whom he is set, The works of thine hands.   
Others subjection is set down,  

1. By the persons or things subjected to him, All things.  
2. By the low degree of their subjection, Under his feet.      

§ 65. Of the Instructions raised out of Heb. 2. v. 6, 7, and former part of the 8th.  
I. TO allege a proof of a Point, is as much as to allege the Point itself. This●… 
Verse 6.  gather from this note of an Assumption, BUT. For in ordinary course this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should have followed, But unto jesus he hath put in subjection the world to come▪ Instead thereof, the Apostle produceth a testimony of Scripture that proves a●… much.  
TWO Sacred Scripture receives no authority from the Penman thereof. This is one reason why the Apostle nameth not the Psalmist, but saith, ONE. See §. 52. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
III. It is sufficient to quote the words of Scripture. This is sufficient though no Book, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nor Chapter, nor verse be quoted. See § 50.  
IV. The Old Testament testifieth of Christ. See § 51. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
V. Man of himself is a mean, mortal, and miserable creature. The Hebrew word translated Man, intends thus much. See § 54. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
VI Man comes of man. Every one is a son of man, and descends from Ada●…▪ 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  See § 54.  
VII. Christ was a mean man. This title Man, is here especially meant of Christ. See § 54, 59  
VIII. Christ was born of man. Even he also was a Son of man. See § 54.  
IX. Nor Christ, nor any of his members are ever out of God's mind. He is mindful 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of man. Christ the Head is here to be considered with all his members. See § 55.  
X. God had an especial care of Christ and of his members. He visited them. See § 56. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
XI. It is God that maketh low. This Apostrophe, Thou madest him lower, is directed to God. See § 57  
XII. Christ was made low. This Positive is comprised under the Comparative, Lower.  
XIII. The Lord of Angels was made lower than Angels. This relative HIM hath 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reference to him which is the Head of all principality and power, Col. 2. 10.  
XIV. Christ's abasement was but a small abasement. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
XV. Christ was humbled but for a short time. These two last Doctrines arise out of this particle of diminution, Little. See § 59  
XVI. Christ's exaltation followed upon his humiliation. The order of setting the one after the other intimateth as much.  
XVII. The same God that made Christ low, highly advanced him. The Apostrophe 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made to God, about Christ's humiliation, is continued to God, about Christ's exaltation.  
XVIII. Christ is advanced to a royal estate. God Crowned him.  
XIX. Christ is advanced to glory. See §. 60. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
XX. Honour accompanieth glory. See §. 60.  
XXI. Christ hath Authority added to his Dignity. See §. 61. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
XXII. Christ's Authority is over God's creatures, even the works of his hands. See §. 61.  
XXIII. Every creature is put under Christ. This general, All things, intends as 
Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  much.  
XXIV. Creatures are under Christ, as low as can be. This metaphor, Under his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  feet, demonstrates as much. See §. 62.   

§. 66. Of the extent of this word All things.  Verse 8. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 
THe Apostle having largely and faithfully cited the very words of a Divine testimony to confirm the excellency of Christ, he proceedeth to declare the meaning thereof, in such particulars as most concerned the party intended.  
The first particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR, implieth an explanation of that which goeth before: as if he had said, David there speaketh of Christ, FOR this is the meaning of his words.  
Herein lieth the force of the Apostles argument, David saith All things are put under the feet of the man of whom he speaketh.  
But all things are put under the feet of none but of Jesus:  
Therefore none but Jesus can be the man of whom David speaketh.  
If any creature at all be exempted from that general, All things, Christ is not absolutely supreme.  
To show that the force of the argument lieth in this general, All things, the Apostle resumes the word of the Psalmist, thus, In that he put all in subjection under him.  
In this repetition, in stead of under his feet, this indefinite phrase is used, under him: which is in effect as much as the former. For they who are absolutely put under one, are put under his feet. A man's feet are part of himself. The former is the more emphatical: but it was sufficient once to express that emphasis.  
It cannot be denied but that this general All, hath in sundry places restraints or 
Limitations of this general ALL. See §. 81.  limitations.  

1. It restrains to all kinds and sorts of things as in this phrase, All things continue as they were from the beginning of the creation, 2 Pet. 3. 4. Many millions of particulars have perished: as of men, beasts, fowls, fishes, plants, minerals, etc. but yet the kinds of them remain.  
2. It is used Synecdochically, as where the woman of Samaria saith, He told me all things that ever I did, Joh. 4. 29. she means many secret things.   
Where the word is taken in these or in any other respects improperly, it may be discerned either by some circumstance of the text (as where God saith, He will destroy all f●…esh, Gen. 6. 17. and that all flesh died, Gen. 7. 21. the context showeth that such as were in the Ark must be excepted.) Or by some other Scripture: as this general, The blood of Christ cleanseth from all sin, (1 Joh. 1. 7.) hath an exception of total apostasy, (Heb 6. 6.) of the sin against the holy Ghost, (Mat. 12. 32.) and of final impenitency, Luke 13. 3. But where there is nothing in the text nor in any other part of Scripture: nor in common reason and understanding to limit this general, it is to be taken in the largest extent, as john 1. 3. Mat. 11. 27. and in this place.  
Obj. The Psalmist seems to restrain this general, to things living on the earth and in the waters: for he doth give instance in these particulars, All sheep and oxen, yea and the beasts of the field: the fowl of the air, and the fish of the sea, Psal. 8. 7, 8.  
Answ. He doth not restrain it to those creatures: but only exemplifieth it in them. Now for an exemplification it is sufficient to reckon up some particular instances, though all be not mentioned. Where the Apostle reckoneth up seventeen fruits of the flesh, he addeth this clause, and such like, to show, that there were many other besides those seventeen, Gal. 5. 19, 20, 21.  
Particular instances of some generals, are so many, as we may say of them what the Evangelist did of Christ's works, There are also many other, the which if they should be written every one, I suppose that even the world itself could not contain th●… books that should be written, Joh. 21. 25.  

2. The Psalmist alluding to Gen. 1. 26. & 9 2. resteth in those particulars which are there mentioned.  
3. As Moses, so the Psalmist thought it sufficient to exemplify the dominion of man over such sensible creatures as were visible, and might be seen and experimentally known to be put under man.  
4. The Psalmist doth implicitly intend Christ: but the Apostle plainly, directly, and explicitly speaketh of him: and his main scope was to advance Christ above all invisible creatures: even Angels themselves. Therefore it concerned him to show the uttermost extent of those all things: which he doth in this phrase, He left nothing that is not put under him, that is, he includeth and compriseth every creature, invisible or visible, above or below, celestial or supercelestial, terrestrial or subterrestiall: not Angels, not devils excepted.    

§. 67. Of all things put under Christ.  
THis phrase 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉.  not put under, is the interpretation of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S●…e §. 43.  one Greek word, which●… find in three othe●… places of the New Testament, and translated disobedient, (1 Tim. 1. 9) unruly, Titus 1. 6, 10.  
The Greek word, as here taken, is most propeely used of Oxen, Horses, and other beasts which will not be brought under the yoke. In other Authors the word is used to set out such as are 
b S●…i j●…ris.  of themselves, subject to none, or under the command of none. In this sense it may▪ fitly be here taken: for in reference to Christ there is not any creature so of itself, as it is not under his Power, Government and Command.  
If it be taken in the former sense, it implieth thus much, There is none, be he never so refractory and stubborn, but is under the command of Christ, (Mat. 8. 8, 9) And if otherwise they will not, they shall be forced to obey, as Mark 1. 27. See more hereof §. 62.  
Because the point most questioned was about the persons or things put under 
Ex●…nt of ALL.  Christ, therefore the Apostle yet further insisteth on that general ALL: and showeth that it must be taken without limitation or exception of any: For thi●… cause, by way of explanation, he addeth this clause, He left nothing that is not p●… under him: that is, No creature is exempted from subjection under Christ.   

§. 68 Of subjection of all things denied to any man.  
AGainst the extent of the foresaid subjection of all things, the Apostle produceth an Objection in these words, But now we see not yet all things put under him.  
There are seven words in that Objection, which carry an especial emphasis.  

1. BUT. This is an adversative conjunction which oft implieth an Objection, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 6. §. 50.  as Rom. 3. 5. BUT if our unrighteousness, etc. So here it intendeth an Objection: and such an one as in the matter of it, cannot be denied to be true.  
2. NOW. This conjunction is ordinarily used to set out the time present: Yet it is sometimes used as a mere supplement, or compliment: as, Now then, Go to now, What now. So 1 Cor. 12. 1, 2. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thus in Hebrew, Psal. 2. 10. & 39 7. The Grecians use to put a note of difference on this particle: when it signifieth the time present, they use to put an 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  accent over it: as joh. 4. 23. but when they use it for a supplement, they set it down 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  without any accent. Here it is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Atticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 8. v. 6. §. 22.  accented with a Circumflex; and it setteth out the time present: namely, the time of this our pilgrimage, while here we live on earth, even these days of our flesh: as the Apostle styles this time, Heb. 5. 7.  
3. NOT YET 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These two words are but one in Greek: and it useth to have reference to some remarkable matter, or time: as to Christ's suffering, john 7. 6, 8, 30. to Professors Martyrdom, Heb. 12. 4. to the full consummation of all things, 1 john 3. 2. To that time, namely to the continuance of the world unto the last day, it hath reference in this place.  

4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  WE SEE. This is here to be taken of seeing with the eyes of the body: as where an Angel saith of Christ, There 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall ye see him, Matth. 28. 7. In the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  passive it implieth a clear manifestation, as Heb. 9 28. §. 142. Of different kinds of seeing, See §. 72.  
It here intendeth a visible experience or proof of a thing; and it implieth that men are hard to believe things which they see not: because they did not visibly see all things under Christ, they deny it so to be.   
5. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ALL THINGS. This is to be taken in the largest extent: no creature exempted: as was before showed, §. 66.  
6. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 43.  PUT UNDER. This is to be taken of the lowest degree of subjection: even under ones feet: as hath been before showed. §. 67.  
7. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  HIM. This relative hath an indefinite reference to him that was styled Man, ver. 6. even as if he had said▪ to any man.   
No natural man out of Christ was ever so advanced: As for believers, who are true members of Christ, though in Christ, as they are united to him, they have a right to all things, All things are theirs, 1 Cor. 3. 21, 22, 23. Yet now we see not all things put under any of them. It doth not yet appear what we shall be, 1 John 3. 2. We here, as heirs, are under tutors. This world is a place of probation. It becomes us to wait for the glory that is to come.  
Thus the Apostle hath laid down the Objection to the full: as if somewhat more largely he had thus expressed it, It hath not in this time of life, nor will be while this world continueth visibly seen, that all things, without any exception, have been put in subjection to any one man.  
The Apostle denieth not the truth of any thing in this Objection, in regard of the matter thereof; but granteth every clause therein. Only he denieth the consequence inferred thereupon, which is this, That therefore all things are not put under Jesus. The falsehood of this inference is manifested in the next verse.  
It was not without cause that the Apostle here produced this Objection. For an 
Objections useful.  Objection against a truth gives an occasion to him that loveth, and desireth to maintain that truth, to Answer it: and a pertinent and a proper Answer doth more clear, and prove the truth: so as truth many times receives advantage from Objections made against it. It is therefore usual with the Penmen of Sacred Scripture to propound and answer objections. Ezek. 12. 22, etc. & 18. 2, etc. Rom. 6. 1, etc. 2 Pet. 3. 4, etc.   

§. 69. Of Christ's dominion far exceeding all others.  
THe foresaid Objection being in the matter and substance of it true, doth much amplify the Dominion of Christ. For thereby it plainly appeareth, that Christ's Dominion is such an one, as never any had the like. Experience giveth proof to the truth hereof.  
Solomon reigned over all Kingdoms from the river Euphrates unto the border of Egypt, (1 King. 4. 21.) and Ahashuerus from India even to Ethiopia over 127 Provinces, Esther 1. 1. But Christ's Dominion hath no limits nor bounds.  
Nabuchadnezzar was a King of Kings: his dominion was to the end of the earth▪ (Dan. 2. 37. & 4. 22.) The Lord gave to Cyrus all the Kingdoms of the earth, Ezra 1. 1. All the world was taxed by Cesar Augustus, Luke 1. 1. But these phrases, The end of the earth, All Kingdoms of the earth, All the world, are Synecdochically used, the whole being put for a part. Besides, no part of their Dominions reached unto heaven, as Christ's doth. That which is said of Nebuchadnezars greatness reaching unt●… heaven, (Dan. 4. 22.) is hyperbolical.   

§. 70. Of the Pope's usurped power over Earth, Purgatory, Hell and Heaven.  
WE may here take notice of the intolerable arrogancy of the Pope of Rome, who challengeth an universal jurisdiction in Earth, Purgatory, Hell and Heaven.  

1. On Earth he takes upon him to be, not only a Monarch over the Catholic Church throughout the whole world: but also to have power over all Kingdoms, to set up, and put down Kings. The Pope gave the West-Indians to the Spaniards. Not only those 
a johan. Capist. Panorm●…t▪ Alban. Iacob●…t. Gr●…▪ joan. de Pacif.  flatterers and deifiers of the Pope, who lived before the Jesuits (who as cunning refiners undertook to allay the gross and palpable blasphemies of 
ᵇ Bellarm. de Rom. Pont. l. 5. c. 6. Papa potest mutare regna, & uni auferre, & alteri confer, tanquam summus Princeps Spiritualis.  former Papists, the substance whereof they themselves maintained) but also Bellarmine himself, one of the most subtle refiners, avoucheth, that the Pope ha●… power to change Kingdoms: and to take them from one, and confer them upon another, as the chiefest spiritual Prince.  
2. Concerning Purgatory, it is said, that 
c Papa, si vellet, posset totum Purgatorium evacuare, Johan Angel.  The Pope if he would might empty ●… Purgatory.  
3. Concerning hell it is said, that 
d Grati●…n. 440.  Though the Pope should thrust an innumerable company of souls into hell, none may judge him for it.  
4. Concerning Heaven, 
e Bellarm. de Sanct. Be●…t. l. 1. c. 9  they comprise a Supreme power of putting into, o●… casting out of heaven under the Keys, which, Papists say, Christ gave to Pe●… alone, and in Peter to his successor the Pope. Thereupon the Pope takes upon him to canonize, and make glorious Saints in heaven whom he pleaseth.   
The eighth Psalm, (out of which the foresaid testimony is taken) is by sundry Papists applied to the Pope; and also the first verse of the 24th Psalm. Doth no●… he who assumeth to himself these, and other things higher than these, exalt himself above all that is called God: and therein show himself to be plain Antichrist, 2 Thess. 2. 4.   

§. 71. Of the Resolution and Observations of part of the eight verse.  8. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. 
IN this Text is laid down the difference betwixt Christ's Dominion and others. Hereof are two parts,  

1. The extent of Christ's Dominion.  
2. The restraint of others Dominion.   
The former is set out by an explanation of that Divine testimony which he h●… produced. Here than we may observe,  

1. A citation of the Text itself.  
2. The explanation thereof.   
In the citation there is observable  

1. The manner of quoting it, thus, For in that.  
2. The Matter. Wherein four distinct points are to be noted: 

1. The Agent, HE put.  
2. The Patients, All.  
3. The low degree, In subjection under.  
4. The Person under whom they were put, HIM, that is Christ.     
The explanation is in these words, He le●…t nothing that is not put under him. This shows the full extent ●…f All.  
2. The restraint of others dominion is here set down by way of objection, yet so, as the matter contained therein is not denied. Hereof See §. ●…8.  
In this Objection observe; 1. The substance. 2. The circumstance thereof.  
The substance is 1. Generally intimated, in this adversitive Conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bu●….  
2. It is particularly expressed, Now we see n●…t, etc.  
In that expression is set down:  

1. The main point objected, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  All things not put under him.  
2. The proof thereof, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We see not.   
The circumstance concerns the time, in two english words, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Now, Yet.  
The Observations hence arising are these.  

I. There is a great difference betwixt Christ's dominion and others. This ariseth from the general scope of this Text. See §. 69.  
II. Points questioned must be plainly propounded. This ariseth from the inference of this explanation upon the former testimony; implied in this causal particle For, See §. 66.  
III. It is God that puts one under another. This relative He, hath reference to God, See §. 57  
IV. Creatures are under Christ. They are put in subjection under him, See § 67.  
V. Creatures are as low as can be under Christ. This phrase under Him, is as much as under His feet, See §. 62.  
VI No creature at all is exempted from subjection under Christ. He left nothing that is not put under him, See §. 67.  
VII. Objections against a Point may be produced. This particle But, intendeth as much, See §. 68  
VIII. Experience of all ages is a good proof. This phrase We see not, intends as much. Withal it implies another Point, viz.  
IX. Men hardly believe that which they see not.  
X. In this world no man ever had an absolute Monarchy. These particles, Now, Yet, set out the time of this world. This phrase, Not all things under him, denies an absolute Monarchy, See §. 69.  
XI. The fullness of Saints glory is not here discerned. See §. 68    

§. 72. Of seeing jesus.  Verse 9 But we see jesus, who was made a little lower than the Angels, for the suffering 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  of death, crowned with glory, and honour, that he by the grace of God should taste death for every man. 
THe answer to the former Objection is ●…ere so plainly and fully set down, as thereby it evidently appears, what man was meant in the forequoted testimony: namely jesus, who is expressly named, and proved to be the only man that was there intended. This answer is brought in by way of assumption, as this assuming note 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, declareth (See §. 50.) Or, to explain the passage more clearly, it may be brought in with discretive notes, thus; Though we see no other man, yet we may discern jesus so and so exalted.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How Jesus glorified may here be seen with bodily e●…es. Jesus now seen with spiritual sight.  The word here translated we see, is sometimes put for bodily sight, sometimes for spiritual.  
If the sight, here in this verse mentioned, be taken for bodily sight, it must be applied to the witnesses of Christ's resurrection (whereof mention is made, 1 Cor. 15. 5, 6, 7.) and of his ascension (Acts 1. 9, 10.) and to the visible evidences which he gave of his supreme power in heaven, Acts 2. 33. & 4. 10. & 9 5, etc.  
But all these visible evidences were accomplished before the time of the Apostles writing this Epistle. And the Apostle here speaking in the present tense of a present, and continued fight, must needs be understood to speak of a spiritual sight. Though our English use one and the same word, namely See, in the objection, and in the answer; yet in the Greek there are two words differing in sense and syllables.  
The former is taken of the sight of the body. See § 68 
A sight of the body and of the soul.   
This latter, of the sight of the mind, Heb. 3. 19 Rev. 3. 18.  
Both the Greek words are oft used in the one and the other sense. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The former word sets out the sight of the mind, Heb, 11. 27. jam. 2. 24. And 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this latter sets out the sight of the body, Matth. 11. 4. & 12. 22.  
But here it must be taken for the sight of the mind. For Jesus is crowned with glory in heaven, where men on earth see him not.  
That we may the better discern how men are said to see Christ now in glory, it will not be unseasonable to set out the different kinds of sight expressed in Scripture.  
There is a sight of the body, and of the mind: Both these are exercised on earth, 
Different kinds of sight. See more hereof Chap. 12. v. 14. §. 77.  and in Heaven. On earth ordinarily, and extraordinarily. To exemplify these.  

1. All among whom Christ conversed in the days of his flesh on earth, saw him with their bodily eyes after an ordinary manner, Matth. 8. 34.  
2. Stephen, and Paul saw him with their bodily eyes after an extraordinary manner, Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension.  
3. All of all sorts shall see Christ with their bodily eyes at the day of judgement, Matth. 24. 30. & 26. 64.  

4. Glorified Saints shall see him with a beatifical vision in heaven, Rev. 22. 4.  
The sight of the mind consisteth in two things:  

1. In understanding things to be as they are, though they be invisible to the bodily eye, joh. 9 39  
2. In believing what they conceive to be true, Heb. 11. 27.     
Thus, as the body, so the soul hath two eyes; which are Knowledge and Faith. 
Two eyes of the soul.  The former is here especially intended; yet the latter is not to be excluded: for true Christians believe what they know of Christ. As in Greek, to express the two forementioned kinds of sight, there are two distinct words, so also there are the like in sundry Latin translations, and might also in our english be distinguished, by translating the former thus, We see not; the latter thus, We perceive. This latter word is so translated, 2 Cor. 7. 8.  
This metaphor, of seeing, is used in spiritual matters, because we are as much assured 
Sight of faith true and sure.  of them, as if we beheld them with our bodily eyes. We believe, and are sure, saith Peter, Joh. 6. 69. Believers are as sure that Christ is now in heaven, at God's right hand, crowned with glory and honour, as Thomas was that Christ was risen from the dead, when he saw Jesus before him, and put his hand into Christ's side, joh. 20. 27, 28.  
Nothing can be more sure than that which Gods word affirmeth. Believers, who lived before Christ was exhibited, were in their souls, certain and sure of every thing that God had foretold concerning the Messiah. In this respect Christ saith, Abraham rejoiced to see my day; and he saw it, and was glad, Joh. 8. 56. How much more may believers be sure of those things which in God's word are revealed of the glory of Christ. Of such saith Christ, Blessed are they that have not seen, and yet ha●… believed, Joh. 20. 29.  
As for this particular of Christ's being crowned with glory, it is testified by four Evangelists, and by all the Apostles whose writings are come to our hands; and and by the gifts that Christ conferred on sons of men: whether extraordinary (Acts 2. 33. and 3. 16.) or ordinary, Ephes. 4. 8, etc. Well therefore might the Apostle say of himself, and other believers, we see jesus. They did as well know that Christ in heaven was crowned with glory, as they, who on earth saw it, knew that he was crowned with thorns. 
The blindness of such as now see not Jesus.   
What may be thought of them, that live under the light of the Gospel, whereby the great mysteries of Jesus Christ are fully and clearly revealed, and yet, if they be demanded whether ever they saw Jesus crowned with glory, and sitting at God's right hand, and making intercession for us, will be ready to answer (after such a manner as the Ephesians did, Acts 19 1, 2.) We have not so much as heard of▪ any such thing. What may be thought of such, but that the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them, 2 Cor. 4. 4. If they be blessed, who have not seen, and yet have believed (joh. 20. 29.) surely the case of those who do not now see Jesus crowned with glory, and honour, must needs be a most wretched case.  
As for us, who can say, with this blessed Apostle, we see jesus crowned: what cause 
The benefit of spiritual sight.  have we to bless God for this evidence of his good providence, that our Saviour after all his sufferings being entered into glory; that glory should be so clearly revealed, and we to see him crowned with glory? Christ, who is in heaven, is to us on earth invisible, in regard of bodily sight: yet by faith we see him: which is enough to work in us such a spirit as Moses (Heb. 11. 27.) and Stephen had, Acts 7. 56.  
Let us therefore make use of this spiritual sight, till we come to the beatifical sight of Jesus.   

§. 73. Of this Title JESUS.  
THe Person of▪ whom the Apostle here speaketh, is here styled by his proper Name, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  jesus; which is the Greek expression of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvavit.  joshua, and signifieth a Saviour. jesus in Hebrew is the same, that Saviour is in english. So as these two phrases, jesus which is called Christ (Matth. 1. 16.) and A Saviour which is Christ (Luk 2. 11.) intent one and the same thing.  
This Name, jesus, was by God himself given to his Son: For before the conception of Christ, an Angel from God thus saith to her, that was to be his mother, Thou shalt call his name jesus, Luk. 1. 31. and again after he was conceived, but before his birth, it was said to his reputed father, Thou shalt call his name jesus, Matth. 1. 21. Actually it was given to him at his circumcision (Luk. 2. 21.) as our Name useth to be given to us at our baptism.  
By this Name he was called in his infancy (Matth. 2. 1. Luk. 2. 27.) in his childhood (Luk. 2. 43.) in his youth (Luk. 2. 52.) in his man-age (Matth. 3. 13.) So all his life time; by friends (joh. 1. 45.) foes (joh. 18. 5, 7) countrymen (joh. 6. 42.) Aliens (joh. 12. 21.) at his death (Matth. 27. 37.) after his death, and that by Angels (Matth. 28. 5. Acts 1. 11.) by Evangelists (Luk. 24. 15.) Apostles (Rom. 8. 11) yea and by devils (Acts 19 15.)  
This Title jesus, is a most honourable title, intimating that full salvation which he bringeh to his people. The Angel that brought the message of his birth and name, rendereth this reason thereof, He shall save his people from their sins, Matth. 1. 21. In this respect he is styled A Saviour (Luk. 2. 11.) Our Saviour (2 Tim. 1. 10.) The Saviour of the body (Ephes. 5. 23.) The Saviour of the world (Joh. 4. 42.) The Saviour of all men (1 Tim. 4. 10.) yea salvation itself, Luk. 2. 30.  
By the Name jesus, people were put in mind of that great end of his coming into the world, namely to save them.  
Yet the envious Jews under this Name scorned and derided him, by adding his country thereunto, thus; jesus of Galilee, jesus of Nazareth, Matth. 26. 69, 71. And in scorn this title was set over his head, This is jesus, etc. Matt●…. 27. 37.  
The Apostle therefore, in setting forth the excellency of Christ, oft useth this Name jesus. It is oftener used alone, without any addition, in this Epistle, then in any other one Epistle; that these Hebrews might be kept from that base conceit which their countrymen had of jesus; and move them to have him in high esteem.  
There are two whom the LXX in the old Testament stile jesus, namely joshua 
Who were called jesus.  the son of Nun (John. 1. 1.) and josuah the son of josedech, Hagg. 1. 14. Both these were accounted Saviour's of Israel, in regard of temporal deliverances, and therein were types of Christ.  
In the new Testament where mention is made of joshuah, he is styled jesus: as Acts 7. 45. Heb. 4. 8. There is mention of another also called jesus, Col. 4. 11. who being a Jew, was, as is probable, in Hebrew called josuah.  
The Apostle had before called Christ, the Son of God, the first beg●…tten, God, Lord, which are titles proper to his divine nature. But here he speaketh of his excellency, as man: and thereupon giveth him that title which setteth out the distinct reason, why being God, he assumed man's nature: namely that he might be a fit, and able Saviour of man. Fit, as he was man: able as he was God.  
Well may this title jesus, in regard of the signification of it, be given unto Christ▪ 
What a Saviour Jesus is.  For,  

1. He was a true Saviour (Heb. 8. 2.) not a typical Saviour, as joshua and other like Saviour's, Neh. 9 27.  
2. He was a most free Saviour. According to his mercy he saved us (Tit. 3. 5.) N●… for price, 1 Pet. 1. 18.  
3. He was an all-sufficient Saviour. He satisfied divine Justice, assuaged divine wrath, endured the infinite curse of the Law, overcame death, hell, and him that had the power of them, v. 14. Rev. 1. 18.  
4. He was an universal Saviour. The Saviour of all that are, or shall be saved, 1 Tim. 4. 10.  
5. He was a total Saviour. He saveth soul and body, 1 Cor. 6. 20.  
6. He was an everlasting Saviour. He brings all that believe in him to everlasting life. As he is, so he was from the beginning, and ever will continue so, Heb. 13. 8. Rev. 13. 8. Heb. 7. 24.  
7. He was a perfect Saviour, Heb. 7. 25. He leaves nothing simply in the case of salvation, for any other to do.  
8. He is the only Saviour. Acts 4. 12. Isa. 63. 5.   
On these grounds it becomes us:  

1. To consider the need that we have of a Saviour. This will make us inquire how we may be saved, Acts 16. 30.  
2. To fly to Christ for salvation. He invites all so to do, joh. 7. 37. He casts away none that come unto him, joh. 6. 37.  
3. To trust on him, Acts 16. 31. 1 Tim. 4. 10.  
4. To rejoice in him, Luk. 1. 47.  
5. To bless God for him, Luk. 1. 68  
6. To serve him who saveth us, Luk. 1. 74, 75.  
7. To do all in his Name, Col. 3. 17.   
Of this title jesus, joined with the other Christ, See Chap. 3. v. 1. §. 29.   

§. 74. Of applying the testimony.  
THat it may the more evidently appear, that Jesus was especially intended in the foresaid testimony, the Apostle applieth to him both that low estate to which the man mentioned by the Psalmist, was humbled: and also that high estate whereunto he was advanced: and both these, in the very words of the testimony. The former thus, Who was made a little lower than the Angels. The latter thus, crowned with glory and honour. The meaning of both these hath been before declared, See §. 57  
This high exaltation of Christ is here again brought in, to prove that all things were put under him. For the first particle of this verse But, hath reference to the exaltation of Christ, as if they had been thus joined together, But we see jesus crowned with glory and honour. The thing questioned in the former verse was this; we see not yet all things put under him. To that in way of opposition the Apostle addeth this, But we see jesus Crowned. This crowning of Jesus is a clear demonstration that all things are put under his feet: for it showeth that he hath dignity and authority over them all. And it is here again upon the mention of Christ's suffering, set down, to take away the scandal of Christ's cross: for Christ crucified was unto the jews a stumbling block, and unto the Greeks foolishness, 1 Cor. 1. 23. But the glory of Christ after his suffering, made his suffering to be accounted no despicable matter, but rather most glorious; it being the way to a Crown of glory and honour.  
To show wherein jesus was made lower than Angels, this phrase is inserted, For the suffering of death.  
The Preposition translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, is diversely used in the new Testament. It is 
What this particle FOR intendeth.  sometimes set before the genitive case; and than it signifieth the efficient cause and that principal, as Rom. 1. 5. or instrumental, as Matth. 1. 22. or the means whereby a thing is effected, as Acts 5. 12. In all these senses it is translated, By. See Chap. 3. v. 16. §. 164.  
Sometimes it is set before the accusative case, and is translated FOR; than it signifieth the final cause; as Matth. 14. 3, 9 and in this sense it is sometimes translated because, as Matth. 13. 21. In the next verse both cases are joined to it, so as it signifieth both the final and the efficient cause. Here it is joined with the accusative case. But the sentence is so placed between the humiliation and exaltation of Christ, as it may be referred to either. Some refer it to the one, some to the other.  
It being referred to Christ's humiliation, implieth the end of his being made less than Angels; namely, for death: that he might suffer death; or that he might die. For Jesus, as God, was eternal, immortal, and could not die: but as man he was mortal: he could, he did die.  
Some place Christ's humiliation below Angels in his death; and thus translate it, lower than the Angels, by the suffering of death. Our english giveth an hint of this, by putting this divers reading in the margin, thus; or, by. But the accusative case, with which the preposition is here joined, will hardly bear that interpretation.  
Again, Others refer this clause, concerning Christ's death, to his exaltation, thus; We see jesus for the suffering of death crowned: which is, as if he had said, Because he suffered death, he was crowned, etc.  
If this be taken of the order, or way of Christ's entering into glory (namely, that 
Christ's glory after suffering.  after he had suffered death, he was crowned with glory:) it well agreeth with other Scriptures, which thus speak; Ought not Christ to have suffered these things, and enter into glory? (Luk. 24. 26.) He became obedient to death, wherefore God also hath highly exalted him, Phil. 2. 8, 9 But thereupon to infer what Papists do, that Christ by his 
Rehm. Annot. on this place.  passion merited his own glorification, is no just consequence; nor an orthodox position. For,  

1. The Greek phrase noteth the final, rather, than the meritorious cause. 
Christ merited not for himself.   
2. The glory whereunto Christ was advanced, was due to him by virtue of the union of his humane nature with his divine.  
3. The glory whereunto he was advanced was too great to be merited. 
See Domest. Dut. Treat. 1. on Ephe. 5. 25. §. 32.   
4. It impaireth the glory of Christ's passion, to say that hereby he merited for himself: implying that he aimed therein more at his own glory then our good.  
5. It lesseneth God's love to man: as if God should give his Son to suffer, that thereby he might attain unto another glory than he had before.  
6. Christ going out of the world thus prayeth, O Father, Glorify thou me with thine own self, with the glory which I had with thee before the world was, Joh. 17. 5. How was that merited in the world, which he had before the world was?  
7. The Rhemists themselves, and other Papists acknowledge, that Christ was, 
Rhem. Annot. on Heb. 1. 6.  straight upon his descending from Heaven, to be adored by Angels, and all other creatures.   
I suppose that the main scope of the Apostle, is to set out the end of Christ's being made lower than Angels; namely, that he might be a sacrifice to expiate man's sin; and thereby to make reconciliation betwixt God and man.  
In this respect the first interpretation is the fittest: namely, that Christ was made 
Chrys. in Heb. 2. Hom. 4. Theod. in loc. Aug. contr. Maxim l. 3. c. 18.  man for this very end, that he might die. This is most agreeable to the proper meaning of the phrase and mind of the Apostle.  
Thus do many Ancient and later Divines take it. This is a second proof of Christ's true manhood, namely his death. See §. 1. 
Ambr. Bullin. Bez. jun. Pareus.    

§. 75. Of Christ's being man to die.  
HAd not Christ assumed an humane nature, which (in the substance, and sundry infirmities thereof) is inferior to the Angelical nature (which is spiritual, and incorruptible) he could not have died. To imagine that as God (who only hath immortality, 1 Tim. 6. 16.) he should die, would imply the greatest contradiction that could be. God is a Spirit of spirits, more free from any corporal infirmity, and from death, than any created spirits can be. Yet to effect what Christ did by his death; he that died must be God. For Christ died not as a private person to pay his debt: but as a Surety for man, and a Redeemer of man. For man therefore he was to satisfy infinite justice, to remove the insupportable curse of the Law, to break the bonds of death, to overcome the devil that had the power of death. No single creature could do all these. Immanuel, God with us, God made man, died, and by death effected whatsoever was requisite for man's full Redemption. As by being man he was made fit to suffer, so that manhood being united to the Deity was made able to endure whatsoever should be laid upon it: and thereby also an infinite value, worth, and merit was added to his obedience: for it was the obedience of him that was God, but in the frail nature of man.  
Behold here the wonder of wonders. Christ undertakes a task above the power of all the Angels: and to effect it he is made lower than Angels. If ever power were made perfect in weakness, it was in this.   

§. 76. 
* See §. 96.  Of Christ's Sufferings.  
THe Apostle here addeth suffering to death (For 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa●…or.  the suffering of death) to show that it was not an easy, gentle, light departure out of this world, but a death accompanied with much inward agony, and outward torture.  
This word in the plural number, Sufferings, is frequently used in the New Testament, both to set out the manifold sufferings of Christ, (as 1 Pet. 1. 11.) and also the sufferings of Christians for Christ's sake, (as Rom. 8. 18.) The singular number, Suffering, is used in this only place: but collectively it compriseth under it all that Christ endured, either in body or soul. To demonstrate the truth hereof, the Apostle with an emphasis thus expresseth the kind of his death, even the death of the Cross, (Phil. 2. 8.) which was a cursed death, Gal. 3. 13.  
This will yet more evidently appear, if to Christ's external sufferings be added the 
Christ's sufferings in soul. See Chap. 5. v. 7. §. 38.  sufferings of his soul. A Prophet saith, that his soul was made an offering for sin, Isa. 53. 10. This was manifested by his inward agony, concerning which, he himself thus saith, My soul is exceeding sorrowful unto death: with strong crying and tears, he thus prayeth, O my Father, if it be possible, let this cup pass: yea again, and the third time he fell on his face, and prayed in the same manner. Such was his agony, as his sweat was as it were great drops of blood falling to the ground. So great was his agony, as an Angel is said to appear unto him from heaven strengthening him. When he was upon the Cross, he cried with a loud voice, saying, My God, my God, why hast thou forsaken me? Do not these effects further prove that the Apostle had cause to add Suffering to Christ's death, and to style it, Suffering of death?  
All this was to keep us from suffering what by our sins we had deserved. For Christ hath redeemed us from the curse of the Law being made a curse for us, Gal. 3. 13. Who is able to comprehend the breadth, and length, and depth, and height of Christ's love to us, which passeth knowledge? Ephes. 3. 18, 19  
What now should not we do, and endure for Christ's sake, thereby to testify our love to him?   

§. 77. Of this reading Without God.  
THe proper end of Christ's suffering is thus expressed, that he by the grace of 〈◊〉 should taste death for every man. 
Reg. l. 3. c. 20. Vigil. contr. Euty●…b.   
This conjunction THAT, is a note of the final cause: as Matth. 5. 16. Wh●… in special that end was, is showed in this phrase, for every man. Hereof See §. 83.  
The chief procuring cause is here said to be, The grace of God. It appears that 
a Ambr. de Fide ad Grat. l. 2. c. 4. Fulg●… ad Tr●…simun. l.  some of the Ancients read this clause otherwise then now we read it: though it be confirmed by a constant consent of all Greek copies as we now have it.  
That other reading is thus, That 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si●…e Deo.  WITHOUT God he might taste death. The 
I●…sum gra●…ant nomi●…at qui pro omnium salute gustavit mortem. Ambr. the fid. ad great. l. 2. c. 4.  Greek words translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratia D●….  Grace, in the Nominative case, and without are somewhat like: they differ but in one letter. Thence might the mistake arise. For some have here taken grace in the Nominative case, for Christ who died: as if he had said, That the grace of God might taste death for every man. He called him grace 〈◊〉 tasted death for the salvation of all, saith one: and the Son is called the grace of 
Gratia Dei Patris appellatur Filius, co quod nobis a Deo Patre grati●… fit d●…tus, & quoth gratis pro nobis mortem sustinuit. Primas. The Heresy of Nestoriu●….  God the Father, saith another. But the word used by the Apostle is of the Dative case: so as hereby the likeness of the Greek words is taken away: and the mistake appears to be the greater.  
The sense wherein the Fathers used this phrase, without God, was this, that though Christ consisted of two Natures, Divine and Humane, yet he suffered only in his Humane nature, his Deity did not suffer.  
But Nestorius, a notorious Heretic, and his followers, inferred from those words, without God, that Christ's Humane nature was a distinct person of itself, and so suffered without God, not united to God. For they held that God and man in Christ were two distinct Persons.  
Thus we see what advantage is given to Heretics by altering the words of Scripture.   

§. 78. Of God's grace the cause of Christ's death.  
TO come to the true reading of this text, which is this, by the grace of God. 
Of grace the ground of all good. See Chap. 4. v. 16. §. 96, 97.  Grace is here put for the free favour of God. Thus it is oft taken in the holy Scriptures.  
All blessings tending to salvation, yea, and salvation itself, are ascribed thereunto▪ as Election, Rom. 11. 5. Redemption, Eph. 1. 7. Vocation, 2 Tim. 1. 9 Justification, Rom. 3. 24. Salvation, Eph. 2. 8.  
It was therefore of God's grace that Christ was given to man, and that he did what he did, and endured what he endured for man, john 3. 16. Ephes. 2. 4, 7.  
There is nothing out of God to move him to do any thing: He worketh all things after the counsel of his own will, Eph. 1. 1. See more hereof §. 37. and Chap. 4. v. 16. §. 97.  
As for man, there can be nothing in him to procure so great a matter, as is here spoken of, at God's hand.  
By this it is manifest, that God's free grace, and the satisfaction that Christ hath 
God's grace and Christ's me●…it meet together. See Chap. 9 v. 7. §. 43.  made for our sins, may stand together. Christ's satisfaction is so far from being opposite to the freeness of God's grace, as it is the clearest, and greatest evidence that ever was, or can be given thereof. More grace is manifested in Gods not sparing his Son, but giving him to death for us, then if by his supreme authority, and absolute prerogative he had forgiven our sins, and saved our souls. We that partake of the benefit of Christ's death, nor do, nor can make any satisfaction at all. For God to impute another's satisfaction to us, and to accept it for us, is mere grace: and that the rather, because he that is true God, even the proper Son of God, made that satisfaction.  
Thus we see how in working out our redemption, Divine grace and justice meet together, and sweetly kiss each other. justice in reference to the Son of God, who hath satisfied God's justice to the full. Grace in reference to us, who neither have made, nor can make any satisfaction at all.  
Learn hereby to ascribe what thou hast or hopest for, to grace: and wholly rely 
All to be ascribed to grace.  thereupon. It is the surest ground of comfort, and safest rock of confidence that poor sinners can have.  
Paul ascribes all in all to it, 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth: yet never satisfieth himself therein. He styleth it, abundance of grace, Rom. 5. 17. Exceeding abundant grace, 1 Tim. 1. 14. Riches of grace, Eph. 1. 7. Exceeding riches of grace, Eph. 2. 7.  
Let us be like minded. Let us acknowledge the grace of God to us, and ascribe all the good we have thereunto. Let us so deeply meditate thereon, as we may be ravished therewith. Let us so apply it to ourselves, as we may render all the praise of what we have, or are able to do, to this grace of God.  
Had it not been by the grace and good pleasure of God, no violence or force of 
None could have forced Christ to suffer.  man or devils, could have brought Christ to die. Did he not with a word of his mouth drive back those that came to apprehend him? joh. 18. 6. He could have had more than twelve legions of Angels to defend him, Matth. 26. 53. He was delivered by the determinate counsel of God, Acts 2. 23. And this God did upon his free grace and good will towards man. This moved Christ to lay down his life, Joh. 10. 18. and to give himself, Eph. 5. 25.   

§. 79. Of Tasting.  
THe evidence of the grace of God here specified is thus expressed, That he should taste death, etc. Of tasting, See Chap. 6. v. 4. §. 33.  
To taste is the proper act of that sense which is called Tast. Thereby is discerned the ●…avour of things: and men distinguish betwixt sweet and sour, fresh and salt, and other like different tastes, job 12. 11. 2 Sam. 19 35. In sacred Scripture it is taken two ways.  

1. Indefinitely, for the participation of a thing; and that affirmatively, (The Ruler of the feast tasted of the water that was made wine: that is, he drank it, joh. 2. 9) and negatively, None of them shall taste of my supper, that is, shall eat thereof, Luke 14. 24.  
2. Exclusively, by way of diminution; implying a small quantity. This also affirmatively, (I did but taste a little honey: that is, I took but a little quantity, 1 Sam. 14. 29.) and negatively, Taste not, Colos. 2. 21. that is, take not the least quantity.   
In the former sense it is taken for eating, and so translated, Acts 10. 10. & 20. 11.  
In the later sense it is opposed thereunto, When he had tasted thereof he would not drink, Matth. 27. 34. Eating and drinking in this case intendeth the same thing.  
It is oft, in the New Testament especially, metaphorically used, and applied both to things comfortable, (as to the heavenly gift, good Word of God (Heb. 6. 4, 5.) and gratiousness of God, 1 Pet. 2. 3.) and also to such things as are grievous: as to that which of all things is most bitter unto natural men, namely death: They s●… not taste of death, Matth. 16. 28. So john 8. 52. and here.  
The ground of this phrase may arise from the ancient custom of the Grecians in 
Plato in Phaedon●….  putting men to death: which was by giving them a cup of poison to drink. In allusion hereunto death is styled a Cup (especially death inflicted by men, accompanied with some horror:) and suffering death a drinking of that Cup, john 18. 11. Matth. 20. 22, 23.  
It was usual with the Prophets to set out God's judgements under this metaphor of a Cup: a Cup being Metonymically put for the liquor in the Cup: which in this case is taken to be bitter and deadly, Isa. 51. 17, 22. jer. 25. 15, 17, 28. Ezek. 23. 31, etc. To drink, or taste of such a Cup is to partake of the grievous and bitter thing that is intended thereby: whether it be death, or any other affliction or judgement.  
The liquor in the Cup, whereof Christ is here said to taste, is plainly expressed to be death. How bitter his death was, hath been showed before, §. 76.   

§. 80. Of Christ's tasting Death.  
CHrist suffering death is here set out under this metaphor of Tasting, in three respects.  

1. In that he did truly and really partake thereof. The History of his Passion, punctually set forth by four Evangelists, which are four authentic Witnesses, give●… abundant proof hereunto. He was our Surety, and took our sins on him, and undertook to make full satisfaction for them. To do this he must of necessity partake of death: even such a death as he did suffer. This real suffering of Christ is to be held as an undeniable ground of faith.  
2. In that Christ was not swallowed up of death. For he was but three days under the power of death: and in none of those days did he see corruption, Acts 2. 31. In both these was jonas a type of Christ, jonas 1. 17. & 2. 10. Matth. 12. 40. This doth much strengthen our faith, in that our Surety, who did really partake of death▪ did yet but taste thereof. He was not utterly destroyed thereby.  
3. In that he began to us in that Cup. A Physician will himself taste of the Potion that he hath prepared for his Patient, to encourage his Patient more contentedly and readily to drink it up. For by the Physicians first tasting of it, the Patient is assured that there is no hurtful thing therein, but that which is good and wholesome. Even so Christ tasting death, encourageth Believers to submit unto it. It is said of the Unicorn, that he putting his horn into the water, draws out all the poison thereof, and then other beasts drink of it after him. Thus from Christ's death it is that the sting of death is pulled out, (1 Cor. 15. 55, 56.) His tasting of death hath seasoned and sweetened death unto us: So as that which was sharp vinegar, and bitter gall to him, is sweet wine to us. Thus it is set out in the Lord's Supper, Luke 22. 20. It is a Cup of consolation, (Jer. 16. 7) of benediction, (1 Cor. 10. 16.) of salvation, Psal. 116. 13.    

§. 81. Of Christ's dying for every man.  
THe persons for whom Jesus tasted that bitter Cup of death, are set forth in this indefinite phrase, for every man. This collective phrase in the singular number, is answerable to the general in the plural number, for all, 2 Cor. 5. 15. It was before noted (§. 66.) that this general or indefinite particle, All, or every one, admits limitations. In this case of Christ's death, it must needs be limited. For in another place Christ saith, I laid down my life for the sheep, (John 10. 15.) but every man is not of Christ's fold, nor one of those sheep. It is said again, He shall save HIS people (Matth. 1. 21.) of this number every man is not: He gave himself for the Church (Eph. 5. 25.) of which Society none are but the Elect. Christ made intercession for those for whom he died, (Rom. 8. 34.) But he prays not for the world, (john 17. 9) They for whom he died are Redeemed, (Rev. 5. 9) but Christ hath redeemed men out of every Kindred, and Tongue, and People, and Nation: not every one in each of these. From Redemption follows Remission of sins, (Col. 1. 14.) but all have not their sins pardoned. The Father gave some out of the world to Christ, john 17. 6.  
This universal particle, all, or every one, must therefore have here some limitation: as on all hands it is granted to have in these words of Christ, I, if I be lifted up from the earth will draw all men unto me, John 12. 32.  
Limitations are such as these.  

1. In regard of distinct sorts and kinds of persons. So is the general particle limited, Gen. 7. 14. Matth. 4. 23. Luke 11. 42.  
2. In regard of the universality of the Elect. These are they of whom Christ thus 
Habet populu●… Dei plenitudinem suam. In electis specialls quaedam censetur universitas: ut de toto mundo totus mundu●… liberatus videatur. Ambros. d●… vocat. Gent. l. 1. c. 3.  saith, All that the Father giveth me, shall come unto me; and him that cometh unto me, I will in no wise cast out, John 6. 37. God's people have their fullness; and in the Elect there is a kind of special universality: So as the whole world may seem to be redeemed out of the whole world.  
3. In regard of the indefinite offer of the benefit of Christ's death to every one none excepted, Isa. 55. 1. Rev. 22. 17.  
4. In regard of the sufficiency of the price. Christ's death was sufficient to redeem every one. In this respect it is said, The blood of Christ cleanseth from all sin, 1 John 2. 7.  
5. In regard of the impotency of all other means. There is no other means to redeem man but the death of Christ: so as every one that is redeemed is redeemed by his death. In this respect saith this Lord, I am the Lord, and beside me there is no Saviour, Isa. 43. 11. Where in a City there is but one Physician, we use to say, all that are sick are cured by him, meaning all the sick that are cured.    

§. 82. Of God's impartiality.  
THis in general verifieth that which was of old affirmed by Moses, (Deut. 10. 17.) by Elihu, (Job 34. 19) in jehoshaphat, (2 Chron. 19 7.) by Peter, (Acts 10. 35.) by Paul, (Rom. 2. 11.) and sundry others: namely, that with God is no respect of persons. All sorts, in all Nations, whether male or female, great or mean, free or bond, learned or unlearned, rich or poor, or what other outward difference may be betwixt them, All are alike to God.  
By this may every one be bold to apply Christ's death to himself. Hereof see more in The whole armour of God, on Eph. 6▪ 16. Treat. 2. of Faith. §. 29, 30, etc.   

§. 83. Of Christ's dying for us.  
THe end of Christ's death being thus set down, for every man, sheweth that it 
Christ did all for us.  was man, even man's good for whom and for which Christ died, Rom. 5. 8. His birth, his life, his death, were all for us children of men. A Prophet, who was a son of man thus setteth out Christ's birth, Unto us a Child is born; unto us a S●… is given, Isa. 9 6. And an Angel speaking to sons of men, thus, Unto you is born ●… Saviour, Luke 2. 11. The obedience of Christ's life was also for us, Rom. 5. 19 
* See ver. 15. §. 148.  So he died for us, 1 Thes▪ 5. 10. The like is said of his burial▪ for in regard of the benefit which we receive from Christ's burial, we are said to be buried with him, Ro●…. 6. 4. Col. 2. 12. yea he was made sin for us, (2 Cor. 5. 21.) and a curse for us, Gal. 3. 12. For us he vanquished the devil, Heb. 2. 14. The like also of his resurrection, Rom. 4. 25. Of his ascension, (john 14. 2.) Of his intercession, (Rom. 8. 34.) and o●… his abode in heaven, (john 17. 24.) All is for us.  
Good ground we have hereupon to apply, as other things of Christ, so especially (that which is here in particular expressed) his death: and to rest thereon, as on a satisfaction for our sins, and as the means of pulling out the sting of death, 1 C●…r. 15 55. and making it a sweet sleep to us, 1 Thes. 4. 14, 15.   

§. 84. Of the Resolution of Heb. 2. 9  But we see jesus, who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that he, by the grace of God, should taste dea●… for every man. 
THe sum of this verse is, The End of Christ's humiliation.  
This is set down by way of Answer to the Objection propounded in the former verse. The Objection was against the supreme Authority of Christ over 〈◊〉 creatures. Of the Objection See §. 68  
The Answer hath reference unto two branches of the Objection,  
One concerns the Person intended: which was man: meaning a mere man. This the Apostle so yields unto, as notwithstanding he affirmeth Jesus, who was mor●… then man to be so highly exalted as is mentioned in the Testimony.  
The other concerns the evidence alleged against the foresaid supreme Authority, which is thus set down, We see not yet, etc.  
This he answereth, by a distinction of sights, to this purpose, though with bodily eyes we can see no such matter: yet we may with the eyes of our soul. See §. 7●….  
In setting down the foresaid end, two points are distinctly expressed,  

1. A description of Christ's humiliation.  
2. A declaration of the end thereof.   
Christ's humiliation is set down by the low degree thereof: and that comparatively in reference to Angels, thus, Lower than Angels. Hereof see §. 64.  
The end is  

1. Generally propounded  
2. Particularly exemplified.   
In the general is declared,  

1. The end itself.  
2. The consequence that followeth thereupon.   
The end itself is  

1. Propounded in this word, Death.  
2. Aggravated by this Epithet, Suffering.   
The consequence following was exaltation.  
This is  

1. Propounded in the metaphor of a Crown: which implieth a royal dignity.  
2. It is amplified two ways.   

1. By the excellency of that Crown, in this word Glory.  
2. By the esteem that others have of it, in this word, Honour. Of these two words See §. 60.   
In the particular exemplification of the end are set out,  

1. The manner of Christ's partaking of death, in this metaphor Tast.  
2. The causes thereof: Which are two.   

1. The procuring cause, The grace of God.  
2. The final cause, For every man.    

§. 85. Of Doctrines raised out of Heb. 2. 9  
I. OBjections against truth are to be answered. Thus such clouds as obscure truth will be removed. Thus may men be kept from forsaking the truth. This particle BUT, intendeth the Doctrine. See §. 68  
II. Christ is the Saviour of man. For he is jesus. See §. 73.  
III. Things supercelestial may be seen. Supercelestials are such as are above the stars, even in the highest heaven, where Jesus hath abode ever since his ascension. There may we now see him: namely with the eyes of the soul. See §. 72.  
IV. Truths invisible are most sure to Believers. They are Believers of whom the Apostle thus saith, We see. See §. 72.  
Of Doctrines raised out of these words, made a little lower than the Angels, and out of these, Crowned with glory and honour, See §. 65.  
V. Christ was incarnate that he might be a fit sacrifice. See §. 74, 75.  
VI Christ suffered unto death. His death is here expressly mentioned.  
VII. Christ's death was with great suffering. It is here styled the suffering of death. See §. 76.  
VIII. Great glory followed upon Christ's great suffering. This phrase, the suffering of death, imports great suffering: and this, Crowned with glory, great glory: and the order of setting down these two, shows, that the later followed upon the former. See §. 74.  
IX. Christ's high dignity giveth proof of the subjection of all things under him. The Apostle here proveth that subjection by Christ's Dignity. See §. 74.  
X. Gods free grace was the procuring cause of Christ's suffering for man. This is here directly set down. See §. 78.  
XI. God's grace and Christ's merit may stand together. See §. 78.  
XII. Christ was not swallowed up of death.  
XIII. Christ actually and really died.  
XIV. Christ began the cup of death to us. These three last Doctrines arise from this metaphor Tast. See §. 80.  
XV. Christ died for all of all sorts. See §. 81.  
XVI. Christ died not for himself. See §. 74.  
XVII. God is no respecter of persons. For he gave his Son for all men. See §. 81.  
XVIII. Man's good was the end of Christ's sufferings. See §. 81.   

§. 86. Of the respect wherein it became God that his Son should be man and suffer for man.  Verse 10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. 
THe first particle of this verse, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, shows that it is added as a reason of that which goes before. In general it is a third reason to prove that Christ was man. See §. 1. In particular it declareth the reason of the last clause of the former verse: which is this, By the grace of God Christ tasted death for every one. If the question be asked, Why Gods grace chose that way to redeem man? here is a ready answer, It became him so to do.  
The Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This phrase it became, imports four things.  became, is diversely used.  

1. It implies a necessity of doing this or that, as in this phrase, Such an high Priest became us, who is holy, etc. (Heb. 7. 29.) It was necessary that we should have such an one: no other could serve the turn.  
2. It implies a duty, as in this phrase, It becometh us to fulfil all righteousness, (Matth. 3. 15.) It is our duty so to do.  
3. It implies an answerableness or agreement of one thing to another, as in this phrase, Speak thou the things which become sound doctrine, (Tit. 2. 1.) that is, as are agreeable thereto.  
4. It implies a decency, comeliness and glory of a thing, as in this phrase, Which becometh women professing godliness, 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works; and this is a decent and comely thing; the beauty and glory of Professors. Thus it is here taken: for never did any thing more make to the glory of God, than his making of his Son lower than Angels, that ●…e might taste death for every one.   
We read that upon the first news of Christ coming into the world a multitude 
God's glory set out in Christ's humiliation to death.  of Angels thus praised God, Glory to God in the highest, etc. Luke 2. 14. And Christ himself, when he was going out of the world, thus saith to his Father, I have glorified thee on earth, John 17. 4. And upon his suffering Christ said, Father glorif●… thy Name: And the Father thus answered, I have both glorified it, and will glorif●… it again, John 12. 28. All this was in relation to Christ's humiliation, even unto death.   

§. 87. Of God's glory in giving his Son to die.  
IF we take a view of God's special Properties, we shall find the glory of them so set forth in Christ's Incarnation and Passion, and the Redemption of man thereby, as in nothing more. I will exemplify this in five of them.  

1. The power of God hath been often manifested by many wonderful works of his since the beginning of the world. The book of job and book of Psalms do reckon up catalogues of Gods powerful and mighty works: but they are all inferior to those works which were done by the Son of God, becoming man, and dying: For hereby was the curse of the Law removed, the bonds of death broken, the devil and his whole host vanquished, infinite wrath appeased. The Son of God di●… all this, and much more, not by araying himself with Majesty and power, but b●… putting on him weak and frail flesh, and by subjecting himself to death. Herei●… was strength made perfect in weakness, 2 Cor. 12. 9  
2. The wisdom of God was greatly set forth in the first creation of all things i●… their excellent order and beauty, and in the wise government of them: but af●… that by sin they were put out of order, to bring them into a comely frame again, was an argument of much more wisdom: especially if we duly weigh, how by the creatures transgression, the just Creator was provoked to wrath. To find out ●… means, in this case, of atonement betwixt God and man, must needs imply muc●… more wisdom. For who should make this atonement? not man, because he wa●… the transgressor: Not God, because he was offended and incensed: yet God b●… taking man's nature upon him, God-man, by suffering, did this deed: he made the atonement. God having revealed this mystery unto his Church, every o●… that is instructed in the Christian faith, can say, Thus, and thus it is done. But h●… not God by his infinite wisdom found out, and made known this means of reconciliation, though all the heads of all creatures had consulted thereabout, their counsels would have been altogether in vain. We have therefore just cause with 〈◊〉 holy admiration to break out, and say, Oh the depth of the riches both of the wisd●… and knowledge of God Rom. 11. 33.  
3. The justice of God hath been made known in all ages, by judgements executed on wicked sinners: as the punishment of our first parents, the drowning o●… the old world, the destroying of Sodom and Gomorrah with fire and brimstone, the casting off the Jews, the casting of wicked Angels, and reprobate men into 〈◊〉 fire: but to exact the uttermost of the Son of God, who became a Surety for man, and so to exact it as in our nature he must bear the infinite wrath of his Father, and satisfy his justice to the full, is an instance of more exact justice then ever was manifested.  

4. The truth of God is exceedingly cleared by Gods giving his Son to die, and that in accomplishment of his threatening and promises.  
For threatening God had said to man, In the day thou eatest of the tree of the knowledge of good and evil, thou shalt surely die, Gen. 2. 17. How could God's truth have been accomplished in this threatening, and man not utterly destroyed, if Christ 〈◊〉 not died in our nature?  
For promise, the first that ever was made after man's Fall was this, The seed of th●… woman shall bruise the Serpent's head, Gen. 3. 15. As this was the first promise, so was it the ground of all other promises, made to Gods elect in Christ. Now God having accomplished this promise by giving his Son to death, how can we doubt of his truth in any other promise whatsoever. The accomplishment of no other promise could so set out God's truth, as of this: for other promises do depend upon this, and not this on any of them. Besides this is the greatest of all other promises. We may therefore on this ground say, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Rom. 8. 32.   
5. God's mercy is most magnified by sending his Son into the world to die for man. The mercies of God are over all his works, Psal. 145. 9 But the glass wherein they are most perspicuously seen, is Jesus Christ made man, and made a sacrifice for man's sin. This is thus set out to the life; God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life, Joh. 3. 16.    

§. 88 Of the necessity of Christ's being man to die.  
ON the forementioned grounds, there was a necessity of Christ's suffering. In 
Of the necessity which Christ laid upon himself for us. See §. 166.  this respect a MUST is attributed to that which is here said, It became. So saith Christ of himself, He must suffer (Matth. 16. 21.) and, Thus it must be (Matth. 26. 54.) The Son of man must he lift up (Joh. 3. 14.) Ought not Christ to have suffered these things, Luk. 24. 56?  
This may serve to stop the mouths of such conceited persons, as are overbusy 
Disputes about God's prerogative in forgiving sin, are vain.  in enquiring after God's supreme high prerogative; namely, whether he could not by virtue of it have forgiven man's sin, without any such satisfaction: and by his grace received him to glory?  
Since it became God, to take this course; and that the holy Ghost saith, it must be so; O man, who art thou that repliest against God? When Gods will is manifested, it is overmuch curiosity to dispute about his prerogative. Moses hath set down a singular rule for us to order our reasonings by; which is this: Those things which are revealed belong unto us, Deut. 29. 29. It may be that these grounds, It became him, It must be, are expressed to prevent all further disputes about this point.  
It much becomes us who look to partake of the benefit of that which became God 
How Christ's satisfaction for sin is perverted.  so to order, to be very circumspect over ourselves, and to take heed that we pervert not that to God's dishonour, which so much became him. They pervert it, who take occasion from God's grace in giving his Son, and from the satisfaction which his Son hath made for our sins, to continue in sin. This is it concerning which the Apostle, with great indignation and detestation saith, God forbid. Rom. 6. 2. This is to turn the glory of God into lasciviousness, Judas v. 4. This is to tread under foot the Son of God, etc. Heb. 10. 29. What greater aggravation can there be of a sin then this?   

§. 89. Of these phrases, For whom, By whom are all things.  
THese phrases, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For whom are all things, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by whom are all things, have reference to God, who gave his Son to death; and by them is he described. These two prepositions 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, BY, are the interpretation of one Greek word; which is the same that in the former verse is translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR (for the suffering.) The variation of the 
e Accusative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genitive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cases joined to the preposition, varieth the interpretation. Hereof see §. 74. Of the greek Noun See §. 76.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The former sets out God, as the final cause, for whose glory all things are. In this sense it is said, The Lord hath made all things for himself (Prov. 16. 4.) namely for his own glory. To this very purpose saith the Apostle; All things are 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to him, Rom. 11. 36. These prepositions 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, and 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  TO, intimate one, and the same thing, which is the End. Thus the woman is said to be made 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the man (1 Cor. 11. 9) which is for the man's sake, for his good, Gen. 2. 18. The Greek phrase which signifieth 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To him, is translated FOR him, ca 1. 16. To make this more clear, our english often addeth this particle, Sake, which is a note of the final cause: As 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the kingdom of heaven's sake, Matth. 19 12. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For my Names sake, saith Christ, Luk. 21. 17. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For the Gospel's sake, 1 Cor. 9 23.  
The latter phrase 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By whom, sets out God as the Efficient, and Creator of all. In this sense this phrase is applied to Christ, By him were all things created, Col. 1. 16.  
It is also applied to his blood as to the procuring cause of redemption: He hath purchased the Church with his own blood, Acts 20. 28.  
This general 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all things, is to be taken in the largest extent that can be, nothing at all excepted: so it is taken joh. 1. 3. Col. 1. 16. Heb. 1. 3. and in other places where mention is made of creation, and providence. (See more of this general, §▪ 66.) Here it is expressly mentioned, to show the ground of Gods putting all things in subjection under Christ's feet: even because all things were for him and by him. God had power to dispose all things as he would, because all things were By him: He made all. And he had a right so to do, because all were made For him: even for him to dispose them as he would. See §. 37.  
These phrases for him, and by him, have reference both to Creation, and also to Providence. For God worketh hitherto (Joh. 5. 17.) namely by his providence: and thereby all things are preserved (Psal. 147. 8, 9) and ordered, Psal. 33. 13, etc.  
In the foresaid description of God, the final cause (for whom) is set before the efficient (by whom,) to show what it was that put God on, to make, preserve, and govern all things. Surely he put himself on; he aimed at himself; even at his ow●… glory: That all things might be For him, all things were By him.  
All things being for God, we also, all we have, and all we can do, aught to be for him. Glorify God in your body, and in your spirit, which are Gods, 1 Cor. 6. 20. Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10. 31. See more hereof in my Explanat. of the Lords Prayer, entitled A Guide to go to God, Petit. 1. §. 30, 31.  
All things being by God, it is our duty to acknowledge, that in him we live, move, a●…d have our being, Acts 6. 28. and that as all things were created, so they are preserved, and governed by him, job 38. 4, etc. Psal. 104. 2, etc. and thereupon to fly to him in all our needs, distresses and dangers: to call upon him, and depend on him for every good thing: to commit our souls, bodies, states, endeavours, even all that we have to him: to be content with every event: to submit all our purposes to his will: and for all things to bless him, job 1. 21.  
We ought the rather to be thus minded, because God doth nothing but what becometh him. This description of God, for whom are all things, and by whom are all things, is added to this motive, it became him; to show that there is a comeliness in all things done by him. He hath made every thing beautiful in his time, Eccles. 3. 11. Wherefore, though we can see no reason of God's doings, yet we may see good reason to account them them the best.  
This title, by whom, having reference to God (as also Rom. 11. 36.) giveth a full answer to the Arrians, who from this phrase, All things were made by him, Joh. 1. 3. Infer, that the Son is inferior to the Father; and his instrument in making the world.   

§. 90. Of Sons in relation to Christ.  
THis clause in bringing many Sons unto glory, seemeth by our english Translators to have reference to him who is described in the former words, namely to God. Surely the thing itself may well be applied to God; and imply a reason, why it became God to make his Son perfect through sufferings; even because his purpose was to bring many other sons to glory: and the best way to bring them thereunto, was, by his Son's suffering.  
This is a good, and congruous sense, but the construction of the Greek words will not bear it: for the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Antecedent to which this relative in that sense should have reference is of the dative case: but the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  relative is of the accusative case: of which case the word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Captain, is. Now it is without all question, that Christ is meant under that word Captain: therefore in grammatical construction, this act of bringing many sons to glory, is to be applied to Christ.  
Thus it showeth a reason why Christ himself passed by suffering unto glory, namely that thereby he might bring many sons to glory. Both references tend to the same scope. The latter attributes that act to the Son, which the former doth to the Father. In this there is no great incongruity. For the Father, and Son are one in Essence, mind, will and work. What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19  
Against the reference, of bringing sons unto glory, made to Christ, it is objected 
Saints how brethren, how sons of Christ.  that the persons here said to be brought to glory, are called Christ's brethren? ver. 11. If they be his brethren, how can they be his sons?  
Answ. 1. They are not called HIS sons in relation to Christ; but indefinitely, sons: so as it may be thus explained, Christ brought many sons of God to glory.  
2. The same persons that in one respect are called Christ's brethren, may in another respect be called his sons. How Saints are called Christ's brethren, See §. 106. They are called his sons in these respects.  

1. As Christ is the everlasting Father, Isa. 9 6. Thus he hath given them their being, and adopted them into his family.  
2. As the Father hath given all his elect unto Christ, to be nourished and nurtured by him. Thus they who were nurtured, and instructed by ancient Prophets, are called sons of the Prophets, 2 King. 2. 3. In like manner, and on the same ground, the elect of God are called Christ's sons. They whom Ministers beget unto the Lord, are called their sons, Philem. v. 10. much more they who are saved by Christ, may be called his sons.  
3. As Christ bears a fatherly affection to them; loving them as sons, taking an especial care of them as of his sons; purchasing an inheritance for them; and doing all the good he can for them.   
The sons of God and the sons of Christ are all one; even such as are adopted and regenerate: for by the grace of adoption, and by the work of regeneration we are made the sons of God, and heirs of glory, Rom. 8. 15, 16, 17. 1 Pet. 1. 3, 4. These are sanctified and cleansed with the washing of water by the word, Ephes. 6. 25. These have washed their robes, and made them white in the blood of the Lamb, Rev. 7. 14. And thus are they fitted for glory.  
Boast not of any title to glory, till thou hast▪ evidence of thy sonship; that thou art adopted and born again. The son of the bondwoman shall not be heir with the son of the freewoman, Gal. 4. 30. 
How sons known.   
How may we have evidence that we are sons?  
Ans. By the Spirit, Rom. 8. 14. The Spirit worketh two things:  

1. An earnest desire of God's fatherly favour, Gal. 4. 6.  
2. A careful endeavour to please and honour God, Col. 1. 10. Mal. 1. 6. The former is a fruit of faith: the latter of love. Hence arise grief for the provocations of God's wrath; and indignation at the dishonour done to God.   
By these evidences we may know that we are the sons here meant, and having that assurance, no doubt can be made of obtaining glory: for Christ undertaketh to bring such to glory. In this respect salvation, by a kind of property, is said to be theirs: for Christ is styled the Captain of THEIR salvation. All sons, and none but sons shall be saved. jesus shall save His people, Matth. 1. 21. He is the Saviour of the body▪ Eph. 5. 23. If children, than heirs (Rom. 8. 17.) not otherwise.  
With much confidence may sons rest upon such a Father as Christ is, to be much pitied and succoured in all their distresses, to have all their wants supplied, to be tenderly dealt with in all their weaknesses, to be sufficiently provided for with all needful good things, to be safely protected against all dangers, to have whatsoever may be expected from such a Father. Consider on the one side the love and care of natural Fathers to and for their children, yea and of Apostles too, for those whom they begat by the Gospel: and on the other side, well weigh how far Christ exalteth all those Fathers in power, wisdom and goodness, and you shall find just cause with confidence to rest on him, at all times, on all occasions.  
By virtue of this relation, it becomes us all, who account ourselves to be in the 
Behaviour of sons.  number of Gods elect, and to be given by him as sons to Christ; it becomes us every way to show ourselves to be Christ's sons; even in our inward disposition, and also in our outward conversation: and thereupon to love him, and fear him: to reverence and obey him: in all things to please him and honour him, to depend on him for all needful good things, and to be content with that condition wherein he sets us, and with those gifts of soul, body or state, that he is pleased to bestow upon us. In a word, what duties soever in God's Word are required of sons as sons, we must conscionably perform to Christ, whose sons we are.  
That these duties may be performed according to the extent of the persons whom 
Sons put for both Sexes.  they concern, we must take notice that as all sorts and conditions of men, great and mean, rich and poor, young and old, so also both Sexes male and female are comprised under this relative Sons. For that is the nature of relatives to comprise both under one, as under this title men indefinitely used, women also are comprised, and under brethren, sisters also. To manifest this, the other relati●… daughters are oft expressed, as, ye shall be my sons and daughters, 2 Cor. 6. 18.   

§. 91. Of the multitude of them that shall be saved.  
THe sons before mentioned are said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  many. Though this include not all the sons of Adam: for they that have done evil shall come forth unto the resurrecti●… of damnation, John 5. 29. and this Captain of salvation will say to multitudes at the last day, Depart from me ye cursed into everlasting fire, Matth. 25. 41. Yet this includeth a very great multitude. For it was in relation to these sons, who are the spiritual seed of Abraham, that God said to Abraham, Isaac, and jacob, Thy su●… shall be at the stars of heaven, and as the dust of the earth, Gen. 15. 5. & 26. 4. & 28. 14. And the Prophecies of multitudes to come in are meant of these sons: such ●… these, Many people shall say, Let us go up to the house of God, Isa. 2. 3. Mic. 4. 2. Ma●… shall come from the East and West, etc. Matth. 8. 11. and, My righteous servant 〈◊〉 justify many, Isa. 53. 11. The son of man came to give his life a ransom for ma●…y▪ Matth. 20. 28. His blood is shed for many, Matth. 26. 28. By the obedience of one 〈◊〉 many be made righteous, Rom. 5. 19 In particular john saith, I beheld, and lo, a g●… multitude, which no man could number of all Nations, and kindreds, and people, 〈◊〉 tongues, stood before the throne, etc. Rev. 7. 9 All these were the sons here mention●… See Chap. 6. v. 14. §. 107. And Chap. 9 v. 22. §. 140.  
Obj. It is oft said, that Few are chosen, Few enter in at the strait gate, M●… 
Ob. Few saved.  7. 14. & 20. 16. Hereupon the flock of Christ is styled a little flock, Luke 12. 31▪ and they are styled a remnant, Isa. 1. 9 a tenth, Isa. 6. 13. a vintage, Mic. 7. 1. 〈◊〉 they are resembled to those few that were in the Ark, when the whole world 〈◊〉 drowned; and in Sodom, when the four Cities were destroyed with fire and br●… stone. See chap. 11. v. 7. §. 32.  
Answ. Comparatively they are indeed but few, in regard of the multitudes 〈◊〉 
Answ. Comparatively few.  evil ones that ever have been, and ever will be in the world. But simply consider●… in themselves they are very, very many. When Elijah thought that he alone 〈◊〉 been left, the Lord gave him this answer, I have reserved to myself seven thousa●… Rom. 11. 3, 4.  
This is a matter of great comfort, in regard of the multitudes that perish, that th●… are also many that shall be saved.  
It is also a great encouragement to inquire after the way to salvation, and to ●… the means sanctified for attaining thereunto. There is a fountain opened to cleans●… from sin, Zach. 13. 1. Let us not fear that it will be dried up because many go●… partake thereof. Be rather encouraged to go with those many thereunto. F●… not that heaven will be filled up: for there are many Mansions, John 14. 2. A po●… man long waited at the Pool of Bethesda, though the time of cure was but at a ce●…tain season, and only one could be cured at that season, john 5. 4, 5, etc. But 〈◊〉 Pool for salvation cureth at all times all that go into it. We read of three th●…sand converted by one Sermon, Acts 2. 41. and five thousand by another, Acts 4▪ and it is after this registered, that multitudes of believers were added to the Lord, (〈◊〉 5. 14.) and that the number of disciples was multiplied, (Acts 6. 1.) and that 〈◊〉 Churches were established in the faith, and increased in number daily, (Acts 16. 〈◊〉 and that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de●…m millia.  many thousands of jews believed, (Acts 21. 20.) besides the Gentiles 〈◊〉 embraced the faith.  
After those days, yea and in these our days, have the Churches of Christ wonderfully increased.  
A strong inducement this is, both to Ministers to preach the Gospel, and also to people, to attend thereupon, in that there are many sons: and they must all be brought to glory.   

§. 92. Of bringing sons to Glory.  
IT is said of those many sons, that by Christ they are brought to glory.  
The Verb translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brought is diversely used, a●…  

1. To go of ones self, even upon his own voluntary motion; as where Christ saith, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us be going, Matth. 26. 46.  
2. To be led by another, but willingly: thus Andrew brought Simon to jesus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  john 1. 42.  
3. To be brought forcibly, as men use to bring malefactors to execution. There were also two other malefactors 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  led with jesus to be put to death, Luke 23. 32.  
4. To bring such as are no way able to go of themselves: thus the good Samaritan 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brought the man that was wounded and left half dead, to an Inn, Luke 10. 34.   
That we may the better discern how this word bringing is here used, we are to take notice that the sons here said to be brought, are neither able nor willing of themselves to go to glory. Christ therefore bringeth them thither by certain degrees.  

1. He quickeneth them that are dead in sins, Eph. 2. 1, 5.  
2. He showeth them the way wherein they may come to glory. For he is the true light which lighteneth every man that cometh into the world, John 1. 9 Thereupon he thus saith of himself, I am the light of the world: he that followeth me shall not fall into darkness, but shall have the light of life, John 8. 12.  
3. He goeth as a guide before them: for he is that good shepherd that goeth before his sheep, and the sheep follow him: for they know his voice, John 10. 4.  
4. He communicates his Spirit unto them, whereby they are so enlightened, as they discern the way wherein they should walk, Eph. 1. 8, 9 and enabled and persuaded to walk therein, For the Law of the Spirit of life in Christ jesus hath made us free: and, As many as are led by the Spirit of God, they are the Sons of God, Rom. 8. 2, 14.   
Christ's bringing sons to glory, informs us in these two principles.  

1. Man cannot of himself go to glory.  
2. Christ can and will bring all the Elect to glory. We have no sufficiency of ourselves, but our sufficiency is of God, 2 Cor. 3. 5. As the branch cannot bear fruit of itself, except it abide in the vine: no more can ye, except ye abide in me, saith Christ to his sons, john 15. 4.    

§. 93. Of the glory of Heaven.  
THat whereunto Christ bringeth his sons is here styled Glory. Hereby is meant that happy estate which is purchased by Christ in heaven. This estate is oft set out by this Epithet: as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1, 10.  
Glory is a transcendent word, and compriseth under it all manner of excellencies. The infinite excellency of God himself, and of his Divine attributes, is termed glory: as, the glory of God, (Acts 7. 55.) The glory of his Majesty, (Isa. 2. 10, 21.) The glory of his power, (2 Thess. 1. 9) The glory of his grace, (Eph. 1. 6.) In this respect, where the Apostle would to the uttermost that he could, commend, and set forth the excellency of the Son, he doth it thus, Who is the brightness of his Father's glory. See Chap. 1. §. 19  
There is an especial emphasis in this word glory, as it is here used. It goeth beyond the superlative degree, and implieth more than most glorious. It compriseth under it whatsoever may be counted glorious: and that in the most eminent kind and degree that can be.  
In heaven is the God of glory, Father, Son, and holy Ghost. In heaven is that 
Excellent things in heaven.  Son of God incarnate, advanced to the highest glory that can be: there he is crowned with glory.  
Heaven itself is the most bright and beautiful place that ever God made. The Sun itself is not so bright, nor so full of light. There is that light which 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no man 〈◊〉 approach unto, 1 Tim. 6. 16.  
There shineth forth the brightness of God's glory in the fullness of it. There the brightness of Angels (a little part whereof amazed men on earth, as Da●…. ●…. 17. Luke 1. 12. & 2. 9) is most conspicuously manifested. There Christ glorified body (whose face on earth did shine at his transfiguration, as the sun, Mat. 17. 2.) continually shineth out. There also are the glorified Saints, whose bodies shall be fashioned like unto the glorious body of Christ, Phil. 3. 21. They shall there shi●…e as the firmament, as the stars, (Dan. 12 3.) As the sun, Matth 13. 43.  
If joy and delight, if honour and dignity, if full satisfaction of all good thing●… may add any thing to glory, full satisfaction is to be found in heaven.  
The glory of heaven is set out by all signs of glory: as An inheritance in ligh●…▪ (Col. 1. 12.) The riches of the glory of that inheritance, (Eph. 1. 18.) An inherita●… incorruptible, undefiled, and that fadeth not away, (1 Pet. 1. 4) A Crown of lif●…, (James 1. 12.) A Crown of righteousness, 2 Tim. 4. 8. A Crown of glory, (1 Pet. 54) God's Throne, Matth. 5. 34. The Thrones of his glory, (Mat. 19 28.) A Throne of the Majesty, (Heb. 8. 9) The Kingdom of God, (1 Cor. 6. 9) The Kingdom of Heaven, (Mat. 8. 11.) and an everlasting Kingdom, (2 Pet. 1. 11.)  
The estate then which is in heaven reserved for Saints, must needs be a most excellent and glorious estate. The Apostle in setting out the glory of it, useth a●… high and transcendent expression, 2 Cor. 4. 17. For he styleth it a weight of gl●…. It is not like the glory of this world, light, frothy, vain, like hail or ice, which i●… the handling melt: But sound, solid, substantial and ponderous: and that not 〈◊〉 a short time, but for ever: It is an eternal weight, without date, without end: And to show that this glory exceeds all degrees of comparison, he useth an emphatical Grecism, which addeth Hyperbole to Hyperbole: which because other 
Mirè supra modum. E●…aim. Supra modum in sublimitate. Vulg. Lat. Excellenter excellens. Beza.  tongues cannot word for word express to the full, they are forced to use words and phrases which exceed all comparison: As wonderfully above measure: ab●… measure exceedingly: exceedingly exceeding: or as our English, A far more exceeding weight of glory. Of this glory it may well be said, Eye hath not seen, nor 〈◊〉 heard, neither hath it entered into the heart of man, 1 Cor. 2. 9 It is not therefore without cause that the Apostle prayeth, That the eyes of our understanding may 〈◊〉 enlightened, that we may know what th' riches of the glory of his inheritance in 〈◊〉 Saints is, Eph. 1. 18. For it doth not yet appear what we shall be. When Paul was caught up into this glory, he heard 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unspeakable words, which it is not lawful for 〈◊〉 man to utter, 2 Cor. 12. 4.  
To this glory doth the only begotten Son of God bring his adopted sons, 
God's glory set out by the glory of Saints.  to show both the magnificence of his Father, and also the value of his o●… merit.  
The magnificence of a great Monarch is manifested by the greatness of the gifts, or honours that he conferreth. When Pharaoh would honour joseph, he set hi●… over all the Land of Egypt, Gen. 41. 41. So did Nabuchadnezzar to Daniel, Dan. 2. 48. and Darius also, Dan. 6. 2, 3. and Ahasuerus to Haman, Esther 3. 1. and 〈◊〉 Mordecai, Esth. 8. 15.  
As for the price whereby such an inheritance, as is comprised under this word, 
The price wherewith heaven was purchased is great.  Glory, it must needs be more worth than all the Kingdoms of the world, and 〈◊〉 glory of them, because the glory here intended, far surpasseth them all. I reck●… that this present world is not worthy to be compared with that glory.  
One reason of setting out the future estate of Saints under this title Glory, may be to show that all things below are but base, vile and contemptible in comparison of it.  
Who would not, who should not long after this glory: even more than an 〈◊〉 after his inheritance?  
Did we seriously set before us an Idea or representation of this glory, we should undoubtedly say, Blessed is he that shall eat bread in the Kingdom of God, Luke 14. 15. Or as Peter, at the transfiguration of his Master, It is good to be here, Matth. 17. 4. Is it good to be there? then inquire after the way that may bring us thither, and walk in it: Strive to enter in at the strait gate, Luke 13. 24. Do as our Captain did, Endure the cross and despise the shame for the glory that is set before us, Heb. 12. 2. The sufferings of this present time are not worthy to be compared with this glory, Rom. 8. 18. No labour, no pains, no sufferings can in this case be too much, and his glory will abundantly recompense all. In saying, Glory, I say enough.   

§. 94. Of Christ's continuing to bring us to Glory.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, du●…o.  THe Participle bringing, implies a leading one willingly, not by force, Acts 5. 26. Thus Christ bringeth his sheep into his fold, john 10. 16. for it is thus added, They shall hear my voice.  
It implieth also a kind of tender and gentle leading: It is applied to them that brought sick and weak ones to Christ, Luke 4. 40. and to him that brought one half-dead to his Inn, Luke 10. 34.  
The joining of this act of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bringing, with the end, to glory, setteth out a continuance of Christ's act, till he have accomplished his intended end. He ceaseth not to lead and carry us on, till he have set us in glory.  
This phrase of bringing to, is oft used to set out the continuance of an act. It is 
To bring to implies continuance.  said of the pitiful Samaritan, who had compassion on a succourless man, that he brought him to an Inn, Luke 10. 34. and that a Centurion took order that Paul should be brought to a Castle, Acts 23. 10. he feared least Paul should have pulled in pieces of the multitude; therefore he would not have him left till he were safe in the Castle.  
Thus Christ will not leave us in this world unto our spiritual enemies, till he have brought us to glory. It is his promise, Never to leave us nor forsake us, (Heb. 13. 5.) but to confirm us unto the end, 1 Cor. 1. 8.  
On this ground saith the Apostle, I am confident of this very thing, that he which hath begun a good work in you, will confirm it unto the day of jesus Christ, Phil. 1. 6. And Christ saith of himself, Him that cometh to me, I will in no wise cast out, John 6. 37. In this respect, jesus is styled the Author and Finisher of our faith, Hebr. 12. 2. For  

1. This is the will of the Father, that of all which he hath given unto Christ, he should lose nothing, but should raise it up again at the last day, John 6. 39  
2. His love is unchangeable, john 13. 1.  
3. He is faithful, and will do what he hath promised, 1 Thess. 5. 24.   
Admirable is the comfort and encouragement which hence ariseth, in regard of our own weakness and proneness to come short of this glory: and also in regard of the many stumbling blocks which lie in the way, and of the many enemies that oppose us and seek to hinder us in our endeavour after glory. Our comfort and encouragement is, that Christ hath undertaken to bring us to glory, and none can hinder what he undertakes: so as we may and aught to hope to the end, for the grace that is brought unto us in the revelation of jesus Christ, 1 Pet. 1. 13. This we may do the more confidently, because the ground of our confidence is not in ourselves who are mere sons of men, but in the Son of God.  
In regard of ourselves, we may not be highminded, but fear, Rom. 11. 20. but in regard of Christ, we may be persuaded, that neither death nor life, nor any other thing shall be able to separate us from the love of God which is in Christ jesus our Lord, Rom. 8. 38, 39   

§. 95. Of Christ the Captain of our Salvation.  
TO encourage us to our course to glory, he that undertakes to bring his sons thereunto, is styled, The Captain of their salvation.  
By salvation is meant the very same thing that was comprised under glory, even our future happiness. Why it is called glory, was showed showed. 93. Why salvation, Chap. 1. §. 159.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The root from whence the Greek word translated 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Captain is derived, signifieth both a 
a Principium.  beginning, and also a 
b Imperium.  Principality. Answerably the word here used signifieth both a Captain, that goeth before and leads on his soldiers: and also an Author and 
c Architectu●….  First worker of a thing. It is translated Author, Heb. 12. 2. and Prince; as, Prince of life, Acts 3. 15. The Author of life, who hath purchase▪ and procured it,: and the Guide, who leadeth us thereto, going in the way before us.  
To show that Christ is the Author and worker out of our salvation, these 〈◊〉 words Prince and Saviour are joined together, Act. 5. 31. Thus this word he●… translated Captain, is four times, and only four times used in the New Testame●… in all which, both significations, namely Captain and Author, may be implied: 〈◊〉 both may well stand together. The Author of a thing may be a Guide and Lea●… of others thereto. So is Jesus in reference to salvation.  
To show that Christ is the Author of our salvation, another word which properly 
Christ the author of salvation.  signifieth a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cause, even the efficient cause, is attributed to him, and tra●…slated Author of salvation, Heb. 5. 9 Yea he is styled 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e●…ov.  salvation itself, Luke 2. ●…9▪ On this ground was the Name Jesus given him. See §. 73. See Chap. 5. ver. 9▪ §. 50.  
That Christ also is our Captain and Guide to salvation, is evident by other ●…taphors 
Christ a guide to salvation.  attributed to him in reference to salvation: as a Shepherd that goeth before his sheep, john 10. 2, 4, 14. a Mediator that presents men to God, 1 Tim. 2●… an High Priest, who is for men in things appertaining to God, Heb. 5. 1. A Way, ●… which one goeth to a place, john 14. 6. Yea, a new and living Way, Heb. 10. 20. 〈◊〉 in that there never was the like before: Living, in that it puts life into them 〈◊〉 walk therein, and brings them to eternal Life.  
Christ is our Captain, both to direct us, and also to encourage us. We of 〈◊〉 selves are blind, in reference to spiritual and heavenly things: we know not 〈◊〉 way: we cannot see it, we cannot walk in it without a guide. The Eunuch 〈◊〉 was asked, if he understood what he read, answered, How can I, except some 〈◊〉 should guide me? Acts 8. 31.  
Christ is a Light, to show us the way, john 8. 12. and a Guide, to lead us al●… therein, Luke 1. 79.  
We are also full of fears and doubts: but Christ going before us puts spirit, 〈◊〉 and resolution into us. The speech of Abimelech, What ye have seen me do, make 〈◊〉 and do as I have done, (Judg. 8. 48.) put life into his soldiers, and made them re●…dily do the like. So did a like speech and practice of Gideon, Judg. 7. 17. For 〈◊〉 end therefore thus said Christ to his Disciples, I have given you an example, that 〈◊〉 should do as I have done to you, John 13. 15.  
Let us therefore take courage: and being instructed in the right way, and 〈◊〉 on by so skilful a Guide, so valiant a Captain, so tender a Shepherd, so merci●… an High Priest, and a Mediator, so gracious with the Father, let us look unto 〈◊〉 the Author and finisher of our faith, (Heb. 12. 2.) Let us go boldly unto the thro●… grace, that we may obtain mercy, and find grace to help in time of need, Heb. 4. 16. Do●… not of entering into glory, having such a Captain.   

§. 96. Of Christ's 
* See §. 76.  sufferings.  
COncerning this Captain, it is further said, that he was made perfect thr●… sufferings.  
In the former verse, the Apostle used this word in the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  singular number; because he restrained it to Christ's death: and added it as an 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Epithet thereunto, 〈◊〉 show that Christ's death was a suffering death, accompanied with much inward ●…guish and outward torment. But here the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  plural number is used, to intimate 〈◊〉 Christ's sufferings from his entering into this world, to his going out of the same. 〈◊〉 they were all ordered by God: and all tended to the very same end that is here ●…tended, namely, the bringing of sons to glory.  
I suppose it hereupon meet to take a brief view of the many kinds of Chr●… sufferings.  
General heads of Christ's sufferings are such as these.  
Christ's sufferings were either connatural, such as appertained to his humane ●…ture: or accidental, such as arose from external causes. Of such endurance●… 〈◊〉 were connatural, See §. 169.  
Accidental crosses were either such as he was assaulted withal: or were inflict●… upon him.  
Many were the temptations wherewith he was assaulted, both by Satan and also 
Christ's temptation●….  by men; yea and by God himself.  
Satan tempted him to most horrible sins, as, diffidence, presumption and idolatry, Matth. 4. 3, 6, 9 But nothing did cleave to him thereby. The purity of his nature was as a sea to a firebrand, which soon quencheth it. Christ's purity was as clear water in a glass, which hath no dregs, no filth at all in it; though it be shaken never so much, yet it remaineth clear. Christ saith of himself, The Prince of this world cometh, and hath nothing in me, Joh. 14. 30. It is evident that Satan tempted Christ, after those fierce assaults in the wilderness. For at the end of them it is said, When the Devil had ended all his temptations, he departed from him for a season▪ Luk. 4. 13. This phrase, for a season, implieth that Satan afterwards set upon him again. And this phrase, The Prince of the world cometh (Joh. 14. 30.) being spoken a little before the time of Christ's death, further showeth; that the devil set upon him again. These temptations of Satan were no small sufferings.  
Christ was also tempted by men, and those both adversaries and friends. The Pharisees and Sadduces, and others like them among the Jews oft tempted him, as Matth. 16. 1. & 19 3. & 22. 18. joh. 8. 6.  
His Disciples also tempted him, as Peter, Matth. 16. 22. and james and john, Mar. 10. 35. and Thomas, Joh. 20. 25, 27. These temptations from his Disciples especially, could not but much trouble him; witness the sharp rebuke that he gave to Peter. Matth. 16. 23. Yea the temptations of his adversaries the Jews, stirred up anger in him, and grieved him much, Mark. 3. 5. & 8. 12.  
Finally, Christ was tried and proved, and in that respect tempted by God himself; as by the Spirit of God, when he was led up of the Spirit into the wilderness to be tempted of the devil, Matth. 4. 1. And by the Father, who so withdrew his assistance and comfort from him, as forced him to cry out and say; My God my God why hast thou forsaken me, Matth. 27. 46.  
Afflictions inflicted on him were very many. For order and distinction sake, 
Christ's sufferings.  they may be considered in his nonage, man-age, and time of death.  
In his nonage these may be accounted sufferings.  

1. His mean birth, in the stable of an Inn, where he was laid in a manger, 
1. In his nonage.  Luk. 2. 7.  
2. His flight in the night time into Egypt, upon Herod's persecution. This was aggravated by the slaughter of all the Infants in Bethlem, and in all the coasts thereof, Matth. 2. 14, 15, 16.  
3. His Parent's offence at his abode in jerusalem, Luk. 2. 49.   
What afflictions he endured all the time of his private life, who knoweth?  
In his man-age his afflictions were greater, as manifold persecutions, and that 
2. In his manage.  with a purpose to have destroyed him. Thus was he persecuted by his own Countrymen, Luk. 4. 29. and by the common sort, joh. 8. 59 The Rulers, Priests, Pharisees, sent Officers to take him, joh. 7. 32. Herod threatened his life, Luk. 13. 31. By reason of these persecutions, he was forced sometimes to pass thorough the midst of them, so as they could not discern it, Luk. 4. 30▪ joh. 8. 59 Sometimes he hid himself, joh. 12. 36. Sometime he fled from country to country, and from town to town, as (joh. 4. 3, 4.) From judea to Samaria, and thorough it to Galilee: From Nazaret to Capernaum (Luk. 3. 31.) From Jerusalem to the place beyond jordan, Joh. 10. 40.  
His greatest afflictions were about the time of his death: when the hour of his adversaries and power of darkness was come, Luk. 22. 13. These may be drawn to two heads. Outward in body. Inward in soul. of these See §. 76.   

§. 97. Of Christ made perfect by sufferings.  
CHrist by his sufferings is said to be made perfect. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See Chap. 5. v. 9 §. 49.  The Greek word according to the notation of it, signifieth to finish or accomplish a thing: to put an end unto it; or to perfect it. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fi●…is.  The Greek Noun whence this Verb is derived signififieth an end, Chap. 3. 6. For that which is brought to an end, so as there is no further proceeding therein, is said to be perfected: and that is accounted to be made perfect, which is fully and absolutely done, so as nothing needeth to be added thereto. Hence the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adjective translated perfect, Matth. 5. 48. and the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Substantive translated perfection, Heb. 6. 1. Luk. 1. 45.  
This word is variously translated. As  

1. To finish a thing, joh. 4. 34. Acts 20. 24.  
2. To fulfil what was foretold, joh. 19 28.  
3. To make perfect, Heb. 10. 1, 14. & 12. 23.  
4. To consecrate (Heb. 2. 28.) that is, to set apart to an holy use, and that with special solemnity. The Greek Septuagint do use this word in this sense, Exod. 29 9, 22, 26, 29, 33. The Greek Fathers do apply this word to initiating persons by baptism, 
Dionys. Areopag.  whereby they were solemnly consecrated and brought into the Church.  
5. To die: and that as a sacrifice offered up to God, Luk. 13. 32. In this sense 
Greg. in Maccab. Lucan. Euseb. Hist. Eccl. l. 5.  Greek Fathers apply this word to martyrdom.   
Not unfitly in every of those senses may it here to taken: at least every of those acceptions give great light to that which is here spoken of Christ. For  

1. Christ by his sufferings finished that work and satisfaction which was on earth to be done. Therefore on the cross he said, It is finished. Joh. 19 30.  
2. By his sufferings were sundry Prophecies fulfilled, Luk 24. 25, 26, 27, 45, 46.  
3. By his sufferings Christ was made a full and perfect redeemer, Heb. 7. 26. Nothing needed more to be added thereunto.  
4. By his sufferings Christ was solemnly consecrated to be our everlasting high-Priest, Heb. 7. 28.  
5. By his sufferings to death, Christ was made an offering for all sins; even a true, real, propitiatory sacrifice, Heb. 10. 10.   
The scope of the Apostle in this place, is to remove that scandal of Christ's sufferings, whereat both Jews and Gentiles stumbled. For this end he here showeth, that Christ's sufferings turned more to his glory and ignominy: They were honourable ensigns, and solemn rites of advancing him to glory.  
For by his sufferings, he vanquished all his and our enemies: he gloriously triumphed 
Effects of Christ's sufferings.  over them all: he satisfied the justice of God, and pacified his wrath: 〈◊〉 reconciled God and man, and merited remission of sins and eternal salvation: Yea by his suffering he became a pattern and guide to us; and made the way of suffering passable for us to follow him therein; so as we may thereupon pass i●… thorough more easily.  
Though Christ were ever perfect in himself, yet for bringing us to glory mu●… was wanting till he had finished his sufferings: but thereby all that wanted was supplied, and he made perfect. Wherefore glorious things are spoken of the cross 〈◊〉 Christ: as 1 Cor. 1. 18. Gal. 6. 14. Eph. 2. 16. Col. 1. 20. & 2. 14, 15.  
Who now that duly considereth the end of God, in suffering his Son to suff●… what he did, will be ashamed of the cross of Christ? It becomes us rather to glory therein, as the Apostle did, Gal. 6. 14.  
Great reason there is, that we should so do: for in Christ humiliation consiste●… our exaltation: in his cross our crown: in his ignominy our glory: in his deat●… our life.  
That we may thus do, we must behold Christ's sufferings, not with the eye 〈◊〉 flesh, but of faith. Jews and Gentiles beholding Christ with no other eye then the eye of flesh, despised him by reason of his sufferings: for flesh can see nothi●… therein but folly, baseness, ignominy, contempt. But faith, beholds wisdom, victory, triumph, glory and all happiness.  
As this affords matter of glorying in Christ's sufferings, so also of contentme●…▪ 
The glory of Saints sufferings.  patience, comfort, rejoicing and glorying in our own sufferings for Christ's sake.  
God hath appointed sufferings the high way and common road for all his, to ●…ter into glory thereby, Acts 14. 22.  
As thereby he maketh the head conformable to the members, ver. 14. so the members also conformable to the head, Phil. 3. 10.  
Christ's blood was that holy oil, wherewith he was anointed to be a triumpha●… King over all his enemies: and this oil, is like that which was poured on Aar●… head, and descended down upon his body, Psal. 133. 2. It pleased the Lord that the holy consecrating oil of suffering, which was poured on Christ our head, should descend upon us his members, that we should thus also be consecrated and made heirs of salvation. We ought therefore even to rejoice therein, as King's sons when they are consecrated and made Princes or Dukes. Thus have the Prophets and Apostles done: they rejoiced in their sufferings, Matth. 5. 12. Acts 5. 41. This Christ requireth, Matth. 5. 12. Oft do we read of Paul's glorying in his chains, bonds and imprisonment, Eph. 6. 20. Acts 28. 20. 2 Cor. 11. 23.  
Thus have Martyrs embraced the stake whereat they have been burnt with joy, and kissed the chains wherewith they were bound.  
Among other arguments to move us, both patiently to bear, and also joyfully to embrace the cross, let this be thought on: that it is the oil to anoint us for a Kingdom, and an honourable rise to settle us on a Throne.   

§. 58. Of the Resolution of the tenth Verse of the second Chapter.  
THe sum of this Text is, A reason of Christ's sufferings. This is 1. Generally propounded. 2. Particularly exemplified.  
In the General, 1. The Ground. 2. The Equity of the Point is declared.  
The Ground is in this phrase, It became him. Here is implied:  

1. The principal Author, in this relative HIM.  
2. The procuring cause whereby that author was moved. This was, the decency of the thing: It became.   
The Equity of the Reason is hinted in a description of the Author. He is described, by his relation to creatures: and that two ways,  

1. As the supreme End, For whom.  
2. As the Efficient, By whom.   
Both these are amplified by the extent of the Correlative, all things.  
In the particular exemplification, is set down the main Point, That Christ suffered. About it is declared:  

1 A description of him that suffereth.  
2. A declaration of the End of his sufferings.   
He is described by two undertake:  

1. By bringing others to glory.  
2. By being a Captain of their salvation.   
In the former three points are expressed:  

1. Christ's Act, Bringing.  

2. The Subcects or Persons, Sons.  
These are amplified by their multitude, Many.   
3. The End to which they are brought, Glory.   
The latter hath reference to the main reason, It became God, and shows, what it was that became him. In setting down whereof is noted:  

1. God's act, to make perfect.  
2. The Person made perfect, Captain of their salvation. Here consider:   

First, Christ's Office, Captain.  
Secondly, The End whereto, Salvation. This is amplified by the Persons to whom Salvation belongeth, Their.  
Thirdly, The Means whereby he was made perfect, through suffering.    

§. 59 Of the Observations gathered out of HEB. 2. 10.  
I. GOd was the principal author of Christ's sufferings. This relative HIM hath reference to God, See §. 37, 78.  
II. It was most meet by the sufferings of the Son of God to save sons of men. This phrase, It became him, proves this point. See §. 86.  
III. All things are for God's glory. This phrase, for whom, intends so much. See § 89.  
IV. All things are ordered by God. This phrase, by whom, intends so much. See §. 89.  
V. God aimed at himself in making and governing all. The order of these two phrases, from whom, and by whom implies thus much. See §. 89.  
VI Saints are sons. So they are here called, and that in relation to Christ and to his Father. See §. 90.  
VII. Saints future estate is a most glorious estate. They shall be brought to glory. See §. 93.  
VIII. Christ brings Saints to glory. This act is here expressly applied to him. See §. 92.  
IX. Christ leaves not his till they be settled in Heaven. For he undertakes to bring them to glory. See §. 94.  
X. Many shall be saved. This is here set down almost in the same words. See §. 91.  
XI. Christ is our Captain. This is here taken for granted. See §. 95.  
XII. It is salvation that Christ leadeth his unto. In this respect he is here styled, the Captain of our salvation. See §. 95.  
XIII. Salvation is proper to sons. It is here styled their salvation. §. 90.  
XIV. Christ's sufferings were many. See §. 96.  
XV. Christ by suffering was solemnly advanced to glory. See §. 97.  
XVI. Christ by his sufferings made up whatsoever was requisite to bring man to gl●…ry. See §. 97.   

§. 100 Of the conformity of the Son of God and Saints in suffering.  Verse 11. For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. 
THis Verse is here inferred, as a confirmation of that which goeth before. This causal particle 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR implieth as much. It confirms the main point in hand, namely that Christ was true man: and it is added as a fourth proof thereof. See §. 1.  
It hath also an immediate reference to the last clause of the former verse; and showeth a reason, why it became God to make perfect the Captain of our salvation through sufferings: even because he and we are all of one.  
Herein lieth the equity of Christ's sufferings, that therein and thereby he might 
Christ suffered to be like us.  be like to us. For in all things it behoved him to be made like unto his brethren, ver. 17. Christ was herein of Moses his mind: He would suffer affliction with his people, Heb. 11. 25. He would not go an other way to glory than they did with whom he was of one. Thus much doth the inference of Christ being one with us, upon his sufferings import.  
This doth exceedingly commend unto us the love of Christ: and it demonstrateth 
We must in suffering be like Christ.  an equity of our suffering with him and for him. For we also are of one with him. Hereby shall we gain assurance to our own souls, and give evidence to others, that we are of one with him: namely by our willingness to be conformable to him: and to drink of that cup whereof he hath drunk, as he said to his Disciples, Matth. 20. 23.   

§. 101. Of sanctifying: and the divers kinds thereof.  
THis first clause, He that sanctifieth, is a description of Christ, and that in relation to the members of his mystical body, who are said to be sanctified.  
To sanctify, according to the 
a Sanctificare.  Latin notation (from whence our English is translated) is, to make holy. So doth the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew in the third Conjugation 
sanctificavit.  signify. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, venero. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, res sacra▪ res veneratione dig●…s.  Greek word also, which the Apostle here useth, intendeth as much, It is derived from a root that signifieth a sacred thing, worthy of good account: a thing honoured, and highly esteemed: being freed from such blemishes as might dishonour it 
d Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus, Holy▪ See Chap. 3. §. 5.  The Greek word translated holy, is from the same root.  
To sanctify, is an act attributed to the Creator and to creatures.  

1. To the Creator, in reference to himself and others. 

1. To himself, two ways. 

1. In manifesting the excellency of his power, justice and other attributes, Ezek 28. 22. & 38. 23.  
2. In vindicating his righteousness from unjust imputations, Ezek 36. 23.    
2. To others. 

1. In a real conferring of holiness upon them, 1 Thes. 5. 23. Thus, each person in the sacred Trinity is said to sanctify: as the Father, 〈◊〉. The Son, Ephes. 5. 26. The holy Ghost, Rom. 15. 16.  
2. In setting apart to sacred employments. Thus God sanctified his Son, john 10. ●…6. And the Son sanctified himself, john 17. 19 Thus God sanctified men, (jer. 1. 5.) beasts, (Numb. 8. 17.) and other things, (Exod. 29. 44.) yea and ●…mes too, Gen. 2. 3.      
2. To creatures this act of sanctifying is attributed: as to men and others Men are said to sanctify God, Themselves, Other men, and Other things. 

1. Men sanctify God two ways. 

1. By acknowledging his excellencies, Matth. 6. 9  
2. By an undaunted profession of his truth, 1 Pet. 3. 15.    
2. Men sanctify themselves, by preparing themselves to perform holy services holily, 1 Chron. 15. 14.  
3. Men sanctify other men. 

1. By being God's Ministers in setting them apart to sacred Functions, Leu. 8. 30.  
2. By preparing them to holy services, Exod. 19 10▪ 1 Sam▪ 16. 5.  
3. By using means of reconciliation between God and them, job 1. 5.    
4. Men sanctify other things. 

1 By impioying holily such times and things as are holy, Exod. 20. 8.  
2. By using means that others may observe holy duties aright, joel 1. 14.  
3. By dedicating and consecrating them to the Lord for his service. Thus under the Law men sanctified houses and lands, Leu. 27. 14, 16.       
Other things, besides men, are said to sanctify two ways.  

1. Typically: as sundry rites under the Law, Heb. 9 13. Matth. 23. 17, 19  
2. Ministerially: as the word and prayer under the Gospel, 1 Tim. 4. 5. The word by giving us a warrant for what we use or do. Prayer for obtaining a blessing thereupon.    

§. 102. Of Christ sanctifying.  
THis act of sanctifying, here mentioned, properly belongeth to Christ: and that as he is God-man, the Mediator betwixt God and man. He is by an excellency and property styled a Sanctifier, He that sanctifieth, because in most of the forenamed respects, he may be said to sanctify.  

1. Christ in reference to himself sanctifieth. I sanctify myself, saith he, john 17. 19 As the Father set him apart and deputed him to be a Priest and sacrifice for men, so he voluntarily undertook what his Father deputed him unto: He offered up himself, Heb. 7. 27. He gave himself, Eph. 5. 2. By this will are we sanctified, Heb. 10. 10.  
2. He sanctified the Lord God (as we are enjoined, 1 Pet. 3. 15.) in that he made a good confession before Pontius Pilate, 1 Tim. 6. 13. I have glorified thee on earth, ●…aith he to his Father, as he was going out of the world, john 17. 4.  
3. He sanctifieth others, and that sundry ways. 

1. In setting men apart to sacred functions, he gave some Apostles, and some Prophets, etc. Eph. 4. 11.  
2. In furnishing men with gifts: when he ascended up on high he gave gifts unto men, Eph. 4. 8.  
3. In purging men from their pollutions. Hereof see Chap. 1. v. 3. §. 27, 28, 29.  
4. In induing them with sanctifying graces: Of his fullness have all we received and grace for grace, John 1. 16. Thus is he made sanctification to us, 1 Cor. 1. 30.  
5. In being a means of reconciliation betwixt God and us, v. 17. What job did to his children after their feast (job 1. 5.) Christ doth continually by his intercession, Heb. 7. 27.  
6. By taking us into a Conjugal society with himself, Eph. 5. 31, 32. we are sanctified to him as the unbeliever is sanctified to the believer, 1 Cor. 7. 14.  
7. In Dedicating and Consecrating his Church to God as first fruits, james 1▪ 18.     
The Apostle by ascribing this act of sanctifying to Christ, gives us to understand 
Christ the author of our sanctification.  that he is the Author of his Church's sanctification, 1 Cor. 1. 30. for Christ is the only alsufficient head of the Church. As all life, sense, motion and vigour, descends from the head to all the members, so all manner of spiritual life and grace from Christ. God gave not the Spirit by measure to him, (John 3. 34.) for it pleased the Father that in him should all fullness dwell, Col. 1. 19 There is in Christ's death a mortifying power, whereby our old man is crucified with him, Rom. 6. 6. And there is in his resurrection a quickening virtue, that like as Christ was raised up from the dead, so we also should walk in newness of life, Rom. 6. 4.  
How this act of sanctifying is attributed to the Father also and the holy Ghost, and to the Word and Ministers thereof: See Domest. Dut. on Eph. 5. 30. Treat. 1. §. 76.  
We are the rather to take notice of this that Christ undertakes to be a Sanctifier, that in all our needs we may have recourse to him for grace. Thus we are invited to do, Isa. 55. 1. Matth. 11. 28. john 7. 37.  
That we may receive grace from Christ we must be well informed in the means which he hath sanctified to sanctify us. These are his holy Ordinances: in special his Word and Prayer, 1 Tim. 4. 5. As we find any sanctifying grace wrought in us, we ought with thankfulness (as the tenth Leper did, Luke 17. 16.) to acknowledge from whence it cometh: and withal we ought to use what we receive to the glory of him that hath sanctified us, 1 Pet. 2. 9   

§. 103. Of those who are sanctified.  
THe correlative, which answereth to the forementioned Sanctifier, is comprised 
Sanctified none are by nature.  in this phrase, They who are sanctified. This passive sanctified, showeth that this is a privilege conferred on them. They were not so by nature: they were not so of themselves: even they were of the common stock; of the polluted mass; no better than the worst. Of such saith the Apostle, We were by nature the children of wrath, even as others, Eph. 2. 3. We ourselves also were sometimes foolish, disobedient, etc. Tit. 3. 3. In regard of natural condition, there is none righteous, no not one, Rom. 3. 10. Such were they of whom the Apostle saith, But ye are sanctified, 1 Cor. 6. 11.  
This giveth evidence of the free grace of God: and it doth much commend his love. It is a means to strip us of all self boasting, and to humble us deeply. It is an especial ground of giving all praise to God.  
The same word in the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  passive is here used that was before in the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  active; so as in the same respect wherein Christ sanctifieth any, they are sanctified. Particular instances are such as follow.  

1. They are by Christ set apart and deputed to be Kings and Priests, Rev. 1. 6.  
2. They are by Christ enabled to those functions and services whereunto they are set apart, Eph. 4. 7.  
3. They are by Christ purged from their pollutions, Heb. 1. 3.  
4. They are endued with all needful sanctifying graces, 1 Cor. 1. 7. john 1. 16.  
5. By Christ they are reconciled unto God, Col. 1. 21.  
6. They are espoused to Christ, 2 Cor. 11. 2.  
7. They are as first-fruits to God, Rev. 14. 4.   
They who are thus sanctified are the Elect of God; called by the Gospel: and so true members of the mystical body of Christ.  
Under this act of sanctifying, and being sanctified, all the graces whereof here in Christ, we are made partakers, are comprised: so as to be sanctified is to be perfected, Heb. 10. 14.  
These relatives, Sanctifier, sanctified, joined together give evidence of a conformity betwixt the Head and members of the mystical body in holiness. As the Head is, so will he make his members to be. As he is holy so shall they be.  
This is a great inducement unto us, to use the means sanctified of God for effecting this work of sanctification. For Christ performeth what he undertaketh, in that way, and by those means which are sanctified thereto. Wherefore as Christ is the Sanctifier, so use the means wherein he useth to sanctify: and as he which hath called you is holy, so be ye holy in all manner of conversation, 1 Pet. 1. 15.   

§. 104. Of the Son of God and sons of men being one.  
THe two forementioned relates, Sanctifier and Sanctified are said to be all of one. The Greek word in the case here used, and translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of one, is common to all genders▪ Some therefore take it in the masculine, and refer it to God; as if this were the meaning. The Sons of God and Saints are all of God. This, in the general matter, is a truth: but not a truth pertinent to the point in hand. For the Apostle allegeth here this union as a reason, why Christ was man and suffered for such and such, namely, because he and they were of one. But it cannot be truly said that he was man and died for all that were of God: in that they had their being of God. In this sense not only men, but Angels also and all other creatures (for whom Christ neither took upon him man's nature nor undertook to suffer) are of God.  
Others apply this ONE to Adam, of whom, as concerning the flesh, Christ 
Christ and Saints of one stock.  came, Luke 3. 23, 38. This also is a truth: But I suppose it to be more agreeable to the Apostles scope, to take this particle, of one, in the neuter gender, as if it were thus expressed, of one stock: and that for these two reasons.  

1. The Greek particle translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  OF, is properly a note of the material cause.  
2. This must have reference to the sanctified, as well as to the sanctifier. For All are of one: as the Sanctifier is of the same stock, whereof the sanctified are: so the sanctified of the same whereof the Sanctifier.   
In the former respect, that humane nature whereof the sanctified are, is the stock whereof Christ also is. And the spiritual nature whereof Christ is, (called the Divine nature, 2 Pet. 1. 4.) is the stock whereof the sanctified are. In this respect such are said to be of Christ's flesh and of his bone, (Eph. 5. 26.) which phrase is mystically and spiritually to be taken. In relation to this spiritual being, sanctified ones are styled spirit, Joh. 3. 6. And they are said to be in the spirit, to be after the spirit, to mind the things of the spirit, and to walk after the spirit: and the spirit is said to dwell in them, Rom. 8. 4, 5, 9  
Of this mystical union betwixt Christ the Sanctifier and Saints the sanctified▪ See more in Domest. Dut. on Eph. 5. 30. Treat. 1. §. 70, etc.  
This general particle ALL, as it includes the Head and the Body, so it compriseth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  under it all the members of that Body. If it had reference to the Head and Body, only as to two distinct parts, he would have said both are of one, rather then ALL. For ALL compriseth more than two. But because the body consisteth of many members, and all the members are sanctified, he fitly and properly 
All Saints of the same spiritual being. Of all Saints partaking of the same privileges, See Chap. 3. §. 17.  useth this general ALL: and hereby gives us to understand, that all that are Christ's are partakers of the same spiritual being.  
This is evidenced by Christ's prayer, That they all may be one, etc. joh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out, give further proof hereof: as Head and members (1 Cor. 12. 12.) Vine and branches (joh. 15. 5.) Shepherd and sheep (joh. 10. 14.) Now members, branches and sheep are all of one: so are brethren also; which title is used in this verse.  
This union of all, should work unity, unanimity, amity, charity, sympathy and condescension to them that are of low estate, and a willingness to be conformable to them that suffer for Christ and his Gospel sake. Of this mind was Moses, Heb. 11. 25.   

§. 105. Christ's doing things upon just cause.  
FRom the forementioned union of Christ and Saints, the Apostle maketh this inference, For which cause he is not ashamed to call them brethren. Because He and Saints were of one, he called them brethren.  
This note of inference, For which cause, showeth, that Christ would do what he had cause and reason to do. Christ being sent to save that which was lost (Mat. 18. 11.) and to give his life a ransom for many (Matth. 20. 28.) For this cause he would not desire to be freed from that hour, joh. 12. 28.  
For this cause he acknowledged before Pontius Pilate that he was a King, john 18. 37. For this cause Christ confessed to God among the Gentiles, Rom. 15. 9 For this cause is he the Mediator of the New Testament, Heb. 9 15.  
Were we of this mind, how many excellent works, much tending to God's glory, our own and others good, would be willingly performed, which are now wholly omitted? Most are so far from being of Christ's mind herein, as they do the things that are evidently without cause. They transgress without cause, Psal. 25. 3. David much complaineth of wrongs done to him without cause, Psal. 35. 7. & 69. 4. & 109. 3. & 119. 78, 161. Christ maketh such a complaint, john 15. 25.  
Let us advisedly and seriously consider, what cause there is for us to do such and such things, and as there is cause, do them.   

§. 106. Of Christ and Saints being Brethren.  
IN that which is here inferred, one thing is taken for grant, another is expressed as a consequence following thereupon.  
The thing taken for grant is a relation betwixt Christ and Saints: namely that they are brethren.  
Of the divers acceptions of this word brother, see Chap. 13. §. 3.  
The relation betwixt the Son of God and sons of men, is a mixed relation: partly natural, partly spiritual.  
Natural, is, that the Son of God became a son of man, descending according to the flesh, from the same stock that we do, even from Adam, Luk. 3. 23, 38.  
Spiritual, is, that sons of men are made partakers of the Divine Nature. For in that very respect wherein he that sanctifieth, and they who are sanctified are of one, they are also brethren.  
Thus this relation is properly betwixt Christ and Saints: For though Christ assumed the common nature of man, yet all men are not made partakers of the Divine Nature. This is proper to the Regenerate, who are born again, and that of God, (John 1. 13.) and adopted as children into God's Family, which is the Church.  
Of such as these saith Christ, Behold my brethren, (Matth. 12. 49.) Tell my brethren, (Matth. 28. 10.) Go to my brethren, (Joh. 20. 17.) and more generally at the last day Christ giveth this title Brethren, to all his Elect, whom he setteth at his right hand, Matth. 25. 40.  
As this gives evidence of the low condescension of the Son of God, so also of the 
Christ's humiliation is Saint's exaltation.  high exaltation of sons of men. For the Son of God to be a brother to sons of men is a great degree of humiliation: and for sons of men to be made brethren with the Son of God, is an high degree of exaltation. For Christ's brethren are, in that respect, sons of God, heirs of heaven, or Kings, not earthly, but heavenly, not temporary, but everlasting Kings.  
Behold the honour of Saints. Men count it an honourable privilege to be allied 
An honour to be Christ's brother.  to honourable personages. Such matches are much affected. But all alliance with men are but baseness to this. Who can sufficiently declare the excellency of the Son of God. Besides, this is no titular, but a real privilege: By virtue hereof God is our Father, (john 20. 17.) we have a right to all that is Christ's, (1 Cor. 3. 22) and we are coheirs with Christ, of the heavenly inheritance, Rom. 8. 17.  
Herewith we may uphold ourselves against all the scoffs and scorns of the world, and against all outward meanness.  
Quest. May we, by virtue of this relation, call the Son of God our brother?  
Answ. We have no example of any of the Saints that ever did so. They usually 
May we call Christ brother  give titles of dignity to him, as Lord, Saviour, Redeemer, etc. Howsoever the Son of God vouchsafe this honour unto us, yet we must retain in our hearts an high and reverend esteem of him: and on that ground give such titles to him as may manifest as much. Inferiors do not use to give like titles of equality to their superiors, as superiors do to their inferiors▪ It is a token of love in superiors to speak to their inferiors as equals: but for inferiors to do the like, would be a note of arrogancy.   

§. 107. Of calling Brethren.  
CHrist is said to call them brethren. To 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  call, in this place, is not a mere nominal, titular or complemental word, but very emphatical. It implieth an open acknowledgement of a thing, and a free profession thereof. Thus God saith of the Gentiles, I will call them my people, (Rom. 9 25.) that is, I will before all the world declare and profess that they are my people, and acknowledge them for my own. Thus is this word taken, Matth. 5. 9, 19 And in the negative saith the Prodigal to his Father, I am no more worthy to be called thy son, Luk. 15. 21. and Paul, I am not meet to be called an Apostle, 1 Cor. 15. 9 The Prodigal was his Father's son, and Paul was an Apostle: but both the one and the other thought himself unworthy to be acknowledged such as they were.  
Christ where he vouchsafeth a dignity and privilege will openly acknowledge it. Behold my brethren, saith he to his Disciples, Matth. 12. 49. Such will he confess before his Father which is in heaven, Matth. 10. 32. and before the Angels of God, Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof, sitting on his Throne of glory, where he saith to all his brethren, Come ye blessed of my Father, inherit the Kingdom, etc. Matth. 25. 34.  
Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another.   

§. 108. Of Christ's not being ashamed of his brethren.  
TO show that the meanness and manifold imperfections of children of men shall be no impediment to Christ's gracious and glorious acknowledgement of them to be his brethren, it is here further said that he is not ashamed to call them brethren.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faedutas.  The root from whence the Greek verb, translated ashamed, is derived, signifieth filthiness. Thence 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pudor ob turpia.  a noun, signifying shame at some unbeseeming thing, is drawn; as where Christ saith to him that affected the highest room, Thou begin 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What shame is  with shame to take the lowest room, Luke 14. 9 and again, that the shame of thy nakedness do not appear, Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace. From that noun the simple verb, which signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudefio.  to be ashamed ariseth.  
The word here used is 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde pudesio.  a compound: and the composition addeth emphasis. When it is affirmatively used it signifieth to be much ashamed. What fruit had you then in those things whereof you are now ashamed? Rom. 6. 21. True converts are much 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ashamed of their sins past. When it is negatively used it signifieth to be nothing at all ashamed: as where the Apostle saith, I am not 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ashamed of the Gospel of Christ, Rom. 1. 16. So it is also used in reference to sufferings for Christ, 2 Tim. 1. 8, 12, 16. This very word is applied to God in reference to such as believed on him, God is 
Nor God, nor Christ ashamed of us.  not ashamed to be called their God, Heb. 11. 16. God was not at all ashamed of that relation which was between him and them: nor is Christ at all ashamed at this title Brethren in reference to himself and Saints, notwithstanding his own infinite excellencies and men's meanness, baseness and filthiness in themselves.  
This is one special point wherein Christ manifesteth himself to be meek and lowly in heart.  
We ought to learn of him so to be, Matth. 11. 29. All ages cannot afford such a 
Great ones not ashamed of their kindred.  parallel. Abraham's example in calling Lot brother (Gen. 13. 8.) And Joseph's, when he was advanced to be next unto the King, in acknowledging his brethren, (Gen. 45. 4.) And Moses, when he was accounted Pharaohs daughters son, acknowledging the Hebrews to be his brethren, (Exod. 2. 11. & 4. 18.) were very rare: but no more comparable to this of Christ, than the light of a dim candle to the bright shining of the sun.  
This pattern of Christ is the rather to be noted because it stripped such as are ashamed 
It is a shame to be ashamed of alliance.  of their relations to others, of all excuse. Some husbands are ashamed of their wives when they are raised to high dignities: some children in like cases are ashamed of their parents: some servants of their Masters: and so in other relations. Can any be more highly advanced than Christ? Some are ashamed of the meanness and disparity of those to whom by some bond of relation they are knit: might not Christ have been in this respect much more ashamed of us?  
But what shall we say of those that are ashamed of Christ's brethren, even in this 
Some ashamed of Saints.  respect, because they are his brethren, and make a sincere profession of the true faith? O more than monstrous impudence! Yet thus are husbands, wives, parents, children, and others ashamed of their wives, husbands, children, parents and others, even because they profess the faith and are called Christ's brethren.  
This respect of Christ to his brethren is a great encouragement and comfort to such as are despised and scorned by men of this world for Christ's professing of them.  
The greatest impotency and arrogancy in this kind, is to be ashamed of Christ 
Some ashamed of Christ.  himself. Yet it was foretold that some should hide their faces from him, Isa. 53. 3. Fearful is the doom that Christ doth thus denounce against such, Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him als●… shall the son of man be ashamed when he cometh in the glory of his Father, with the h●…ly Angels, Mark 8. 38.   

§. 109. Of the Resolutions and Observations of Heb. 2. 11.  
THe sum of this verse is a reason of Christ's suffering in man's nature, which was a conformableness to other men.  
Two points are herein observable. 1. The substance of the Text. 2. A consequence.  
In the substance two things are expressed. 1. A difference betwixt Christ and Saints. 2. An union.  
The difference is, that One is an Agent, He that sanctifieth. The other a Patient▪ they who are sanctified.  
In this union is noted 1. The kind of it, of one. 2. The extent, ALL.  
The kind of union is a common stock. This admits a double consideration.  

1. The stock whereof Christ is one with us: that is the humane nature.  
2. The stock whereof we are one with Christ: that is the Divine nature.   
The consequence is 1. Generally intimated in this phrase, for which cause. 2. Particularly expressed.  
In the particular is noted 1. A relation, Brethren. 2. A manifestation thereof.  
In the manifestation is set down 1. The means whereby it was manifested, C●…led. 2. The ground of manifesting it, not ashamed.  
Observations hence arising are these.  

I. Union is a cause of conformity. The causal particle FOR, whereby the uni●… of Christ with Saints is inferred as a reason of his suffering in man's nature, inte●… that which is here observed. See §. 100  
II. Christ sanctifieth men. In this respect this style is given him, He that sanctifi●… See §. 102.  
III. Saints were as others. This word sanctified presupposeth as much. See §. 10●…  
IU. Such as are Christ's are sanctified. This is here clearly expressed. See §. 103.  
V. Christ is of the same stock whereof others are. In this respect He is of 〈◊〉 See §. 104.  
VI Saints are of the same stock whereof Christ is. In this respect They are of 〈◊〉 See §. 104.  
VII. All Saints have the same spiritual being. All are of one with Chri●… See §. 104.  
VIII. That for which there is cause must be done. See §. 105.  
IX. Christ and Saints are brethren. See §. 106.  
X. Christ acknowledgeth such as are his. To call is to acknowledge. See §. 107.  
XI. Christ accounts relations betwixt him and Saints to be no disgrace unto him. 〈◊〉 is not ashamed thereof. See §. 108.    

§. 110. Of the Apostles testimony from Psal. 22. 22.  Verse 12. Saying, I will declare thy Name unto my brethren: in the midst of the Church will I sing praise unto thee. 
THis Text is here alleged as a proof of that respect which Christ manifested to his sanctified ones, in acknowledging them to be his brethren. The proof is taken from a Divine testimony. Of this kind of proof see Chap. 1. §. 46, 65.  
The first word being a Participle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saying, showeth a dependence of this verse on that which went immediately before; and such a dependence as gives an evidence of the truth thereof: and in that respect it is an apparent proof of it. It hath reference to Christ calling men brethren: for in this testimony he doth expressly call them so.  
This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophecy of Christ. Many passages therein are directly applied to Christ in the New Testament: As  

1. This clause in the very beginning of the Psalm, My God, my God, why hast thou forsaken me? Matth. 27. 46.  
2. This in the seventh verse, All they that see me, laugh me to scorn: they shake the head, Matth. 27. 39  
3. This in the eighth verse, He trusted on the Lord, let him deliver him, Matth. 27. 43.  
4. This in the sixteenth verse, They pierced mine hands and my feet, Joh. 19 37. & 20. 25.  
5. This in the eighteenth verse, They part my garments among them, and cast lots upon my vesture, Matth. 27. 35.  
6. This in the two and twentieth verse, I will declare thy name, etc. is here in my Text.   
That Psalm, as it sets out the sufferings of Christ to the full, so also his three great Offices. His sufferings are copiously described from the beginning of the Psalm to verse 22.  
The Prophetical Office of Christ, from ver. 22▪ to ver. 25.  
That which is foretold about his vows (ver. 25.) hath respect to his Priestly Function. In the rest of the Psalm the Kingly Office of Christ is set forth.  
All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title, that this Psalm was to be sung every morning in the Temple, to support the hope of God's people in the promised Messiah.  
This testimony therefore is most pertinently produced to prove the point in hand: and Christ himself is here brought in to be the utterer and publisher thereof, as an evidence that he called m●…n his brethren.  
As this testimony proves that point in particular, so in general it proves the main point, that Christ was man; and it points at Christ's Prophetical Office, for which it was requisite that he should be man, as it was foretold, Deut. 18. 18. Thus it is a fifth argument to demonstrate that point. See §. 1.  
It doth withal render a reason why it was requisite that the Son of God should be a son of man: namely, that he might declare God's Name unto his brethren, who were sons of men.  
In quoting this testimony, the Apostle holds close to the words of the Prophet. A little difference there is in our English translation: but that little is more than needed. For Congregation, here his Church: both these words intent one and the same thing. For praise, here is sing praises. The Hebrew word signifieth both. 
Hiphil.  
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in  The Psalms which used to be sung, have their name from this root. 
La●…davit sancte   
There is in one word a difference betwixt the LXX, and the Apostle: but the word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the one, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the LXX▪ see chap. 1. v. 6. §. 72.  the other, signifieth one and the same thing.   

§. 111. Of Christ's declaring God.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word which the Apostle here useth, translated declare, is more emphatical than 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that which the LXX useth. This is a compound word. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple Verb signifieth to make known or declare. From it is derived the word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Angel: which in the general signifieth a Messenger sent to declare his mind who sent him.  
The Verb admits sundry compositions: every of which adds much emphasis: As  

1. To explain, or clearly and fully to declare a thing. When the Messiah comet●… he will 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tell us all things, (Joh. 4. 25.) namely fully and clearly.  
2. To divulge and spread abroad. That my Name might be 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  declared throughout all the earth, Rom. 9 17.  
3. To celebrate or show forth. Ye do 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  show the Lords death, 1 Cor. 11. 26.  
4. To show forth or make evident. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Show forth the praises of God, 1 Pet. 2. 9  
5. To profess: openly and freely to declare. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Professing godliness, 1 Tim. 2. 10. and to promise. God promised, Tit. 1. 2.  
6. To command or enjoin. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I command, saith the Apostle, 1 Cor. 7. 10.  
7. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To show beforehand, or foretell, Act. 3. 18, 24.  
8. Among other compounds, that which is here used by the Apostle, wants not his Emphasis: for it imports a declaring of that which is for that end received. This is the word which Christ useth to john's disciples: 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Show john again these things which ye do hear and see, Matth. 11. 4. This also is the word which the Apostle twice useth, in this manner, We have seen it, and SHOW unto you. That which we have seen and heard DECLARE we unto you, 1 John 1. 2, 3.   
Two points are here intended under the full sense of this phrase, I will declare.  

1. Christ had from avother that which he delivered to others. The 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition with which the Greek Verb is compounded implieth as much: and other places 
Christ received what he declared.  of Scripture do expressly show who that other was: namely, He that sent him, even his Father. For thus saith Christ, My doctrine is not mine, but his that sent me, Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me, as the Father hath taught me, I speak these things, Joh. 8. 26, 28. This is to be taken of Christ as God's Minister and Messenger, and that in our nature.  
2. Christ concealed not that which his Father appointed him to make known: 
Christ conc●…aled not what he received.  He declared it. The Psalmist by way of Prophecy bringeth in Christ affirming 〈◊〉 much of himself, thus, I have preached righteousness, etc. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I ha●… not concealed thy loving kindness and thy truth, Psal. 40. 9, 10. Yea Christ himself pleadeth this as an evidence of his faithfulness to his Father, while he was on earth, thus, I have manifested thy Name unto the men which thou gavest me, etc. for I ha●… given unto them the words which thou gavest me, Joh. 17. 6, 8. For indeed this is a●… especial point of faithfulness: and Christ was faithful to him that appointed him▪ Heb. 3. 2.   
In both these is Christ a precedent and pattern to us: and we ought in both these to be faithful to him that hath appointed us. See The whole Armour of God, on Ep●…. 6. 19 Treat. 3. part. 7. §. 180, etc.   

§. 112. Of Christ's declaring Gods Name in man's nature.  
THat which Christ declared, is here said to be the Name of God: for it is God, 
Of Name of God. See Ch. 13. v. 15 §. 144  even his Father, to whom Christ here saith, I will declare thy Name.  
Under the Name of God is comprised every thing whereby God hath made himself known unto us. See more of God's Name in my Explanation of the Lords Prayer, entitled A Guide to go to God, §. 20, 21.  
This phrase, I will declare thy Name, implieth that Christ maketh known whatsoever is meet to be known of God: so much of God's excellencies, and so much of his counsel as is to be known. Thus is this title Name used, joh. 17. 6, 26. That which the Apostle saith of himself, might Christ say most properly, and in the largest extent, I have not shunned to declare all the counsel of God, Act. 20. 27. For 
Why Christ a Prophet.  this end did Christ take upon him to be the Prophet of his Church: and that in our nature. He was that Prophet in two respects.  

1. Because none else knew the Name of God. None else knew God's excellencies and God's counte●…▪ Thus much is intended under this phrase, No man hath seen God at any time, John 1. 18. and under this, No man in heaven, nor in earth, neither under the earth, was able to open the Book, neither to look thereon, Rev. 5. 3.  
2. Because Christ to the full knew all. For in him are hid all the treasures of wisdom and knowledge, Col. 2. 3. Thereupon it is said, The only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1. 18. And he hath prevailed to open the Book and to lose the seven seals thereof, Rev. 5. 5, 9   
This Christ did in our nature, because we were not able to endure the brightness 
Why Christ a Prophet in our nature.  of the divine Majesty to speak unto us: witness the affrightment of the Israelites at hearing God's voice in delivering the Law, Exod. 20. 19 This reason is rendered of Gods making his Son a Prophet in our nature, Deut. 18. 15, 16.  
Of the difference betwixt Christ's and others declaring Gods will, see Chap. 1. §. 14.  
The duty hence arising is expressly laid down by Moses, thus, Unto him ye shall 
Hear Christ.  hearken, Deut. 18. 15. and by God himself thus, Hear ye him, Matt. 17. 5. See more hereof §. 5. & Chap. 3. v. 1. §. 25. & v. 7. §. 77, 78.  
How can we now hear Christ?  
Answ. 1. Many of Christ's Sermons and instructions are recorded by the Evangelists: 
How Christ may now be heard.  so as in well heeding them, we hear Christ.  
2. Christ instructed his Apostles in all things needful for his Church to know. For thus saith he to them, All things that I have heard of my Father, I have made known unto you, Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them, Matth. 28. 20. and so they did, v. 3. 1 joh. 1. 3. Yea Christ gave Pastors and Teachers after them, and endowed them with gifts sufficient for the building up of his Church, Eph. 4. 11, 12. and these stand in Christ's stead, (2 Cor. 5. 21.) and Christ speaks in them, 2 Cor. 13. 3. Hereupon saith Christ, He that receiveth whomsoever I send, receiveth me, Joh. 13. 20. Thus we see how Christ may be harkened unto in all ages, even to the end of the world.  
Of Christ's being a Preacher, See v. 3. §. 22, 24.   

§. 113. Of appropriating Christ's Prophetical Office to his brethren.  
THe special persons for whom Christ was a Prophet, are styled Brethren: and that in relation to Christ himself. For thus he himself calls them. Of this relation see §. 106, 107.  
Express mention is here made of this relation, to show who they be for whom in special Christ took upon him to be a Prophet, namely for his spiritual kindred. These are the babes to whom the mysteries of the Gospel are revealed, Matth. 11. 25. These are they to whom it is given to know the mysteries of the Kingdom of heaven, Matth. 13. 11. These are they of whom Christ in his preaching said, Behold my mother and my brethren, Matth. 12. 49. For these and these alone are given to Christ. Of these thus saith Christ, I have manifested thy Name unto the men which thou gavest me out of the world; I have given unto them the words which thou gavest me. I have declared unto them thy Name, and will declare it, John 17. 6, 8, 26.  
Quest. Why did Christ himself preach to all of all sorts? and why commanded he his Disciples to teach all Nations, and to go into all the world, and preach the Gospel to every creature? Matth. 28. 19, 20. Mark 16. 15.  
Answ. For his Elect sake which were here and there in every place mixed with reprobates: as good corn is mixed with tares, and solid grain with chaff. The Elect only receive the benefit of Christ's Prophetical Office; others are more hardened thereby, Matth. 13. 13, 14, 15.  
Hereby such as are kindly and effectually wrought upon by the Ministry of the Gospel, wherein Christ's Prophetical Office is executed, may know, that they are Christ's brethren, chosen of God, given to the Son of God, heirs of eternal Life.   

§. 114. Of Christ's Prophetical Office setting forth God's praise.  
ANother branch of Christ's Prophetical Office is thus set down, In the midst 〈◊〉 the Church will I sing praise unto thee.  
The addition of this clause to the former, gives us to understand that Christ's Prophetical Office tended to the setting forth of the praise of God, as well as to the instructing of men in Gods will. Hereupon saith Christ to his Father, when he w●… going out of the world, I have glorified thee on earth, Joh. 17. 4.  
As his love to man moved him to undertake the former, so his zeal of God's glory put him on to the later.  
Those two duties of instructing man and praising God, belong to all faithful▪ Prophets of the Lord: and they ought to aim at both. Yea they are both so linked together, as they can hardly, if at all, be severed For he that declareth God's Name aright unto men, doth therein set forth God's praise; and he whose heart i●… set upon setting forth God's praise, will declare his Name to men: because thereby God's praise is set forth.   

§. 115. Of singing Praise.  
THis phrase, I will sing praise is the interpretation of one Greek word: The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrare  root signifieth to celebrate one's praises. Thence proceedeth a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun, which signifieth an hymn or song in one's praise. The Heathen used to set out a●… accurate form of praises, especially of the praises of their Gods under this word hymn. It is twice used in the New Testament, (Eph. 5. 19 Col. 3. 16.) And in both places it is joined with Psalms and spiritual songs. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Psalms were such as are found in the Book of Psalms. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hymns, such as were composed in special for the praise of God. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Songs, such as were metrically and artificially penned. Because such songs for the most part were light and lascivious, he addeth this Epithet, Spiritual; To teach Christians to take heed of wanton songs.  
From that Noun hymn, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Verb here used by the Apostle, is raised. It implieth two things:  

1. The Matter of a duty: which is the setting forth of God's praise.  
2. The Manner of praising him: cheerfully, melodiously, with singing.   
Of praising God, namely what it is to praise him, for what he is to be praised, and why this duty is to be performed, See my Explanation of the Lords Prayer, entitled, A Guide to go to God; §. 238, 239, 240.  
Of solemn praise and manifestation thereof, and unsatisfiedness therein, S●… The Saint's Sacrifice on Psal. 116. §. 1, 85, 86, 108.  
The prime, principal and proper object of praise, whom Christ would praise, was God. It was God to whom he thus directed his speech▪ I will praise THEE▪ See The Saint's Sacrifice on Psal. 116. 12. §. 79.  
St Paul in another place thus bringeth in Christ performing this duty, For this cause I will confess to thee among the Gentiles, and sing unto thy Name.  
Christ in his life time accomplished that which was by the Psalmist foretold of him: and that according to the literal sense of the word, He sang, praises to God. The very word of the text is used, where it is said of Christ and his Disciples, They sung an hymn, Matth. 28. 30.  
This practice of Christ doth not only justify and warrant this manner of setting 
A duty to sing Psalms.  forth God's praises by singing: but also commends it much unto us. For Christ's practice of an imitable duty is a great commendation of that duty. We are oft exhorced to be followers of him.  
As this duty is here commended, so it is also expressly commanded, Eph. 5. 19 Col. 3. 16.  
Good warrant there is for performing this duty privately, alone, or in a family, and publicly in a Congregation.  
This direction, Is any man merry? let him sing Psalms, (Jam. 5. 13.) warrants singing by one alone.  
Paul and Silas their singing of Psalms (Act. 16. 25.) warrants singing by two or three together.  
The forementioned practice of Christ and his Disciples singing after Supper, (Mark 14. 26.) warrants singing in a family.  
And this phrase, When you come together, every one of you hath a Psalm, (1 Cor. 14. 26.) implieth the Christians course in singing Psalms publicly in Churches. Hereunto tendeth the mention of a Church in this text.  
This manner of setting forth God's praises, even by singing, is frequently mentioned in the last Book of the New Testament, which foretelleth the then future estate of the Christian Church, Rev. 5. 9 & 14. 3. & 15. 3.  
They therefore straiten this duty too narrowly, who restrain it to the Pedagogy of the Jews. Then indeed it was more frequently used; especially with all manner of musical Instruments. For then even the external man needed more outward and sensible means of quickening it.  
Singing was under the Law so highly accounted of, as he that was said to be a man after God's heart, (1 Sam. 13. 14▪) hath this title, as an high commendation, given unto him, The sweet Psalmist of Israel, 2 Sam. 23. 1.  
Though singing be not now altogether so needful in regard of the external ri●…e and manner of quickening, as it was under the Law: Yet is it not under the Gospel needless or useless. For though Christians be men in reference to the nonage of the Jews, yet are they not made perfect while here they live. This is the privilege of those Saints that are taken out of this world. They are spirits of just men made perfect, Heb. 12. 23.  
Where the Apostle exhorteth to be filled with the spirit, he addeth thereupon, speaking to yourselves in Psalms and hymns, etc. Eph. 5. 18, 19 Hereby he gives us to understand that it comes from the fullness of the Spirit that men are enabled to sing and make melody in their hearts to the Lord.  
Many benefits accrue from this evidence of the fullness of the Spirit in us. 
Benefits of singing.   

1. The Spirits of men are thereby more quickened and cheered: and so they are made more cheerful and ready to praise the Lord. This makes our praising of God to be more acceptable to him. Hereupon David exhorteth to make a joyful noise unto God, Psal. 81. 1.  
2. Others are hereby exceedingly affected, and their hearts and spirits stirred up to give assent unto our praises: and together with us to sing and praise the Lord. Hereupon saith the Apostle, Speak unto yourselves in Psalms, Ephes. 5. 19  
3. An holy zeal of God's glory is manifested hereby, and hereby men testify that they are not ashamed to profess and set out the holy Name of God, so as many may take notice thereof. In singing our tongue doth sound out aloud the praise of God. This holy▪ zeal did he express, who said, I will give thanks unto thee, O Lord, among the Heathen: and sing praises unto thy Name, Psalm 18. 49.   
This being a lawful and useful duty, we ought not to be ashamed of performing it. In Church's men will sing, because all or the most so do: But in families how few do it? They fear I know not what brand of preciseness in performing family duties. They are rare Christians that make conscience of making their house a Church. They who are negligent herein, keep away much blessing from their house, but by performing household duties of piety, God's blessing is brought to a family, as it was to the house of Obed Edom, while the Ark was there. The practice of Christ in singing Psalms with his family, aught to be sufficient to move us to do so.   

§. 116. Of cheerfulness in praising God.  
BY singing praise, cheerfulness in performing the duty is intended. This the Psalmist thus expresseth, My mouth shall praise thee with joyful lips, Psal. 63. 5. Thereupon he exhorteth to make a joyful noise unto God, Psal. 66. 1.  
As God loves a cheerful giver, (2 Cor. 9 7.) so a cheerful setter forth of his praise. A cheerful performance of duty argueth a ready and willing mind: and this doth God highly accept: Take, saith the Lord, of every man that giveth willingly with his heart, Exod. 25. Whosoever is of a willing heart, let him bring an offering of the Lord, Exod. 35. 5. The people of Israel rejoiced, for that they offered willingly: because with perfect heart they offered willingly to the Lord. As for me, saith David, I have willingly offered all these things: and now have I seen with joy, thy people to offer willingly unto thee, 1 Chron. 29. 9, 17. Now praise is an especial offering to be given to God, Psal. 116. 17. Heb. 13. 15. We ought therefore in performing this duty to quicken up our spirits, as the Psalmist did, Psal. 57 7, 8.   

§. 117. Of Christ's praising God in the midst of the Church.  
TO manifest yet further the holy zeal of Christ in praising God, the place of 〈◊〉 doing it is thus set out, In the midst of the Church.  
The Hebrew and the Greek word translated in the Psalm, Congregation, an●… here Church, signify one and the same thing: and admit a like notation.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congr●…gare.  The Hebrew root signifieth to gather together: thence 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregatio.  a Noun which signifieth a Congregation, or a company of people assembled together. Both Verb and Noun are thus joined, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They gathered the Congregation together, Numb. 20. 10.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…vocare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cae●…us ●…vocatus.  The Greek root signifieth to call, the compound to call out. Thence the wo●…d here translated Church (and Congregation, Act. 13. 43.) in general signifieth 〈◊〉 assembly of people. The assembly of those Heathen that cried up their Diana, i●… Greek is set out by the same name that is here translated Church, Act. 19 32, 41. Assemblies used to be called out of their houses or habitations to assemble or 〈◊〉 together. Hereupon when an assembly is dissolved, every man is said to return●… his house, 1 King. 12. 24.  
For the most part the Greek word is by the Penmen of the New Testament appropriated to an assembly of Saints: namely such as profess the Gospel: Such Assemblies are our Churches: not only by reason of their calling and coming o●… of their private houses to one assembly, but also by reason of their calling out 〈◊〉 the world, or out of that natural, corrupt and miserable condition wherein th●… were conceived and born. In this respect they are oft styled, The called, as Rom. 1. 7. 1 Cor. 1. 2, 9 Matth. 9 13. For then are we made actual members of the Church when we are effectually called.  
In common use this word Church, is metonymically put for the place where su●… 
Synagogue.  assemblies meet. Thus the word Synagogue (which signifieth the same that Churc●… doth) is put for an Assembly: and so translated, jam. 2. 2. and for a Congregation, (Act. 13. 43.) It is also put for the place where people assemble, as this ph●… implieth, He hath built us a Synagogue, Luk. 7. 5.  
Here in this Text, Church is put for an assembly of Saints.  
That which is principally here intended is, that Christ would set forth God praise publicly, among the people of God: not in a private corner, or among ●… few of them, but in the midst of them, so as all might hear. It was Christ's usual course to make choice of those places where most of God's people were assembled that he might spread his Father's Name the further. When he was but twelve ye●… old, he sat in the Temple among the Doctors, Luke 2. 46. At every feast, wh●… all the people of God assembled together, he went to the Temple, and the●… preached among them. He went also to their Synagogues on the Sabbath dai●… Luke 4. 16. because there many people used to assemble. The like he did at othe●… times, and in other places where were assemblies and presses of people: He us●… to preach unto them, Luke 5. 1. Matth. 5. 1. Mark 2. 2. But not to insist on 〈◊〉 particulars, Christ thus saith of himself, I spoke openly to the world: I ever tau●… in the Synagogue and in the Temple, whether the jews always resort: and in secret ha●… I said nothing, Joh. 18. 20.  
This he did upon very weighty causes, as  

1. To show that he was not ashamed of his Calling, or of his Doctrine. He 〈◊〉 not like those that creep into houses, and lead captive silly persons, (2 Tim. 3. 16.) who labour to sow tares of Schism and Heresy secretly, when and where the Lords Seeds-men are absent, as the enemy did, Matth. 13. 25.  
2. To show his desire of doing the most good he could. The greater the number of people that heard him were, the more might reap the fruit of his labours.  
3. To show his zeal for the glory of his Father. The sounding forth of God's praise in assemblies among much people, greatly maketh to God's glory: in that many may thus be brought to know God, to acknowledge him and to join in praising him, 1 Cor. 14. 25.   
The Apostles after Christ's time imitated their Master herein. Peter and john went up together into the Temple at the hour of prayer, Act. 3. 1. Then did the people assemble themselves in the Temple. Paul and Barnabas went into the Synagogue on the Sabbath day, Acts 13. 14. By this means the Churches increased exceedingly. In this regard the Apostle professeth, that he was not ashamed of the Gospel: but that he was ready to preach it at Rome also, Rom. 1. 15, 16. As he had preached it in other populous places, so would he also in that City, which was the most populous place of all the world at that time. We ought to be followers of them, even as they also were of Christ, 1 Cor. 11. 1.  
The foresaid practice of Christ is of use to stir up people to frequent public assemblies, where God's praise is sounded forth: that so they may join with such as sing praises to God; and reap the benefit of the mysteries that are there revealed concerning God's Name. Christ hath promised his presence i●… such places, Matth. 18. 20. See Chap. 3. v. 1. §. 27.   

§. 118. Of the Apostles fit application of a Divine testimony to Christ.  Verse 13. And again, I will put my trust in him: and again, Behold, I, and the children which God hath given me. 
IN this verse two other evidences of Christ's prophetical Office, and of his humane nature are set down. The former is the ground of that encouragement, which Christ had to hold out in executing his Office: which was his confidence in God, declared in a Divine testimony. The later is an effect of that his Office.  
Because the manner of bringing in this proof is like the former, both of them being taken out of the Old Testament, he thus joineth them together, and again; Of this Transition see Chap. 1. §. 77.  
In opening the former Scripture, four Questions are to be resolved.  

1. Whence the testimony is taken?  
2. How fitly it is applied to Christ?  
3. How truly it proveth Christ's humane nature?  
4. How pertinently it is inferred on the execution of Christ's Prophetical Office?   
For the first, This phrase, I will put my trust in him, is in many places of the Old Testament, especially the Book of Psalms.  
But there are two places, at either of which, or at both which, the Apostle may have an eye.  
One is Psalm 18. 2. where the words of this Text are, according to the Hebrew.  
Obj. 
* See Chap. 1▪ v. 6. §. 72.  The LXX have not in their Translation of that place the very words which the Apostle here useth.  
Answ. Penmen of the New Testament do not always tie themselves to the words of the LXX; instance Matth. 2. 6, 15, 18. No nor this Apostle, instance Chap. 3. v. 9 Evangelists and Apostles were not Translators of the Old Testament. They only took proofs out of the same: for which purpose it was enough to hold the true sense and meaning of the holy Ghost, though they expressed it in other words.  
Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm, as it is registered 2 Sam. 22. 3.  
The other place whereunto the Apostle may have an eye, is Isa. 8. 17. There the LXX. use the very same words which the Apostle here doth, though our english thus translate them, And I will look for him.  
Quest. Can one proof be taken out of two places?  
Answ. Yea, if they set down one and the same thing, and that in the very same words: The Evangelists in quoting a testimony, oft name Prophets in the plural number: as Matth. 2. 5, 23. joh. 6. 45. Acts 13. 40.  
This duly weighed, taketh away the ground of that dispute which is betwixt Expositors about the place, out of which this testimony should be taken. Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides. But I suppose that this dispute might have been spared. For, to come to the second Point.  
2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ.  
In that Psalm there are sundry points that can be applied to none properly but to Christ: as this, Thou hast made me the head of the Heathen, ver. 43. And this, As soon as they hear of me, they shall obey me: the strangers shall submit themselves to me, ver. 44. And this, He sheweth mercy to his anointed, to David and to his seed for evermore, ver. 50.  
Besides, these words, Therefore will I give thanks to thee among the heathen, and sing praises unto thy Name, ver. 49. are expressly applied to Christ, Rom. 15. 9  
Object. The Title of Psalm 18th showeth that in special manner it concerned David, being his song when the Lord had delivered him from the hand of all his enemies, and from the hand of Saul. And it is set in the history of David's life (2 Sam. 22. 1, etc.) To show that it concerned him.  
Answ. It cannot be denied but that this Psalm concerned David, and is fitly p●…t among his acts. For he was the Author and enditer thereof. In this respect it might justly have been registered in the history of his life, though it had been wholly Prophetical; even a mere Prophecy of Christ. Neither can it be denied but that the Title intendeth it to be meant of David; For the Psalm is in part historical, and concerneth David himself: yet to us he was a type of Christ. That which in the history concerned David, as a type, may in a mystery concern Christ, as the truth Besides, that Scripture which in some parts of it is only historical (as Psal. ●…. 12.) may in other parts be only Prophetical, and appliable to Christ, as Psal. 40. 6, 7. The like is observed in 2 Sam. 7. 12, 13, 14. As for the other place, namely * Isa. 8. 17. That Chapter also may be typical; and concern the Prophet who 
Sec §. 116.  wrote it, and Christ also the truth of the type. Sundry passages of that Chapter are in the new Testament applied to Christ, as that in ver. 13. Sanctify the Lord, 1 Pet. 3. 15. And that in ver. 14. He shall be for a sanctuary, 1 Pet. 2. 4. And that is ver. 14, 15. He shall be for a stone of stumbling, etc. Mat. 21. 44. Luk. 2. 44. Rom. 9 32. 1 Pet. 2. 8. And that in ver. 18. are for signs and wonders in Israel, Luk. 2. 34 Heb. 10. 33. And that in ver. 18. Behold, I, and the children, whom the Lord hath ●…ven me, here in this Text. Seeing so many points of that Chapter are applied to Christ, why may not this also (I will put my trust in him,) which is in the 〈◊〉 of them, be applied to him? Thus we see how fit a reference this testimony hath ●…to Christ, as it is taken, both out of Psal. 18. 2. and also out of Isa. 8. 18.  
3. It proves Christ to be a true man, in that as other men, he stood in need●… God's aid; and thereupon as other sons of men, his brethren, he puts his 〈◊〉 in God.  
4. It's also pertinently inferred upon the execution of Christ's Prophetical function, in that it shows the reason, why he declared God's name to his brethre●… and why he would sing praises to God in the midst of the Church, and be neith●… ashamed nor afraid so to do, namely, because he put his trust in God.   

§. 119. Of Christ's putting his trust in God.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THe Hebrew word which the Psalmist useth, signifieth to rest upon one, to be preserved and kept safe by him. The bramble therefore in the Parable, th●… useth this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Put your trust in my shadow, Judg. 9 15. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A noun thence derived i●… translated refuge, Psal. 46. 1. and in suudry other places.  
In Isa. 8. 17. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  another Hebrew word is used; but that which signifieth the same thing, and by the Septuagint is translated as here in this Text, and in 2 Sam. 22. 3.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…pes.  The noun derived from this verb, signifieth hope or trust, and so it is oft translated by our english, as Psal. 71. 5. job 4. 6.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek phrase used by the Apostle carrieth emphasis: It implieth trust on a good persuasion that he shall not be disappointed. It is translated confidence, Phil. 6. 6. Word for word it may here be thus translated, I will be confident in him. 
See Cham 6 v 9 §. 56. And ●…. 13. v. 17. §. 148.   
The relative HIM, hath apparent reference to God, Psal. 18. 2. Isa. 8. 18. so as Christ himself, being man, rested on God to be supported in all his weaknesses, and to be enabled to go thorough all his undertake, and well accomplish them. 
How Christ trusted in God.   
He had many enemies, and was brought to very great straits (Psal. 18. 3, 4, 5.) Yea he and his were for signs and wonders, even in Israel (Isa. 8. 18.) yet he fainted not, but put his trust in the Lord. His greatest enemies gave testimony hereunto; saying, He trusted in God, Matth. 27. 43. Though they said it in de●…ision and scorn, yet it was a truth.  
This was further manifested by the many prayers which time after time he made to his Father, Heb. 9 7.  
He did the rather put his trust in God, and manifest as much, that he might, in his 
Why Christ trusted in God.  own example, teach us what to do in our manifold straits. Thus when he was assaulted by the devil, he repelled his temptations by the word of God (Matth. 4. 4, 7, 10.) that the might thereby teach us, how to resist the devil.  
Christ as man well knew his own insufficiency, and the alsufficiency of God▪ Were we throughly acquainted with our own impotency, and well instructed in God's omnipotency, we should herein imitate Christ; and in testimony thereof, in all straits fly unto God, and in all straits pray and say, as jehoshaphat did, We know not what to do; but our eyes are upon thee, 2 Chron. 20. 12.  
The description of him in whom Christ putteth his trust (Psal. 18. 2.) and that before and after the manifestation of his confidence, declareth the sure ground that he had to put his trust in God. The description is set down in sundry metaphors (às Rock, Fortresse, Strength, Buckler, Horn of Salvation, High power and deliverer) set out the impregnable power of God: and show how sure and safe a refuge he is to those that fly to him, and put their trust in him. See more hereof in The whole Armour of God on Ephes. 6. 10. §. 4, 5, 6.  
The inference of Christ's confidence upon his boldness in singing praise unto 
Trust in God makes bold.  God in the midst of the Church, showeth the reason of that his boldness: even because he put his trust in God.  
Confidence in God drives out all fear of man, and shame by reason of man. So much doth he testify, who said, My soul trusteth in thee, and thereupon added, I will sing and give praise, Psal. 57 1, 7. and again, In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me, Psal. 56. 4. This was it that made Prophets, Apostles and other faithful Ministers, so bold as they were in sounding forth God's praises. They trusted in God.  
Surely we may try and prove ourselves, and give evidence to others of our confidence in God. If fear, shame, or any buy or base respect to man, keep us from an open setting forth of God's praise, we do not put our trust in God.   

§. 120. Of the Apostles fit application of Isa. 8. 18. to Christ.  
THe Apostle addeth a third testimony to prove the same point; as is manifest by repeating the second time this phrase, And again. See Chap. 1. §. 77.  
The testimony is this: Behold, I, and the children which God hath given me. This without all question is taken out of Isa. 8. 18. In words there is a full agreement between the Hebrew original, and the Greek translation thereof, and the Apostles quotation; so also in the sense: for the Prophet bringeth in this sentence as a Prophecy of Christ. Many things which were historically true of the Prophet in that Chapter, may typically be applied to Christ. This was before in part declared §. 118▪ and may more fully be cleared by taking a view of the particular passages of the Prophet in that Chapter.  
In that Chapter two main points are set down.  

1. A denunciation of judgement against the wicked.  
2. A promise of mercy and safety to the righteous.   
The former is set down from the beginning of the Chapter to the 10th verse.  
The later from thence to the end of the Chapter.  
In laying down the promise, the Prophet taketh his rise from the highest, sa●… and surest ground of all comfort: namely the promised Messiah, ver. 14. Concerning whom he declareth what should be the events that would fall out at his coming: and that both in regard of the wicked and of the righteous. The wicked should stumble and fall to their utter destruction. The righteous should be established for ever, v. 14, 15.  
For a further confirmation of these things, thus foretold, the Prophet is commanded to bind up the word of God among the Disciples, that so it might be kept close from the incredulous and remain among the faithful, v. 16. Hereupon the Prophet professeth that notwithstanding God's just indignation conceived against the house of jacob, he will continue to look for help from the Lord, and trust in him, v. 17. so did Christ.  
To show the ground of his confidence, Christ is brought in offering himself, and all those who believed on him, unto his Father: notwithstanding that they were in the world accounted wonders and monsters.  
Thus these words being properly intended of Christ, are fitly by the Apostle applied to him.  
Others take them properly meant of the Prophet himself: and that in regard of his Function: in which respect they may be applied to all the Ministers of God: and if to all, then most especially to Christ the chiefest and Head of all. Thus the Apostles application of this testimony to Christ, may by just consequence be sound and good.  
I rather incline to the former application of the words by way of Propheste for three especial reasons.  

1. Because sundry other passages of this Chapter are so applied in other places of the New Testament, as was before showed, §. 118.  
2. Because the later phrase of this testimony (whom the Lord hath given me) is oft, and that very properly in other places applied to Christ (as joh. 6. 39, 65. & 17. 6, 8, 9) But we never read it in a spiritual sense spoken of any other Prophet o●… Minister.  
3. The Apostles allegation and application is without all question much more pertinent, if the words be taken as a Prophecy.    

§. 121. Of Christ's being one with Saints.  
THe foresaid testimony being applied to Christ giveth proof of his humane nature, and shows him to be one with us: and that in three respects.  

1. In that he ranketh himself in the number of Saints, saying, Behold I and the children: and so presenteth himself with the rest of God's children unto God, as to a common father of them all; according to that which elsewhere he saith, I asce●… unto my Father and your Father, etc. joh. 20. 17.  
2. In that he presenteth himself unto God as his Minister, who had faithfully fulfilled the task which was committed to his charge. Hereupon it followeth, that he was inferior to his Father, who appointed him a Prophet.  
3. In that the nature of relation, intimated in this word children, implieth that he is of the same nature with them. For father and children, properly taken, are all of the same nature.    

§. 122. Of the efficacy of Christ's Prophetical Office.  
Obj. THis relative children, may have reference to God the Father who gave them, as well as to Christ who bought them.  
Answ. It may not be denied but that Saints are Gods children as they are regenerate, (joh. 1. 13. 1 Pet. 1. 3.) and as they are adopted, Rom. 8. 15, 16. But the Prophet and Apostle do both speak of Christ's Prophetical Office; and, to show the power thereof, these children are brought in, as begotten by Christ's Word and Ministry: and in this respect they are styled children in reference to Christ.  
The Prophet Isaiah maketh mention hereof, to show, that notwithstanding the infidelity, obstinacy and apostasy of the greater part of them which professed themselves the people of God, Christ by his Gospel should so work upon all those that were given unto him by his Father, as they would all hearken unto his voice and follow him, till, all being gathered together, both he and they should be presented unto God his Father.  
To this very purpose is it here also applied by the Apostle, to show the power and efficacy of Christ's Prophetical Office: that notwithstanding he took upon him man's weak nature, and met with many obstacles, yet through the help of God, in whom he trusted, he should bring many children with him to glory.   

§. 123. Of the manner of quoting a Text.  
COncerning the expression of this testimony it may seem to be an imperfect sentence: because the later part set down by the Prophet, is left out in this quotation.  
Answ. So much is quoted as served to the Apostles purpose: and in the quotation of a Text so much is sufficient. Compare Matth. 4. 15, 16. with Isa. 9 1, 2. and you may observe the like. The Apostle quoteth only these words, And to thy seed, (Gal. 3. 16.) which make not a full sentence, yet they were enough to his purpose.  
2. This sentence, as quoted by the Apostle, is a full Proposition: for this note of attention, Behold, compriseth under it that which maketh the words joined with it a full Proposition, as Matth. 12. 18.  
3. The Verb substantive, which would make up this sentence, useth to be understood, and so it is Isa. 8. 18.   

§. 124. Of this particle Behold.  
THis title, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Behold▪ useth to be prefixed before remarkable matters.  
It is a note of Demonstration, of Attention, of Admiration. 
See Chap. 8. v. 8. §. 32.   

1. Where a matter worthy to be seen, or earnestly desired, is to be seen; this particle is premised: as if it were said, Behold it is here before you: or, Behold it is here to be seen: Thus it declareth the evidence of a thing: as where it is said, Behold, there came wisemen from the East, Matt. 2. 1. And so it is a note of demonstration.  
2. When a matter that deserves more than ordinary attention is delivered, men use to premise this particle Behold: as when Christ uttered that excellent Parable, that setteth down the different kinds of hearers, he thus begins, Harken, Behold, Mar. 4. 3.  
3. When a strange and wonderful matter that will hardly be credited, is delivered, we thus express it, Behold; as, Behold I show you a mystery, 1 Cor. 15. 51. That mystery was a great wonder indeed; namely, that we shall not all sleep.   
Here the word Behold may be taken in all those three respects: For  

1. It doth point out and plainly demonstrate, who they be that may with confidence present themselves to God: namely Christ and his children.  
2. It shows that it is a point well worthy to be marked, that Christ should take of sons of men to be his children, and present them to his Father.  
3. It is that which causeth wonder to all the world.   
In a word, this note, Behold, implieth that the point here noted is a very remarkable point, worthy of all acceptation, 1 Tim. 1. 15. Of all mysteries the mysteries 
Behold, profixed before mysteries of Christ.  that concern Jesus Christ are the most remarkable. This note therefore, Behold, is frequently set before them, both in the Old and New Testament, as Isa. 7. 14. & 28. 16. & 32. 1. & 42. 1. Zach. 3. 8. & 9 9 Matth. 12. 41. Luke 2. 34. jude v. 14. Rev. 1. 7. 18. They are therefore with the more diligence to be attended unto, and with the greater care to be heeded. See §. 5.  
Here in particular this particle, Behold, setteth out a matter of admiration, 
Some followed Christ in corrupt times.  which was done to the astonishment of the world. This is further manifest by the Prophets adding this clause, are as signs and wonders. For the greater part, even of those among whom Christ exercised his Prophetical Office, rejected his Ministry. He came unto his own, and his own received him not, Joh. 1. 11. Yet, notwithstanding the obstinacy of the greater part, Christ himself persisted in exercising his Function: and they that were given him of his Father, harkened to his word, believed and obeyed the same, and so followed him, as he presented them with himself to his Father. This was the wonder, and thereupon it might well be said Behold.  
O that Ministers and people would so carry themselves, as in this respect to be as signs and wonders; and all to say of them, Behold. When all flesh was corrupt before God, Noah remained upright, Gen. 6. 9, etc. joshua professeth, that though all Israel should serve other gods, he and his house would serve the Lord, josh. 24. 15. Though Elijah knew none to remain faithful with the Lord but himself, yet he remained very zealous for the Lord, 1 King. 19 10. When many that followed Christ departed from him, the twelve Disciples abode with him, joh. 6. 68 These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ.  
This is a point of trial, whereby our faithfulness may be proved. If we shrink from Christ for the world (as Demas did, 2 Tim. 4. 10.) or for persecution, (a●… they who are resembled to the stony ground, Matth. 13. 21.) or because the doctrine of the Gospel seemeth hard and harsh (as the Capernaitans did, joh. 6. 66.) or for any other buy respect, we have not that courage and confidence, as may cause others to say of us, Behold.   

§. 125. Of Christ's going with those whom he lead to God.  
THis Pronown of the first person, I, hath respect to the Son of God, who very elegantly, by a double rhetorical figure, is here brought in speaking to his Father: and that by way of rejoyeing for the good success of his Ministry, Behold I and the children, etc. As if he had said, Here am I O Father, whom thou didst send out of thine own bosom from heaven to earth, to gather thine Elect out of the world. I have done that for which thou sentest me: Behold, here am I and they.  
This is a speech of much confidence, arising from his faithfulness, crowned with good success. This made him with much cheerfulness present himself to God. Thus did the two faithful servants cheerfully appear before their Lord, to give up their account. Faithful servants may be assured of the Lords gracious approbation and bountiful remuneration. But on the other side, slothfulness and unprofitableness makes servants afraid to appear before their Lord▪ See all these exemplified, Matth. 25. 20, etc.  
What an encouragement is this for Ministers of God's Word and other servants of the Lord, to improve to the best advantage they can, the talon which the Lord hath committed to them, that with confidence they may say to God, Behold I.  
Of Christ's faithfulness, see more on Chap. 3. 2.  
This express mention of himself, Behold I, showeth that he would not send other●… to God without himself: Herein he shows himself to be that good Shepherd that goeth before his sheep, Joh. 10. 4. In this respect he is styled the Captain of their salvation, v. 10. See §. 95.  
He would not leave them till he had presented them to his Father to be settled i●… that inheritance which he had purchased for them.  
This is a worthy pattern for all that have a charge committed to them: to abide 
They who have a charge ever others must be guides to them.  with them, to be an example unto them, not to leave them, or send them away to the work of God themselves alone: but to go with them, and hold out with them, so as every one that hath such a Charge may say, as our Head here doth, Behold I. In doing this we shall save ourselves as well as others, 1 Tim. 4. 16. The Apostle had an especial care hereof, as appeareth by this his profession, I keep under my body, and bring it into subjection, left that by any means, when I have preached to others, I myself should be a castaway, 1 Cor. 9 27.  
What a miserable thing is it for Ministers to be like them who built the Ark, wherein Noah and his family were preserved, but they themselves perished.  
To prevent this, in preaching to others, we must preach to ourselves: from our own hearts, to our own hearts. For in exercising our Ministry we sustain a double person: one of a Preacher; another of an hearer. They who so do in their approaching to God, will say, Behold I. Of inciting ourselves to that whereunto we stir up others, See §. 4.   

§. 126. Of Christ's bringing others to God.  
THe Lord Christ thought it not enough to present himself to his Father, but he brings others also, whom he joins with himself, by this copulative AND. Thus in that powerful prayer which at his going out of the world he made to his Father for himself, he joins those whom his Father had given unto him, and saith, I pray for them which thou hast given me, for they are thine. Neither pray I for these alone (meaning his Disciples) but for them also which shall believe on me through their word, etc. joh. 17. 9, 20.  
For their sake Christ came into the world: For their sake he sanctified himself, Joh. 17. 19 For their sakes he became poor, 2 Cor. 8. 9 For their sakes he did and endured what he did and endured. See §. 83.  
Herein Christ manifested his zeal of God's glory (for the more were brought to God, the more glory redounded to God) and also his good respect to others: for it was a singular benefit, an high honour, to be, by and with Christ, presented to God. He thus makes them partakers of his own glory, john 14. 3. & 17. 21, etc.  
They whose hearts are inflamed with a zeal of God's glory, and filled with love of their brethren, will be like minded: they will endeavour to lead on others with them in such courses as may bring them to God. Such a Magistrate will say, Behold I AND my subjects: Such a Minister, Behold I AND my people: Such a Father, Behold I AND my children: Such a Master, Behold I AND my servants: Such a Tutor, Behold I AND my pupils: So others that have Charge.  
Such, as they honour God and do good unto others, so they do much promote their own glory. For they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever, Dan. 12. 3.  
Of inciting others to go along with us in duty, see The Saint's Sacrifice, on Psal. 116. 19 §. 120.   

§. 127. Of the efficacy of Preaching the Gospel.  
THis bringing of others to God, is here brought in as an effect of Christ's Prophetical Office: and manifesteth the efficacy of the Gospel, whereby all that belong to God are brought in to him. Though by nature they be dead in sin, yet the sound of Christ's mighty voice pierceth into their ears and heart. Hereupon saith Christ, The dead shall hear the voice of the Son of God: and they that hear shall live, Joh. 5. 25.  
We have an evidence hereof in Christ's Ministry while he lived on earth. For saith he to his Father of his Disciples, While I was with them in the world, I kept them in thy Name, Joh. 17. 12.  
The efficacy also of Christ's Prophetical Office, hath been manifested since his Ascension, by the Ministry of his Apostles and of their successors in all ages.  
This is a forcible motive to incite us Ministers, to be diligent in declaring God's Name and preaching the Gospel. We may rest upon it, that our labour shall not be in vain. The efficacy of Christ's Prophetical Function since his Ascension, hath been very great. All that belong to God shall by the preaching of the Gospel be brought to God. Though there be many incredulous and obstinate, yet Christ hath his children, and they will receive our word. If it were duly weighed, what an honour it is to be spiritual Fathers, and what recompense follows thereon, it would certainly put on Ministers to preach the Gospel with all diligence.  
This also may be a motive to people, to give good heed to the preaching of the Gospel. As this is to be done, in regard of the excellency of the Teacher, (as was showed before, §. 2.) so also in regard of the efficacy of the Gospel. Hear and your soul shall live, Isa. 55. 3. For the Word of God, which liveth and abideth for ever, is an incorruptible seed, out of which men are born again, 1 Pet. 1. 23.   

§. 128. Of Christ's children.  
THey who are brought in to God by the Gospel, are styled 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  children; and that in relation to Christ, as he was a Prophet, and begat them by the Gospel, (as was showed §. 122.)  
This very title is given by Christ to his Disciples, joh. 21. 5. According to the Greek notation, it signifieth such as are instructed. A 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word, that signifieth to instruct, is thence derived. The Greek word here used, is a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in●…c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  diminutive, and translated little children, Matth. 18. 3. & 19 13, 14. for little children are specially to be instructed. Train up (or 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●…struc.  instruct) a child, Prov. 22. 6. The LXX use the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  same word there in the singular number, which the Apostle doth here in the plural.  
Other Ministers, who are means of converting men, which is a spiritual begetting of them, are styled Fathers, (1 Cor. 4. 15.) and they who are begotten, sons (1 Cor. 4. 14.) or children. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word there used by the Apostle, signifieth such as are begotten: for it is derived from a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pario, 〈◊〉.  Verb that signifieth to bring forth or beget.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The very word used in this Text, is also put for such as are begotten by the Ministry of men, and translated little children, 1 Joh. 2. 13, 18.  
If they who are instructed by méns (who are but Ambassadors for Christ, and instruct in Christ's stead, in whom Christ speaketh, 2 Cor. 5. 20. & 13. 3.) are called and accounted their children, much more justly are they to be called and accounted children of Christ, who is the highest and chiefest Doctor: and by whose Word and Spirit, they are most properly begotten.  
Of this relation betwixt Christ and Saints, his children, see more on §. 90.   

§. 129. Of God's power to exact an account.  
THe reason of Christ's bringing the foresaid children to God is thus expressed, Which God hath given me. The reason is taken from Gods commending them to Christ's care. The Argument may be thus framed,  
They who are commended by the Supreme Lord to be fitted for and presented to himself, must be so presented to him:  
But God the Supreme Lord hath committed such and such to Christ to be so presented to himself;  
Therefore Christ so presents them.  
There are four words in this reason, every of which carry Emphasis.  

1. This title God.  
2. His act, hath given.  
3. This relative which.  
4. This other relative me.   
1. The express mention of God in this reason, intendeth a high supreme Sovereignty which he hath over all, and a power which he hath to impose a task, and exact an account of well employing the same; Hereupon Christ putteth a must upon himself about doing the work that he which sent him appointed him to do, john 9 4.  
This made him so willing and forward therein as he made it his meat to do the same, john 4. 34. And he pleaded as much before his Father, joh. 17. 4.  
Concerning others, even all of all sorts, evidence is given of Gods committing a charge to them, and exacting an account of them in the Parable of the Talents: for therein the Lord appointed to every servant his task, and taketh a particular account of each one: rewarding the faithful and punishing the unfaithful, Matth. 25. 14, etc.  
The Parable of the Steward gives further evidence of God's Sovereignty in calling men to an account, Luke 16. 2. And the Apostles frequent mention of the account which we mu●… all give to God, Rom. 14. 12. 2 Cor. 5. 10. Heb. 13. 17. 1 Pet. 4. 5.  
This is a strong motive to provoke us unto all diligence and faithfulness in improving, to the best advantage that we can, the Talents that we have. They are given to us by him that hath a Sovereignty and Absolute Power over us: that can and will call us to an account, that can and will abundantly reward the faithful, and take sore revenge of the unfaithful, Matth. 25. 23, 24, etc. See Chap. 4. v. 13. §. 79.   

§. 130. Of God's free giving.  
2. THe act here attributed to God in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  given, manifesteth Gods free grace. For to give is an act of favour and grace: it is opposed to meriting, purchasing, exchanging, or returning a valuable consideration. That which is bestowed upon merit, purchase, exchange or any like consideration cannot properly be said to be given.  
This word is oft used to set out the free grace and favour of God to man: and that in bestowing his Son upon him. God so loved the world that he GAVE his only begotten Son, etc. john 3. 16. Christ expressly declareth this to be the ground of any one's coming to him: All that the Father giveth me shall come to me, Joh. 6. 37, 39 All things that Saints have, or can hope for, are freely conferred upon them; the Lord will GIVE grace and glory, Psal 84. 11▪ The Lord will give a crown of righteousness, 2 Tim. 4. 8. It is your Father's good pleasure to GIVE you the Kingdom, Luke 12. 32.  
To make this the more clear the Apostles oft use a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis don●…re.  Verb which is derived from a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratie.  Noun that signifieth free grace, and is translated freely to give, (Rom. 8. 32. 1 Cor. 2. 12.) and frankly to forgive, Luke 7. 42.  
Though Christ being given, meriteth for us remission of sins by his blood and purchased the heavenly inheritance, (Act. 20. 28. Eph. 1. 7. 14.) yet to effect those things for us, Christ was freely given to us, and we to him. See more hereof §. 78.   

§. 131. Of God's power in choosing or refusing whom he will.  
3. THe parties given to Christ are comprised under this relative WHICH. This relative hath reference to the children before mentioned. Those children are a peculiar people. All are not children, Rom. 9 7, 8. Nor are all given by God to Christ. That there is a set and certain number given to Christ is evident by sundry passages in the prayer which Christ made to his Father at his going out of the world. Eight several times is this word Given there used, and that to set out God's free grace therein, joh. 17. 2, 4, 6, 7, 9, 11, 12, 24.  
God being the supreme Sovereign over all, hath power to choose or refuse, to take or leave whom he will. This the Apostle exemplifieth by a comparison taken from a Potter, Rom. 9 21. Surely there is inflnitely a far greater difference between the Creator and creatures, then between a Potter and clay. This power of God over creatures doth the Apostle in that Chapter plentifully prove both by Divine testimonies taken out, of the Old Testament, and also by other solid Arguments.  
Let not therefore any dare to open his mouth and plead against God, because he useth this his prerogative in choosing some and leaving others. This use of this great mystery doth the Apostle thus press: O man who art thou that repliest against God? Shall the thing form say to him that form it, Why hast thou made me thus? Rom. 9 20. If we cannot fathom the depth of this mystery, nor discern the equity thereof, let us impute it to the shallowness of our apprehension, and cry▪ out with the Apostle, O the depth of the riches both of the wisdom and knowledge of God Rom. 11. 33. far be it from us to impute any unrighteousness to God. It should seem that in the Apostles time some in this case did so. For the Apostle in reference to such, thus saith, What shall we say then? Is there unrighteousness with God with much indignation doth the Apostle thus reject that conceit, God forbid, Rom. 9 14.   

§. 132. Christ the means of bringing all good to man.  
4. THe relative ME hath reference to Christ: For it is Christ that saith, Behold I, etc. God being to make choice of a peculiar people that they might be vessels of mercy and glory, commended them to his Son, to be fitted and so brought thereunto. Where it is said God loved the world, it is added, he gave his only begotten Son, etc. john 3. 16. All the blessings whereof we are made partakers, are conferred upon us in and with Christ. We are chosen in Christ, made accepted i●… him, we have redemption in him, (Eph. 1. 4, 6, 7.) we are reconciled to God by hi●… (Col. 1. 20, 21.) justified by his blood, (Rom. 5. 9) Called by him (1 Pet. 5. 10.) Sanctified in him (1 Cor. 1. 2.) Saved through him, Rom. 5. 9, 10. This course 〈◊〉 bringing men to glory by Christ, doth very much amplify Divine mercy, and sundry other Divine properties, as hath been showed, §. 87, 88  
Behold here the difference betwixt the execution of that part of God's dec●… which respecteth man's salvation, and of that whereupon followeth man's condemnation. The benefit of the former is wholly out of man, and only in Christ Christ doth whatsoever is meritorious to bring the Elect unto salvation. The is●… of the other is altogether in man himself, who meriteth by sin his own d●…nation.  
The former is to be observed to strip man of all boasting and to make him give all the glory to God.  
The later to clear and justify God and to lay all the blame on man.   

§. 133. Of restraining the benefit of Christ's Offices to the Elect.  
THe whole reason thus set down, Which God hath given me, implieth a restrain of the efficacy of Christ's Prophetical Office to them alone whom God hath given him. It intendeth that all they shall partake of the benefit of Christ's Prophetical Office: and thereby be brought to God: and none but they. To the 〈◊〉 purpose saith Christ, All that the Father giveth me shall come to me, Joh. 6. 37. Th●… phrase is both extensive and exclusive. It extendeth itself to every one of God Elect, who are given by God to Christ: and it excludeth all but them. So much 〈◊〉 intended by this phrase, As many as were ordained to eternal life, believed, (Acts 13. 48.) All they and none but they. This exclusive restraint Christ doth somewhat more expressly set down where he saith to his Disciples, Unto you it is gi●… to know the mysteries of the Kingdom of heaven, but to them it is not given, Mat. 13. 1●…. See more hereof §. 113.  
The special reason hereof is thus rendered by Christ himself, Even so Fat●…, for so it seemed good in thy sight, Matth. 11. 26. And again, It is your Father good pleasure to give you the Kingdom, Luk. 12. 32. See more hereof §. 37.  
That which is here intended of the restraint of the efficacy of Christ's Prophetical Office, may be applied to the restraint of the benefit of his other Offices: yea 〈◊〉 of all that he did and endured for man. All is restrained to the Elect whom God hath given to his Son. (See §. 81.) Yea it may also be applied to the efficacy of the Gospel preached by Christ's Ministers. Their Ministry is effectual only to the Elect, Acts 13. 48.  
Quest. Why then is the Gospel preached to all, even to reprobates, as well at●… the Elect.  
Answ.  

1. Because these cannot be discerned one from the other here in th●… world.  
2. Because these are here in this world mixed together as wheat and chaff in the Barn.  
3. To make the reprobate the more inexcusable.   
By the efficacy of the Gospel men may know that they are the Elect of God▪ given to Christ, and shall be eternally saved.  
They who reap any benefit by the Ministry of the Gospel, ought not to attribute it to any wit, wisdom, conceit, memory, or other parts of their own: but only to the good pleasure and gift of God. The praise which Christ gave to his Father in the behalf of babes, (Matth. 11. 25.) must such as are effectually wrought upon much more give unto God in behalf of themselves, and say, Not unto us, O Lord, not unto us, but unto thy Name give glory, Psal. 115. 1.  
A due consideration of this point will keep us from spiritual pride and arrogancy; and make us humble before God, and thankful unto him. See more hereof §. 162.   

§. 134. Of the Resolution of Heb. 2. v. 12, 13.  12. Saying, I will declare thy Name unto my brethren; in the midst of the Church will I sing praise unto thee. 13. And again, I will put my trust in him: And again, Behold, I and the children which God hath given me. 
THe sum of these two verses is A description of Christ's Prophetical Office. This is here brought in as a confirmation of Christ's humane nature wherein he executed that Function. See §. 1.  
In this description two points are considerable:  

1. The Inference.  
2. The Substance.   
The Inference (in this word Saying) in particular verifieth that which was asserted in the words immediately preceding: namely, that Christ was not ashamed to call men brethren.  
The Argument may be thus framed,  
He that saith of men, I will declare thy Name unto my brethren is not ashamed to call them brethren.  
But Christ saith of men, I will declare thy Name unto my brethren:  
Therefore Christ is not ashamed to call men brethren.  
The Substance containeth a proof of Christ's Prophetical Office: about which we may observe,  

1. The kind of proof.  
2. The point proved.   
The kind of proof is a Divine testimony. Of this kind there be three particulars.  

1. The execution thereof, ver. 12. This is taken out of Psal. 22. 22.  
2. The ground of Christ's courage in executing it, ver. 13. This is taken out of Psal. 18. 2.  
3. The efficacy thereof, ver. 13. This is taken out of Isa. 8. 18.   

1. The execution of Christ's Prophetical Office consists of two parts. 

1. To declare God's Name.  

2. To sing praise to him.  
In the former four particulars are expressed.    

1. The Prophet, I.  
2. The Act▪ will declare.  
3. The Subject matter▪ Thy Name.  

4. The Object to whom, My brethren.  
In the later four other particulars are expressed.    

1. The same Person or Prophet, I.  
2. Another act, which is to sing praise. These two words are the translation of one Greek word.  
3. The person whose praise he would set forth, unto thee.  
4. The place where he would do it, In the midst of the Church.    
2. The ground of Christ's courage was his confidence. Here is expressed, 

1. The connexion of this with the former, in this phrase, And again.  
2. The main Proposition. Herein are three particulars.   

1. The kind of confidence, put trust.  
2. The person who doth▪ put his trust, I will, saith Christ.  
3. The person on whom, in him, namely God.    
3. The efficacy of Christ's Prophetical Office, was in fitting those for God who were given to him. Here also are expressed as before, 

1. A connexion of this with the former, And again.  
2. A Proposition. Wherein observe▪   

1. An evidence of the power of Christ's Ministry.  

2. The reason thereof.  
In the evidence are set down,    

1. An act, which demonstrateth the evidence intimated in this particle Behold▪ This intendeth a presenting unto God, such as were fitted for him.  

2. The persons presenting (in this Pronown I) and presented in this relative children.  
The reason is taken from a trust committed unto Christ: in these words, Which God hath given me. Here observe,    

1. The kind of trust, Given.  
2. The Trustor or Person that committeth the trust, God.  
3. The trusted, or persons that are given; in this relative Which. That hath reference to children.  
4. The Trustee, or person who is entrusted, in this Pronoun Me. Which h●… reference to Christ.      

§. 135. Of Observations raised out of Heb. 2. 12, 13.  
I. A Divine testimony is a sound proof. See Chap. 1. §. 46, 61. 
verse 12.   
II. Christ was a Prophet. He himself here saith, I will declare: which i●… an act of a Prophet or Preacher. See §. 111, 112. & §. 23, 24.  
III. Christ received what he delivered. He delivered nothing of his own he●… See §. 111.  
IV. Christ delivered what he received. He concealed nothing. The word decle●… includeth both these. See §. 112.  
V. Christ made known what was to be known of God. The Name of God intend●… much. See §. 112.  
VI Christ executed his Prophetical Office in man's nature. The main scope of 〈◊〉 Apostle in this place is to set forth Christ's humane nature, and what he did ther●… See §. 112.  
VII. Saints are Christ's brethren. See §. 106.  
VIII. Christ's brothrens do especially partake of the benefit of Christ's Prophetical ●…fice. To them in special he saith, I will declare God's Name. See §. 113.  
IX. Christ was careful to set forth his Father's praise. This phrase, Unto thee, 〈◊〉 reference to God the Father. See §. 114.  
X. God is praised by singing. Therefore Christ professeth to sing praise. 〈◊〉 §. 115.  
XI. God is to be praised with cheerfulness. Singing implieth a cheerfulness of ●…rit. See §. 116.  
XII. God is to be praised in great Assemblies. The midst of the Church 〈◊〉 great Assembly. See §. 117.  
XIII. Divers testimonies may be produced to prove the same point. Here 〈◊〉 
Verse 13.  Apostle useth this phrase, And again, in reference to a former testimony▪ 〈◊〉 Chap. 1.  
XIV. Christ himself trusted on God. He here expressly professeth as 〈◊〉 See §. 119.  
XV. Christ is one with us. See §. 121.  
XVI. Christ's Ministry was powerful. See §. 122.  
XVII. Mysteries of Christ are remarkable. This particle Behold, intends so 〈◊〉 See §. 124.  
XVIII. Christ brought others to God. §. 126.  
XIX. Christ accompanied those whom he brought to God. See §. 125. The ●…nexion of these two words, I, children (I and my children) intends the two 〈◊〉 points.  
XX. The Ministry of the Gospel is effectual. The presenting of children to 〈◊〉 is here brought in as a Demonstration of the efficacy of the Gospel. 〈◊〉 §. 127.  
XXI. Saints are Christ's children. So they are here called. See §. 128.  
XXII. God hath power to exact an account. Because God gave these 〈◊〉 to Christ, Christ to make up his account brought his children to God. See §. 129.  
XXIII. God freely bestowed men on Christ. This word Given includes freeness under it. See §. 130.  
XXIV. God hath power to choose and refuse whom he will. This act of giving is here restrained to children. See §. 131.  
XXV. Christ is the means of all good to men. To him are they given who are brought to God for good. See §. 132.  
XXVI. The Elect alone partake of the benefit of Christ's Offices. These are they who are given to Christ, and by Christ brought to God. See §. 133.   

§. 136. Of the transition betwixt ver. 13, & 14.  Verse 14. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil; Verse 15. And deliver them who through fear of death, were all their life time subject to bondage. 
FRom the Prophetical Office of Christ, which he exercised in his humane nature, the Apostle proceedeth to set down special acts of his Kingly Office, which he also performed in the same nature.  
Very elegantly doth the Apostle pass from the one point to the other. For upon the mention of children belonging to Christ, the Apostle taketh occasion to show that Christ would be of the same nature whereof they were, though it were a frail and infirm nature; even flesh and blood.  
The inference of this later upon the former point, is set down in two particles (For as much then) both which intent a reason. The former word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  For as much, is also translated with this causal particle, FOR THAT, Chap. 5. 2. and so then, Chap. 9 26. and 10. 2. And also with this, Because, Chap. 6. 13. and 11. 11.  
The other particle properly signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore: and so it is translated, even joined with the same particle that here it is, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seeing therefore, Chap. 4. 6.  
It is evident hereby that the Son of God became a son of man for their sake whom God had given to him.  
Of the Son of God being one with sons of men. See §. 104.  
To declare that in the conformity of Christ to others, the Apostle intends the same persons whom he mentioned before, he useth the very same words, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  children, in both places. Of this title children, See §. 128.   

§. 137. Of this phrase, Flesh and blood.  
THat wherein Christ is here said to be conformable to these children is styled Flesh and blood.  
Flesh in Scripture is used Properly or Tropically. 
How flesh here taken. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist▪ de Hist. Animal. l. 3. c. 16.   


1. Properly for that part of man which covereth the bones, and is covered with skin▪ through which the veins, nerves, sinews, arteries, and other ligaments of the body do pass.  
Thus doth job distinguish flesh from skin, bones, and sinews, job 10. 11. Thus distinguished, It is a soft substance made of blood coagulated.   
2. Tropically flesh is used sundry ways: As, 

1. By a Synecdoche: as when it is put 

1. For the whole body distinguished from a man's soul. The dead bodies of thy servants have they given to be meat unto the fowls, etc. the flesh of thy Saints unto the beasts of the earth, Psal. 79. 2.  

2. For the person of man, consisting of body and soul. All flesh shall see the salvation of God, Luk. 3. 6.  
In these two respects flesh is attributed to Christ: namely in reference to his body, (1 Pet. 3. 18.) and to his whole humane nature, joh. 1. 14. 1 Tim. 3. 16.   
3. To a man's wife who is styled his flesh, Gen. 2. 23. and by rule of relation to a woman's husband. For man and wife are said to be one flesh, Matth. 19 5.  
4. For such as are of kin. St Paul thus styles those that were of the stoc●… from whence he came, Them which are of my flesh, Rom. 11. 14.  

5. For a neighbour. Hide not thyself from thine own flesh, Isa. 58. 7.  
Kinsmen and neighbours are of the same flesh: the former more near, the later more remote: therefore both are called flesh.   
6. For all creatures clothed with flesh. God giveth food to all flesh, Psal 136. 25.    
2. By a Metonymy, as when flesh is put 

1. For corruption. That that is born of the flesh is flesh, Joh. 3. 6. Flesh in the later place is put for corruption of nature.  
2. For infirmity. Thus horses are said to be flesh, Isa. 31. 3. In regard 〈◊〉 their weakness: and in this respect are opposed to spirit.  

3. For outward appearance. Ye judge after the flesh, (Joh. 8. 15.) that is 〈◊〉 things outwardly appear.  
Corruption, weakness, outward show, are but adjuncts or accident●… which belong to men's bodies, which are flesh.     
3. By a Metaphor, as when flesh is put 

1. For abrogated ceremonies. This the Apostle intends, where he said Are you now made perfect by the flesh? Gal. 3. 3.  
2. For humane excellencies. We have no confidence in the flesh, Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies, and used 〈◊〉 boast in them.       
These and other like things are as flesh alone, without spirit: which r●…sume, putrify and vanish to nothing, as mere flesh doth.  
Flesh is here put for the humane nature: and that as it is accompanied with 〈◊〉 nifold frailties.  
By way of diminution blood is added thereunto (flesh and blood.)  
Blood is a liquor consisting of the four humours; in it life and spirit is conv●… 
What blood is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. depart. Animal. l. 2. c. 4.  through the whole body. The Philosopher saith that blood is the matter ol●… whole body.  
By a Metonymy blood is put for life and for death. For life, because it is 〈◊〉 means of life, Gen. 9 4. For death, because upon shedding of blood death followe●… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christ's blood put for his death, Rom. 5. 9 Eph. 2. 13.  
By a Metaphor blood is put for the corruption of nature, joh. 1. 13. Ezek. 16. 6  
Blood is here joined with flesh, to show that quick flesh is here meant: 〈◊〉 that hath blood in it: And by reason thereof is subject to many infirmities, yea●… sensible of them.  
As good blood is the nourishment of the flesh and makes it quick and fresh, so distemper of blood causeth many maladies in the flesh. By the wasting of the 〈◊〉 the flesh consumeth.  
Fitly are these two, flesh and blood, joined together. I find them thus ●…ed five times in the New Testament: Here, Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12.  
Flesh and blood thus joined, set out in general man's external substance, 〈◊〉 visible and sensible, and in that respect exposed to spirit, Luk. 24. 39  
In particular flesh and blood is put  

1. For man's earthly disposition, and incapacity of heavenly mysteries; so●… himself he can neither know them, nor make them known. Thus flesh and bl●… opposed to God, who is omniscient, and revealeth what mysteries he pleased whom he will, Matth. 16. 17. Gal. 1. 16.  
2. For man's weakness. Thus it is opposed to principalities and po●… Eph. 6. 12.  
3. For mortality whereunto our sins brought us. Thus it is opposed to glo●… bodies, 1 Cor. 15. 50.   
Here it is used in the general acception of the phrase, as flesh was noted before to be used: namely for humane nature subject to manifold infirmities.  
Flesh and blood, as it is a visible substance, so it is gross, heavy, drowsy, subject to hunger, thirst, cold, heat, pain, wearisomeness, sickness, fainting, yea and death itself.  
In regard of the outward visible part, a man is little better than a bruit beast, which is also flesh and blood, Eccles. 3. 19 Sundry beasts in sundry excellencies, appertaining to flesh and blood, go beyond men: as in bigness, swiftness, strength, vigour of several senses, as of sight, hearing, smelling, tasting, touching and other like endowments.  
That flesh and blood is such as hath been showed, it came first from sin. For sin brought death: and all manner of infirmities are concomitants to death.  
This is a point most worthy their due and serious 〈◊〉 ●…deration, who are or may be puffed up, by reason of their reasonable soul, or any abilities thereof: or by reason of the comely feature, beauty, strength or other excellencies of the body: or by reason of victories over enemies, successes in their endeavours, honours, dignities, revenues, stately palaces, sumptuous houses, or any other like things. Notwithstanding these or any other like excellencies, they who lay claim to those excellencies, are but flesh and blood. Flesh and blood are in this case like the Peacock's black feet: when her gay feathers are in her eye, she struts up herself in beholding them: but when her eye is cast on her black feet, down falls her gay feathers. A due consideration of flesh and blood would take away all proud conceits of any outward excellencies. Considering all others are, as we are, flesh and blood, What folly is it to trust in man (Isa. 31. 3.) or to fear man? Isa. 51. 7, 8.   

§. 138. Of Saints being flesh and blood.  
OF the foresaid flesh and blood Christ's children (that is, such as being elected and given by God to Christ, and thereupon redeemed, called, justified and sanctified) are here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  partakers. The Greek Verb it derived from a root that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  common: and it implieth, to have a thing in common with others. Thus as the children are here said to be partakers of flesh and blood, so the Gentiles are said to be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  partakers of the Jews spiritual things (Rom. 15. 27.) that is, all to have them in common, one as well as another.  
Concerning this common condition of children, Apostles, who were eminent among these children, thus say of themselves, We also are men 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of like passions with you, Act. 14. 15.  
Regeneration altereth not the outward constitution or condition of men. Sin did not alter man's substance: for Adam, after his fall retained that body and soul, with the several powers and parts of each; which he had before: So regeneration took not away flesh and blood in the substance thereof, nor the common infirmities of it.  
Indeed transgression altered the good quality that was in man's body and soul: Namely the integrity, the holiness and righteousness in which he was created after God's Image. So regeneration altereth man's evil disposition and corruption, wherein he was conceived and born: but not his outward condition or constitution. Whether he were tall or low, fat or lean, healthy or sickly, strong or weak, straight or crooked, fair or foul, rich or poor before his regeneration, he remains the same afterward, for aught that regeneration doth to the contrary.  
The Lord will have his children to retain, as others, flesh and blood, and remain subject to all manner of infirmities, for sundry weighty reasons.  

1. That they might not, by reason of any spiritual privileges, be too much puffed up: for the children, while here they live, are too prone thereunto, 2 Chro. 32. 25, 2 Cor. 12. 7.  
2. That in God's presence they might the more abase, yea and abhor themselves, job 40. 4. & 42. 6.  
3. That they might learn to lay forth their misery, and plead their weakness before God, job 6. 12.  
4. That they might take heed of provoking. God's wrath against themselves, 〈◊〉 are but flesh and blood, Act. 9 5.  
5. That they might have the more compassion on others, Heb. 5. 2. Gal. 6. 1.  
6. That they might be the more circumspect over themselves, 1 Tim. 4. 16.  
7. That they might be more careful in using all means needful and useful 〈◊〉 flesh and blood, Eph. 6. 10, 11, 12.  
8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation (Psal. 116. 2.) yea and of gratulation to, for Gods supporting, a●… doth, such as are flesh and blood.  
9 That they may more confidently depend on God, 2 Chron. 20. 12.  
10. That they might not rest on man for revelation of Divine truth, Ma●… 16. 17.   
These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood.   

§. 139. Of Christ's being flesh and blood.  
THe conformity of Christ to his children is thus expressed. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He also himself li●… wise took part of the same. Every of these words have their emphasis.  

1. This copulative 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also hath reference to the children before mentioned. 〈◊〉 also: he as well as they. Though there were an infinite disparity betwixt Christ 〈◊〉 his children, yet he refused not conformity with them. Or otherwise this copulati●… also, or and, may be translated even (even he) which is a note of special emphasis  
2. This reciprocal Pronoun, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself, hath reference to Christ's eminency and it implieth that he that was true God, the Creator, Preserver, Redeemer 〈◊〉 Father of those children, suffered not his infinite excellency to be any hinder●… to this his low condescension. He himself.  
3. The Greek word translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  likewise, implieth a nearness to one. Ther●… whence it sprouteth signifieth, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  near. A word of the same stem is used in this ph●… 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…igh unto death, Phil. 2. 27. The Ad'verb here used is not elsewhere found in 〈◊〉 New Testament: but in other Greek Authors it is frequent: by them it is 〈◊〉 joined with 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another word which more expressly setteth out the same thing that 〈◊〉 doth. That other word is oft used in the New Testament, and joined with 〈◊〉 copulative 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  also: as where Christ saith, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  These also doth the Son likewise, Joh. 5. ●… By comparing that place with this text, we may observe, that, He who himself 〈◊〉 was likewise equal with God, did also himself likewise take part of the same na●… with man.  

4. The word here translated 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  took part, is another then the former transl●… 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are partakers. The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition: but this other intendeth a voluntary act of Chri●… whereby willingly he took upon himself to be like his brethren. He was before he was true God, eternal, all-sufficient, and needed not in regard of himself, to ●… as the children were. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A like word to this is used ver. 16. He took on 〈◊〉 See §. 159.  
The 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word in the later place, according to the notation of it, signif●… 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to have with, or to have of that which another hath. Christians are said 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 partakers of the Lords Table, one with another to receive the benefit thereof, 1 C●… 10. 21. They who mutually partake of the same commodity are called 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  par●… from the s●…me Original, Luk. 5. 7. See Chap. 3. §. 17.   
5. This relative, 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The same, hath reference to flesh and blood. The relativ●… of the plural number, to show that it includeth both. For the one and the oth●… of the singular number; but both joined, include the plural.   
This doth emphatically set forth Christ, not only to be true man, but also sub●… to all manner of frailties, (so far as they are freed from sin) even such as a company flesh and blood, as was before showed §. 137.  
Behold how, low the Son of God descended for us sons of men. Herein 〈◊〉 peared love.  
How ought this conformity of Christ, to take part of flesh and blood, quicken ●… up to take part of that Divine nature, whereof an Apostle speaketh, 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth: as in meekness and humility, Matth. 11. 29. in love, Ephes. 5. 2. in forgiving others, Coloss. 3. 13. in compassion, Luke 10. 37. in patience under sufferings, and contempt of the world, Heb. 12. 2. Christ's conformity to us was in much meanness, ours to him is in much glory. Upon this ground doth the Apostle press a like exhortation, Philip. 2. 5. What if we be called to conformity with Christ in suffering, in bearing reproach, or undergoing ignominy for righteousness sake? The servant is not greater than his Master, Matth. 10. 24, 25. The Head (who was himself full of glory) vouchsafed to take part of flesh and blood that he might suffer for flesh and blood: Shall then the members think much to be conformable to their Head in any thing that he shall call them to?   

§. 140. Of Heresies against the Apostles description of Christ's Humane nature.  
THis description of Christ's Humane nature, He also himself likewise took part of the same, meets with sundry Heresies that have been broached against the Humane nature of Christ.  

a Proclianitae, Christum non in carne venisse dicunt. August. de Haeres. ad Quodv●…lt Deum. Hear. 60.  The Proclianites held that Christ came not in the flesh at all. How then did he take part of the same flesh and blood that we have?  

b Manichaei, Christum non fuisse in carne vera, sed simulatam speciem carnis ludificandis humanis sensibus praebuisse. ibid. Haer. 46.  The Manichees maintained that Christ was not in true flesh, but that he showed forth a feigned species of flesh to deceive men's senses. If so, then did he not likewise take part of the same with us.  

c Cerdoniani negant Christum habuisse carnem. ibid. Haer. 21.  The Cerdonians denied that Christ had flesh at all. This is like the first Heresy.  

d Valentinianl asserunt Christum a profundo spiritale vel caeleste corpus senum attulisse. ibid. Haer. 11.  The Valentinians taught that Christ brought a spiritual and celestial body from above. Then did he not likewise take part of the same flesh and blood that we do.  

e Apolinaristae dicunt Christum carnem sine anima suscepisse. ibid. Haer. 55.  The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts, where mention is made only of flesh & blood. But the Apostle here speaketh of the visible part of man: comprising the invisible part, which is his soul by a Synecdoche, under the visible, which is flesh and blood. But this phrase, He also himself likewise took part of the same, sheweth, that as our flesh and blood is animated, with a reasonable soul, so also Christ was. By the; like reason they might say that Christ's body had no bones, because it is said, The Word was made flesh, joh. 1. 14. Yea by the like reason they might say, that the Israelites which went down into Egypt had no bodies, because it is said of them, All the souls, Gen. 46. 15.  

* Aug. contr. Serm. Arian. cap. 9  An ancient Father attributed this Heresy to the Arians also, and for refutation thereof produceth all those texts of Scripture which make mention of the 
ᵍ Papistae asserunt per consecrationem panis & vini conversionem fieri totius substantiae panis, in substantiam corporis Christi domini nostri: & totius substantiae vini, in substantiam sanguinis ejus. Concil. Trident. 3. Sess. cap. 4.  soul of Christ, whereby he proveth that Christ had a soul as well as a body.  

f Ubiquitarii affirmant Christum secundum humanam naturam potentiae divinae, id est, omnipotentiae participem factum esse; & scientiae infinitae, id est, omniscientiae: & Christi corpus esse ubique praesens. Eckhard. fascic. controv. Theol. c. 6. q. 10.  The Ubiquitarians hold that the Divine properties, as Omnipotency, Omnisciency, Omnipresence, etc. are in the humane nature of Christ; which if so, Christ took not likewise part of the same flesh and blood that we do. The like may be said of Popish Transubstantiation.  
There are other sorts of Heretics, namely the 
h Samosateni docent, ab eo duntaxat tempore quo Christus carne praeditus advenit, esse caepisse. Epip. adv. haer. to. 2. l. 2  Samosatenians, who broached this Heresy, That Christ then only began to be, when he came endued with flesh; whereby they imply that he was not before. But this phrase, He took part of the same, sheweth, that he was before he took part of flesh and blood.  
Our Divines from a like phrase do infer the eternity of the Word. The phrase is this, In the beginning was the Word, John 1. 1. Because the Word was in the beginning, it is necessarily implied, that he did not then first take his beginning, but was before.   

§. 141. Of Christ's destroying the Devil.  
THe end of Christ's assuming his humane nature is thus set down, That through death he might destroy him that had the power of death.  
The general end is implied. That which is expressed is an end of that end, or a mighty effect that followed thereupon: which was to destroy the devil.  
That general end was to die. For if he had not been flesh and blood he could not have died.  
This general end is implied under this phrase, through death, as if he had said, that he might die and by death destroy the devil.  
Of Christ's being man that he might die, See §. 75.  
The powerful effect which was accomplished by Christ's death (which was also a special end why he died) was the destruction of him that had the power of death.  
The primary root whence the word translated destroy, is derived, is a Noun, that signifieth a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  work: as where it is said that the Son of God was manifested, that he might destroy 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the works of the devil, 1 joh. 3. 8. Thence is derived a Verb which signifieth to work. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He worketh the work of the Lord, 1 Cor. 16. 10. But a privative particle being added, the Noun signifieth not working or 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  idle, Matth. 20. 3. And another compound added thereunto signifieth to make void, Rom. 3. 31. Do we 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  make void the Law? or to make of none effect, Rom. 4. 14. The promise 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made of none effect. And thereupon to bring to naught, 1 Cor. 1. 28. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To bring to nought things that are. And 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to destroy, 1 Cor. 6. 13. God shall destroy, etc.  
By the aforesaid derivation and various signification of the word, it appeareth that it doth not always signify to annihilate a thing, and bring it utterly to nought; for the devil that is here spoken of, still retains his being and substance, and ever shall retain it, both for the greater terror of the wicked and also for his own greater misery. But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used, where the Apostle saith, that the body of sin is 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  destroyed, Rom. 6. 6. It cannot be denied but that 〈◊〉 devil, like a roaring lion, walketh about seeking whom he may devour, 1 Pet. 5. 8. and that many of God's children are so busfited and ensnared by him, as they may se●… to be overcome of him: which cometh to pass partly by their own fault in that they do not manfully stand against him, but too slavishly yield unto him: and partly by God's wise ordering the matter, for the better proof of the grace's whi●… he bestoweth on his children: but yet this ever hath been and ever shall be the issue, that he never prevaileth against God's children: but that they in all assau●… remain conquerors. This was foretold of old, where speaking to the devil 〈◊〉 Christ, the seed of the woman, the Lord saith, it shall bruise thy head, Gen. 3. 1●… The devil assaulted Christ himself but prevailed not. For after Christ had said 〈◊〉 thee hence Satan, the devil left him, Matth 4. 10, 11. It appears afterwards, abo●… the time of Christ's last sufferings, that the Prince of this world came again 〈◊〉 assault Christ, but saith Christ, He hath nothing in me (John 14. 30.) that phrase showeth, that the devil could not prevail against Christ. Neither could he prev●… against job, though he had liberty to do what he could against job himself and against all that job had (jobs life only excepted) job 1. 12. & 2. 6. He desired to 〈◊〉. Peter as wheat: but yet he could not make Peter's faith to fail, Luk. 22. 31, 32. T●… this tends this phrase, the Prince of this world is judged, Joh. 16. 11. And this, 〈◊〉 Prince of this world shall be cast out, John 12. 31. And this, Christ led captivity ●…ptive, Eph. 4. 8. And this, He hath spoiled principalities and powers, etc. Col. 2. 1●… For such is Satan's might, compared unto men, such his malice, as if he 〈◊〉 not thus destroyed, no flesh would be saved.  
Hereby we have evidence of the provident care of our Captain, who knowing 
Comfort against Satan's terrors.  what flesh and blood it, and what our enemies are, hath first himself vanquished them; and then provided sufficient armour for his children to stand safe against them, Eph. 6. 12, etc.  
This is a great comfort against the terror of the devil. Many fearful and terrible things are written of him in the Scripture. Observe in particular how he is described, Eph. 6. 12. But this that he is destroyed by our Captain, who did take part of flesh and blood, is a great comfort to us, who are flesh and blood.  
This also is an encouragement to stand against him, and to resist. He is an enemy 
Encouragement to resist Satan.  spoilt. Hereupon an Apostle thus encourageth us, Resist the devil and he will fly from you, Jam. 4. 5. There is assurance of victory to such as believe. If Satan get the upper hand, it is by reason of our timorousness and want of faith. As the Ancients by faith were made strong, waxed valiant in sight, turned to flight the armies of the aliens (Heb. 11. 34.) So may we in this spiritual combat with the devil. The phrase of Christ's leading captivity captive (Eph. 4. 8.) is spoken of our spiritual enemies, and implieth that they are as captives chained; so as Christ lets them out and pulls them in, as it pleaseth him. If he suffer any of them to assault any of his children, he himself will order the combat, as seemeth good to himself. He will suffer them to fight so long as he seeth cause: if he espy an enemy ready to get an advantage, he will quickly pull him back. This is a great encouragement.   

§. 142. Of that death whereof the devil hath power.  
HE that Christ so destroyed is here said to have the power of death.  
Death here is to be taken in the uttermost extent, and to be applied to all kinds of death, temporal, spiritual and eternal. For he was the original cause and first author of sin: by which all these kinds of death came upon man, Rom. 5. 12.  
By sin mortality seized on man, for God at first made man's body immortal.  
By sin man forfeited that Image of God wherein consisted his spiritual life, Eph. 2. 1.  
By sin man made himself guilty of eternal damnation, Rom. 6. 23.  
This extent of death giveth evidence of the malicious and mischievous mind of Satan. As in general he aimed at man's destruction (he was a murderer from the beginning) for death is the destruction of a thing: so he extended his malice as far as he could, even to body and soul, and that in this world and the world to come. He contents not himself to annoy the body, and that unto death, but also vexeth and perplexeth the soul. Instance his dealing with Saul, 1 Sam. 16. 14. yea he seeketh the eternal damnation of man's soul and body. Thus much is comprised under this phrase, he seeketh whom to devour, 1 Pet. 5. 8.   

§. 143. Of that kind of power which the devil hath over death.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word whereby Satan's power is set forth is somewhat emphatical. It is twelve times used in the New Testament: and in every of those places, except this, attributed to God: so as, for the most part it sets out a Divine and Almighty power: even the power of him that saith, See now, that I, even I, am he, and there is no God with me, I kill and I make alive, Deut. 32. 39 1 Sam. 2. 6. He it is of whom it is said, after he hath killed, he hath power to cast into hell, Luke 12. 5. He that said, I have the keys of hell and of death (Rev. 1. 18.) was true God. Therefore here it sets out a subordinate power given by God to him that hath it, Power was given to him that sat on the pale horse, Rev. 6. 8. For as Christ said to Pilate, Thou couldst have no power at all against me, except it were given thee from▪ above, Joh. 19 11. so the devil could have no power at all, except it were given him from above. But the power that is given him is a great power. For power of death must needs be a great power. What is stronger than death, which overcome●… all living creatures? Who can stand against death?  
In regard of the greatness of the power of the devil, a woe was denounced to the inhabitants of the earth and of the sea: and this reason is rendered thereof, for the d●… is come down unto you having great wrath, Rev. 12. 12.  
Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death.  

1. As he is the executioner of God's just judgement. He is in this regard as an Hangman, who may be said to have the power of the Gallows, because he hange●… men thereon.  
2. As he is like an Hunter, Fisher, Fowler or Faulkner. He hunteth, fisheth and fowleth for the life, not of unreasonable creatures only, but also of reasonable men.  
3. As he is a thief and continually layeth wait for blood, and seeks the precious life of man's body and soul.  
4. As a continual tempter to allure or drive men into sin: and thereby to death▪ Herein he spared not Christ himself, Matth. 4. 1, etc. As at first he dealt with the first man: so ever since hath he dealt with his whole posterity. This moved the Apostle to say, I fear least by any means, as the Serpent beguiled Eve through 〈◊〉 subtlety, so your mind should be corrupted, 2 Cor. 11. 3.  
5. As he is an accuser of men (hereof see more §. 145.) and as an adversary to press Gods just Law against men, and to call for judgement against them.  
6. As he is a tormentor: for when he hath drawn men to sin, he affrighteth them with the terror of death and damnation.   
In general nothing is more terrible than death. In this respect death is called the King of terrors, job 18. 14.  
This kind of power, namely of death, attributed to the devil, 
Wherein the devil's power lieth.   

1. showeth wherein his strength especially lieth: even in doing mischief and bringing men to destruction. His power is to hurt men: In this respect he hath names of destruction given unto him: as in Hebrew Abaddon, and in Greek Apollyon, Rev. 9 11. and he is styled a murderer, joh. 8. 44.  
2. It manifesteth the vile slavery and woeful bondage of the devils vassals. They 
The vile slavery of Satan's vassals.  serve him who hath the power of death, and doth what he can to bring all to death. What can any expect from him but death? The task that he puts on them is sin: the wages which he gives is death, Rom. 6. 23. Herein such as having been rescued out of his power, retain a lingering mind after it again, are worse than the Israelites, who having tasted of Manna, lusted after the fish, cucumbers, melons, leeks, 〈◊〉 and garlic that they had in Egypt: and said, Let us return into Egypt, Numb. 11. 5. & 14. 4. Such are all they as are not truly regenerate, but remain in their natural estate, though they profess the faith.  
3. It is an incitation unto those to whom this kind of power is made known, to 
Be watchful against Satan.  be more watchful against Satan, more manful in resisting him, and the better prepared against his assaults. Hereof see more in the whole Armour of God on Eph. 6. 1●…. Treat. 1. part. 3. §. 2, etc.  
4. It warneth all of all sorts to renounce the devil and all his works, to come o●… 
Renounce the devil.  of his Babel: to come into and abide in the glorious liberty of the Sons of God, which Christ hath purchased for us: and to renounce Satan's service. As the devil hath the power of death, so Christ hath the power of life, john 6. 39, 40.  
5. It amplifieth both the glory and also the benefit of that conquest which Christ 
The benefit of Christ's vanquishing Satan.  hath gotten over him that hath the power of death. The glory of that victory appeareth herein, that he hath overcome so potent an enemy as had the power of death. The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death. Hence ariseth the ground of this holy insultation, O death, where is thy sting? 1 Cor. 15. 55. He who had the power of death, being destroyed, death now can have no more power over them that are redeemed by Christ. Hereof see more §. 148.    

§. 144. Of Christ overcoming the Devil by death.  
THe means whereby Christ overcame him that had the power of death, is expressly said to be death. To achieve this great and glorious victory against so mighty and mischievous an enemy, Christ did not assemble troops of Angels (as he could have done, Matth. 26. 53. and as he did, Rev. 12. 7. in another case,) nor did he array himself with majesty and terror (as Exod. 19 16, etc.) but he did it by taking part of weak flesh and blood, and therein humbling himself to death. In this respect the Apostle saith, that Christ having spoiled Principalities and powers, made a show of them openly, triumphing over them in the Cross; meaning thereby his death. The Apostle there resembleth the Cross of Christ to a trophy whereon the spoils of enemies were ●…nged: Of old Conquerors were wont to hang the armour and weapons of enemies vanquished, on the walls of forts and towers. To this purpose may be applied that which Christ thus saith of himself, If I be lifted up from the earth, I will draw all men unto me, Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof: The kind under this phrase, lifted up, namely upon the Cross: the power under this, I will draw all men unto me, showing thereby that he would rescue them from Satan to himself.  
Christ by his death offered himself up a sacrifice, whereby such a price was paid 
Effects of Christ's death.  for our sins, as satified God's justice, pacified his wrath, removed the curse of the Law, and so spoiled Satan of all his power, wrested his weapons out of his hands, set free those whom he held captive, and brought him himself into captivity. Thus was he as a Bee that had lost her sting, which might buzz and make a noise, but could not sting.  
Christ also by his death hath clean altered the original nature of our death; 
Nature of death altered.  which was a pastage from this world into Satan's prison, even into hell itself; where his vassals are tormented, but now it is made a passage into Heaven, where he hath nothing at all to do: so as thereby believers are clean out of his clutches, so as he cannot so much as assault them. This being done by Christ's death, thereby is the devil spoiled of his power. This God thus ordered;  

1. To accomplish that ancient promise to the seed of the woman, which was 
Why Christ vanquished the devil by death.  Christ; and threatening against the Serpent, which was the devil, Gen. 3. 15. It shall bruise thy head, that is, Christ should utterly vanquish the devil: The means whereby that should be accomplished was this, Thou shalt bruise his heel, Gen. 3. 15. By the heel is meant Christ's mortal body, which was bruised by death.  
2. To deliver man by satisfying justice. Had the devil been by an almighty power vanquished, justice had not thereby been satisfied.  
3. To magnify the power of the conquest the more; for divine power is made perfect in weakness, 1 Cor. 12. 9  
4. To bring the greater ignominy and shame upon the devil; for what greater ignominy then for an enemy to be vanquished in his own Kingdom, and that with his own weapon. The strongest and sharpest weapon that Satan had was death, and by it he did most hurt. Christ deal in this case as Benaiah did with an Egyptian; he plucked the spear out of his hand, and slew him with his own spear, 2 Sam. 23. 21.  
5. To take away the ignominy of the Cross of Christ, Jews, Pagans and all Infidels scoff at our crucified God, but this glorious victory which Christ by his death obtained on the Cross, showeth, that it is a matter of much glory and much rejoicing. The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Cross of our Lord jesus Christ, Gal. 6. 14.  
6. To put a difference betwixt Christ's death and the death of all others; even of the best of men. The death of others is only a freedom from troubles of soul and body, and an attaining unto rest and glory, which is by virtue of Christ's death. Christ's death is a conquering death, a death that tends to the advantage of all that believe in Christ.  
7. To take the old wily Serpent in his own craft; Satan laboured at nothing more than to bring Christ to death: he used Scribes, Pharisees, Priests, Rulers and people of the Jews; yea judas, Pilate and his Soldiers, as his instruments herein. They thought all sure if Christ might be put to death; but Christ's death proved Satan's destruction. Thus God taketh the wise in their own craftiness, Job 5. 13.   
On these and other like grounds, may we look upon the Cross of Christ, as the Israelites, when they were stung with fiery Serpents, looked on the brazen Serpent, Numb. 21. 9 Christ himself teacheth us to make this application, joh. 3. 14, 15   

§. 145. Of exemplifying of an indefinite Point.  
THat none might mistake the Apostle about the person that is said to be destroyed, he explains himself, as this phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, sheweth. That phrase is used in interpreting a strange word. Where the Apostle had used this Hebrew word, Aceldama, he addeth, that is, the field of blood, Acts 1. 19 And in clearing an ambiguous word. Where the Apostle had used this phrase, in me, he addeth, that is in my flesh, Rom. 7. 18. And in opening the sense of a mystery, or an obscure sentence. This mystery, In Isaac shall thy seed be called, is thus opened, that is, they which are the children, etc. Rom. 9 8. and in exemplifying such things and persons as are indefinitely propounded, as here in this phrase, that is, the devil.  
Power of death may be thought to appertain unto God, to whom belong the issues of death, Psal. 68 20. and so indeed it doth as he is the high supreme Lord over all, and judge of all. Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed; the Apostle plainly expresseth whom he meaneth. Herein he doth as Ester, after she had indefinitely complained to the King of one that had sold her and her nation unto death; upon the King's enquiry who it was, she plainly and directly answered, The adversary and enemy is this wicked Haman, Est. 7. 6.   

§. 146. Of the Devil an accuser.  
THis title 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Devil, in the Greek signifieth an accuser. It is derived from a root that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to cast, as joh. 8. 7. Thence a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound which signifieth 〈◊〉 strike through, metaphorically to accuse, Luk. 16. 1. An accusation falsely and maliciously made, striketh a man, as it were a dart, through the heart. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Noun is o●… translated a false accuser, as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil, setteth out his disposition, which is to be a false and malicious accuser. To prove as much, an other word which more properly signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  an accuser, is attributed to him, Rev. 12. 10. That word in Greek is derived from a root which signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forum.  a place of judicature, and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others, and plead against them, Acts 24. 8. joh. 8. 10.  
The title 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adversary (attributed to the Devil, 1 Pet. 5. 8.) intendeth as much. The root from whence the Greek word is derived, signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strife, contention or suit in Law. Thence a compound Verb which signifieth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to stand against one in suit of Law. He, who doth so, is properly termed an adversary who pleads against one in a Court of Justice, or in any other public assembly; and to prejudice the cause, raiseth false accusations and forgeth unjust crimes against him. Such an one was Du●…. (1 Sam. 22. 9) against whom David penned the fifty second Psalm.  
Never was there, nor ever can there be such an accuser as the Devil, As his name is so is he: He spareth none; nor ever ceaseth to accuse. He accused God to man (Gen. 3. 5.) and man to God (job 1. 9, 10.) and man to man, 1 Sam. 22. 9 and man to himself, as Matth. 27. 4, 5. These two latter instances of Saul and judas, are the rather applied to the devil, because the holy Ghost doth expressly note, that an evil spirit, even the devil came upon the one, 1 Sam. 16. 14. and upon the other, Luk. 22. 3.  
Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided: I may say of all them as Christ did of the Jews, Ye 〈◊〉 of your father the Devil, and the lusts of your father ye will do, Joh. 8. 44.   

§. 147. Of all the Devils combined in one.  
THat which is here said of the Devil in the singular number, is to be extended to all the infernal spirits. They are indeed many, for so they say of themselves, We are many, Mark. 5 9 And we read that the devils made an host to fight against Michael and his Angels, Rev. 12. 7. all that host consisted of devils. It at once there were an whole legion in one man (which is computed to contain about 6666) how many are there in all the world besides? for we may suppose that no man is free at any time, but hath devils about him to solicit him to sin. The innumerable number of good Angels hath been noted before, Chap. 1. §. 73. It is indeed probable that there are not so many Angels that sell as stood; yet they that fell might be also an innumerable company; but they are here and in sundry other places set down as one Devil. The reasons hereof may be these.  

1. Devil is a collective word, and compriseth under it all the evil spirits; as Jew, Gentile, Turk, etc.  
2. They are all under one head; for we read of a Prince of Devils, Mark 3. 22. and the name Devil is given to this one head, as is clear by this phrase, The Devil and his Angels, Matth. 25. 41. Under the head all the members are comprised; as under Israel all that descended from Israel.  
3. All the evil spirits concur in one mind, and aim at the same end; and thereupon are all counted as one Devil.  
4. Their forces are so united and combined, as if they were all but one. Thus it is said, That all the children of Israel went out, and the Congregation was gathered together as one man, Judg. 20. 1.   
This word Devil, being here thus comprehensively taken, doth much amplify the power of Christ in subduing all the power of hell: And it giveth evidence of our freedom from all our spiritual enemies: And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell.   

§. 148. Of Christ's vanquishing the Devil for our deliverance.  Verse 15. And deliver them who through fear of death were all their life time subject to bondage. 
BOth the Copulative particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And, and also the setting down of this verb 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  deliver, in the same mood and tense that the other verb 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  destroy in the former verse was, showeth, that that act of destroying the devil, and this of delivering us, do both tend in general to the same purpose; namely to declare the ends of Christ's assuming our nature, and subjecting himself therein to death: One was to destroy the devil; the other to deliver us.  
This latter is set down in the latter place, because it is also an end of the former: For this end did Christ destroy the Devil, that he might rescue and free us from the power of the devil: as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelled in Sodom, that he might deliver Lot and the rest of the people from those enemies, Gen. 14. 14. And as David destroyed the Amalekites, that he might deliver his wives and children, and others that were taken by them out 
Grati●…s tibi Christ Salvator, quod tam potentem adversarium nostrum dum occideris accidisti, Hier. ad Heliod. Epitaph. Nepot.  of their hands, 1 Sam. 30. 9, etc. Man by yielding to the devils temptations (Gen. 3. 6.) became his slave and was in bondage under him, as the Apostle showeth in the words following. It was therefore for our liberty that Christ vanquished the devil, in the manner that he did, rather than for his own glory.  
So implacable and unsatiable an enemy was the devil, as he would not let us go but per force. Christ therefore thought it not enough to satisfy God's justice, and pacify his wrath; but he would also vanquish that implacable enemy, and so deliver us out of his hands. This therefore was an end of the former end. Our deliverance was the end of destroying the devil, Christ's death was for us and our good (See §. 83.) Thanks therefore to thee O Saviour that hast destroyed so mighty an adversary of ours by thine own death.   

§. 149. Of natural men's fear of death.  
THe miserable condition here intended, is said to be fear of death: Death here is taken in as large an extent as it was §. 142. namely for temporal, spiritual and eternal death. Death, even death of the body, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. in Ph●….  which is a separation of the soul from the body, is by the Heathen counted 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the most terrible of all things, and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the greatest of all evils; 
g Omnes res viven●…●…ugit mortem. Aug. de lib. arbit. l. 2. c. 4. What is fear. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugio prae●…er. Med. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suga, timor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terribilis. Heb. 10. 27, 31.  every living thing shuneth death: this they do natur●… upon a desire of preserving their being and love of life. On this ground it was 〈◊〉 Satan said to the Lord, Skin for skin, and all that a man hath will he give for his 〈◊〉 job 2. 4. This works in men a fear of death.  
Fear is a disturbed passion, arising from the expectation of some evil which 〈◊〉 would shun: For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle, is sometimes put for flight. Men use to 〈◊〉 from such things as they fear; and if men could, they would flee from and 〈◊〉 death. Death therefore being taken to be the greatest of evils, and man continu●… expecting it, must needs fill man's heart with fear, even fear of a bodily death. (●… fear of man, See Chap. 13. §. 84.) But to such as are instructed in the nature of 〈◊〉 (which addeth a sting to death,) and in the resurrection of the body, and the intolerable and everlasting torment of body and soul in hell, death must needs be a 〈◊〉 greater fear, till they have some assurance of their deliverance from it: For 〈◊〉 as it was first inflicted for sin, is the very entrance into eternal damnation; 〈◊〉 then can the thought and remembrance of death be but very dreadful? It was 〈◊〉 of death that made Adam and Eve to hide themselves from God's presence 〈◊〉 they heard his voice in the garden, Gen. 3. 8. This was it that made Cain say, 〈◊〉 punishment is greater than I can bear, Gen. 4. 13. This made Nabals' heart to die 〈◊〉 in him, 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon, 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preach●… the judgement to come, Acts 24. 25. Fear of the second death makes Kings are great men, yea and bondmen too, cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne, and from the wrath 〈◊〉 the Lamb, Rev. 6. 15, 16. Surely there is 
h Nihil difficilius quam & non metuere mortem. Aug. de Quan. animae c. 33.  nothing more difficult than not to 〈◊〉 death. The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them, and convince them of rebellion against the great Lord: they are 〈◊〉 that respect as a malefactor who is arraigned and condemned, and liveth in fear 〈◊〉 the gallows, and is much disquieted therewith, taking no joy or comfort in 〈◊〉 
Vain joys of the evil  fo●…d, sleep, or any way else. An evil conscience to the soul is as the Gout or 〈◊〉 in the body, which tortureth it in the midst of feasts, pastimes, and greatest m●…ments; yea it is like the hand-writing that appeared to Belshazzar, Dan. 5. 5, 6.  
Obj. It is said that the houses of the wicked are safe from fear, and that they die 〈◊〉 strength, being wholly at ease and quiet, Job 21. 9, 23.  
Answ.  

1. All other joy is only from the teeth outward (as we speak) they have 〈◊〉 true, found, inward joy; they have not the ground of true joy, which is an assura●… of God's favour in Christ.  
2. Their joy is but short; As the craking of thorns under a pot, so is the laught●… fools, Eccles. 7. 6.  
3. Many times it falleth out, that when they seem to be very jocund, there is 〈◊〉 inward terror in the soul, Even in laughter the heart is sorrowful, Prov. 14. 13.  
4. Their joy is inconstant, they have their fits of anguish and vexation, Lam. 5. 1●…  
5. All their joy is but as in a dream, like him that dreameth he eateth, but 〈◊〉 is awake his soul is empty, Isa. 29. 8. his rejoicing ariseth from the slumbering of 〈◊〉 conscience, which for the time ceaseth to terrify him.  
6. A man may be so intoxicated, and as it were made drunk with earthly ●…ceits, as he may end his days in a foolish pleasing conceit: as a thief made 〈◊〉 may die in a desperate merriment and that under the gallows: heretics may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselves into the jaws of de●… as 
* M. Curtius equo quam poter a●… maximè exor●…o infidens armatum se in specum imm●…it, T. Livia dec. 1. lib. 7. Nihil e●… beatum est cui semper aliqui●… terror 〈◊〉. Cic. Tusc. Q. l. 5.  Marcus Curtius: but albeit no effects of fear appear in such, yet because ●…cause of fear is not taken away, they cannot be truly said to be freed from fear: not before, yet at the great day of judgement shall their fear break forth and the trembling appear; In which respect saith Christ, Woe unto you that laugh now, say shall lament and weep, Luk. 6. 25. Go to now ye rich men, weep and howl for your 〈◊〉 series which shall come upon you, James 5. 1.   
Woeful, woeful in this respect, must needs be the state of unregenerate men, 〈◊〉 nothing can seem blessed to him over whose head terror doth always 〈◊〉 Damocles a flatterer of Dionysius the tyrant, said to his face, that he was the happiest man in the world, and made mention of his wealth, and power, and Majesty, and abundance of all things; Hereupon the tyrant set that flatterer in a Royal estate, at a Table furnished with all dainties, and attended upon as a King, but with a heavy sharp sword hanging by a horsehair over his head; this made him quake and tremble, and desire to be freed from that estate, thereby was declared how miserable a thing it is to live in continual fear. Some see it and are in that respect the more terrified, others are the more senseless but not the less miserable.  
There is no cause to envy a natural man's condition though he abound never so much in wealth, honour, pleasure, or any other thing that the natural heart of man desireth; Who would envy Dives his condition that duly weigheth his end? Luke 16. 19, etc. This is it which the Psalmist forewarneth us of, Psa. 37. 1. David in his own example showeth how prone we are hereunto, Psa. 73. 3, etc. and therefore we had need to be the more watchful against it.   

§ 150. Of a natural man's bondage.  
IT is here further said that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metu mortis.  through or by fear of death they are subject to bondage. The terror with which unregenerate persons are afflicted is aggravated by a kind of bondage whereinto it brings them; For the fear of death is like a scourge which keeps them that are under it in bondage, so as they dare not speak, nor stir, nor attempt any thing for their freedom; They who are in such a manner under the lash (as we speak) are in a miserable bondage.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bondage is a relative, it hath reference to a superior power which keeps one in awe; The Noun whence it ariseth signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the notation of Servus See Domestic. Dut. on Eph. 6. 5. Treat. 1. §. 124.  a Servant. Servant, according to the Master to whom he hath relation, implieth a dignity or a slavery; A Servant of God, Tit. 1. 1. of the Lord, Luk. 1. 38. of jesus Christ, Rom. 1. 1. are honourable Titles. But a Servant of sin, Rom. 6. 20. a Servant of corruption, 2 Pet. 2. 19 and of the devil, Eph. 2. 3. are base and servile Titles. So the verb to serve is taken in a good and in a bad sense, as to serve the Law of God and the Law of sin, Rom. 7. 25.  
But the word here translated bondage being five times used in the New Testament, is always taken in a bad or base respect, as here, and Rom. 8. 15. 21. Gal. 4. 24. & 5. 1.  
The bondage here meant is spiritual, under sin and Satan; It compriseth under it a miserable anxiety and perplexity of mind, upon a continual expectation of death and damnation.  
The word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  subject, intendeth such an one as is bound or fast tied to a thing. The verb whence it is derived is translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  entangled, Gal. 5. 1. Here is implied such a subjection as a man cannot free himself from it; It is translated guilt, Mar. 14▪ 64. 1 Cor. 11. 27. jam. 2. 10. He that is guilty of a penalty is bound to undergo it.  
To the same purpose this very word is five times translated in danger of, as Mat. 5. 21, 22. Mar. 3. 29. Such danger is intended as he that is in it cannot free himself from it; Like that wherein joseph was being cast into a pit, Gen. 37. 24. and wherein jeremy was in the dungeon, jer. 38. 6.   

§. 151. Of the continuance of a man's bondage all his life.  
THe aforesaid thraldom is aggravated by the continuance thereof, expressed in this phrase, all their life time; There is a special graecism which intendeth a continuance of the aforesaid fear and bandage, even so long as a man liveth, and that without intermission.  
Qu. How can any be said to be delivered from that to which they are subject or fast tied u●…to all their life time?  
Ans. This continuance all their life time is to be taken,  

1 Of the time wherein men lived before they were delivered, even all the time of their life wherein they were in bondage.  
2 Of such as never were nor ever shall be delivered.  
3. Of the time of the bondage here intended; It is not for a set determined time, as an apprenticeship, but of a time without date, as of a bondslave.   
This continued subjection to bondage doth further set out the miserable condition of natural men who are in perpetual bondage. The Apostle setteth it for●… under a fit type which was Agar, who under a type representeth the mother 〈◊〉 all born after the flesh; Of her it is said, She gendereth unto bondage, and again, She and her children are in bondage, Gal. 4. 24, 25.  
Well weigh the Masters under which such are in bondage, and it will evidently appear how woeful a plight they are in.  

1 They are servants of sin, whose wages is death, Rom. 6. 17, 23.  
2 They are of their Father the devil, and the lusts of their Father they do; He was ●… murderer from the beginning, joh. 8. 44.  
3 They are in bondage under the Law, Gal 4. 3. and that in regard of the rig●… thereof, jam. 2. 10. and of the curse thereof, Gal. 3. 10.  
4 They are children of wrath, Eph. 2. 3. even of God's wrath which is an insupportable burden.  
5 They shall come forth to the Resurrection of condemnation, job. 5. 29. This is it that will make them put themselves in the dens and in the rocks of the mountains, etc. Rev. 6. 15, 16.   
A due consideration of a natural man's bondage is of great force to beat down all high conceits that he may have of himself; What if he be as great a Conqueror as Alexander was? as highly promoted as Haman? as deep a Politician ●… Achitophel? as rich as Dives? as mighty as Goliath? as comely as Absalon? y●… so long as he remains in his natural condition he is a very base slave, God as a j●… and severe Judge will exact the uttermost of him, which because he performeth not, his wrath will lie heavy upon him; The Law will be as a bond or obligation against him, the devil ready to arrest him and cast him into the prison of hell. Every thing that the natural man enjoyeth makes his bondage the worse, the ambitio●… man is made the greater slave by his honours; the rich man by his wealth, the roluptuous man by his pleasure, the Politician by his wit: So others by other things.   

§. 152. Of deliverance from spiritual bondage.  
FRom the foresaid evils, fear of death and bondage, deliverance is procured by the Lord Jesus.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Verb translated deliver is a Compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple Verb signifieth 〈◊〉 change, 1 Cor. 23. 51. Gal. 4. 20, The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Compound signifieth to change from, namely, from one state or condition to another; They who having been in bondage, are delivered, are changed from one state to another, from a miserable condition to ●… happy.  
Three times is this Compound word used in the New Testament, and in every of them it intendeth such a change or deliverance, as here, and Luk. 12. 58. & Act▪ 19 1, 2.  
This deliverance presupposeth a former miserable condition; Men are not sail to be delivered from a good and happy condition; They are willing to continue and abide therein; But from a bad and miserable condition to be delivered is acceptable to any one: As when the Israelites were delivered from the Egyptian●…, Exod. 18. 10. and men from their spiritual enemies, Luk. 1. 74. Such a deliverance is that which the Apostle here speaketh of; a deliverance from the worst bondage that any can fall into. Where the Apostle in reference to this bondage thus complaineth, O wretched man that I am, who shall deliver me from the body of this death▪ He himself gives this satisfaction, I thank God through jesus Christ our Lord, R●…. 7. 24, 25. That for which he thanks God is, that Christ had delivered him from the foresaid bondage; which he further confirmeth in these words, There is now no c●…demnation to them that are in Christ jesus, Rom. 8. 1. That redemption which is frequently attributed to Christ intendeth this deliverance.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word which most usually setteth out that redemption, is derived from ●… Verb which signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to lose or unbind one. Now there is a double bond whereby men may be said to be bound: One is the bond of Law, as an obligation, whereby 
See Chap▪ 3. ●…. 12. §. 62.  a man stands bound to pay a debt. The other is a bond of violence: as when a man is bound by cords, chains, or other like means, Act. 22. 30.  
In the former sense men are redeemed by payment of the debt, which is a point 
Redemption by price.  of justice: Thus Christ is said to redeem us by a price, which was his own precious blood, 1 Pet. 1. 18, 19 In this respect another word is used which signifieth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to buy, and we are said 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be bought, 1 Cor. 6▪ 20▪ & 7. 23. Thus Christ bought us of his Father: and by giving his blood for our Redemption, satisfied the justice of his Father.  
In the later sense men are redeemed by might and force. This is an act of power. 
Redemption by force.  Thus Christ overcame that Tyrant that held us in bondage, and so delivered us. Hereof see §. 141.  
This deliverance is here amplified by the extent of it: for the benefit thereof extended to all of all sorts. This is implied under these indefinite relatives, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them, who. The 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  correllative in Greek implieth a generality. It is translated sometimes, as many as, Matth. 14. 36. Sometimes, all they that, Luk. 4. 40. Sometimes, whosoever, Luk. 9 5.  
This indefinite particle doth not intend that every one that was subject to the foresaid bondage, was delivered: but that there were none so deeply implunged therein, and so fast held thereby, but might be delivered by Christ. Of Christ's dying for every man, See §. 81, 82.  
Of all deliverances, this here spoken of is the most admirable in the kind, and most beneficial to us that partake of the benefit thereof. Was the Israelites deliverance from the Egyptian bondage, or from the Babylonish captivity a benefit worthy to be kept in perpetual memory? Surely then much more this. There is as great a difference betwixt them and this, as betwixt a tyrant that is but flesh and blood, and Principalities and powers: as betwixt earth and hell: as betwixt temporary and everlasting. The difference is greater than can be expressed, whether we consider the bondage, from which, or the means, by which we are delivered. This deliverance was it which made that good old Priest which had been dumb, when his mouth was opened, thus to praise God, Blessed be the Lord God of Israel: for he hath visited and redeemed his people, etc. Luk. 1. 68, etc.  
How ill doth it become those who think and profess that they are delivered, to walk as slaves who are not delivered. With great vehemency thus doth the Apostle protest to such, This I say, and testify in the Lord, that ye henceforth walk not as other Gentiles, etc. Eph. 4. 17. Having changed our Master, it is most meet that we should change our service: The Law of nature and of Nations requireth as much. Ye were sometime darkness, but now are ye light in the Lord: walk as children of light, Eph. 5. 8. This was the principal end for which Christ delivered us out of the hand of our enemies: namely that we might serve him without fear, in holiness and righteousness before him all the days of our life 
* Luk. 1. 14, 15 . We may not therefore any longer be servants of sin (Rom. 6. 12.) nor of Satan (1 Pet. 5. 9) nor of men, 1 Cor. 7. 23. They who so do, make void that for which Christ hath taken flesh and blood, and therein by death destroyed the devil.   

§. 153. Of the Resolution of Heb. 2. v. 14, 15.  14. For as much then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is; the devil. 15. And deliver them, who through fear of death, were all their life time subject to bondage. 
IN these two verses is a description of Christ's Kingly Office.  
This is set out by two effects accomplished by his death: so as a further proof is herein given of Christ's humane nature united to his Divine.  
Two points are hereabouts observable.  

1. A connexion of Christ's Regal Function with his Prophetical, in this phrase, For as much then as the children are partakers of flesh and blood.  
2. The demonstration of this Royal power.   
The connexion showeth a reason why Christ exercised his Kingly Office in ma●… nature: Namely because the children which God had given him were so.  
In setting down this reason, observe  

1. The relation of the persons at whose good he aimed: the children.  
2. Their constitution: flesh and blood.  
3. Their participation therein: are partakers.   
In the demonstration of Christ's Royal power is set down,  

1. The nature wherein he exercised it.  
2. The Acts whereby he manifested it.   
About the foresaid nature is set down,  

1. The Person that assumed it, He himself.  
2. The kind of nature, The same.  
3. The manner of assuming it, He took part.  
4. His resemblance therein to others, also likewise.   
The Acts of his Royal Function are two.  

1. A conquest, v. 14.  
2. A deliverance, v. 15.   
In setting down the conquest we may discern  

1. The manner of expressing it: by way of a final cause, That he might.  
2. The matter whereof it consisteth. This setteth out, 

1. The kind of conquest, Destroy.  
2. The means whereby he accomplished it, by death.  
3. The enemy conquered. He is set out, 

1. By his power, Him that had the power of death.  
2. By his name, Devil.       
The second Act of Christ's Royal Function is set out as the former.  

1. By the manner of expressing it, which is by way of a final cause, implied in this copulative, and, as if he had said, And that he might.  
2. By the matter whereof it consisteth. Herein is set down, 

1. The kind of Act, Deliver.  
2. The extent thereof, Them who, or whosoever.  
3. The parties delivered. These are described by that miserable condition wherein they were before they were delivered. This condition is set out two ways, 

1. By that fear wherein they are aggravated by the object thereof, death.  
2. By that bondage wherein they were. This is aggravated, 

1. By the straitness of the bond, subject, or fast held.  
2. By their continuance therein, all their life time.          

§. 154. Of the Observations collected out of Heb. 2. v. 14, 15.  
I Man's nature is of a frail constitution. It is flesh and blood, visible, sensible, 
Verse 14.  mutable, mortal, corruptible. See §. 137.  
II. Saints are of the same constitution with others. By the children are meant Saints▪ and these are said to be partakers of flesh and blood. See §. 138.  
III. The Son of God became man. This relative, He himself, hath reference to Christ's eminency, even as he was God. See §. 58.  
IV▪ Christ voluntarily became man. This word, took part, implieth as much See §. 139.  
V. Christ would partake of the very same nature that others had. So much is expressed under this phrase, the same. See §. 139.  
VI Because the rest of God's children were flesh and blood, Christ would therefor●… be so. This is gathered from these words, for as much, also, likewise. See §. 136.  
VII. Christ hath vanquished Satan. This word, destroy, is a word of conquest. See §. 141.  
VIII. Satan hath the power over death. The very words of the Text declare thus much. See §. 143.  
IX. Doubtful points are to be explained. This phrase, that is, is a phrase of explanation. See §. 145.  
X. Satan is an accuser. This is gathered from the notation of the Greek name translated Devil. See §. 146.  
XI. Christ by death vanquished him that had the power of death. So much is expressed in the very words of the Text. See § 144.  
XII. Christ assumed man's nature to destroy man's enemy. He was flesh and blood that he might destroy the devil. See §. 139.  
XIII. Christ conquered Satan to deliver man. The copulative particle and intends 
Verse 1●….  as much. See §. 148.  
XIV. Men naturally dread death. This is here taken for grant. See §. 149.  
XV. Man's natural estate is a bondage. This also is here taken for grant. See §. 150.  
XVI. Man is fast held in his bondage. The Greek word translated, subject, intendeth as much. See §. 150.  
XVII. Man is a slave all his life long. How this holds true is showed §. 151.  
XVIII. Christ hath delivered his from their natural bondage. This is here necessarily implied. See §. 152.  
XIX. There are none so fast held in bondage but may be delivered by Christ. See §. 152.  
XX. Fear of death is a very bondage▪ They that fear death are here said to be subject to bondage. See §. 150.   

§. 155. Of the transition betwixt Christ's Princely and Priestly Function.  Verse 16. For verily he took not on him the nature of Angels: but he took on him the seed of Abraham. 
THis verse is here inserted as a fit transition betwixt the Princely and Priestly Office of Christ. It hath reference to them both as an especial reason of the one and of the other. In reference to the former it showeth a reason of the two forementioned acts of Christ's Kingly Office. Why he destroyed the devil, and why he delivered man that was in bondage: even because he took not on him the nature of Angels: but the seed of Abraham. The first particle FOR intendeth as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  much: In reference to the later which is Christ's Priestly Function, this verse layeth down the ground of all the particulars following, ver. 17, 18. He was made like to his brethren: he was a merciful and faithful High priest, etc. Even because he took on him the seed of Abraham.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek conjunction translated, verily, is a compound. The simple is a note of asseveration or ratification: It is translated doubtless, (2 Cor. 12. 1.) which 〈◊〉 all one as this word verily. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  particle with which it is here compounded pointeth at some place. In that respect it may here be thus translated, he no where took 
* Nunquam Vulg. Lat. In no place Ancient Eng. Translat.  on him: So the Vulgar Latin, and our ancient notes. Thus it may have reference to the Old Testament; whereunto the Apostle hath oft reference, as Chap. 1. 5, etc. and in this Chapter, ver. 6. 12, 13. In this sense it may imply that the Scripture no where testifieth of Christ that he took on him the nature of Angels, etc. and therefore it may be inferred that he did not take the nature of Angels on him.  
Whether we take this word as a note of asseveration, or as pointing to the Old Testament, the same sense remaineth: for both ways it addeth emphasis to this negative, he took not.   

§. 156. Of the meaning of this word, He took on him.  
THe Greek word thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he took on him, is compounded of a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb that signifieth to take (Matth. 14. 19) or to receive (Matth. 7. 8.) and a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition which hath various significations: as at (Luk. 22. 40.) to (John 21. 11.) in (Matth. 23. 2.) upon (John 19 19) and sundry others: answerably words compounded with that Preposition have divers significations. Thus this word in my Text signifieth,  

1. To catch one being ready to perish, Matth. 14. 31.  
2. To take one that cannot see, to lead and direct him, Mark 8. 23.  
3. To take one to him for his good, Luk. 14. 4.  
4. To lay hold upon one against his mind, Luk. 23. 26.  
5. To lay fast hold on a thing which he would not lose, 1 Tim. 6. 12.  
6. To take one kindly by the hand, to testify a desire of confederacy with him, Heb. 8. 9   
In all these significations may this word here be applied to Christ in reference to man▪ For,  

1. Christ catcht man being ready utterly to perish.  
2. He took man stark blind to open his eyes.  
3. He took man full of sores to cure him.  
4. When man was unwilling to come (Gen. 3. 8.) Christ took him.  
5. He laid fast hold on man and would not let him go.  
6. Most kindly he took man by the hand and entered into Covenant with him.   
Yea further he took man's nature upon him. Thus do most Interpreters, both 
Ambros. Chrysost. Calvin. Beza. Paraeus, aluque.  Ancient and Modern here expound this word. So do our English Translatours This phrase, the nature of, is not in the Greek Original: but implied under that word, took on him. And it is in our English, as in other Translations, inserted, more fully to express the meaning of the Greek word.  
Indeed many Expositors both of former and later times, do take this word in this Text, properly to signify Christ's apprehending or laying hold on man, when man would have run away from him: but withal they do infer that for that end Christ assumed man's nature. So as herein all agree, that Christ's assuming our nature is here intended: only some would have it properly intended in the meaning of the word: others would have it implied by just and necessary consequence.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word is of the present tense, he taketh. Yet for perspicuity sake it is translated in the Preterperfect tense, he took. For it is usual in the Hebrew Dialect to put one tense for another▪ as the Present for the Future, (Zech. 9 9) to show that Divine promises of future good things, are as sure and certain as things present. So here the Present tense is put for the Preterperfect, which signifieth the time past, to represent a thing past as ever in doing. This therefore is an elegant and emphatical Hebraism.   

§. 157. Of Christ's not assuming the nature of Angels.  
OF Angels we have largely spoken on Chap. 1. §. 81, etc.  
This phrase, he took not Angels, is here set down in opposition to that kind of nature which Christ assumed to him. This particle of opposition 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, intends as much.  
It shows that what Christ did not for Angels, he did for man: and what he did fo●… man, he did not for Angels.  
●…▪ This negative, he took not on him the nature of Angels, is here premised for weighty reasons.  

1. In reference to the fifth verse, where it is said that God put not in subjection unto the Angels the world to come. Here a reason thereof is showed: namely, because Christ was not one with Angels, he took not upon him their nature.  
2. It giveth an instance of God's Sovereignty and Justice. For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves: and justly may he so do: for thus in justice hath he dealt with the Angels that sinned. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day, Judas v. 6. 2 Pet. 2. 4.  
3. To amplify God's mercy to man. It is a very great amplification of mercy that it is such a mercy as is not extended to others: though those other stood in as much need thereof, Psal. 147. 20.  
4. It demonstrateth more fully the kind of nature which Christ assumed: that it was not an Angelical, a spiritual, a celestial nature, as some Heretics have imagined. See §. 140.   
This word Angels is indefinitely to be taken, with reference to all sorts of Angels good or bad. It showeth, that the good Angels had not so much honour conferred upon them as man had: namely to be one with Christ. In this respect even the good Angels are inferior to Saints: for they are sent forth to Minister for them, Heb. 1. 14.  
It showeth also that evil Angels have not that mercy showed unto them, which men have: namely to have the Son of God in their nature, a Saviour, to save them.  
This negative that Christ took not on him the nature of Angels, refutes the 
Chi●…asts resured.  opinion of the Chiliasts or Millinaries, who hold that the very devils shall be released out of hell after a 1000 years. None can be freed but by Christ: but with Christ they have nothing to do. See more hereof in my Treatise of the sin against the holy Ghost. §. 29, 30, 31.   

§. 158. Of Objections against this truth, Christ took not on him the nature of Angels, Answered.  
Obj. 1. CHrist appeared unto men in the shape of an Angel, Exod. 3. 2, 6. judg. 13. 3, 17, 18.  
Answ. Though it were the Son of God that appeared unto men, and he be called an Angel, yet that shape wherein he appeared was not the shape of an Angel, but rather of a man: neither was that the true humane nature of Christ, which he afterwards assumed: but only a visible humane nature which he assumed for that present time and use.  
Obj. 2. Christ is expressly called Angel, Isa. 63. 9 Mal. 3. 1.  
Answ. He is so called not in regard of his nature: but of his Office. So men are called Angels, Rev. 1. 20.  
Obj. 3. Christ is called the Head of all Principality and Power. Under these words Angels are comprised.  
Answ. Christ is indeed the Head of Angels: but not by virtue of any mystical union, but by reason of that preeminency which he hath over them. Thus is he said to be far above all Principality, etc. Eph. 1. 21. And also by reason of that authority he hath over them, Heb. 1. 6, 7, 14.  
Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth, (Eph. 1. 10.) By things in heaven are meant Angels.  
Answ.  

1. It is not necessary that Angels should be there meant, but rather glorified Saints.  
2. If Angels be there meant, the gathering of them together is not to be taken of an union with Christ: but rather of a reconciliation betwixt Angels and men: or of the establishing of the good Angels that fell not.    

§. 159. Of the privilege of Believers above Angels.  
TO show that that very mercy which was not vouchsafed to Angels, was vouchsated to men, the Apostle doth not only use this particle of opposition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, (which 〈◊〉 in like cases frequently useth: as Prov. 10. 2.) but also he repeateth the same word again wherein the grace not granted to Angels, is comprised: which is this, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He took on him: so as to man was granted that which was not vouchsafed to Angels. Of that grace see §. 157.  
This is such an evidence of God's peculiar respect to man, as it made the Angels themselves desire to behold the riches of God's mercy herein, 1 Pet. 1. 12.  
If to this general we add other particular exemplifications of God's mercy to man, over and above that which he showed to Angels, we shall more clearly discern the exceeding greatness of God's favour to man. Some particulars are these.  

1. Christ is given a Saviour to lost man, Luk. 2. 11. No Saviour is afforded to Angels.  
2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ, 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels.  
3. All things are put in subjection to man. Not so to Angels, v. 5, 6, & ●….  
4. Men shall judge the Angels, 1 Cor. 6. 3. Angel's shall not judge men.  
5. Angels are ministering spirits sent forth to minister for them that shall be 〈◊〉 salvation, Heb. 1. 14. Men are not sent forth to minister for Angels.   
Some make the reason of that difference which God put between men and Angels to be this, that all the Angels fell not: and thereupon they infer that 〈◊〉 not take on him the nature of Angels for the good Angel's sake, because 〈◊〉 were but a part: for he will take the nature for all or none. This reason 〈◊〉 hold, in that he took man's nature, for the good and benefit only of the seed of Ab●…ham. See §. 162.  
Others put the reason of the foresaid difference between men and Angels in 〈◊〉 heinousness of the sin of Angels: and thereupon they aggravate the sin●…e▪ Angels by sundry circumstances: as, that they were the more excellent creatures that they had more light of understanding: that they first sinned: that they 〈◊〉 not tempted ●…o sin as man was: and that they tempted man and so were murder of man, joh. 8. 44.  
I will not assay to extenuate any of these aggravations: But this I may bo●… say, that these and other like reasons taken from difference in creatures much ●…gate from the supreme Sovereignty of God, who thus saith, I will be gra●…▪ whom I will be gracious: and I will show mercy, on whom I will show mercy, Exod▪ 19 That which about God's Sovereignty exercised on man and man, in refere●… to the Elect and reprobate is distinctly set down by the Apostle (Rom. 9 21, 〈◊〉 may not unfitly be applied to his Sovereignty exercised on men and Angels. 〈◊〉 not the Potter power over the clay of the same lump, to make one vessel unto honour, 〈◊〉 another unto dishonour? etc. Is it not lawful for me, saith the Lord, to do what 〈◊〉 with mine own? This then is the reason that we must rest upon, So was God's 〈◊〉 pleasure▪ He would not show that mercy to Angels, which he did to men.  
〈◊〉 peculiar love to man, see my Treatise entitled A plaster for the plate on Nu●…. 16. ●…6. § 34, 35.  
The privileages which God hath given to men more than to Angel's aggrav●… 
Angels not 〈◊〉 〈◊〉 ●…hipped.  their ●…ge who adore Angels. Therein they dishonour God in giving▪ creature that honour which is due only to the Creator: and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those, above whom God hath●… vanced them. A good Angel would not accept of such adoration, Revel. 19 〈◊〉 & 2●…. 8, 9  
The foresaid privilege doth further aggravate man's backwardness about 〈◊〉 
Aggravation of man's backwardness ●… duty.  things that make to the honour of God, God having honoured men above Ang●… equity and gratitude require that men should endeavour to honour God more 〈◊〉 the Angel 〈◊〉: but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God. Behold the heavens: they declare the glory of 〈◊〉 Psal. 19 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them. Those stars that are called wand'ring, wander according▪ their appointed course; and are constant therein. Look down upon the earth 〈◊〉 you shall find all manner of trees and plants bringing forth their fruit in their 〈◊〉 son, according to the first appointment, Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them. We may justly take up 〈◊〉 Prophets complaint in this respect and say, Hear O heavens, and give ear O 〈◊〉 etc. Isa. 1. 2, etc. Let the consideration of God's respect to man above A●… quicken us up to outstrip, if it were possible, the very Angels in glorifying 〈◊〉 At least let our endeavour be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition; where Christ directeth us to pray, 〈◊〉 Gods will be done on earth, as it is in heaven, Matth. 6. 10.  
Consider therefore what is said of Angels, They excel in strength, they 〈◊〉 
Angels to be imitated.  Commandments, harkening unto the voice of his Word, Psal. 103. 20. They 〈◊〉 unto God, Dan. 7. 10. They do always behold the face of God, (Matth. 18. 10.) 〈◊〉 to know his will what they should do. They suddenly upon all occasions assemble in multitudes to praise God, Luke 2 13, 14. There is joy in the presence of the Angels of God over a sinner that repenteth, Luke 15. 10. In these and other like duties that concern us we ought to be followers of them.   

§. 160. Of Christ's eternal Deity.  
THis word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He took on him, as it setteth out the humane nature of Christ, so it giveth a hint of his divine nature; For it presupposeth that Christ was before he took on him the Seed of Abraham, Joh 8. 58. He that taketh any thing on him must needs be before he do so. Is it possible for him that is not to take any thing on him? Now Christ in regard of his humane nature was not before he assumed that nature. Therefore that former being must needs be in regard of his divine nature: In that respect he ever was, even the eternal God. Being God he took on him an humane nature; So much was before implied under this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  took part, He also took part of the same, v. 14. §. 139.   

§. 161. Of Christ taking on him Seed.  
THat which Christ took on him is here said to be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Seed.  
Seed in relation unto man is by a Metonymy put for children. For seed is the matter out of which children arise. Thus is this word used, Luke 1. 55. joh. 8. 33. Act. 7. 5, 6. Rome 4. 16, 18.  
The Apostle doth here purposely use this word Seed, to show,  

1. That Christ came out of the loins of man, as Jacob's children, and their children are said to come out of his loins, Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loin of Abraham, Heb. 7. 5. And Solomon is said to come out of the loins of David, 1 King. 8. 19 In a man's loins his seed is, and it is a part of his substance; Thus it showeth that Christ's humane nature was of the very substance of man.  
2. That Christ was the very same that was promised to be the Redeemer of man. For of old he was foretold under this word Seed, as, The Seed of the woman, Gen. 3. 15. The Seed of Abraham, Gen. 12. 18. The Seed of Isaac, Rom. 9 7. Heb. 11. 18. The Seed of David, 2 Sam. 7. 1●…. & 22 51.    

§. 162. Of Christ's taking on him the Seed of Abraham.  
CHrist was indeed the Seed of the first woman, Gen. 3. 15. which was the mother of all mankind; His Genealogy therefore reacheth even unto Adam, Luke 3. 38. For Christ assumed the common nature of man, and not of any particular 
Of the notation of Abraham See ch. 6. v. 13. §. 91.  person. Yet here the Apostle ascendeth no higher than to Abraham, who was the twentieth generation from Adam, not excluding all who lived before Abraham, but restraining the benefit to such as are of the faith of Abraham, and in that respect children of Abraham, Gal. 3. 7, 9  
When almost all the world was addicted to Idolatry, it pleased God to call Abraham out of his own native Country, and to enter into Covenant with him and his Seed, to be their God, and to take them for his people, Gen. 17. 17. Exo. 19 3, 6. Therein he made Abraham a kind of head and stock of his Church, and that not only of such as should descend from him after the flesh, but also of all that should believe, Rom. 4. 11. In reference hereunto is Christ said to take on him the Seed of Abraham. Fitly in this case doth the Apostle make mention of Abraham.  

1. Because the promise of the Messiah to come of his seed was oft made to Abraham, as Gen. 12. 3. & 13. 15, 16. & 15. 5, 6. & 17. 7, 17. & 18. 18. & 21. 12▪ & 22. 18. So as the saith of Believers was the more settled in this, that Christ took on him the seed of Abraham.  
2. Because Christ assumed man's nature in special for the sake of Abraham's seed, which properly are they who were chosen of God to eternal life. To this purpose tendeth that distinction which the Apostle maketh between the children of the 〈◊〉 and children of promise, Rom. 9 7, 8.   
Thus if we be Christ's then are we Abraham's Seed, and heirs according to the promise, Gal. 3. 29. To this very purpose is it that the Evangelist M●…hew begins 〈◊〉 genealogy of Christ with Abraham, Mat. 1. 2.  
No Reason can be fetched from Abraham as a man, a Son of Adam, why G●… should prefer him before any other son of Adam. We must rest in that wh●… Christ affirmeth in another case, Even so Father, for so it seemeth good in thy 〈◊〉▪ Matth. 11. 25, 26. This the Apostle largely proves, Rom. 9 15. etc.  
As it was in the case betwixt men and Angels, §. 159. so is it in this case betwe●… men and men.  
If that respect which God manifested to man more than to Angel's afford●… matter of high admiration and much gratulation, much more doth this differen●… between men and men.  
Though Christ assumed the common nature of men, yet he took on him the Seed of Abraham. To this seed in peculiar was he given to save them. This is 〈◊〉 people whom he shall save from their sins, Mat. 1. 21.  
Bless the Lord ye Seed of Abraham his Servant, Ye children of Jacob 〈◊〉 chosen. He is the Lord our God, etc. He hath remembered his Covenant for 〈◊〉 which Covenant he made with Abraham, Psa. 105. 6, etc. Thou Israel ar●… 〈◊〉 Servant, jacob whom I have chosen, the Seed of Abraham my Friend, etc. Isa. 41. 8, 9 Ye are they with whom the Covenant of God is most firm and sure; Thus saith 〈◊〉 Lord, If my Covenant be not with day and night, and if I have not appointed the ●…dinances of heaven and earth, then will I cast away the Seed of jacob, and Davi●… 〈◊〉 Servant, so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25, 26. Now to Abraham and his Seed were the Promises made, Gal. 3. 16.  
Of restraining the benefit of Christ to the Elect, See §. 133.   

§. 163. Of sundry principles of faith confirmed, and errors refuted, by these w●… He took on him the Seed of Abraham.  
THat which hath been before noted, §. 104, 106, 139. concerning Christ and other men, being of one and the same flesh and blood, and in that respect breth●…, is confirmed by this phrase, He took on him the Seed of Abraham.  
Both the ancient Fathers and also later Divines have much insisted on this Te●… to prove sundry principles of our Christian faith, Concerning  

1. Christ's eternal Deity. Hereof See §. 160.  
2. His true Humanity; In that he took upon him the seed of man, it is evid●… that he was a true man. Seed is the matter of man's nature, and the very substance thereof.  
3. The root out of which Christ assumed his humane nature, even the Seed of m●…▪ It was not created of nothing, nor was it brought from heaven, but assumed 〈◊〉 of the Seed of man; This was thus foretold, There shall come forth a rod out of 〈◊〉 Stem of jesle, and a branch shall grow out of his root, Isa. 11. 1. And an Angel t●… faith of Christ to the Virgin Mary, That holy thing which shall be born of thee, L●… XI. 35.  
4. The subsistence of Christ's humane nature in his divine nature; The humane ●…ture of Christ never had a subsistence in itself; At or in the very first framing ●… making it it was united to the divine nature, and at or in the first uniting it it 〈◊〉 framed or made. Philosophers say of the uniting of the soul to the body, 
Crean●…o i●…●…tur, & 〈◊〉 cre●….  In ●…ating it it is infused, and infusing it it is created. Much more is this true con●…ning the humane nature of Christ united to his divine; Fitly therefore is it 〈◊〉 said, That he took on him the Seed not a Son of Abraham.  
5. His two distinct Natures; He took on him man's nature, being God before So as they were two, and those two distinct natures.  
6. The Union of the two Natures; He assumed or took on him the one to 〈◊〉 
Now Christ's Natures are united.  other, and so made of those two Natures one Person. This Union is evidenced 〈◊〉 these phrases, The Word was made flesh, Joh. 1. 14. God was manifested in the 〈◊〉 1 Tim. 3. 16. Christ came of the Father, as concerning the flesh, who is over all, God blessed for ever, Rom. 9 5. This true real union, the 
Concil. C●…d.  Greek Fathers, to free it from mistake, have set ou●… negatively and affirmatively with sundry emphatical words, as, 

1. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Without alteration or change; whereby is intended that the divine nature still remained the same; and in assuming the humanity was no wh●…t at all changed; as wine is changed by putting water into it; Nor was the humane altered into the divine, as water was turned into wine, joh. 2. 9  
2. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Without division; So as they both make but one and the same person. They are indeed two distinct natures, but so united as both make one only person, both have one and the same subsistence. As the Son of God hath a peculiar subsistence in himself, so the humane nature which he assumed subsisteth therein.  
3. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Without confusion; Though two natures are united in one person, yet not by confusion of substance, as if the humane nature were transfused into the divine, and both made but one nature; They remain two distinct natures, each having distinct properties, distinct wills, distinct operations and actions.  
4. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Without Separation, never to be disunited or severed one from the other; On earth they were first united, in heaven they will ever so abide. As the infirmities of the flesh caused no separation, so neither will the glory of the Deity. In this respect we may say, jesus Christ the same, yesterday, and to day, and for ever, Heb. 13. 8.     
The affirmative word which they use to set out this Union, signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  essentially or substantially, not as in the mystery of the Trinity where the distinct persons are all of one nature or essence, but because the distinct natures of Christ make but one person, and thus the Union may be said to be essential, not accidental. The Apostle useth a like emphatical word where he faith, that in Christ dwelleth all the fullness of the Godhead 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bodily, Col. 2. 9 This word bodily intendeth as much as the former word essentially or substantially, or as some translate it personally. By this word the Union of God with Christ is distinguished from all other Unions; God of old manifested himself in the Cloud, in the Rock, in the Ark, in the Tabernacle, in the Temple, but figuratively God also manifested himself in his Prophets, but virtually by the operation of his Spirit; But never was he in any person or in any thing as in Christ.  
This Text hath also been used as a maul to knock down sundry heresies, whereof See §. 140.   

§. 164. Of the Resolution of Heb. 2. 16.  
IN this Verse is set down a difference of Christ's respect to Angels and men. Here about observe,  

1. The inference upon that which went before. It is brought in as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a reason why Christ destroyed the devil and delivered man. See §. 155.  
2. The substance. In it there is, 

1. A proof of the Point, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verily.  
2. The point itself. Hereof are two parts, One Negative, the other Affirmative.     
In the Negative is declared what Christ did not for Angels, Therein is set down,  

1. An act of grace not vouchsafed, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He took not on him.  
2. The Object or persons to whom that act was not vouchsafed, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Angels.   
In the Affirmative is declared what he did.  
Betwixt the two parts is placed a particle of opposition, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT▪  
In the latter part is set down,  

1. An act of grace vouchsafed, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He took on him.  
2. The object or persons to whom he vouchsafed it.   
That Object is,  

1. Generally implied, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Seed.  
2. Particularly exemplified, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Of Abraham.    

§. 165. Of the Observations arising out of Heb. ●…. ●…6.  
I. CHrist destroyed such sinners as he did not undertake for.  
II. Christ delivered such as he undertook for. These two Observations▪ I gather o●…t of this causal particle FOR. See §. 155.  
III. Weighty matters are more than ordinarily to be pressed. Christ's different, respect to Angels and men is a weighty matter, and such a word as this verily is a more than ordinary affirmation. See §. 155.  
IV. Means of grace is not afforded to those to whom grace is not vouchsafed. Grace was not vouchsafed to the Angels, therefore Christ the means of grace is not afforded to them. See §. 157.  
V. Angels had not that grace afforded to thom which was vouchsafed to man. This very phrase He took not on him, whereby the grace vouchsafed unto man is expressed, is denied in reference to Angels. &c §. 157.  
VI Christ preferred men before Angels. The particle of opposition intendeth●… much. See §. 159.  
VII. God's goodness is ever working. This I gather from the Apostles expressi●…▪ an act past in the present tense. See §. 156.  
VIII. Christ was before he assumed man's nature. See §. 160.  
IX. Christ assumed to his divine nature our nature.  
X. Christ's humane nature subsisted in his divine nature.  
XI. Christ was man of man.  
XII. Christ had two distinct natures.  
XIII. Christ's two natures were united in one person. Of these five latter Observations See §. 163.  
XIV. Christ was exhibited as he was promsed: He was promised under the 〈◊〉 of Abraham, and he took on him the seed of Abraham.  
XV. Christ became man for the Elect sake, The Elect are comprised under 〈◊〉 Seed of Abraham. Of these two last Observations See §. 162.   

§. 166. Of the necessity of Christ being man.  Verse 17. Wherefore in all things it behoved him to be made like unto his brethren▪ 〈◊〉 he might be a merciful and faithful Highpriest, in things pertaining 〈◊〉 God, to make reconciliation for the sins of the people. 
TO Christ's Prophetical and Kingly Offices the Apostle addeth his third, which is his Priestly office, and that to prove the main point in hand, namely, that Christ was man, otherwise he could not have been a Priest, For every Highpriest is taken from among men, etc. Heb. 5. 1.  
As the two last verses of this Chapter have a general reference to Christ's ●…mane nature, set out, ver. 10, 11. etc. So they have also a special reference to the last clause of the verse going before, and that as a necessary consequence following thereupon; Because Christ took on him the Seed of Abraham, therefore it behoved him to be made like unto him.  
The particle of inference translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wherefore, properly signifieth a place whence one cometh, Act. 14. 26. or where one doth a thing, Mat. 25. 24, 26. 〈◊〉 ●… condition or danger from whence one is brought, Heb. 11. 19  
It is also frequently used to set out a consequence following from another thing, as, because the Lord Jesus had most evidently made himself known to Paul, thereupon he was not disobedient unto the heavenly vision, Act. 26. 19  
In this sense is this word five several times used in this Epistle, as here Ch●…. 3. 1. & 7. 25. & 8. 3. & 9 18.  
The necessity of the consequence is implied in this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See ch. ●…. v. ●…. §. 14.  It behoved.  
This word hath reference,  

1. To a debt that one ought to pay, Mat. 18. 28. Luk. 7. 41.  
2. To a duty that one ought to perform, 2 Thes. 1. 3.  
3. To a punishment which ought to be inflicted, joh. 19 7. In all these senses it is here fitly used.   

1. Christ as a Surety for man Heb. 7. 27. ought to pay man's debt, Pro. 6. 1, 2.  
2. As he was sent of the Father he ought to do that for which he was sent, joh. 9 4.  
3. As he took upon him the sins of the Elect, the punishment of them ought to be inflicted upon him, 2 Cor. 5. 21.   
Such a word as this was used before, ver. 10. §. 86. But the two words there and here do differ in Syllables and sense: Answerably our Translators do differently translate them: There 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It became, Here 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It behoved. The former is attributed to God the Father. This is referred to God the Son, and that in regard of his humane nature; That signified a comeliness or a mee●…nesse; This a necessity yet no absolute necessity, but a necessity on supposition; In regard of that order which God had set down to redeem man by a ransom, and by satisfaction to his justice: Now Christ hereunto voluntarily subjected himself, and in that respect 
Christ bound himself to do what he did for us.  it behoved him to do what he undertook to do. He bound himself to partake of our infirmities, See §. 88  
This he did in respect to his Father's purpose which was foretold by the Prophets, and therefore Christ would accomplish it. Hereupon Christ himself saith, Thus it is written, and thus it behoved Christ to suffer, Luke 24. 46.  
This he did also in regard of our weakness, that he might the rather encourage and embolden us to go to him, and to trust unto him. If Christ had not had experience of our infirmities we could not with such boldness go unto him as now we do, Heb. 4. 15, 16.  
This doth highly amplify Christ's love to us, who being most free and bound to nothing, for our sakes bound himself to do and endure what he did. A servants love to his Master, wife and children, was tried by a voluntary binding of himself to his master, and suffering his ear to be boared through, Exo. 21. 5, 6. Christ did more; He suffered his side, hands and feet to be boared through, and his side to be pierced, yea, and his very soul to, Isa. 53. 10.  
How are we bound to bind ourselves to Christ? Bounden duty, gratefulness, our own good and benefit require thus much. Let us therefore bind ourselves by voluntary covenant and vows, that so we may be kept from starting from Christ.   

§. 167. Of Christ's Brethren.  
THat whereunto Christ was bound is thus expressed, To be made like unto his Brethren.  
This is the third time that this Relative Brethren, in reference to Christ, is here in this Chapter used, and that still in the very same sense. See §. 106. 113. It setteth out the same persons that were intended under these Titles Sons, §. 90. Sanctified ones, §. 103. Children, §▪ 128. and Seed of Abraham, §. 162. All these point at the Elect of God, for whose sake in special Christ took on him the common nature of man; for he was made like unto man for the Elects sake, who are given unto him of his Father, §. 132. Christ principally intended their good by being made like to man, and they reaped the benefit thereof, yea, to them that benefit is restrained. See §. 133.   

§. 168. Of Christ being made like to man.  
THe word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made like, doth for the most part set forth a mere resemblance or likeness of a thing, as Mat. 7. 26. & 13. 24. But here it is taken for more than a bare resemblance, even for a participation of essence.  
In the former respect we may say of a picture, It is made like such a man, but in the latter respect we may say of a child, who partakes of his Father's nature in the substance, constitution, disposition, and manifold affections and passions, He is made like unto his Father.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A word sprouting out of the same root is used by the Apostle to set out Christ's participation of our nature; as thus, God sent his Son in the likeness of sinful flesh, Rom. 8. 3. And thus, Christ was made in the likeness of man, Phil. 2. 7. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A like word is used to set out the identity of the glory of the Son with the glory of the Father. We beheld his glory, the glory as of the only begotten of the Father, Joh. 1. 14. Thus this word here answereth to that, likewise, v. 14. See §. 139.  
These words of likeness are used to set out both the reality of a thing, and also an apparent manifestation thereof.  
The Apostle here intends the very same thing that he did before under these phrases, All of one, §. 104. He also himself likewise took part, §. 139. He took on him the Seed of Abraham, §. 159. 162. All these phrases, and this here in the Text, with emphasis demonstrate the truth and reality of Christ's humane nature, that he was a man, such a man as we are.   

§. 169. Of this general all things, wherein Christ was made like to man.  
THough every particular be comprised under this general all things, yet they 
Christ made like to man in 1. Essential parts.  may be ranked under such heads, as will show that they were very many, Those Heads are these,  

1. The essential parts of man's nature, which were soul and body.  
2. The powers of his soul, as, Understanding and Will, together with his affections; Both liking, as, Hope, Desire, Love and Joy; and disliking, as Fear, Anger, Hatred, Grief, and all manner of senses; Both internal, as, the common sense, fantasy and memory; and external, as Sight, Hearing, Smelling, Tasting, Feeling.  
3. The several and distinct parts of the body, whether inward or outward, which are very many and well known; The outward especially.  
4. The growth of the parts of Christ's body and endowments of soul. As other 
2. In connatural infirmities.  men so Christ at first was little; He was nine months in his mother's womb, being born he was wrapped in swaddling clothes, and carried in arms, Luk. 2. 7, 28. He also increased in wisdom and knowledge, Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body.  

5. Sundry infirmities of Soul; Besides the affection's beforementioned, He gr●…aned in the Spirit and was troubled, Joh. 11. 33. and was afflicted with other soul-sufferings, whereof See §. 76.  
Sundry infirmities of body, as hunger, thirst, cold, wearisomeness, sleepiness, fainting, mortality.   
7. Manifold temptations. Of Christ's temptations and other afflictions, See §. 96.  
8. Manifold afflictions. Of Christ's temptations and other afflictions, See §. 96.    

§. 170. Of Sin and Sicknesses wherein Christ was not like man.  
TRue it is that Christ was not subject to sin; He was holy, harmless, undefiled, separate from sinners, Heb. 7. 26. He was pure in his conception, Luke 1. 35. He knew no sin, 2 Cor. 5. 21. He did no sin, neither was guile found in his mouth, 1 Pet. 2. 22. We read not that any sickness ever seized upon him; Nor defect of nature, as blindness, lameness, deafness, dumbness, or any other the like. Hereupon a Question is moved, How it can be true that Christ was made like man in this general extent all things?  
Answ.  

1. General's admit some particular exceptions. The Apostle himself th●…s expresseth the exception of sin, He was in all points tempted like as we are, yet without sin, Heb. 4. 15.  
2. Though sin in our nature be an inseparable adjunct, yet is it not essential thereunto. A man may be a true man though he have no sin in him; instance Adam in his Innocency, and glorified Saints after the Resurrection.  
3. Christ as Surety for sinners was like to sinful men; In that our sins were imputed to him, and he bore the burden of them; Thus it is said, that He was made sin for us, 2 Cor. 5. 21. But to be himself tainted with sin was not possible, by reason of the Union of his humane nature with his divine. If such a thing could have been, it would have crossed the main end of his being like unto man, namely, to be ●… Mediator betwixt God and man; To make satisfaction for the sins of others, etc.   
As for sicknesses and other-like infirmities, they were personal and not insep●…rable from man's nature; For there are many particular men that were never blind, deaf, dumb, lame, sick of the Palsy, Pleurisy, and other particular diseases.  
Besides sicknesses and other personal infirmities, would have been an hinderanee to those▪ works which he was to accomplish for our redemption. They would have kept him from going up and down to preach the Gospel, and to do sundry other good things (Act. 10. 38.) Sight wrought compassion in him, Mark 6. 34. Hearing others cries moved him to help them, (Mark 10. 48, 49.) By his speech he comforted such as were in distress, Matth. 9 2. Had he wanted those parts he had been much hindered.  
Obj. It is said, that himself took our infirmities and bare our sicknesses, Matth. 8. 17.  
Answ. Those phrases are used of Christ's removing and taking away from sundry men sundry infirmities and sicknesses: which he did with such compassion, as he might seem to bear them himself in regard of a fellow feeling.   

§. 171. Of the ends why Christ was made like to man in all things.  
THe ends why Christ might be made like to man, in the foresaid universal likeness, were such as these,  

1. To give a surer evidence of the truth of his humane nature. Thus this is a confirmation of this great article of our Christian faith, that Christ was a true man.  
2. To give assurance of his compassions towards us in regard of our infirmities, Heb. 4. 15.  
3. That no gifts or parts of Learning, Wisdom, Purity or any other excellency, exempts men from infirmities: for who more excellent than Christ. Thus this is a ground of contentation.  
4. To demonstrate that infirmities and afflictions, simply considered in themselves are no arguments of God's displeasure or indignation. Thus this is a ground of patience.  
5. To be an example, that we might have a pattern for well carrying ourselves in such cases. Thus this is a direction.  
6. To make them more easy to us: For Christ, by putting his shoulder under the burdens that lie upon us, hath taken away the greatest heaviness of them, and made them to us portable. This is a ground of encouragement.  
7. To sanctify them unto us. For whatsoever Christ underweut, he sanctified. He sanctified Divine Ordinances, by observing them himself. He sanctified the creatures that are useful for man, by using them himself.   
Other ends follow more distinctly to be handled in the words following in this Chapter.  
All the forementioned ends, and others also like to them, demonstrate that Christ was in all things like to us for our good. The benefit thereof redounds to us. How just and equal is it that we should endeavour in all things wherein we may be like to him, to endeavour to be so? It will be our wisdom, our honour and glory so to be: yea though it be in suffering. The Apostles rejoiced that they were counted worthy to suffer shame for Christ's Name, Act. 5. 41. If we be like him here in afflictions and sufferings, we shall be like him hereafter in glory, 2 Tim. 2. 12.   

§. 172. Of Christ a true Priest.  
THe most useful and behooveful Office that Christ undertook for man, is comprised under this compound, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Highpriest.  
The Hebrew word translated Priest is derived from a Verb that signifieth in general to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministravit.  minister. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister, in politicis Princeps. Minister in sacris Sacerdos.  The Noun also in general signifieth a Minister. It is sometimes used for a Minister in Civil affairs, and is translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacer▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos.  Prince or chief Ruler, Gen. 41. 45. 2 Sam. 8. 18. & 20. 26. Most frequently it is put for a Minister in sacred matters, and translated ᵈ Priest.  
The Greek word is derived from an Adjective that signifieth ᵉ holy. The Function of a Priest is sacred, and thereupon his name, that carrieth holiness in it, is given unto him. Aaron by reason of his Function is styled Gods holy one, Deut. 33. 8. and the Saint of the Lord, Psal. 106. 16.  
The notation of the Latin word is most proper to the title which signifieth Priest▪ for it is from 
f Socardoes, a sacris dandis seu offerendis.  giving or offering sacred things.  
Our English word Priest is supposed to be a contract of a Greek word that signifieth a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priest.  Precedent; or one that is set over others: or put before them. For Priests are over God's people in spiritual matters concerning their souls.  
According to the several notations in every language, was Christ a Priest▪ For,  

1. He was a Prince (Isa. 9 6.) and a Minister for God's Church, Rom. 15. 8.  
2. He was an Holy One, Luk. 1. 35. Act. 2. 27. & 3. 14.  
3. He offered himself a sacrifice to God, Eph. 5. 2.  
4. He is set over the▪ House of God, Heb. 3. 6.   
All those things whereby this Apostle describeth a Priest, (Chap. 5. 1.) do most 
All things belonging▪ to a Priest are true of Christ.  properly belong to Christ. For,  

1. A Priest is taken from among men. Christ also himself likewise took part of the same flesh and blood whereof other men are partakers. See §. 139.  
2. A true Priest is ordained. Christ also glorified not himself to be made an Highpriest: but his Father glorified him in that respect, (Heb. 5. 5.) he Ordained him.  
3. A Priest is for men. What Christ undertook he undertook for us. See §. 83.  
4. A Priest is in things pertaining to God. Thus much is expressly affirmed of Christ in this verse, He is a Priest in things pertaining to God. He is the one Mediator between God and men, 1 Tim. 2. 5.  
5. A Priest offereth up sacrifices. Wherefore it▪ is of necessity that Christ ha●… somewhat also to offer, Heb. 8. 3. He hath given himself for us an offering, and a sacrifice to God for a sweet smelling savour, Eph. 5. 2. A Priest offereth for sins. Christ by himself purged our sins. See Chap. 1. §. 28.   
By all these it appeareth that Christ is a true Priest. Thus was he foretold to be, Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this Epistle.  
In that he is said to be a true Priest, this Epithet, true, is not here opposed to false and deceitful, but to typical and metaphorical Priests. He is a Priest indeed: Such an one as really, in truth and deed effecteth all that is to be done by a Priest.  
All the Priests under the Law were typical, even Types of Christ: that is, suc●… 
Priests under the Law typi●….  as could not themselves perform indeed what was typified by them: as to make atonement, to take away sin, to satisfy justice, to pacify wrath, to reconcile to God, to make persons and services acceptable to God, etc. yet they show that there was a Priest to come, that could and would indeed perform all that belonged to a Priest. This was Jesus Christ.  
All called Priests in the New Testament are but metaphorical: Priests by way 
Priests under the Gospel metaphorical.  of resemblance; because they do such like offices as Priests did, and offer such things to God as were like to sacrifices. Their offices are to approach to the throne of grace, to pray for themselves and others: to offer gifts and services to God.  
Of Christians particular sacrifices see §. 175.  
In this respect it was thus foretold concerning Christians, Ye shall be named the Priests of the Lord, Isa. 61. 6. I will take of them for Priests and for Levites, saith the Lord, Isa. 66. 21. And in the New Testament it is said, Christ hath made us Priests unto God, Rev. 1. 6. & 5. 10. Yea Christians are said to be an holy Priesthood, ●… royal Priesthood, 1 Pet. 2. 5. 9  
Christ and Christ alone was a true Priest, in that all things requisite for a true 
What things concur to a true Priest.  Priest were found to be in him, and in him alone. For he was both God and man: and as God-man in one person he was our Priest.  
All those things which concern a Priest may be drawn to two heads:  

1. Matters 
1. Works of Ministry.  of Ministry.  
2. Matters of Dignity.   

1. In regard of Ministry a true Priest must 

1. Obey and fulfil the Law. Christ thus saith of himself, It becometh us to fulfil all righteousness, Matth. 3. 15.  
2. Be subject to infirmities, Heb. 4. 15.  
3. Suffer, Heb. 5. 8.  
4. Die, v. 9, 10.  

5. Be made a curse, Gal. 3. 13.  
These and other things like to them, Christ could not have done and endured, except he had been a creature, even a man.     
2. In regard of Dignity a true Priest must be 
2. Acts of authority.  

1. Of Divine dignity, to be worthy to appear before God.  
2. Of Almighty power, to bear the infinite burden of sin, to endure the curse of the Law, to overcome death, devil and hell.  
3. Of Infinite merit, to purchase, by what he did and endured, Divine favour and heavenly glory.     
No mere creature was capable of these requisites.  
Finally a true Priest must be a Mediator betwixt God and man. He must be fit 
3. A Priest is a Mediator between God and man.  and able to appear before God (Heb. 8. 1.) And such an one as men may appear before him, Heb. 4. 15, 16. In this respect an Hypostatical union of the Divine and humane nature in one person, was requisite for a true Priest. This could none be, but Jesus Christ, God-man, Immanuel, God manifested in the flesh, 1 Tim. 3. 16. By 
Christ a Priest in both natures.  virtue of this union, Christ himself was all in all. As man he was a fit sacrifice: He gave himself an offering and a sacrifice, Eph. 5. 2. As God he was the Altar that sanctified that Sacrifice: for the Altar sanctifieth the gift, Matth. 23. 19 As God-man 
Agit utraque forma in Christ●… cum communione alterius, quod utriusque propri●… est: Verbo operante quod verbi est, & carne exequente quod carnis est. Leo. Epist. 10. ad Flavian.  in one person, he was the Priest that offered that Sacrifice upon that Altar: Through the eternal spirit he offered himself, Heb. 9 14.  
Herein the sufficiency of Christ's▪ Priesthood is evidenced, in that each nature did what was proper to it. By the humane nature, all matters of service and suffering were done and endured: by the Divine nature, all matters that required Divine authority and dignity were performed: from the union of those two natures in one person, the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  accomplishment consummation and perfection of all arose.  
See more hereof Chap. 9 v. 14. §. 78.   

§. 173. Of Christ an high and great Priest.  
AS Christ was a true Priest, so he is here styled by the Apostle, an Highpriest. In Greek these two words are compounded in one, which word for word we may translate 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Archpriest: as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Archangel, 1 Thess. 4. 16. Judas v. 9 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Arch-Shepherd, or Chief Shepherd, 1 Pet. 5. 4. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Arch-builder, or Master-builder, 1 Cor. 3. 10. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Arch-Publican, or Chief-Publican, Luk. 19 2. In the Hebrew, the phrase translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Highpriest, is great Priest, Levit. 21. 10. And the same person translated in English Chief Priest, is in Hebrew, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Head-Priest, 2 King. 25. 18.  
Aaron was the first that had this title given unto him, Leu. 16. 3. and the eldest son of the family of Aaron was successively to be Highpriest, after the death of the former Highpriest, Exod. 29. 29, 30.  
There were sundry Duties and Dignities proper to the Highpriest for the time 
Duties and Dignities of the Highpriest  being: As  

1. To enter into the most Holy place, Leu. 16. 3.  
2. To appear before God for the people, Exod. 28. 29.  
3. To bear the sins of the people, Exod. 28. 38.  
4. To offer incense, Leu. 16. 12, 13.  
5. To make atonement, Leu. 16. 32.  
6. To judge of uncleanness, Leu. 13. 2.  
7. To determine controversies, Deut. 17. 8, 12.  
8. To bless the people, Num. 6. 23.   
Christ is styled Highpriest,  

1. For excellency sake, to show that he was the chiefest and most excellent of all.  
2. To demonstrate that he was the truth, whom Aaron and other High-Priests typified.  
3. To assure us that all those things which were enjoined to Aaron as Highpriest, were really in their truth performed by Christ. For 

1. Christ entered into the true Holy place, which is heaven, Heb. 9 24.  
2. Christ truly appeareth before God for us, Heb. 9 24.  
3. Christ hath born all the sins of all the Elect, 2 Cor. 5. 21.  
4. Christ's intercession is the true incense which makes things that are pleasing and acceptable to God, to be so accepted for us, Eph. 1. 6.  
5. By Christ we have ●…eceived the atonement, Rom. 5. 11.  
6. Christ purgeth our sins, Heb. 1. 3.  
7. Christ is the supreme Judge and determiner of all Controversies.     
Christ is also called a great Highpriest, (Heb. 4. 14.) to add emphasis unto this excellency. Never was there, never can there be any like to him in dignity 
Christ a great▪ Highpriest.  and excellency. Nor Aaron, nor any other had both these titles, Great, High, given unto them. Though an High Priest under the Law were in Hebrew styled a Great Priest, (Numb. 35. 24, 28.) yet never was any called Great High Priest, but Christ only. He indeed was Great in his person, being God-man: Great in his sacrifice, being an humane nature united to the Divine. Great in the works that he did and continueth to do; all of them carrying a Divine value and efficacy.  
By the way note the intolerable arrogancy of Antichrist, that Man of sin, who takes to himself this style, The greatest Highpriest. Two degrees higher than 
Pontifex Maximus.  that which is attributed to Christ.   

§. 174. Of the excellency and benefits of Christ's Priesthood.  
THese two titles, High, Great, applied to Christ, as Priest, do imply that he was a most excellent Priest. Those titles simply taken, import an excellency. In reference to others, comparatively taken, they import a super-excellency above all others. Never was there, nor ever can there be such an excellent Priesthood as Christ's was: which the Apostle in this Epistle proveth by sundry evidences.  

1. The Dignity of his person. Christ was not only a son of man, but also the Son of God. Other Priests were mere sons of men, Heb. 7. 28.  
2. The Purity of his nature. Christ was holy, harmless, undefiled, separate from sinners: all other Priests were sinners, Heb. 7. 26, 27.  
3. The Eminency of his order. Christ was a Priest after the order of Melchi●…dech, Heb. 5. 6. None so but he.  
4. The solemnity of his Ordination. Christ was made Priest with a sacred Oath: others without an Oath, Heb. 7. 20, 21.  
5. The kind of his Priesthood. Christ was a true real Priest: others only typical or metaphorical. See §. 172.  
6. The unchangeableness of his Office. Christ's Priesthood was unchangeable: Others office passed from one to another, Heb. 7. 23, 24.  
7. The everlastingness of his Priesthood. Christ abideth a Priest continually▪ others were not suffered to continue by reason of death, Heb. 7. 3, 23, 24.  
8. The perfection of Christ's Priesthood. Christ by his Priesthood effected to the uttermost what was to be effected by a Priest. But the Priesthood under the Law made nothing perfect, Heb. 7. 11, 25.   
These excellencies are every one expressly noted by this Apostle, and shall be more distinctly and largely handled in their several places.  
So excellent a Priesthood as Christ's is, cannot but bring many benefits to Christ's 
The benefits of Christ's Priesthood.  Church. For  

1. It is necessary that the Church have a Priest to be for it in things apper●…ing unto God: and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man. Hereof see The whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 62.  
2. It is also necessary that Christ be the Priest of the Church: and that by reason of that infinite Dignity, Authority, Power and worth which belongs to that Pri●… Hereof see §. 172.   
All the benefits that flow from Christ's Office and Passive obedience, from 〈◊〉 Death and Sacrifice, from his Burial and Resurrection, from his Ascension and Intercession, are fruits and effects of his Priesthood. For as our Priest he subjected himself to the service and curse of the Law: he offered up himself a Sacrifice; he was buried and rose from the dead: he entered into heaven and there maketh continual intercession for us.  
Particular benefits of Christ's Priesthood are these that follow▪  


1. Satisfaction of Divine justice: For Christ as our Priest and Surety standing in our room, in our stead, and for us satisfied Divine Justice. Without this satisfaction no mercy could be obtained: but through this satisfaction way is made for all needful mercy. In this respect it is said that God is just and a justifier of him which believeth in jesus, Rom. 3. 28.  
To justify a sinner is a work of great mercy: yet therein is God just, because he doth it upon satisfaction.   
2. Pacification of God's wrath. Offence of Justice incensed God's wrath. Satisfaction of Justice pacifieth the same. When Phineas had executed justice on Zimri and Cos●…i, God saith, Phine as hath turned my wrath away, Numb. 25. 11. If upon man's execution of just judgement upon delinquents, which is but one part of satisfaction, God's wrath was turned away, much more will it be pacified by that full satisfaction which the Son of God hath made. In this respect Christ is said to▪ be the propiti●…tion for our sins, (1 Joh. 2. 2.) that is, the means of pacifying God's wrath: and we are said to be saved from wrath through Christ (Rom. 5. 9) and to be delivered from wrath, 1 Thess. 1. 10. This did Christ as Priest: as is evident by the types under the Law. For by legal Priests Gods wrath is said to be pacified, Numb. 16. 46, 47, 48.  
3. Pronouncing Gods favour. This follows necessarily upon pacifying wrath: as upon removing of darkness light followeth. God reserveth not wrath, because mercy pleaseth him, (Micah. 7. 18.) So as the brightness of mercy dispelleth the cloud of wrath. That Christ procureth mercy and favour for man, is evident by this style which God giveth him, This is my beloved Son in whom I am well pleased, Matth. 3. 17. God hereby setteth forth Christ to be such an object of his good pleasure, as he is well pleased with every one whom he beholds in Christ. That Christ procureth favour, as he is a Priest, is evident by this inference upon Christ's Priesthood. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, Heb. 4. 16. Christ as a Priest is God's favourite and our Advocate, 1 joh. 2. 1.  
4. Redemption out of that miserable estate whereunto man by sin had plunged himself. This followeth upon the former points: For Divine justice being satisfied, wrath pacified, and favour procured, Christ once vanquished the devil. Satan could not stand against Christ, nor could the power of hell hold such as Christ redeemed. Though this be a privative benefit, yet if we well weigh the malicious and mischievous disposition of the devil, that held us in bondage, and the miserable condition in which we lay, we may soon discern how great a benefit it is. That redemption is wrought by Christ, is expressly set down, Eph. 1. 7. and that it is a fruit of his Priesthood is evident by this phrase, Christ by his own blood entered in once into the Holy place, having obtained eternal Redemption for us, Heb. 9 12.  
5. Access to the throne of grace. The infinite disparity betwixt God and man manifesteth this to be a great prerogative: and the rich treasure of all good things tending to life and happiness, which is to be found at the throne of grace, manifesteth this to be an unspeakable benefit. That we have access to the throne of grace by Christ, is evident by this phrase, Through Christ we have access unto the Father, Eph. 3. 18. That this is by virtue of Christ's Priesthood, is evident by this phrase, Seeing we have a great Highpriest, let us come boldly unto the throne of grace, Heb. 4. 14, 16.  
6. Reconciliation with God. This the Apostle sets down as a fruit of Christ's Priesthood in this very verse: Whereof see more §. 180.  
7. justification. This also is a very great benefit, that wretched vile sinners should be justified in his sight, who is of perfect and infinite purity. This cannot be by any righteousness of our own. For in God's sight no man living can be justified, Psal. 147. 2. It must needs therefore be by the righteousness of another: and that other can be none but Jesus Christ: by the faith of Jesus Christ we are justified, Gal. 2. 16. This was done by Christ's undertaking to be for us, which is the Office of a Priest. Under this head, Reconciliation, Adoption and other like Christian prerogatives are comprised.  
8. Sanctification. This must needs be a great benefit, because it is a renovation of God's image in us, Eph. 4. 24. That this is by Christ, is evident in that Christ is made unto us Sanctification, 1 Cor. 1. 30. That this is by virtue of Christ's Priesthood, is evident in that it ariseth from the death and resurrection of Christ, (Rom. 6. 5, 6.) which are effects of Christ's Priesthood.  
9 Eternal salvation. This is the end of all the rest, without which they are of no use. This therefore must needs be a great benefit. That this cometh by Christ is evident by his Name jesus, Matth. 1. 21. That this is an effect of Christ's Priesthood, is evident by this inference, Christ hath an unchangeable Priesthood, wherefore he is able also to save them to the uttermost, etc. Heb. 7. 24, 25.    

§. 175. Of Duties arising from Christ's Priesthood.  
SUch an Office, so excellent, so needful, so useful to us, as Christ's Priesthood is, cannot but require much duty from us. By virtue thereof Christ gave himself for us. Do not we then owe ourselves, and all that we have, and all that we can 
Give all to Christ.  do, to Christ? But in special we ought so to account of Christ, and so to use him as the Jews did their Highpriests.  

1. Negatively, they might not curse the Ruler of their people, (Exod. 22. 28.) 
Highly esteem Christ.  Thereby was meant their Highpriest: for so it is applied, Act. 23. 4, 5. Under this negative is comprised an high esteem and honourable mention of their Priest. Much more must we so respect Christ.  
2. In matters of Controversy, they were to go unto the Priests, and do according 
Obey Christ.  to the sentence which the Priest should give, Deut. 17. 8, 9 Christ declareth hi●… sentence by his written word, to that therefore must we stand.  
3. In case of uncleanness the Jews went to the Priest to judge thereof, and to be 
Be cleansed by Christ.  cleansed there from, Leu. 13. 2, etc. It is the blood of Christ that cleanseth from all spiritual uncleanness, 1 joh. 1. 7. Go to Christ therefore to be cleansed.  
4. The Jews brought all their oblations and sacrifices unto their Priests, Leu. 5. 
What things to be done in the Name of Christ.  8, 12, 16, 18. We must do all in the Name of Christ, Col. 3. 17. That general is exemplified in the particulars following: 

1. Miracles were done in the Name of Christ, Mark 16. 17.  
2. Baptism was administered in his Name, Act. 2. 38. So the Lords Supper.  
3. Christians assembled together in the Name of Christ, 1 Cor. 5. 4.  
4. They executed Ecclesiastical censures in the Name of Christ, 2 Thess. 3. 6, 12.  
5. They prayed in the Name of Christ, joh. 14. 13. & 16. 23.  
6. They gave thanks in his Name, Eph. 5. 20. Heb. 13. 15.  
7. All things wherein we have to do with God are to be done in the Name of Christ, Heb. 5. 1.  
8. All other lawful things, as eating, drinking, doing the works of ou●… Calling, exercising works of justice, works of mercy, and all lawful works are to be in the Name of Christ, Col. 3. 17.    
5. Christ by his Priesthood hath made us Priests, Rev. 1. 6. We therefore must 
Sacrifices of Saints.  offer such sacrifices unto God as are warranted in God's Word. Particulars are these: 

1. Our bodies, Rom. 12. 1.  
2. Our hearts, Prov. 23. 26. especially broken hearts, Psal. 51. 17.  
3. Prayers, Psal. 50. 13, 15. & 141. 2.  
4. Praises, H●…s. 14. 2. Heb. 13. 15.  
5. Fruits of righteousness, Psal. 4. 5. Mich. 6. 8.  
6. Our riches, Prov. 3. 9 These are made sacrifices, 

1. By benevolence to the poor, Heb. 13. 16.  
2. By relieving Ministers, Phil. 4. 18.      
7. Our lives, Phil. 2. 17.  
8. Such as are under our charge, josh. 24. 15.    

§. 176. Of Christ's mercifulness.  
THere are two properties attributed to Christ as an Highpriest,  

1. Merciful.  
2. Faithful.   
The former of those properties is so set down as it may be referred either to the Person or to the Office of Christ. As referred to his person it may be thus ●…anslated, That he might be merciful and a faithful Highpriest▪ Thus these two adjuncts are referred unto two subjects; Merciful to the Person of Christ, Faithful to his Office: As referred to his Office, it may be thus translated, that he might be a merciful and faithful Highpriest▪ Thus the two adjuncts are referred to one subject, which is the Office of Christ. Both references do in general tend to the same scope, yet I suppose the latter to be the more pertinent, because it is the main scope of the Apostle in this verse to show how fit a high-Priest Christ was. Now mercifulness tendeth much to the fitness of a high-Priest. Of the high-Priest under the Law it is said, He can have compassion, Heb. 5. 2.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  merciful is derived from a root that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mercy or pity, Now the proper object of mercy is misery; Thereupon a word derived from the same root signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  miserable, Rev. 3. 17. The Verb derived from the same word is oft used by such as were in misery and sought mercy of Christ; as the blind men who said unto him, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Have mercy on us, Mat. 9 27. The Hebrew word which is oft translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mercy signifieth also bowels, for mercy ariseth from the moving of the bowels at the sight of misery: 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To have compassion or mercy is frequently set out by a word that signifieth to have the bowels moved, as Mat. 9 36. Luke 10. 33. & 15. 20. Yea, these two words, bowels and mercy are oft joined together, as thus, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If any bowels and mercies, Phil. 2. 1. and thus, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bowels of mercies, Col. 3. 12. A like phrase is translated 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tender mercy, Luk. 1. 78.  
This I have noted about the word to show that Christ was much moved at man's misery, and thereupon greatly pitied him, and took all occasions to afford him all needful succour; The History of his life registered by the Evangelists gives abundant proof hereof, He was moved with compassion at their bodily diseases, Mat. 15. 32. And at their spiritual distresses, Mat. 9 36.  
That he might be thus moved, he subjected himself to the infirmities and distresses whereunto other children of men were subject: This is evident by the Apostles manner of bringing in this Property thus, That he might be merciful.  
Upon this inference two doubts arise,  

1. Whether Christ as God were not merciful?  
2. Whether Christ as man had not been merciful though he had not been subject to humane infirmities and distresses.   
To the first I answer, That neither mercy nor any other like property is attributed 
How God merciful.  to God properly as a passion, but tropically, and that to demonstrate that the effects of such affections do come from him. Men that have bowels of compassion in them, and are truly and throughly affected with the miseries of others, will be ready to afford them what help they can. Even so, because the Lord is ready to succour such as are in misery, he is said to be merciful, full of compassion, and to have bowels of mercy. See more hereof in The Saint's Sacrifice, on Psa. 116. 5. §. 29.  
To the second I answer, That Christ as man would questionless have been merciful, 
How Christ merciful.  Though he had not been subject to humane frailties and miseries. The very Union of the humane nature with the divine would have moved him to have showed mercy to such as were in misery, yet it cannot be denied but that the experience which he had of man's miseries moved him as he was man to be the more pitiful; They who have been pained with the gout, stone, or other tormenting maladies use to pity others that are so pained, and that more, for the most part, than they who never felt any such pain.  
Besides, this inference may be made in reference to our apprehension and persuasion of his mercifulness, as if it had been said, we could not have been persuaded that he would have been sensible of our miseries, and thereupon merciful to us if he had not been made like unto us in all things.  
That which is noted of Christ's mercifulness in reference to his Priesthood, is a 
Mercifulness a ground of hope.  ground of much encouragement for us in all our needs to have recourse unto him. This property is oft applied unto God for this very end, joel 2. 13. Psal. 86. 1. 5. & 116. 5. This was a motive which the Servants of an earthly King pressed upon their Master to seek favour and grace of another King, We have heard, say they, that the Kings of the house of Israel are merciful Kings, 1 King. 20. 31. This assuredly was the cause that moved all of all sorts were any way afflicted and distressed, with diseases or other maladies, to come to Christ, and to bring their friends to him while he lived on earth; They observed him to be merciful and full of compassion; And this is often noted to be the ground of his succouring those that were afflicted. When he saw a widow following her only Son to the grave and weeping, he had compassion on her, and thereupon raised her Son to life, Luke 7. 13, 14. We need not be discouraged from going unto Christ, by reason of our apprehension of our own unworthiness and wretchedness. The more deeply we are affected therewith, the more will our merciful Highpriest pity us, and be ready to afford all needful succour unto us. Such he invites to come unto him, and to such he promiseth aid▪ Consider what persons he entertained in the days of his flesh, even such as the proud Priests and Pharisees scorned and loathed, as Mary out of whom went seven devils, Luk. 8. 2. and her that was counted and called a sinner, Luk. 7. 39 etc. and Levi, and Zacheus, and other Publicans, Matth. 9 10. Luk. 19 5.  
This inference He was made like unto his brethren that he might be merciful, showeth 
Christ subject to infirmities that we might be assured of his pity.  that Christ every way endeavoured even to persuade us of his mercifulness. He would have been as merciful as he was, though he had had no experience of our frailties in himself; But we should not have been so well persuaded thereof, and thereupon not so readily have gone to him.  
Where the mind is not persuaded of one's goodness, hardly will he seek help of him.  
This doth much amplify Christ's indulgency and tender respect to us; He hath 
Christ's indulgency.  an eye not only upon our wretchedness which makes us stand in need of mercy, but also upon our weakness which makes us backward in seeking help of him; Christ therefore having provided help for us, is desirous that we should partake of the benefit thereof. For this end he caused the holes that were made in his side, hands and feet when he was crucified, to be open in his glorified body, to persuade his disciples of the rruth of his resurrection, whereupon he showed h●… Disciples his hands and his feet, Luke 24. 40. And to Thomas who at first believed not that he was risen, he said, Reach hither thy finger, and behold my hands, and reac●… hither thy hand, and thrust it into my side, and be not faithless but believing, Joh. 20. 27. For this end he did also eat and drink with his disciples after his resurrection, Luk. 24. 43. Act. 10. 41. For this end he hath added unto his Word, Sacraments; All these are to move us readily to fly to him and perfectly to rest upon him.   

§. 177. Of Christ's Faithfulness.  
THis Epithet is here expressly applied to Christ's Priesthood, thus, A Fait●… Highpriest.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word from whence 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this Epithet is derived, signifieth faith. According to this notation the word here translated faithful signifieth a believer, 〈◊〉 one that professeth the true faith, as Eph. 1. 1. 1 Tim. 1. 12. In this sense it is opposed to an unbeliever or an infidel, 2 Cor. 6. 15.  
As this word faithful is put for a special property it is taken two ways.  

1. Passively, So it setteth forth a thing or a person to be believed or trusted. I●… this sense it is attributed to the Word, or to a sentence and saying which is most certain and sure, and thereupon to be believed. This is a faithful saying (saith the Apostle 1 Tim. 1. 15.) and worthy of all acceptation. This latter clause showeth in what respect the word faithful is used. So also God is called faithful, because he is to he trusted in for the accomplishment of what he undertaketh, 1 Cor. 1. 9 2 Thes. 3. 3.  
1. Actively, and that in reference to words or deeds.   
To words, when one performeth what he hath promised.  
To deeds, when one accomplisheth what he underttaketh.  
In both these respects it is attributed to God, Heb. 10. 23: 1 Thes. 5. 24. Most usually it is attributed to such as well discharge that trust which is committed to them. In this respect they who well employed and improved their Talents are styled faithful, Mat. 25. 21, 23.  
Thus it is attributed to wives, 1 Tim. 3. 11. To children, Tit. 1. 6. To Servants, Mat. 24. 4, 5. To a Steward, Luk. 12. 42. To a Minister, Col. 4. 7. To a Witness, Rev. 1. 5. To a Martyr, Rev. 4. 9 Silva●…us, 1 Pet. 5. 12. Antipas, Rev. 2. 13.  
In all the forementioned respects this Epithet Faithful, may be applied to Christ. For  

1. He was the head of the Church, and the chief Professor of the Faith, Ephes. 
Wherein Christ faithful.  5. 23. 1 Tim. 6. 13. And in that respect may be accounted a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Believer.  
2. He was most worthy to be believed, for he was the faithful and true witness, Rev. 3. 14.  
3. He might safely be trusted to, for he was a sure rock. He that believeth on him shall not be confounded, 1 Pet. 2. 6.  
4. He performed whatsoever he promised. There was no guile found in his mouth, 1 Pet. 2. 22. He is faithful that promiseth, Heb. 10. 23.  
5. He accomplished whatsoever he undertook, Heb. 3. 2. joh. 19 28, 30.  
6. He subjected himself to be a Son of man, Joh. 1. 51. To be a Servant, Phil. 2. 7. To be a Steward, Heb. 3. 2. To be a Minister, Rom. 15. 8. To be a witness, Rev. 3. 14. To be a Martyr, for he sealed up the truth of God with his blood, 1 Tim 3. 16: In all these relations was Christ faithful, and in particular in that which is here noted in the Text, He was a faithful Highpriest.   
In the Function of his Priesthood he was faithful, 
Christ in his Priesthood faithful.   

1. To God who appointed him to be a Priest.  
2. To his brethren, for whose sake he was a Priest.   
He was faithful to God and man.  

1. In the matter or thing enjoined to him which he accomplished to the full in all points.  
2. In the manner of doing it, according to the mind▪ of him that appointed him, and for the best advantage to them for whom he was appointed.  
3. In the continuance, he finished all that was appointed to him▪ joh. 17. 4.   
His faithfulness to God was manifested in these particulars.  

1. He did by himself what he was entrusted withal, He offered himself, Heb. 9 14. He himself was the Priest and Sacrifice, he entrusted no other. He himself declared his Father, joh. 2. 18.  
2. He held close to the will of him that appointed him, Heb. 3. 2. He did nothing of himself, joh. 5. 30. He so ordered all as he might best please and honour his Father, joh. 7. 16, 17, 18▪ & 17. 4.  
3. He neither withheld nor concealed any thing that by his Father's appointment he was to do or believe, Psa. 40. 9, 10.  
4. He ceased not to do his work till all was finished; For thus he professeth of himself, I have finished the work which thou gavest me to do, Joh. 17. 4.   
His faithfulness to man was manifested in these particulars.  

1. In his Word, He was a faithful witness, Rev. 1. 5. All the promises of God in him are yea, and in him Amen, 2 Cor. 1. 20. They are all propounded, ratified, and performed in him.  
2. Indeed, and that in these respects. 

1. In performing what he did for their good, I'll lay down my life for the sheep, faith he, joh▪ 10. 15.  
2. In doing all that was needful for them, He saves them to the uttermast, Heb. 7. 25.  
3. In continuing his intercession till he being them into the holy places, Heb. 9 28. & 10. 12. etc.     
As the former attribute applied to Christ merciful, was a ground of encouragement to fly to Christ; So this, faithful, to rely upon him, and perfectly to trust on him. We may safely commit our souls to him as unto a faithful Highpriest. They who refuse to rely on him much dishonour him, as if he were not faithful, and they deprive themselves of many great benefits that otherwise they might receive from him. Let us therefore duly weigh and often mediate on this excellent property of Christ, that he is a faithful Highpriest, that so our faith may be more strengthened and established on him.   

§. 178. Of Christ's mercifulness and faithfulness meeting together.  
THese two Attributes, Merciful, Faithful, are joined together by this copulative and, which showeth that he who was merciful in regard of his in●…d disposition (and thereupon had compassion on those who were in misery) was also faithful in succouring such as he pitied. He did not love in word neither in tongue only, but in deed and truth, 1 joh. 3. 18. He did not say to such as he pitied, Depart in peac●… be you warmed and filled: but he gave them those things that are needful for them; He was merciful and faithful; His mercifulness was the ground of his faithfulness, and his faithfulness was an evidence of his mercifulnesie; A●… there was a readiness in him to will by reason of his mercifulness, so there was a performance also out of that which he had (according to the advice of the Apostle 2 Cor. 8. 11.) by reason of his faithfulness. This is plainly se●… forth in th●… Parable of the Samaritan, who doth lively set forth Christ himself; That Samaritan saw a man stripped of his ralment, wounded and left half dead, thereupon he had compassion on him, this showed him to be merciful; Upon this he went to him, and bound up his wounds, pouring in oil and wine, and took further▪ care of him, this showed him to be faithful, Luke 10. 30. etc. What Christ said to the Lawyer to whom he spoke his Parable, may be said to every of us, Go and do likewise, Luke 10. 37.   

§. 179. Of things pertaining unto God.  
THe Object whereabout Christ's Priesthood was exercised is said to be things pertaining to God, that is, wherein he had to do with God for man; In all the services of his Office and calling, a Priest he had to do with God, and that for m●…n, Heb. 5. 1. In which respect he is reputed a Mediator between God and man.  
Those things may be drawn to two heads. 
See chap. 5. ●…. 1. §. 5.   

1. The things wherein God had to do with his people, namely, in making known God's mind and will to them. This he did in God's Name so as he stood in God's room therein. So he pronounced pardon of sin unto them in God's Name, and blessed them in God's Name, Num. 6. 23.  
2. The things wherein the people had to do with God. All their services which they performed to God, and Sacrifices which they offered up unto God, were to be tendered to God by a Priest, Leu. 5. 8. etc. Of those particular services and sacrifice●… ●…re §. 175.   
There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons.  

1. The infinite disparity which is between God and man. God is of infinite glory 
A Priest necessary, See chap. 7. v. 11. §. 63.  and Majesty, and dwells in that light that no man can approach unto, 1 Tim. 6. 16▪ Man is but dust and ashes, Gen. 18. 27.  
2. The direct enmi●…y in disposition that is between God and man, Rom. 5. 10▪ Col. 1. 21.  
3. The plain contrariety in condition between God and man, God being mo●… pure and holy, man most polluted and unholy.   
Obj. How was it then that mere men were Priests in things pertaining unto God?  
Answ. The Priests under the Law were not properly but only typically in things pertaining unto God.  
They entered not into the glorious presence of God, but only into the holy place made with hands, which was a representation thereof. They did not properly present the prayers of people to God, but only were a type of him that did it. The Sacrifices which they offered up did not properly take away sin, but were types of that Sacrifice which did it. The truth of all the things wherein those Priests had to do with God were accompl●…shed in Christ, who though he were a true man yet was he not a mere man, but God also, and so became a man fit to be in things pertaining to God: Christ therefore alone is that true Highpriest that is for man in things pertaining to God.  
Hence we may observe,  

1. That there is no immediate access for man to God without a Priest.  
2. That there is no Priest that can be properly for man in things pertaining un●… God, but Jesus Christ, God-man. None could pacify God's wrath, None could 〈◊〉 his justice, Nove could procure his favour, None could purge away sin, 〈◊〉 could bring sinners into God's presence but Christ.   
O●… how miserable are they who are without a Priest; They can have nothing to do with God, they still reman enemies to him, as contrary as light and darkness, life and death, and God still remains a consuming fire to them. Such also are they who have not a true Priest, for that is all one as to have no Priest at all.  
Learn we hereby how to come to God, not barely and simply in ourselves (so we go to a consuming fire) but through Jesus Christ.  
Of doing all wherein we have to do with God, in the Name of Christ, See §. 175.   

§. 180. Of Reconciliation made by Christ.  
THe most principal 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  end of Christ's Priesthood is thus expressed, To make reconciliation for the sins of the people. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word translated, to make reconciliation for, hath reference sometimes to the party offended, and signifieth to be propitious or merciful in pardoning the offence, as where the penitent Publican thus said to God, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Be merciful unto me a sinner, Luk. 18. 13. Sometimes to the thing which giveth the offence; Then it signifieth to expiate, or to make satisfaction for, and that so as the party offended be pacified thereby. Thus it is here taken, and it importeth as much as this phrase, He purged our sins, Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text, to make reconciliation for sins, that is, to use such means as may pacify God, against whom sins are committed, and thereby reconcile God and sinners.  
From the Greek Verb used in this Text two Nouns are derived, both which are translated propitiation, and applied to Christ. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  One 1. joh. 2. 2. & 4. 10. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The other Rom. 3. 25.  
Propitiation is a pacification and appeasing of one offended.  
The latter of those two words is attributed to the cover of the Ark, and translated Mercy-seat, Heb. 4. 5. For God did use there to appear in mercy, grace, and favour; as a God pacified and pardoning sin. A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation, and styled, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Ram of Atonement, Numb. 5. 8. There is also an 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attica infle●…io.  adjective derived from the foresaid Verb, and translated merciful, Heb. 8. 12.  
Of the Hebrew word which importeth as much as this Greek word doth▪ See The Plaster for a Plague on Numb. 16. 46. §. 25. And of Atonement with God, See ibid. §. 33.  
Under this act of reconciliation which is here made an end of Christ's Priesthood, are comprised all the benefits thereof, for all tended to this; This act, end, and benefit of Christ's Priesthood was typified under the Law by that Legal reconciliation which was made by the Priest, whereof mention is made, Leu. 6. 30. and 8. 15. 2. Chro. 9 24. All the places that make mention of atonement made by the Priest for any, give further proof hereof. Reconciliation and atonement do signify one and the same thing; If Priests under the Law did make a Legal reconciliation and atonement, much more doth Christ the true Priest make a true and real reconciliation betwixt God and man. It is therefore said, that when we were enemies we were reconciled to God by the death of his Son, Rom. 5. 10. And again, 〈◊〉 that were alienated now hath he reconciled, Col. 1. 21.  
This reconciliation is a reuniting of persons at odds; It hath relation to a double estate, one precedent, the other subsequent.  
The precedent importeth two things,  

1. A primary mutual amity.  
2. A breach of that amity.   
The subsequent estate is a making up of that breach, and uniting again of those who were disunited. All these may be exemplified in the case betwixt David and Absalon, David entirely loved Absalon, but Absalon by the murder which he committed on his brother, provoked his father against himself, and thereupon fled from him; yet by the mediation of Ioa●… Absalon was again brought into favour with his father, 2 Sam. 14. 33. even thus stands the case between God and man.  
For effecting reconciliation under the Law Priests did two things.  

1. They offered a Sacrifice, Leu. 16. 11. 2. Chro. 29. 23, 24.  
2. They offered incense, Leu. 16. 12, 13. Numb. 16. 46. In both these they were types of Christ.   

1. Their Sacrifices typified the Sacrifice of Christ, Heb. 10. 5. etc.  
2. Their Incense typified the Intercession of Christ; For as the Priests offered incense after their Sacrifice, so Christ after he had offered himself a Sacrifice for our sins, maketh continual intercession for us, Heb. 10. 12.   
Of Christ's intercession typified by incense, See The Plaster for the Plagu●… on Num. 16. 46. §. 38.  
Christ offered up but one Sacrifice and that but once, Heb. 7. 27. & 10. 10. for it was every way so perfect as there needed no other to be added to it, nor that to be reiterated.  
Christ's Intercession is continual and perpetual, Heb. 7. 25. & 10. 12. For thereby the merit and virtue of Christ's Sacrifice is from time to time continually applied to God's people who stand in continual need thereof.  
The forementioned reconciliation is amplified by that which is taken away thereby, even sins; In that it is said that Christ maketh reconciliation for sins, the meaning is, that by appeasing God's wrath he hath freed us from the guilt and punishment of sin. Hereby is intended as much as was comprised under this phrase purged our sins, See Chap. 1. §. 28.   

§. 181. Of the people for whom reconciliation is made.  
THe persons for whom Christ is here said to make reconciliation, are thus expressed, The people. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the notation of this word See cha. 4. v. 9 ●…●…57.   
By people are here meant the whole number of Gods elect, for whom God hath entered into a New Covenant in and with Christ, of whom God saith, Th●… art my people, Host 2. 23. These are styled The people.  

1. In allusion to the custom of Priests under the Law who made an atonement for the people, Num. 16. 47.  
2. By way of exclusion, to show that the reconciliation were not for his own sins but for the sins of others, which are styled the people: Herein Christ the true Highpriest differed from the Highpriest under the Law, who made atonement for himself and for the people, Leu. 16. 24. But Christ for the people alone.  
3. For limitation sake; To show that Christ made not reconciliation for all and every man, but only for such as may be comprised under this word the people, which is restrained by this relative HIS, his people, Mat. 1. 21.   
Some here restrain this Title The people to the Nation of the Jews, but that is directly contrary to the end of Christ's coming, which was to reconcile both Jews and Gentiles unto God; For he is our peace who hath made both one, and hath broken down the middle wall of partition between us, Eph. 2. 14.  
I will not deny but that the Jews may typically be put for the number of the Elect, and so they comprised under this word. They only who are chosen out of the world and given to Christ, are the people here intended. Thus this phrase setteth forth the same persons that were set forth by these phrases, the seed of Abraham, v. 16. Children, v. 14. Brethren, v. 12. Of restraining the benefit of what Christ did and suffered to the Elect, See §. 81, 113, 133, 162.   

§. 182. Of Christ's suffering being tempted.  Verse 18. For in that he himself hath suffered, being tempted, he is able to succour them that are tempted. 
THis causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, showeth that this verse is added as a reason of that which went before. It hath reference to the qualification which made Christ a fit Highpriest. That was a conformity to his brethren. For he is said to be in all things made like to his brethren: Not only in nature, but also in infirmities and sufferings; and in all manner of trials and temptations.  
Now if a reason be demanded why Christ should this way be qualified to his Priesthood, a direct answer is given in this verse: namely because thereby he might better succour such as are tempted.  
The Proposition is set down in this verse, thus, He that suffered being tempted, is able to succour them that are tempted.  
The Assumption may be raised out of the former verse thus, But Christ being in all things made like unto his brethren, suffered, being tempted.  
Therefore Christ in all things being like his brethren was able to succour them that are tempted.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In that, hath especial reference to this word, suffered. It was not simply this that he was tempted, that made him able to succour: for God himself may be tempted, Numb. 14. 22. And man may be so tempted as to be very little or nothing at all moved therewith. But such temptations as make one suffer▪ do so work on him, as he is thereby put on to pity others that are so tempted: and to succour them in what he can.  
Here then is set out the extent and extremity of Christ's temptations. They were such as made him suffer.  
This leadeth us to consider both the kinds and also the degrees of Christ's temptations.  
Of tempting in general: and of persons tempting and tempted, See The Guide to go to God, or The Explanation of the Lords Prayer, on Petit. 6. §. 170.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Verb here used is of the passive voice: and setteth out such temptations at Christ was assaulted withal. Of the distinct kinds of those temptations See §. 96.  
Here we will further consider, how 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How Christ suffered by his temptations.  he suffered under them.  

1. Being led by the Spirit into the wilderness he there continued forty days fasting and was thereupon an hungered, Matth. 4. 1, 2. Hunger is a suffering: so also is wearisomeness, and other like infirmities, under which Christ suffered.  
2. Satan in tempting him hurried him from the wilderness to a pinnacle of the Temple▪ from thence into an exceeding high mountain, Matth. 4. 5, 8. This must also needs be a suffering, besides Satan's temptations so troubled him as they forced him to say, Get thee hence Satan▪ Matth. 4. 10.  
3. The temptations of the Pharisees and others like to them, made him angry; and they grieved him, Mark 3. 5.  
4. Peter's tempting him made him say unto him, Get thee behind me Satan, thou art an essence unto me, Matth. 16. 23.  
5. All his sufferings in his body were effects of his adversaries tempting him. Of those sufferings See §. 96.  
6. His greatest sufferings were upon his Father's tempting, proving and trying him▪ These made him complain and say, Now is my soul troubled, etc. joh. 12. 27. And again, My soul is exceeding sorrowful, even unto death: and thus to 〈◊〉, Oh my Father, if it be possible let this cup pass from me, Matth. 26. 38, 39 These cast 〈◊〉 into an agony, and made his sweat as it were great drops of blood fall down to the ground, Luk. 22 44. These made him cry out upon the Cross, My God, my God, Why hast thou forsaken me? Matth. 27. 46. These made him offer up prayers and supplications with strong crying and tears, Heb. 5. 7.   
On these grounds might the Apostle well say that He suffered being tempted. Never any upon any temptation suffered more.  
It is observable that the Apostle addeth this reciprocal relative, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ himself 〈◊〉.  Himself: which showeth that that which he suffered was not by a sympathy in reference to others sufferings: but he suffered all those things in his own person. He his own self bore our sins in his own body, etc. 1 Pet. 2 24. and this was it which made him the more to sympathise with the sufferings of others, and to be the more ready to succour them in their sufferings.  
The ends of Christ being made like unto his brethren, set down §. 171. may in particular be applied to the point in hand Of his sufferings being tempted.  
By Christ's sufferings being tempted, 
Why Christ was tempted.   

1. He comes to have experience of our sufferings in like cases: in that he hath felt the weight of them himself.  
2. In his own experience, he knows the danger whereunto we are subject by such temptations.  
3. By his suffering he hath pulled out the sting of those temptations: So as we, though we be assaulted, shall not be vanquished thereby.  
4. He hath made himself a pattern to direct us how to stand against such temptations. For he did not withstand them by his Divine power, but answered them with Scriptures and reasons, and such like weapons as he hath put into our hands to resist temptations withal.    

§. 183. Of Christ's being abl●… by suffering to succour.  
ONe especial end or effect of Christ's temptations, and sufferings thereby, is thus expressed, He is able to succour them that are tempted. This in general she●…s that his temptations and sufferings were for our good: Our good was one special end of all that Christ as Mediator did and endured. See §. 83.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word translated, He is able, in this place implieth a fitness and readiness to do a thing. Where it is said of the unjust steward, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thou mayest be no longer steward, (Luk. 16. 2.) It is intended, that he was not fit to continue in that office. The same Greek Verb is used in that place and this.  

1. Christ by suffering being tempted experimentally discerned unto what sufferings others being tempted might be brought.  
2. The bowels of his compassion were thereby the more moved towards others in like cases.  
3. He better observed how comfortable succour would be in such cases.  
4. He perceived thereby what kind of succour was most seasonable in such and such temptations.   
In these and other like respects is Christ said to be able to succour them that 〈◊〉 tempted.   

§. 184▪ Of Christ's readiness to succour.  
THe word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to succour, is in the Greek very emphatical and 〈◊〉 to the point in hand. According to the notation of it, it signifieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to 〈◊〉 to the cry of one. It is used by such as being in great distress cried for succour, 〈◊〉 Matth. 15. 25. Mark 9 22. yea by such as were in spiritual distress, Acts 16. 9 The Jews which thought their Temple to be profaned by such as Paul 〈◊〉, cried out and said, Men of Israel, help, (Acts 21. 28.) The word translated, 〈◊〉 is the same that here in this text is used: and it implieth that they should 〈◊〉 〈◊〉 speedily come to succour. The Name of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God in Greek is said to have the 〈◊〉 from this, that he useth to run, that is, speedily to afford succour to such as 〈◊〉 in distress. The Greek word applied to God, and translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Helper, is 〈◊〉 from the word in my text, Heb. 13. 6.  
This notation of the word showeth, that that sense and experience which Christ had of suffering being tempted, makes him exceeding forward to succour those that suffer in a like case. If he hear any complain and cry out of their sufferings, he presently runs and makes haste to succour them. That help which God affordeth to such as come to the throne of grace, is expressed under a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word derived from the same root, Heb. 4. 16.  
So violent are many temptations, so weak is man of himself, and so unable to resist them, or to stand under them, as Christ is moved to run to succour him; as tender parents will run to succour their helpless child in distress or danger. When Peter was ready to sink, and cried, Lord save me, immediately Jesus stretched forth his hand and caught him, Matth. 14. 30, 31.   

§. 185. Of the temptations whereunto men are subject.  
THe persons whom Christ is so ready to succour are thus set down, Them that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are tempted. The same Verb, though in a different form, is here used, that was before in this verse applied to Christ: and intended especially to those who are styled his brethren, ver. 17.  
These are tempted as Christ himself was,  

1. By God, to prove them, as Abraham was, Gen. 22. 1. Or to manifest that grace which God hath bestowed on them, as job was, job 1. 7. or to discover corruptions in them, as Hezekiah was, 2 Chro. 32. 31.  
2. By Satan, and that always to sin, 2 Cor. 11. 3.  
3. By good men, upon a mistake of doing good, Act. 21. 12.  
4. By evil ones, as joseph was tempted by his Mistress; Gen. 39 7.  
5. By a man's own self, jam. 1. 14. A man tempts himself sometimes by overmuch confidence and boldness, Matth. 14. 28, 29. And sometimes by too much diffidence, Gal. 2. 12.   
By this kind of tempting a man's self, Christ was never tempted.  
Christ's succour here spoken of is to be extended to all manner of temptations: even to such as bring men to sin. For Christ succoured them in pardoning their sin, and in pulling them out of the snares of sin, wherewith they are entangled.   

§. 186. Of experience of suffering causing succour to others that suffer.  
THis effect following upon Christ's suffering being tempted, namely, that he is fit and ready to succour others that are tempted, giveth evidence of an especial benefit of God's providence in suffering both his only begotten Son, and also his adopted children to be so far tempted, as to suffer thereby. By this means they are brought to afford mutual succour one to another in like case. Thus saith the Apostle, God comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God, 2 Cor. 1. 4. The Lord to stir up the Israelites to succour strangers, rendereth this reason, Ye know the heart of a stranger: seeing ye were strangers in the Land of Egypt, Exod. 23. 9 A like reason is rendered of showing mercy to servants, Deut. 5. 15. It is found by experience that childbearing women are more pitiful to others in their 〈◊〉, than such women as are barren▪ The like may be said of such as are afflicted with any painful malady. Much more humanity useth to be showed in the City to such as are visited with the plague, then in the Country: because in the City more use to be infected therewith. They who are themselves afflicted better know that others who being so afflicted complain and seek succour, have cause so to do. But they who are never afflicted, think that they who complain, complain more than is need. This was the case of jobs friends. In a natural body when one member hath been wounded or bruised, though it be healed, yet the smart of a wound or bruise will soon come to it.  

1. From hence it appears that it is expedient that Ministers of God's Word be men of like passions with others (as the Apostles say of themselves, Act. 14. 15.) that so they may more commiserate others. If Ministers themselves had never been in a natural estate, but always entire, they could not so pity others, as now they do. The like may be said of Magistrates, and of all that have power and authority over others.  
2. God's wisdom is herein manifested, in that he suffers flesh to remain in the best, that thereby they may be moved the more to bear with others. David having fallen pressed this as a motive to be restored: Then (saith he) will I teach transgress●…rs thy ways, Psal. 51. 13. Christ suffered Satan to ●…ift Peter, that when he was converted he might strengthen his brethren, Luk. 22. 31, 32. This is a good use which Saints may make of their slips.  
3. Oh how great is the inhumanity of such as having tasted of misery, and being delivered from the same, are hard-hearted to those that fall into the like misery and refuse to succour them. Yea rather deal hardly with them and add to their affliction. This was it which Nehemiah upbraided to the Jews after their return from captivity, Neh. 5. 7, etc. The like doth jeremiah while the Jews were besieged▪ jer. 34, 13, etc. The like may be upbraided to such as have power among us, in Commonwealth, Church, or family.  
4. For our parts, as God by his providence hath made us able and fit to succour others, let us herein show ourselves like unto Christ. Let us open our bowels to such as are in distresses▪ Note Gal. 6. 1. Tit. 3. 3. Let all of all sorts, Magistrates, Ministers, Masters, Rich men, Old men, men in health, and such as have been ●…pted or afflicted, learn to succour others.   
See more hereof Chap. 5. v. 2. §. 9   

§. 187. Of the Resolution of Heb. 2. v. 17, 18.  17. Wherefore in all things it behoved him to be made like to his brethren, that he might be a merciful and faithful Highpriest, in things pertaining to God, to make reconciliation for the sins of the people. 18. For in that he himself hath suffered▪ being tempted, he is able to succour them that are tempted. 
THe sum of these two verses is a description of Christ's Priesthood.  
Herein observe,  

1. The Inference.  
2. The Substance.   
The Inference intends a reason of Christ's taking upon him man's nature: which is, that he might be a fit Priest. This is  

1. Generally propounded, in this particle of inference, Wherefore.  
2. Particularly exemplified.   
In the exemplification is a declaration of Christ's humane nature. 〈◊〉 which are noted,  


1. The evidence thereof, Made like to his brethren:  
Here observe,  

1. A resemblance, Made like.  
2. The parties resembled: 

1. Christ himself.  
2. His brethren.      
2. The extent of that evidence, In all things.  
3. The ground of it, It behoved.   
About the Substance of the description of Christ's Priesthood observe,  

1. An expression of the kind of office, Highpriest.  
2. An amplification thereof, by two properties, merciful, faithful.  
3. An addition of the ends: which are two: 

One end hath reference to God, v. 1. 7.  
The other to man, v. 18.     
That which hath reference to God is,  

1. Generally propounded, in things pertaining to God.  
2. Particularly exemplified.   
In that particular there is set down,  

1. The principal work of an Highpriest, To make reconciliation.  
2. The subject matter for which reconciliation is made, For sins.  
3. The person●… who reap the benefit of that reconciliation, The people.   
Verse 18. The other end of Christ's Priesthood, which hath reference to man, is added as a reason of the extent of Christ's conformity to man. See §. 182.  
Here is set down,  

1. The ground of that reason.  
2. The kind of it.   
The ground was suffering. This is set out  

1. By the patient that suffered, Himself.  
2. By the cause of his suffering, being tempted.   
The kind of that end was to succour.  
This is amplified,  

1. By the motive, he is able.  
2. By the persons succoured, them that are tempted.    

§. 188. Of the Doctrines raised out of Heb. 2. v. 17, 18.  
I. CHrist conformed himself to what he undertook. He took on him the seed of Abraham, wherefore he was made like his brethren.  
II. There was a necessity of Christ's being man. It behoved him. See §. 166.  
III. Christ was such a man as others. He was made like. See §. 168.  
IV. Christ assumed the common nature of man for the Elect sake. These are the brethren to whom Christ is made like. See §. 167.  
V. Christ in all things was like man. Not only in man's nature, but in infirmities, in temptations and afflictions. See §. 169.  
These two Doctrines are expressly set down. See §. 172, 173.  
VI Christ is a true Priest.  
VII. Christ is an Highpriest.  
VIII. Christ is merciful. See §. 176.  
IX. Christ was faithful in what he undertook. He was a faithful Highpriest. See §. 177.  
X. Christ was man that he might be a sit Priest. This end is expressly set down. See §. 172.  
XI. Christ is for man in the things wherein man hath to do with God. See §. 179.  
XII. Christ our Highpriest hath made reconciliation with God. See §. 180.  
XIII. By the reconciliation which Christ hath wrought, sin is taken away. See §. 180.  
XIV. Reconciliation made by Christ is for a peculiar people. See §. 181. 
Verse 18.   
XV. Christ was subject to temptations. See §. 182.  
XVI. Christ himself suffered under his temptations. See §. 182.  
XVII. Men are subject to be tempted. See §. 185.  
XVIII. Christ is ready to succour such as are tempted. See §. 184.  
XIX. Christ's suffering made him more ready to succour others in their sufferings. See §. 186.  
XX. Temptations make men stand in need of succour. See §. 184.    

CHAP. III.  

§. 1. Of the Resolution of the third Chapter.  
THe Apostle having distinctly set out the divine Nature of Christ, and with it his Royal Function, in the first Chapter, and his humane nature in the second Chapter; in which he exercised his three great Offices of King, Priest, and Prophet, whereof he gave a touch in the seven last verses of the former Chapter: He further setteth forth Christ's Prophetical Function in this third Chapter, and in thirteen verses of the fourth Chapter.  
In this Chapter is  

1. laid down the main Point, That Christ was an Apostle and a Priest.  
2. An exemplification of Christ's Prophetical Office.   
Of the exemplification there are two parts,  

1. A Declaration of Christ's Faithfulness in executing his Office, vers. 2, 3, 4, 5, 6.  
2. A dissuasion from disrespecting that Office of C●…rist, ver. 7. etc. to the end of this Chapter.   
Christ's Faithfulness is illustrated by a comparison, and that two ways.  

1. By way of similitude.  
2. By way of dissimilitude.   
Both the similitude and dissimilitude are betwixt the same persons, namely, Christ and Moses.  

1. In regard of similitude, Christ was faithful as Moses, v. 2.  

2. In regard of dissimilitude, Christ was more excellent than Moses,  
The dissimilitude is exemplified in two pair of relations,  


One is betwixt a Builder and a house built;  
The Argument thus lieth,  

A Builder of a House is more excellent than any part of the House built▪  

But Christ is the Builder, and Moses a part of the House,  
Therefore Christ is more excellent than Moses.   
The Proposition is in the 3d verse; The Assumption in the 4th.    

The other pair of relations is betwixt a Son (who is the Lord) and a 〈◊〉.  
This Argument thus lieth,  

The Son who is Lord is more excellent than any Servant.  

But Christ is the Son and Lord, and Moses a Servant,  
Therefore Christ is more excellent than Moses.   
The Proposition is in the 6th verse; The Assumption in the 5th.       
By way of prevention, that the Jews might not be puffed up with this 〈◊〉 that they are the only house of God, the Apostle gives a general description 〈◊〉 Christ's house which he extendeth to all believers, v. 6.  
The dissuasion from disrespecting Christ, is  

1. Generally propounded in a divine testimony: From the beginning of the 〈◊〉 to the 12th verse.  
2. Particularly applied from the beginning of ver. 12. to the end of the Chapter   
In the divine Testimony is expressed,  

1. The Author thereof, The holy Ghost, ver. 7.  
2. The matter which containeth two branches, 

1. A duty implied, If you will hear his voice, v. 7.  
2. A vice forbidden; That is, 

1. Expressed, Harden not your hearts, v. 8.  
2. Exemplified.       
In the Exemplification are declared,  

1. The persons who committed the vice, Your Fathers, v. 9 And the place where it is committed, In the Wilderness. And the time how long, forty years, v. 9  
2. The consequence that followed thereupon: This is twofold, 

1. A grieving of God, I was grieved saith the Lord.  
2. Incensing his wrath, I swore in my wrath, v. 11.     
This latter is aggravated by a fearful effect, They shall not enter into my rest, verse 11.  
In the application of the said divine testimony, there is,  

1. A direction for the right use thereof.  
2. An Exposition of sundry passages in it.   
Of the direction there are two parts,  

1. An admonition to take heed of that vice whereby the foresaid Jews provoked God, v. 12.  
2. An incitation to use an especial means that may keep them from it, which is mutual exhortation, amplified by their continuance therein, daily, etc. v. 13.   
Both the parts of the direction are enforced by the benefit of observing them, ver. 14.  
The exposition of the soresaid divine testimony is continued from the beginning of the 15th verse of this Chapter to the 14th verse of the 4th Chapter.  
The passages of that Testimony expounded are three: Two in this Chapter, as  

1. The ti●…e expressed under this word, To day, v. 15.  
2. The persons therein intended. These are set down, 

1. Negatively by way of exemption, Some, Not all, v. 16.  
2. Affirmatively by way of determination, who they were.     
That more distinct notice might be taken of them the Apostle sets them down by a Dialogism, wherein two Questions are propounded, and direct answers made unto them.  
Quest. 1. With whom was God grieved? To this such an answer is made, as specifieth both the cause of grieving God (They that sinned) and the effect that followed thereon whereby it was manifest they had grieved God, Their c●…rcasses sell in the wilderness, v. 17.  
Quest. 2. To whom swore he, etc. This is answered, by declaring the particular sin that incensed God's wrath, They believed not, v. 18.  
On this last resolution the Apostle maketh an express conclusion, So we see, etc. v. 19  
The third Point expounded is Rest in the next Chapter.   

§. 2. Of regarding what Christ hath done for us.  Verse 1. Wherefore, holy brethren, partakers of the heavenly Calling, Consider the the Apostle and Highpriest of our profession, Christ jesus. 
THe Apostle having largely set forth the two natures of Christ, his divine and humane, and withal his excellency above all creatures by virtue of his divine nature; and the benefits that redound to us by his exer●…ising of his three great offices in h●…s humane nature, here he teacheth to make an especial use of all, which use is intended in these two words, Wherefore Consider.  
This use he doth so artificially frame, as he maketh the setting down of it a fit 
A perfect transition.  trantion betwixt the second and third Chapter.  
The transition is a perfect transition; for it looketh both ways, to that which went before (so it showeth the use that we must make thereof) and to that which ●…olloweth; So it layeth down the groundwork of those exhortations which follow; That groundwork is this, Christ jesus is the Apostle and Highpriest of our profession.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek particle translated Wherefore is the very same that was used Ch. 2. v. 17. Thereof See more Chap. 2. §. 166. It was showed Chap. 2. §. 2. that the excellency of the Teacher requires the greater heed in hearers. But this inference 
The inference  further showeth, that the lower any condescendeth for our good, and the greater the benefits be that redound to us thereby, the more we ought to observe those things that are made known concerning him. Who could descend lower than 
Due regard to all that Christ hath done for us.  the Son of God by subjecting himself to death for us. All that Christ did and endured was for us, even for our good. See chap. 2. §. 83. wherefore we ought to consider him. This argument Moses nseth to st●…r up the Israeli●…es to attend to God and his Law, The Lord shall open unto thee his good treasure, Deut. 28. 12. So doth the Wise man, Prov. 4. 1, 2. Nature itself p●…tteth on every thing to seek its own good. 
Omnia bonu●… appetunt. Ethic▪ l. 1. c. 1.   
In regard of us Christians, as prudence on our own behalf in helping on our own good requires as much, so gratefulness towards Christ. Shall the Son of God descend so low as he did, and endure so much as he did, and all for 
Not to regard him who hath done much good for us is a note of ingratitude.  our sake, and we not regard it? Do ye thus requite the Lord, O foolish people? Deu. 32. 6.  
This is a great aggravation of Christians neglect of the duty implied under this note of reference, Wherefore. The Levites herewith aggravated the sins of the Je●…s, and justified Gods heavy judgements against them, in that God gave them right judgements, true Laws, and good Statutes, yea, also his good Spirit to instruct them, them, and yet they regarded him not.  
Let us for our part take due notice of all that Christ hath done and suffered for us, to be throughly affected therewith, and to make a right use of all.   

§. 3. Of Brethren in reference to Saints.  
THe Apostle to work the more upon these Hebrews manifesteth both his entire affection to them (by styling them brethren) and also his good opinion of them by calling them holy, and partakers of the heavenly calling.  
Of the divers acceptation of this Title Brethren See Cham 3. v. 1. §. 3.  
Some take the word brethren in this place to be used in relation to Saints of 
Iuui●…s in sacri●… Paral. lib. 3. ●…n Heb. 3. 1.  Christ, as it is used, Chap. 2. v. 11, 12. But that reference cannot well here stand: The word useth to be some note of restriction, when this relation is used in reference to Christ, as the brethren of the Lord, 1 Cor. 9 5. or his brethren, Act. 1. 14. or Christ himself is brought in so calling them, as Chap. 2. v. 11, 12.  
When a mere man speaks to others, and calls them brethren, this relation is to be taken betwixt him that speaketh and them to whom he speaketh. Thus this title here hath relation betwixt the Apostle and those to whom he wrote.  
Because they were Hebrews to whom in special this Epistle was directed, it may 
Brethren here not according to flesh.  be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came, as where he saith, Brethren, Children of the 〈◊〉 of Abraham, Act. 13. 26. And, my brethren, my kinsmen according to the flesh, Rom. 9 3. But this attribute holy will not well admit that restriction. For most of the Jews were through their unbelief cut off from the holy root.  
All the Jews are not to be wholly exempted; Such as remained not in 〈◊〉 are here intended as well as Gentiles.  
This Title Brethren in this place is to be taken in a spiritual sense, and that in reference 
Brethren here in a spiritual sense.  to a mutual profession of the same faith. Thus it is taken ver. 12. & Chap. 10. ver. 19 & Chap. 13. ver. 22. and in other Epistles of the Apostles for the most part.  
In this sense all Christians, of what stock or degree soever they be, whether Jews or Gentiles, great or mean, male or female, free or bond, Magistrate or Subject, Minister or people; All sorts of Christians are knit together by a common mutual bond:  
They all have one Father. Mal. 2. 10. Eph. 4. 4. 
How all Christians are brethren.   
One Mother, the Church; for they are born again by the Word of God which is proper to the Church, 1 Pet. 1. 23.  
One Elder Brother, who is the firstborn amongst many brethren, Rom. 8. 29.  
One and the same privileges, Eph. 4. 4, 5, 6.  
They are all one in Christ, Gal. 3. 28.  
One and the same Inheritance belongeth to them all, 1 Pet. 1. 4. & 3. 7.  
In these and other like respects they are also styled members of the same body, 1 Cor. 12. 12. And branches of the same Vine, john 15 5. See more hereof, §. 17.  

1. God hath thus nearly linked them together to show that he is no respecter 
Why all brethren.  of persons; Therefore that ᵃ Title which the Grecians use to give to an only Son, 〈◊〉 to them all in reference to God, Eph. 5. 1. Hereof See §. 17. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪   
2. Hereby is showed that Christians should live in love amongst themselves, 
Duties of brethren.  1 Pet. 3. 8. and maintain peace, Gen. 13 8. and be of the same mind and affection, 1 Cor. 1.0. and ready to help and succour one another, Exod. 7. 11. and carry themselves as equals one to another, Rom. 12. 16. Not swelling one against another, 2 Cor. 12. 20. In a word, all kind of Christian duties are much enforced by the relation of brethren.    

brethren 4. Of this Title of insinuation, Brethren.  
THe Apostle here inserteth this Title Brethren, to manifest his own mind and 
See ch. 10. v. 19 §. 52.  affection to them; For hereby he professeth himself to be a brother to them, of the same Father and Mother, of the same household, a co-heir with them, and withal affectioned as a brother toward them, yea, and to be as one of their equals. 
How to insinuate into another's soul.   
This he doth to insinuate his own soul more kindly into theirs, to sweeten his Exhortations and Admonitions, to enforce them the more, to show that what he doth he doth in love for their good. To other Churches he doth somewhat more enlarge his heart even in this kind, as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12, 19 Phil. 4. 1.  
Herein the Apostle makes himself a pattern to Ministers, Masters, Tutors, and all others that are in place to instruct, direct, incite, or restrain others; They may by this pattern learn how to work upon those with whom they have to do; Affection is rather to be showed then authority; Though I might be much bold in Christ to enjoin thee that which is convenient, yet for love sake I rather beseech thee, saith the Apostle to Philemon, v 9, 10.  
I deny not but that authority and severity at some times, in some cases, to some persons, is to be used; Rebuke with all authority, Tit. 2. 15. I will not spare, 2 Cor. 13. 2. But if mildness, gentleness, and kindness may prevail, use these rather.  
Of that modesty and humility which is couched under this Title brethren, See The whole Armour of God on Eph. 6▪ 10. §. 30.  
Of Christ not ashamed to call men Brethren, See Chap. 2. §. 107, 108. Of sweetening ●…ealousies and other bitter pills herewith, See §. 121. of this Chap. See also Chap. 6. ver. 9 §. 54.   

§. 5. Of this Epithet Holy to whom and to what it is attributed.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation and notation, of this Greek word, See ch. 2. §. 100  Epithet which the Apostle here gives to the brethren, Holy, is an high and honourable Title. It is elsewhere in like manner given to others, as 1 Thes. 5. 27. All the holy brethren.  
The most excellent that are have this Title Holy attributed unto them, as God himself, Rev. 6. 10. Father, Joh. 27. 11. Son and Spirit, Luk. 1. 35. and the excellentest of his Creatures, both Persons, and things, and those above and below. 
The Heathen in regard of that esteem which they had of their gods, styled them, The holy Ghost, Dan. 4. 8, 9   

1. Above; The Heavens, Heb. 9 12. The Angels, Mar. 8. 38. and glorified men, 1 Thes. 3. 13. are called holy.  
2. Below; Professors of the true faith, Col. 3. 12. whether single persons, male Ma●…. 6. 20. and female, 1 Pet. 3. 5. and children born of such, 1 Cor. 7. 14. or the whole society and communion of them. These are called an holy Priesthood, an holy Nation, 1 Pet. 2. 5, 9 An holy Temple. More eminently they who are of extraordinary Functions in the Church, as Apostles, and Prophets are called holy, Revel. 18. 20.  
3. The Privileges and gifts that God bestoweth on his Church are also called holy, as holy Scriptures, Rom. 1. 2. Holy Law, Holy Commandments, Rom. 7. 12. Holy Covenant, Luke 1. 72. Holy cal●…ing, 2 Tim. 1. 9 Holy faith, Judas v. 20. Holy conversation, 2 Pet. 3. 11. And the parts of men's bodies used in devotion, as Holy hands, 1 Tim. 2. 8. and Christians mutual salutations, as an holy kiss, Rom. 16. 16.  
4. Sundry places were so called, as jerusalem, Mat. 4. 5. The holy City, because it was a Type of the Church, and of the Kingdom of heaven, and because the Temple wherein God was worshipped was there; And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured; And the place where God in special manifested his presence was called holy ground, Act. 7. 33.   
The Hebrew word which is translated holy in the Old Testament, is applied to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus.  the Temple and to the several parts and courts thereof, and to all the persons and things appertaining thereto, as Priests, Levites, Altars, Sacrifices, Incense, Oil, Water, ●…estments, all manner of Utensils, Ordinances, and other things which were for sacred uses.  
When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joined with another, it is translated Saint, Salute 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every Saint; Thus for the most part it is translated in the plural number, Saints, which is all one as 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holy ones.   

ones 6. Of the causes of men's being holy, and of calling them so.  
THis excellent Prerogative of being holy cannot arise from men's selves; 〈◊〉 can bring a clean thing out of an unclean? Not one, Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy; But every good and every perfect gi●…t is from above, and ●…ometh down from the Frther of lights, Jam. 1. 17. This Father of Lights commuaicateth holiness to Sons of men two ways.  

1. By imputing unto them the righteousness of his Son; Thus we are said to 
Holiness imputed.  be made the righteousness of God in Christ, 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us, 1 Cor. 1. 30.  
2. By coveighing his Spirit into us, who altereth their nature and disposition, 
Holiness 〈◊〉 in men by the Spirit.  and enableth us to perform the works of righteousness. In this respect he is 〈◊〉 only called the holy Ghost (of which phrase see more ver. 7.) But also the Spirit of holiness, Rom. 1. 4. because he worketh holiness in us; And Sanctification 〈◊〉 said to be of the Spirit, 2 Thes. 2. 13. because it is wrought in us by the Spirit of God.   
Thus this excellent title Holy gives no matter of boasting unto man; For wh●… 
Holiness no 〈◊〉 of boasting.  hast thou that thou didst not receive? Now if thou didst receive it, why dost thou 〈◊〉 as if thou hadst not received it? 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God, of giving all praise to God for it, and of using this divine property to the glory of his Name.  
The Apostle here giveth these Hebrews this title, not so much in regard of 〈◊〉 paren●…age, because the root from whence they sprouted was holy, Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down, and all 〈◊〉 were of the faith of Abraham were counted to be of Abraham's Seed, Gal. 3. 〈◊〉▪ In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14.  
The Apostle therefore here gives them this Title,  

1. In regard of their profession, whereby they were distinguished from 〈◊〉 
Why they cal●… Hol●….  persons.  
2. In regard of his opinion of them; For he judged them to be true 〈◊〉 of the holy Church, as he did of those to whom he said, Ye are was●…ed, ye 〈◊〉 sanctified, ye are justified, in the Name of the Lord jesus, and by the Spirit of 〈◊〉 God, 1 Cor. 6. 11. Thus he usually styleth all to whom he wrote, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Saints, that 〈◊〉 holy ones.   
Quest. How did the Apostle know that they were holy? 
Judge accordin●…●…o pro●….   
Answ. By their holy profession; For the ground of judging others is not ●…tainty of knowledge but the rule of love, which bele●…veth all things and 〈◊〉 〈◊〉 things (1 Cor. 13. 7.) That is the best that may be believed, or hoped of them. Thus another Apostle termeth those to whom he wrote, Elect, (1 Pet. 1. 2.) yet Election is one of God's secrets.  
Besides he giveth this title indefinitely, so as they that are truly holy might apply it to themselves. For a Sermon may be preached, or a Letter written to a whole assembly without manifesting any difference betwixt person and person, when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be.  
This is not to justify the wicked, for that is an abomination, Prov. 17. 15. And a 
Justify not the wicked.  ●…o is denounced against them that call evil good, Isa. 5. 20. When matters are apparent, judgement must answerably be given. Love makes not men blind. When men are plainly discerned to be unholy, to call them holy is not to think or speak the best, but the worst. But when we see nothing to the contrary, then are we to judge the best of Professors. It is better to judge an hypocrite upright (if we know him not to be an hypocrite) than an upright man an hypocrite. For we may well judge otherwise then the truth is, so we judge not otherwise then love requireth.  
How contrary to this Apostolical practice, is the censure of many in this age: 
Perverse censures.  who on this ground, that men are careful to keep a good conscience, and fearful to commit the least sin, judge them to be dissembling hypocrites. Profession of sincerity makes many to be more vilely thought of.  
More diametrically opposite to the rule of love, is their censure, who on every 
Dia●…olicall censures.  occasion are ready to call such as are not of their mind damned reprobates. Christ saith, With what judgement ye judge ye shall be judged, Matth. 7. 2. What judgement then can such look for?   

§. 7. Of the Excellency, Utility and Necessity of being holy.  
THe Apostle could not have given unto them a more excellent attribute then this, Holy. For  

1. There is nothing wherein a creature can be more like to his Creator, then in 
The holy, like God.  being holy. It is said that God at first created man in his own Image, (Gen. 1. 27.) This Image of God the Apostle expoundeth to be holiness, Eph. 4. 24. It is the greatest excellency that can be conferred on a creature, to be after the Image of his Creator: that is, like unto him.  

2. Nothing so fits us for glory as holiness. 
Holy, fitted fo●… glory.   
Not Riches, For they profit not in the day of wrath, Prov. 11. 4. The rich man when he died, went to hell, Luke 16. 23.  
Not Dignity nor Power, For the Kings of the earth, and the great men, and the chief Captains desired to be hid from the wrath of the Lamb, Rev. 6. 15, 16.  
Not worldly Policy. Ahitophel was so eminent in policy, as his counsel was as if a man had inquired at the Oracle of God, 2 Sam. 16. 23. Yet he hanged himself, 2 Sam. 17. 23.  
Not immunity from death: for many wicked men shall be living at the moment of Christ's coming to judgement, and thereupon shall not die, 1 Cor. 15. 51.  
Not the resurrection of the body. For there is a resurrection of damnation, john 5. 29.  
Not immortality. For the devils are immortal.  
Not any thing at all without holiness: Without which no man shall see the Lord, Heb. 12. 14.   
3. Nothing makes such a difference betwixt persons, as holiness and unholiness. 
Holiness makes the greatest difference.  Herein lay the difference betwixt man in his entire estate, and corrupt estate. Adam before his fall, and after his fall, had the same soul and body in substance, and the same faculties of one, and parts of the other: But his holiness in soul and body was lost, that made the difference. This makes the difference betwixt the regenerate and unregenerate. Holiness is it which makes the greatest difference betwixt good Angels and devils. Devils retain a Spiritual and Angelical substance. Take holiness from good Angels, they will be devils. Add holiness to devils, they will be good Angels.  
4. Holiness is the greatest glory in heaven. One were better be holy in hell, 
Holiness the greatest glory in heaven.  then unholy in heaven. Holiness would make hell to be no hell; as the fire in which Gods three faithful servants were, was to them no fire, Dan. 3. 27. And unholiness would make heaven to be no heaven.  
5. Holiness is the excellency of God's excellencies. They who best know what 
Holiness the glory of God's excellencies.  is God's chiefest excellency, thus double and treble this Attribute, Holy, holy, holy is the Lord of Hosts, Isa. 6. 3. Rev. 4. 8. Holiness is the excellency of God's Eternity, Omnipotency, Immutability, Wisdom, and other Divine Attributes. Were it possible that holiness could be severed from them, it might be said of them, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi gloria.  Where is the glory? 1 Sam. 4. 21. Eternity without holiness would be so much the worse: The longer the worse. So Omnipotency: the more mighty, if unholy, the more dangerous. So Wisdom without holiness, the more crafty to hurt. So Immutability without holiness, the more resolute in mischief. Therefore God is said to be Glorious in holiness, Exod. 15. 11. This adds a glory to all his excellencies. That life of God from which the Gentiles are said to be alienated, (Eph. 4. 18.) is holiness: So as holiness is not only the life of Angels, and of others in heaven, but even of God himself. It makes us live as God lives, and work as God works.   
As the excellency of holiness is very great, so also is the utility thereof. If it be 
The profit of holiness.  demanded, What is the profit thereof? we may answer (as the Apostle did of circumcision, Rom. 3. 2.) Much every way. For this is that Godliness which is profitable unto all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4. 8. Promises of temporal and spiritual blessings in this life: Promises of freedom from damnation, and of fruition of salvation in the life to come, are appropriated to Saints, who are the holy ones here spoken of. These are they of whom the Apostle saith, Whether the world, or life, or death, or things present, 〈◊〉 things to come, all are yours, 1 Cor. ●…3. 22.  
From the foresaid excellency and utility of holiness, followeth an absolute necessity 
The necessity of holiness.  thereof. It is better for us not to be, than not to be holy. It is as necessary at happiness itself. Without holiness no man shall see God, Heb. 12. 14. They shall neither have any spiritual communion with God here in this world, nor partake of that celestial communion which is called a beatifical vision, which surpasseth all humane expression and apprehension. It is such as eye hath not seen, nor ear heard, nor ever entered into the heart of man, 1 Cor. 2. 9   

§. 8. Of God's respect to Saints in making them holy.  
THat which hath been showed of the excellency, utility and necessity of being holy, affordeth an instruction about that good respect which God beareth to his Saints. For he makes them partakers thereby of his greatest excellency: yea even of the excellency of his excellencies. The Apostle to this purpose saith, that we are partakers of his holiness, Heb. 12. 10. In this respect they are styled, The people of his holiness, Isa. 63. 18. This is more than if he had endued us with his power, or with his wisdom, or with any other like Divine Attribute. When a King enquired, What shall be done unto the man whom the King delighteth to honour? answer was made, Let the royal apparel which the King useth to wear, be put on him, and the Crown royal be set upon his head, Esth. 6. 7, 8. Holiness is Gods royal Robe, it is his royal Crown: Well therefore may it be said of Saints, decked with this holiness, Behold the men whom the King of heaven delighteth to honour. This honour have all his Saints: Praise ye the Lord, Psal. 149. 9   

§. 9 Of the world's perverse esteem of Holiness.  
THe corrupt and perverse judgement of the men of this world is hereby also manifested, in that they do meanly esteem so excellent a thing as holiness is. They esteem nothing less worth, nothing more base, nothing more vile. Herein they show themselves like swine which trample precious Pearls under their feet, Matth. 7. 6 The Apostle speaking of himself, and other holy brethren, thus se●…s out the world's account of them, We are made a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaculum, a gazing stock.  spectacle unto the world, and 〈◊〉 Angels, and to men. We are made as the filth of the world, and are the off●…couring of all things to this day, 1 Cor. 4. 9, 13. We need not search after former ages of old 〈◊〉 for proof hereof; the very times wherein we live give too evident demonstration hereof. This may seem strange that so precious a thing as holiness should be so vilified. But if we well weigh the persons that so basely esteem it, we cannot think it strange: In their disposition they are as hogs and dogs. Christ therefore would not have that which is holy given to them. That grave, just, severe censure which the Lord giveth of them (Mat. 7. 6.) is enough against this corrupt opinion of the world.   

§. 10. Of men's backwardness in seeking after holiness.  
MAny that profess the true faith, and have the word of God to be their instructor, may be thought to be better instructed in the worth of spiritual matters, than the aforesaid men of the world: yet too many of these are too too backward in seeking after holiness. It is the Lords charge to seek first the Kingdom of God and his righteousness, (Matth. 6. 33.) to seek holiness before, and above all other things: But commonly it is the last thing which men seek after, and with least care and diligence. It is said of Manna, that it was Angels food, Psal. 78. 25. So delightsom it was, so wholesome, every way so excellent, that if Angels had taken any food, they would have eaten that food; yet the Israelites after they had some while enjoyed it, accounted it light bread, and loathed it, Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended: For an especial means tending thereunto, is that word which is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it, Deut. 30. 14. This is the Gospel, even the word of faith which we preach, Rom. 10. 8. Yet how little is this word regarded? I may in this case say, Wherefore is there a price in the hand of a fool to get holiness, seeing he hath no heart to use it? Prov. 17. 16. Were careful to get holiness, more would be holy then are: and they that are in some measure holy, would be more holy. Many in this case show what kind of spirit they have, even a fleshly, carnal, sluggish spirit: a spirit that savoureth not the things of God.   

§. 11. Of following after Holiness.  
WE that are well instructed in this excellent property, aught to stir up our spirits, and put forth our strength in following holiness. This doth the Apostle intent in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Follow holiness, Heb. 12. 14. The Greek word translated Follow, signifieth a pursuing of such as fly from one: as Hunters and hounds follow the game: if it be possible they will get it. Se●… such before you: and thus reason with yourselves: Shall instinct of nature stir up unreasonable creatures to put forth their utmost power to get what they have a mind to, and shall not reason much more put us on to get so fair a game as holiness is? Or further, set Hunters or Runners in a race before you, and thus say to your souls, Shall reason put on natural men to strive in worldly things for the mastery? and shall not Religion, Grace, Spiritual understanding, and a good conscience, put us on to give all diligence for attaining this prize of holiness? They do it to obtain a corruptible crown, but we an incorruptible, 1 Cor. 9 25.   

§. 12. Of Directions to be Holy.  
THat we may be such holy brethren as are here set down,  

1. Be well informed in the nature of holiness: For superstition, hypocriste, yea and idolatry itself make pretence of holiness. If the mark be mistaken, the more pains we take and diligence we use▪ the further we shall be off from it. The faster a traveller goes in a wrong way, the farther he may be from the place to which he desires to go. The Jews being ignorant of God's righteousness, and going about to establish their own righteousness, were farthest off from true holiness. See §. 6. of the holiness here meant.  
2. Cleanse yourselves fro●… all filthiness of the flesh and spirit. Thus may you perfect holiness in the fear of God, 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing; namely, first to remove the impediments: thus Physicians purge our peccant humours: Chirurgeons draw out festering matter: Husban●…men s●…ack up broom, briers, thorns, and all noisome weeds: Every man 〈◊〉 striveth so the mastery, is temperate in all things, (1 Cor. 9 25.) In this respect that which P●…sophers hold of privation, may prove true, that there must be a privation of one form, before there can be an induction of another. This is the constant doctrine of the Scripture: Break up your fallow ground, and sow not among thorns, Jer. 4. 3. Wash ye, make you clean, put away the evil of your doings, Isa. 1. 16. Put off the old man which is corrupt according to the deceitful lusts, Eph. 4. 22. Except we take this course, all our labour after holiness will be in vain.  
3. Have special care of your company. Avoid the society of unholy ones: Associate thyself with holy ones, that in you may be accomplished this Proverb, Birds of a feather will fly together. Depart from me you evil doers; for I will keep the Commandments of my God (Psal. 119. 115.) he implies thereby that while he kept company with them, he could not keep God's Commandments. All his delight was in the Saints, Psal. 16. 3. That this means is very powerful, is evident by these Proverbs, He that walketh with wise men shall be wise, Prov. 13. 20. With an evil man thou shalt not go, lest thou learn his ways, Prov. 22. 24, 25.  

4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness. For God will be found in his own way. He communicated grace in and by the means which himself hath ordained for that end. He hath in much wisdom ordered them, and he will not suffer his wisdom to be crossed by man's foolish conceit.  
The means are  

1. Public.  
2. Private.  
3. Secret.   


1. Public means are the Word and Sacraments.  
By the Word faith and repentance are wrought and increased. In these the two kinds of holiness, Justification and Sanctification consist.  
By the Sacraments, the same graces are ratified and sealed. Circumcision was a seal of the righteousness of the faith which Abraham had, Rom. 4. 11. Baptism was also a seal of repentance, Act. 2. 38.   
2. Private means are, Reading God's Word (Deut. 17. 19 Act. 8. 28▪ & 17. 11.) and holy conference, Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32.  
3. Secret means are 

1. Examination of ones self, Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spiritual estate.  
2. Meditation, Psal. 1. 2. & 119, 15, 97. This must be on God's Word and Works of mercy and judgement, on ourselves and others. This will keep out evil thoughts, and fill our mind with good thoughts.      
5. Be instant and constant in Prayer, and that for the holy Spirit which is promised to those that ask him, Luke 11. 13. This Spirit it is which makes us Holy.  
6. Be patient under crosses. For God doth chasten his that they might be ●…takers of his holiness, Heb. 12. 10. See more hereof in that place.    

§. 13. Of Saints Calling.  
THe Apostles good opinion of these Hebrews is further manifested under this 
Notation of this word calling.  phrase, Partakers of the heavenly calling.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Original Verb signifieth to call on by voice. When Christ said to his Disciples Follow me, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he called them, Matth. 4. 19, 21.  
This word Call is in Scripture used diversely: As  

1. To give a real being to a thing, Rom. 4. 17. 
Divers acceptations of calling.   
2. To manifest a thing to be as it is, Luke 1. 32, 35.  
3. To acknowledge one. See Chap. 2. §. 107.  
4. To give a name to one, whereby he is distinguished from others, Mat. 1. 25.  
5. To depute to a Function; and that both extraordinary, (Rom. 1. 1.) and ordinary, Heb. 5. 4. Rom. 10▪ 15. How shall they preach except they be sent? that is, called▪  
6. To set in a condition or state of life, 1 Cor. 7. 17, 20.  
7. To turn one to the true Religion, 1 Cor. 1. 24.   
This is the calling here intended.  
The Greek word here translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calling, is eleven times used in the New Testament, and only once put for a civil condition of life, 1 Cor. 7. 20. In all the other places it is used in a spiritual sense: and setteth out the alteration of a man's natural condition: which is a translation, or bringing him out of Satan's dominion, unto God's Kingdom, 1 Thess. 2. 12.  
This an Apostle doth thus express, God hath called you out of darkness into his marvellous light, 1 Pet. 2. 9 By darkness he meaneth that woeful and miserable estate wherein by nature men lie under the Prince of darkness, in the darkness of error, and iniquity, subject to utter darkness. By light he meaneth the sweet and comfortable light of grace, and the eternal light of glory.  
This is styled a calling, because it is effected by the call of God.  
The call of God is twofold: 
Distinct kinds of calling.   


1. Outward, by the Ministry of the word; and that in a double respect.  
One on God's part only, in offering the means: as when he sent forth his servants 
external calling.  to call them that were bidden to the wedding, and they would not come, Matth. 22. 3.  
The other on man's part also, by an outward yielding to the call: as he that came to the wedding and had not on a wedding garment, Matth. 22. 11.  
In the former respect, all that hear the sound of the Gospel are called.  
In the later respect, all hypocrites that live in the Church and profess the faith, are called: as Cain, Ham, Saul, judas, Demas, Ananias, Sapphira, and sundry others.   
2. Inward, by the operation of the Spirit, who inwardly stirs up men's spirits 
Internal calling.  heartily to accept Gods gracious invitation, and so to attend to God's Word, as they do truly and savingly believe. Thus was Lydia called, Act. 16. 14.   
Of this calling therefore there are two parts:  

1. God's invitation.  
2. Man's acceptation: I call unto them, saith the Lord, they stand up together, Isa. 48. 13.   
This is that calling which makes a link of the golden chain, that reacheth from Predestination to Glorification, Rom. 8. 30. These are they who are said to be with Christ, being called, and chosen, and faithful, Rev. 17. 14.  
The outward calling may make men members of a visible Church, yet it is an aggravation of their just damnation, Matth. 11. 22, 24.  
The inward calling wrought by God's Spirit, makes men members of the invisible Church, and is the means of their eternal salvation. For all things work together for their good, Rom. 8. 28, etc.  
This is the Calling here intended: and it is proper and peculiar to such as are indeed holy brethren, called to be Saints, Rom. 1. 7. 1 Cor. 1. 2.  
Such were they to whom the Apostle said, Ye see YOUR calling, 1 Cor. 1. 26. Make YOUR calling sure, 2 Pet. 1. 10. These by an excellency are styled, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The called.   

§. 14. Of the Causes and Effects of Saints Calling.  

The Author of Saints calling.  1. THe principal Author of the foresaid Calling is God, (1 Thess. 2. 12.) The Father (in reference to whom this calling is styled, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The procuring cause.  HIS calling, Eph. 1. 17, 18.) Son (who came to call sinners, Matth. 9 13.) and the Holy Ghost, who worketh in us the graces whereby we yield to the call, 1 Cor. 12. 2, etc.  
2. The procuring cause is God's free grace and rich mercy. For he hath called us with an holy calling, not according to our works, but according to his own purpose and grace, 2 Tim. 1. 9 Men before their calling are dead in sin, (Eph. 2. 1.) and were alienated from the life of God, Eph. 4. 18. If God of his mere mercy and free grace did not call them, they would not, they could not turn to him. 
b The Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby the called are set out, are passive and imply that the called are at first patien●….  Men at their first calling are mere patients: They have not such ears as can hear Gods call, nor such eyes as can see the excellency of that calling, nor such feet as can carry them to him that calls, nor such hands as can receive the good things that are offered by that calling. It is God that openeth ears, enlighteneth eyes, and enableth other parts to employ aright their distinct Functions toward the effecting of this great work, It is God which worketh in you both to will and to do, Phil. 2. 13. God first puts life into them that are dead, and then affords continual assisting grace for persisting and persevering in that Christian course whereunto they are called.  
3. The instrumental causes which God useth for the effecting this great work, 
Instrumental causes.  are Ministers of his Word. These are those Servants whom he sends forth to call men, Mat. 22. 3. By their preaching of the Word both that woeful estate wherein men lie by nature is discovered, and also that excellent and blessed estate, whereunto they are called, is made known; The former is ordinarily done by preaching Law, whereby is the knowledge of sin, Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin, grief, horror, and despair for the same.  
The latter by preaching the Gospel, which is the power of God unto Salvation, to every one that believeth, Rom. 1. 16. yea, Faith cometh by hearing the Gospel, Rom. 10. 17.  
4. The highest and chiefest end of Saints calling is the glory of God's grace and mercy, God would make known the riches of his glory on the vessels of mercy, even us whom he hath called, Rom. 9 23, 24.  
The subordinate end is in reference to man, and that to make him partakers of grace here, Gal. 1. 6. and of glory hereafter, 1 Pet. 5. 10.  
5. The effects of this calling are Faith and Repentance, the Understanding being enlightened by God's Word about the misery of man's natural condition, and happiness of his renewed estate, and the Will being by God's Spirit made inclinable and ready to receive that good that is made known in the Gospel, by faith resteth on Christ for pardon of sin and reconciliation with God, and then sets himself to change his former course of life; by breaking off his former iniquities, and by conforming himself to the image of him that hath called him, in holiness and righteousness.   

§. 15. Of the Heavenly Calling.  
THe calling of Saints is here commended unto us by this attribute heavenly. The Greek word is a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quae supra caelos sunt, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae supcr terram.  compound, and hath reference to the highest heaven where the Throne of God is, and where Christ now is in his humane nature. This Compound is in the New Testament used eighteen times. Six times in this Epistle, and every where to set forth such things as belong to the highest heavens, or tend thereunto. It is here in this place attributed to Saints calling.  

1. To distinguish it from earthly callings; Thus our heavenly Father is distinguished from earthly Fathers, Matth. 18. 35. and heavenly bodies from earthly, 
Why heavenly calling.  1 Cor 15. 40.  
2. To show the excellency thereof; For excellent things are called heavenly, great, deep, excellent mysteries are called heavenly, Joh. 3. 12.  
3. To deelare the end of this calling, which is to bring us to an heavenly kingdom, 1 Thes. 2. 12. namely, an inheritance incorruptible, reserved in heaven, 1 Pet. 1. 4.   
In regard of this excellency The calling of Saints is also called an high calling, Phil. 3. 14. and an holy calling, 2 Tim. 1. 9  
This particular excellency here mentioned by the Apostle is of force to enamo●… our souls the more therewith, and to raise up our hearts unto heaven, seeking the things that are above.  
It doth also instruct us how to walk worthy of this calling, namely, by an inward heavenly disposition, and an outward heavenly conversation.   

§ 16. Of the Privileges of Saints calling,  
THis Epithet heavenly implieth a great privilege of the calling of Saints; For it implieth one special end thereof, which is to fit us for heaven. There 〈◊〉 also sundry ends noted in other places, which are as so many other privileges, such as these that follow.  

1. Spiritual life; This the Apostle intendeth where he joineth these two together, God quickeneth the dead, and calleth. etc. Rom. 4. 17. Before men are called they are dead in sins, Eph. 2. 1. But when Christ effectually calleth any, his voice pierceth into their soul as powerfully as it did into the body of the damsel which was new dead. Mar. 5. 41, 42. Or of the young man that was carrying out on a Beer to be buried, Luke 7. 13, 14, 15. Or of Lazarus that had been dead four days, john 11, 43, 44. This is evident by this promise of Christ, The dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5. 25. This is such a privilege as scarce a greater can be desired; All that a man hath will he give for his temporal life, Job 2. 4. what then for spiritual life?  
2. Light and sight: These I join together because one without the other is of no use. Of what use is light to a blind man? And of what use is sight to him that hath no light to see by? Besides, by these two an effectual calling is distinguished from a mere formal calling. They who are only outwardly called have light shining upon them, in that they have the Word preached unto them. In this respect it is said, The light shineth in darkness and the darkness comprehendeth it not, Joh. 1. 5. But they who are inwardly called have also sight given unto them, the eyes of their understanding are opened, I have called thee saith the Lord to his Son to open his blind eyes, Isa. 42. 6, 7. And the Apostle saith that he was sent to open men's eyes, and to turn them from darkness to light, Act. 26. 19 That this is a privilege of Saints calling, is evident by this phrase, God hath called you out of darkness into his marvelluus light, 1 Pet. 2. 9 Though this privilege be not simply greater than the former, yet it adds much thereunto; For what is life to them that live in darkness, but a kind of death? It is very uncomfortable; Therefore darkness and death are oft joined together, Isa. 9 2. job 10. 21, 22. So on the coutrary life and light are joined together, joh. 1. 4. to show that life is no life without light; Eternal death is in Scripture set out by darkness, Mat. 8. 12.  
3. Holiness; God hath called us unto holiness, 1 Thes. 4. 7. How great a privilege this is hath been before showed, §. 7.  
4. Liberty; The Apostle expressly saith, that we are called unto liberty, Gal. 5. 13. Before we are called we are in bondage under Satan, sin and death, Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea, under the rigour and curse of the Law, Gal. 3. 10. and under the infinite wrath of God, Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous; From all the aforesaid bondage we are called and set at liberty. This privilege much amplifieth the benefit of both the former. To bondslaves what is life? even worse than death; And light and sight are of little use to such as have no liberty to use them, but rather an aggravation of their misery.  
5. Communion or fellowship of jesus Christ, 1 Cor. 1. 9 By virtue of their effectual calling Saints are engrafted or incorporated into Christ Jesus, and made members of his mystical body, 1 Cor. 12. 12. Hereby we come to be his and he to be ours, and we to have a right to all that is his, as our Mediator, 1 Cor. 3. 22, 23. This is a greater privilege than all the other; Without this the other are no privileges at all. Without Christ life is but a death, light but darkness, sight but blindness, liberty but bondage: By virtue of this fellowship God is our Father, joh. 20. 17. Christ our head and husband, Eph. 5. 23, 32. yea, our brother, Heb. 2. 11, 12. The holy Ghost is our comforter and instructor. joh. 14. 26. Angels our attendants, Heb. 1. 14. Heaven our Inheritance, 1 Pet. 1. 4. All things are ours, 1 Cor. 3. 22, 23,  
6. Eternal life and salvation, Lay hold (saith the Apostle) on eternal life whereunto thou art called, 1 Tim. 6. 12. God hath called you to salvation, 2 Thes. 2. 13, 14. This is styled God's kingdom and glory, 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us; It must needs therefore be a very great privilege; The first privilege was spiritual life, the last is eternal life.    

§. 17. Of the sense of this word Partakers.  
THE good opinion of the Apostle about their calling, to whom he wrote, i●… especially manifested in this Word Partakers. For hereby he showeth that he was persuaded that they had a part therein.  
Of the notation of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated Partakers, See chap. 1. §. 122. & Chap. 2. §. 139.  
Here two things are especially intended under this word Partakers.  

1. All Saints have a like share in the heavenly calling, They being Partakers thereof have every one ᵍ part therein as well as a right thereto, All the Israelites were in this sense partakers of the same privileges, They were all under the cloud, and all passed through the Red Sea, and were all baptised, etc. and did All eat the same spiritual meat, and did All drink the same spiritual drink, 1 Cor. 10, 2, 3, 4. Ye are all one in Christ jesus, Gal. 3. 28. The eight unities mentioned by the Apostle, Eph. 4. 4, 5, 6. intent thus much, For all believers make one body; They have all one Spirit; They are all called in one hope; They are all servants of one Lord; There is one Faith belonging to them all, and one Baptism; They have all One God, and 〈◊〉 Father. In reference to that one Father all believers are styled, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dear children, Eph. 5. 1. Great is the emphasis of the Greek word translated dear; It signifieth a beloved one, one that is so loved as all love is cast on him. It is most properly attributed to an only child, where God saith to Abraham, Take 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  thine only Son, Gen. 22. 2. The LXX thu●… translate it, Take 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thy beloved Son. He who in Hebrew is called an 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  only Son, is in Greek called a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  beloved Son. So also do other Authors use that Greek word both of male and female: as, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an only son, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Xenoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an only daughter. So when one hath but one only eye, that eye in Greek is called 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a beloved eye. This title, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 3. 17. & 17. 5. & 18. 12.  beloved one, is oft attributed to Christ, and that most properly, for ●…e is 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 3. 16.  the only begotten of God. This title beloved one is indeed oft used 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the plural number, including many, as Eph. 5. 1. Rom. 1. 7. & 11. 28. But they are all in God●… account as an one only child. Thus they are all as one spous●… to Christ, Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs (Rom. 8. 17.) and Kings (Rev. 1. 6.) and th●… of the same inheritance, and of the same Kingdom. Now there useth to be b●…t one heir of the same inheritance, and one King of the same Kingdom. These therefore are as one. For they have all one Spirit (Eph. 4. 4.) and they all make o●… mystical body, which body is styled Christ, 1 Cor. 12. 12. In this respect the duties which are required of us as brethren (§. 3.) are by this unity further pressed upon us.  
2. They to whom the Apostle wrote, were internally and effectually called. To be partakers of a thing, is not only to have a right thereto by reason of our profession; but also to have a part, and a share therein, and that really, actually. Th●… we are said to be partakers of Christ, v. 14. And to be partakers of God's chastisements, Heb▪ 12. 8. The husbandman is said to be partaker of his hope, in that he doth in very deed partake of the benefit thereof, 1 Cor. 9 10.   
The Apostle doth use this emphatical word, Partakers, and applies it to them all, as he did that former excellent style, Holy brethreu.  
Of giving such titles to all members of the Church, See §. 6.   

§. 18. Of Signs of Saints Calling.  
THe excellency, utility and necessity of the heavenly calling, gives us all 〈◊〉 
Examination a●…out our calling▪  cause thoroughly to search and examine ourselves thereabout; that we be no●… deceived in a matter of so great consequence, and think we are internally and effectually called, when our calling is only external and formal.  
This use is the rather to be made of this point, because the evidences of an effectual calling are especially inward, in the soul and spirit of a man, and what 〈◊〉 knoweth the things of a man, (namely such as are within him) save the spirit of 〈◊〉 which is in him? It will be therefore not unseasonable to give some signs of 〈◊〉 
Signs of Saints calling.  Calling. They are such as follow.  

1. Illumination. Hereby I mean in special a distinct understanding of the mysteries 
●…. Illumination  of godliness; particularly of the work of the Law and the Gospel on us. Our calling is from darkness to light, 1 Pet. 2. 9 They therefore who still remain in darkness, the darkness of ignorance, and cannot find themselves to be enlightened with true knowledge, are not called. Of those who are called the Lord saith, They shall all know me, Jer. 31. 34. Though this be not sufficient, yet it is necessary.  
2. Sense and feeling of that woeful estate wherein by nature men are. Such they 
2. Sense of sin.  are whom Christ thus invites and calls, Come unto me all ye that labour and are heavy ●…en, Matth. 11. 28. As for such as think themselves righteous, and that their estate i●… good enough, such as never were brought to feel the heavy burden of sin, Christ, saith, I am not come to call the righteous, Matth. 9 13.  
3. Detestation and loathing of ones former estate, and wicked course of life, 
3. Detestation of sin.  together with a true and sound turning from the same, which is repentance: For Christ came to call sinners to repentance, Matth. 9 13. They therefore that are not brought to repentance, but continue to live, lie, and delight in sin, are not called.  
4. Sanctification and renovation of the whole man, and a delight in holiness: For 
4. Renovation.  God hath called us to holiness, 1 Thess. 4. 7.  
5. Contempt of this world, of the promotions, profits and pleasures thereof: 
5. Contempt of the world.  For Christ gave himself that he might deliver us from this present evil world, Gal. 1. 4. To this purpose tends the call of the Lord, Come out from among them, and be ●…e separate, saith the Lord, and touch not the unclean thing, and I will receive you, 2 Cor. 6. 17.  
6. Peace and unity. This the Apostle intends in these words, Let the peace of God rule in your hearts, to the which also ye are called, Col. 3. 15. He calls it the peace of God, because God hath settled and established it among his people▪ God hath called us to peace, 1 Cor. 7. 15.  
7. Readiness to bear all manner of afflictions which by God shall be laid on us, 
7. Enduring afflictions.  or persecutions which by man shall be inflicted for the Gospel's sake. For even hereunto are we called, 1 Pet. 2. 21.  
8. Love of God. Hereby they who are called are described. These two are joined together, them that love God, and them that are called, Rom. 8. 28.  
9 Love of the brethren: The Apostle presseth this point by this argument. As ye are called in one hope of your calling, Eph. 4. 4.  
10. A cheerful expectation of eternal happiness. For God hath called us to eternal glory, 1 Pet. 5. 10.    

§. 19 Of sundry uses of Saints Calling.  
THis point of the heavenly Calling of Saints affords matter of Consutation, Humiliation, Reprehension, Admiration, Gratulation, Consolation, Direction, Exhortation.  


1. The error of attributing such free will to man in his corrupt estate, as to be 
1. Errors confuted.  able thereupon to turn from darkness to light, is confuted, in that unless God both outwardly by his Word, and inwardly by his spirit call him, he cannot come. No man can come to me, (saith Christ) except the Father draw him, Joh. 6. 44.  
The word calling refutes another error about the universality of it. For we are called out from others.   
2. That woeful plight wherein ourselves were before our calling: and wherein 
2. Humiliation for the misery of the uncalled  others still lie which are not yet called, gives great matter of Humiliation: For it is an estate of darkness and death, under the power of sin and Satan.  
3. Sundry sorts are upon this call of God to be taxed. As, 
3. Aberrations from our calling.  

1. Such as turn their ears, or harden their heart against the means God affordeth to call them. Such were those of whom wisdom complaineth, Prov. 1. 24, etc. and of whom the Lord thus saith, I have spread out my hands all the day unto a rebellious people, Isa. 65. 2.  
2. Such as, after they are called of God, so open their ears to others, as they are soon removed from him that called them, Gal. 1. 6.  
3. Such as abide in their profession, yet live as if they were not called. These are ungodly men turning the grace of our God into lasciviousness, Judas v. 4. Through these the name of God is blasphemed, Rom. 2. 24.    
4. All things in this calling afford great matter of admiration. As 
4. Many admirable things in our calling.  

1. The Author thereof, God himself.  
2. The only procuring cause, his free grace.  
3. The persons called who were enemies to God, dead in sins, vassals of Satan.  
4. The many and great privileges of their calling, whereof See §. 16.  
5. The ends whereunto they were called. Particularly their glorious inheritance in heaven.    
5. As other evidences of God's grace afford much matter of Gratulation, so our 
5. Gratulation for our calling.  calling in special. For it is the first of our actual enjoying those things which God hath before the world prepared, and Christ in the fullness of time purchased for u●…. This is comprised under that, for which the Apostle blesseth God the Father of 〈◊〉 Lord jesus Christ, 1 Pet. 1. 3.  
6. This call of God is a point of exceeding great comfort to us weak children 
6. Consolation from our calling.  of men, who are not able of ourselves to stand steadily. The calling of God is without repentance, Rom. 11. 29. God never repenteth him of calling his Elect. For faithful is he that calleth you, who also will do it, (1 Thess. 5. 24.) He will establish them, and bring them to that end whereunto he hath called them. On this ground the Apostle prayeth that they who are called may be made perfect, established, strengthened, settled, 1 Pet. 5. 10.  
7. By the excellency of this calling we are directed to rest contented therewith▪ 
7. Contentation arising from our calling.  whatsoever our outward condition be: and to say, The lines are fallen to me i●… pleasant places: yea, I have a goodly heritage, Psal. 16. 6. We need not envy the richest Citizens, nor noblest Courtiers, nor greatest Officers. This calling far exceeds all. Of being content, See Chap. 13. §. 62, etc.  
8. This calling gives just occasion of earnest exhortation unto two points especially. 

1. To make this calling sure. An Apostle adviseth to give diligence hereunto▪ 
Our calling must be made sure.  2 Pet. 1. 10. This may be done by giving good heed to the signs mentioned §. 18.  
2. To walk worthy of the vocation wherewith ye are called, Eph. 4. 1.      

§. 20. Of walking worthy our Calling.  
OF this general phrase, Walk worthy, See my Sermon on Ezek. 36. 11. Enti●…led, The progress of Divine Providence, In the later end thereof.  
Concerning particular rules for walking worthy of our Christian calling, respect must be had,  

1. To the Author.  
2. To the Means.  
3. To the 〈◊〉 thereof.   


I. For the Author, It is God that hath called us: Our eyes therefore must be 
1. Walk worthy of God.  fixed on him, that we may conform ourselves to him, and show ourselves ch●…dren answerable to such a Father: Thus shall we walk worthy of the Lord, Col. 1. 10 and worthy of God who hath called us, 1 Thess. 2. 12. For this end we must obsen●… those particulars wherein God hath set himself a pattern before us, and ther●… show ourselves like unto him. Thus shall we show ourselves partakers of the Divi●… Nature, 2 Pet. 1. 4. Yea thus shall we show forth the praises or 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  virtues of him 〈◊〉 hath called us, 1 Pet. 2. 9  
Particulars registered in God's Word to this end are these, 
Particular virtues of him that hath called us to be showed forth.   

1. Holiness in all manner of conversation, 1 Pet. 1. 15.  
2. Goodness. They that do good for goodness sake, even to them that 〈◊〉 them, are the children of their Father which is in heaven, Matth. 5. 44, 45.  
3. Kindness, for God is kind to the unthankful, Luk 6. 35.  
4. Mercy. Be ye merciful, saith Christ, as your Father also is mercif●… Luke 6 36.  
5. Love. The Apostle gives this instance of following God, Eph. 5. 1, 2. Ma●… doth the beloved Disciple press this upon this very ground, 1 joh. 4. 11.  
6. Forgiving one another. Forgive one another as God for Christ's sake forgave you, Eph. 4. 32.  
7. Long-suffering, Eph. 4. 2.    
II. For the Means, which is the Word of God: that sets forth the very Image 
2. B●… conformable to the Word of God.  of God, and that which is pleasing and acceptable unto him. This therefore must be set before us as a rule to conform ourselves thereunto. Thus shall we walk worthy ●…f the Lord unto all pleasing, (Col. 1. 10.) The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them, (Rom. 6. 17.) or that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  form whereunto they were delivered. This phrase is metaphorical, taken from a mould whereinto metal is cast. The mettle is thereby form into that very form or shape which the form itself hath. If the form be square or round, so will the metal be: if there be any engravement upon the form, the metal will bear the same. Thus they who obey the Word, will be such as the Word requireth them to be: and because the Word hath God's Image engraven upon it, they who obey the Word, will show forth that very Image.  
III. The Ends of our Christian calling are great and glorious, which require 
Walk as advanced to an high calling.  that Christians do answerably carry themselves. Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called, and dignity whereunto they are advanced. If a mean man be advanced to an honourable condition, or a poor man to a place of much profit, or a servant made a Master, and a subject a Magistrate, they will not carry themselves as mean and poor persons, or a servants and subjects; but according to their present advanced condition. Should not they who are called to the high and honourable calling of Saints, much more carry themselves worthy of that calling, and answerable thereunto.   
The particular Ends of Saints calling set down in God's Word, are these that 
Ends of Saints calling.  follow.  

1. Light. God hath called you out of darkness into his marvellous light, 1 Pet. 2. 9 By darkness he meaneth that natural state of ignorance and sinfulness wherein all men before their calling lie. By light he meaneth a contrary state which is illumination and regeneration, wrought in us by the light of the Gospel, and by the work of God's Spirit.  
2. Holiness. God hath called us to holiness, Col. 4. 7.  
3. Liberty. Ye are called unto liberty, Gal. 1. 13.  
4. Fellowship of the Son of God. By God You were called unto the fellowship of his Son, 1 Cor. 1. 9  
5. Peace. God hath called us to peace, 1 Cor. 7. 15.  
6. Suffering wrongs. For even hereunto were ye called, 1 Pet. 2. 21.  
7. Blessing such as revile us. Knowing that ye are thereunto called, 1 Pet. 3. 9  
8. The Kingdom of God. God hath called you unto his Kingdom, 1 Thess. 2. 12.  
9 Glory. God hath called you unto his glory, 1 Thess. 2. 12. By God's glory is here meant that spiritual glory whereby Saints are made far more eminent than the most glorious natural men.  
10. Salvation, eternal life, and eternal glory, 2 Thess. 2. 13, 14. 1 Tim. 6. 12. 1 Pet. 5. 10.   
They who carry themselves answerably to those forenamed ends, walk worthy of their calling: As  

1. They who order their affairs with good understanding, as children of light.  
2. They who are holy in all manner of conversation.  
3. They who behave themselves as free men, and live not as slaves to sin and Satan.  
4. They who are acted by the Spirit of Christ.  
5. They who follow after peace, and as much as lieth in them, live peaceably with all men.  
6. They who can bear with wrongs, and not seek after revenge.  
7. They who can bless, and pray for those that curse them.  
8. They who as Kings can rule over their passions, and keep under their corruptions.  
9 They who manifest a spiritual and Divine glory in their holy conversation.  
10. They who set salvation before their eyes, and show that that is the mark whereat they aim, that lay hold of eternal life, and with patience wait for eternal glory.   
All these, and other like unto them, do walk worthy of their holy calling: i●… that they aim at the ends whereunto God hath called them.  
I might hereunto add a conscionable practice of those particular graces, wherein the Apostle himself doth exemplify this worthy walking, as lowliness, meekness, etc. Eph. 4. 2.  
In a word, the practice of all manner of Christian graces doth show forth the pr●…ses or virtues of him who hath called us, and in that respect is a worthy walking of a Christians calling.   

§. 21. Of Considering.  
THe Apostle having endeavoured to insinuate himself into the hearts of those to whom he wrote, by these fair and friendly, high and honourable titl●…▪ holy brethren, partakers of the heavenly calling, he presseth them well and throughly to weigh what he is further to declare unto them, and that under this word, Consider.  
I find eleven several Greek words used in the New Testament, which our ●…glish do express by this word consider: and I observe some special emphasis in ev●… of them.  
There are four simple Verbs in Greek used, and seven compounds.  

1. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A word that properly signifieth to see or behold, and that with bodily ey●…▪ is oft referred to the mind, and intendeth a serious observing of a matter. It 〈◊〉 said that the Apostles in a matter of great moment came together to consider of th●… matter, Act. 15. 8.  
2. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Another word, which useth to be applied to the bodily sight, is also tra●…ferred to the mind, and signifieth a serious observance. Consider how great 〈◊〉 man was, Heb. 7. 4.  
3. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculari.  Another word which properly signifieth to view as a watchman, or a 〈◊〉 doth, even as narrowly and diligently as may be. Thus we must consider ourselves▪ Gal. 6. 1. that is, take due and thorough notice of ourselves, and of our manifold ●…firmities, and temptations whereunto we are subject.  
4. The last 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple Verb properly respecteth the soul, and according to 〈◊〉 notation of it, it signifieth to turn a matter up and down in ones mind, that he 〈◊〉 to the full observe it. To this purpose saith the Apostle, Consider what I 〈◊〉 2 Tim. 2. 7.  
5. The first simple Verb hath a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound, which addeth further emph●… and implieth a serious consulting with one's self of such and such a matter. T●… is Peter said to consider that strange providence that befell him, Act. 12. 12.  
6. The second simple Verb hath also his 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound, which signifieth a 〈◊〉 viewing of a thing, and a diligent pondering upon it. Hereof see more, Chap. 〈◊〉 v. 7. §. 109.  
7. The fourth simple Verb hath in like manner his 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound, which 〈◊〉 fies thoroughly to think of a matter, so as he may come to a more full knowle●… thereof. This word is used to set out Peter's considering the strange 〈◊〉 that was showed him, Acts 11. 6. This is the word that is used here in 〈◊〉 Text.  
8. There is another 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound which intendeth a casting as in a man's 〈◊〉 or consulting with one's self about a matter. The Disciples of Christ are checke●… failing herein: They 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  considered not the miracle of the loaves.  
9 There is likewise 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a compound which signifieth to recount with 〈◊〉 self, and to review a thing again and again. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Consider him that 〈◊〉 red, etc.  
10. Another 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compound like this, is used, which signifieth to reason with ones self about a matter that seemeth strange, that they may the better discern it. For failing herein Caiaphas checked the rest of the Council that they did not 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  consider such a thing, joh 11. ●…0.  
11. There is another 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound which signifieth so to observe a thing as one may be well informed and instructed thereabout. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Consider the Lilies saith Christ.   
These eleven several Greek words doth our English translate with this one word consider. Our English word hath an emphasis in it, and implieth a very special observing of a thing.   

§. 22. Of Considering weighty matters.  
THe matter which the Apostle would have them so to observe, is as great and weighty a matter as can be, as will appear in opening the words following.  
In general it hence appeareth, That matters of weight are to be well weighed▪ The several Texts before quoted about the different Greek words, give so many proofs of the point.  
If matters be not at first duly considered, and throughly weighed, they may slip out, See hereof Chap. 2. v. 1. §. 6.  
But by well weighing of them, the understanding will better conceive them, the memory retain them, the heart relish them, and so a man may be brought to make the better use of them.  
Ministers may here learn so to press matters of moment upon their people, as 
Ministers must call on people to consider.  they may consider them, and thereupon to call upon them to consider such and such a point: as the Apostle did, Consider what I say, and the Lord give thee understanding, 2 Tim. 2. 7. Thus they shall show that they can distinguish betwixt matters that differ, and can distern what points are of most and best use: that they desire the profit of their people, and are loath that weighty matters should be lost.  
That people may make the better use of this point, two prudent practices are 
Consideration helped.  especially to be observed. One with themselves. Another with others.  

1. That with themselves is Meditation: This is an especial part of consideration: 
1. By meditation.  Hereby we call to mind what we have heard or read, and so conceive it the better. That which is not throughly conceived at first, by meditation may be better understood. Meditation to man is as chewing the cud to sundry beasts, whereby that which they eat is better digested. Sundry beasts which chewed the cud were under the Law counted clean, which in a figure commendeth meditation. Surely this brings much profit: which they find who carefully use it.  
2. The practice with others is Conference: This may be more useful than meditation, 
2. By conference.  because thereby we have not only our help, but also the help of others. Hereby we may also bring help to others.    

§. 23. Of Christ above all to be considered.  
THat weighty point which the Apostle would have them to consider is Christ himself. If any thing in the world be to be seriously considered, surely Christ above all, and that in his excellencies, Consider how great this man was, Heb. 7. 4. and in his meanness, Consider him that endured such contradiction, etc. Heb. 12. 3. yea in his humanity, and in the exaltation thereof, Remember that jesus Christ, of the seed of David, was raised from the dead, 2 Tim. 2. 8. It is very observable that this remarkable note of consideration, Behold, is in Scripture oftener prefixed before the mysteries of Christ, and that both in the old and new Testament, then before any other one mystery whatsoever.  
The dignity of Christ's person, the admirable union of his two natures, the excellency 
Excellencies of Christ to be considered.  of his Offices, his low descent for our sakes, the extent of his sufferings, his full conquest over all our enemies, his glorious exaltation, and the incomparable benefits that we reap by Christ, are all very forcible motives to stir us up to consider him.  
The Apostle was so far ravished with the apprehension of Christ Jesus, as he saith, I determined not to know any thing among you, save jesus Christ and him erucisied, 1 Cor. 2. 2. And again, I count all things but loss for the excellency of the knowledge of Christ jesus my Lord, Phil. 3. 8.  
This sets an high commendation on the sacred Scripture, that it setteth out 
The Scriptures set out Christ.  Christ so much as it doth; and that both in the old and new Testament. In the Old by Promises, Prophecies, Types, Figures, and other like means. In the New, plainly, perspicuously, and that in his conception, birth, private life, public Ministry, great works, great sufferings, Death, Burial, Resurrection, Ascension, sitting at the right hand of his Father, continual intercession for us, his power of judging all, and eternal glory.  
It will therefore be an especial point of prudence in us, diligently to read the Scriptures, and that for this end especially, that we may know and consider Christ.  
In reading the Scriptures, mark such places especially as set out Jesus Christ: Meditate on them, and thus consider him.   

§. 24. Of Christ an Apostle.  
THat which the Apostle would have us especially to consider in Christ, concerneth two of his Offices: namely his Prophetical Office, in this word Apostle, 
Why Christ called Apostle.  and his Priestly function, in this, Highpriest.  
Though it be the Prophetical Office of Christ, which is set out under this word Apostle, yet that word is used, because an Apostle was the chiefest Minister that eve●… was instituted under the New Testament, Eph. 4. 11. And an Apostleship had more privileges conferred upon it then ever any other Function in the Church, before or since the Apostles times had. This amplifieth the excellency of Christ's Prophetical Office: and showeth that it is of the most excellent kind.  
Of the meaning of this word Apostle, see Chap. 2. v. 2. §. 26. There was showed how Apostles, properly so called, were distinguished from other Ministers, both in the manner of their calling, and also in the special privileges that belonged thereunto. That which is further to be declared concerning Christ's Apostleship, is to prove that Christ was an Apostle.  

1. In his general Function.  
2. In his special calling thereunto.  
3. In the privileges that appertained to that Function.   

I. The general Function of Christ, as a Prophet, an Apostle and Minister of 
Christ made known Gods will.  the Word of God, was to make known the will of the Father unto his people. Th●… Christ did this, hath been before showed, Chap. 1. v. 2. §. 14. & Chap. 2. v. 3. §. 22, 24. & v. 12. §. 111, 112.  
II. His special call to that Function was immediate from the Father. Christ th●… 
Christ immediately called.  saith of himself, As my Father hath sent me, even so send I you, Joh. 20. 21. Of●… doth Christ make mention of this, that his Father sent him. Where Christ saith to the Jews, Ye have neither heard the Father's voice at any time, nor seen his shape (Jo●… 5. 37.) He speaketh it in an opposition betwixt the Jews and himself, and giveth them to understand that what they had not done, he had done. He had both he●… his Father's voice, and seen his shape. Therefore he thus saith, Not that any 〈◊〉 had seen the Father, save he which is of God, he hath seen the Father, Joh. 6. 46. To the same purpose tends this, No man hath seen God at any time, the only beg●…tten S●… which is in the bosom of the Father, he hath declared him, Joh. 1. 18.  
III. The privileges which belonged to an Apostolical Function, and in ●… most eminent manner appertained unto Christ, were these eight th●… follow. 

1. Christ laid the foundation. For he first preached the Gospel in Paradise, 
Privileges of Christ's Apostleship.  Gen. 3. 15. Of Christ's first publishing the Gospel, see Chap. 2. v. 3. §. 24. Ye●… Christ himself was the very foundation, 1 Cor. 3. 11. He is also the chief cor●… stone, Eph. 2. 20. There is mention made of the foundation of the Apostles a●… Prophets, but that is tropically spoken, in that they were Ministers to lay 〈◊〉 proper foundation, which is Jesus Christ.  
2. The whole world was Christ's Jurisdiction. No limits were set to his Function. The uttermost parts of the earth were for his possession, Psal. 2. 8. He preached peace to them that were nigh, and to them that were afar off, Eph. 2. 17.  
3. He had his gifts immediately by the Spirit, Isa. 11. 2. Luk. 2. 20. Not by any m●…ans of man.  
4. He received the Spirit more abundantly than any other. He received it not by measure, Joh. 3. 34. All the treasures of wisdom and knowledge were hid in him, Col. 2. 3. Yea the fullness of the Godhead dwelled in him, Col. 2. 9 He was so full, as 〈◊〉 of his fullness we all receive, Joh. 1. 16.  
5. He could not but have infallible assistance in that he was the very truth itself, joh. 14. 16. And the Spirit of God was upon him, Luk. 4. 18.  
6. He also must needs have power of giving gifts, in that he was the prime author of all gifts. He gave gifts unto men, Eph. 4. 7. He breathing on his Disciples, said, receive ye the holy Ghost, Joh. 20. 22.  
7. About miracles he had more power than ever any other. Never any wrought miracles more in number, and more strange in their kind than any Prophets or Apostles, joh. 9 32, & 15. 24. But that which most distinguisheth Christ's power in this respect from others, is, that Christ wrought them in his own Name. But others in the Name of Christ, Mark 1. 27. Acts 3. 12, 16. & 4. 10  
8. Vengeance especially belongeth unto Christ, Rom. 12. 19 When the Apostle delivered the incestuous person over to Satan, he did it, in the Name, and with the power of our Lord Jesus Christ, 1 Cor. 5. 4.     
Thus it appears that all things belonging to an Apostleship, did truly, properly, and pertinently belong to Christ: so as this title, Apostle, is here most fitly applied to him: and in so eminent and excellent a manner can be attributed to no other.   

§. 25. Of Duties arising from Christ's Apostleship.  
AN especial Duty hence arising from heaven enjoined to us by the Father himself, is this, Hear ye him, Matth. 17. 5. Every particular about Christ's Apostleship doth much press this point. 
Hear Christ.   

1. The general that he was a Minister of the Gospel, requireth that he be harkened to, Deut. 18. 19  
2. He had seen the Father, and was in his bosom, and knew his whole counsel. Whom then should we hear, if not him?  
3. He was immediately sent of the Father, as the most extraordinary Ambassador of God, even his own Son. If a King send his son an Ambassador, shall not he have audience? Matth. 21. 37.  
4. He is the only sure foundation. On whom can we more securely rest, then on him? therefore hear him.  
5. By reason of the extent of Christ's jurisdiction he broke down the partition wall betwixt Jew and Gentile, and hath made both one: so as now, we are no more strangers, Eph. 2. 19 We being of Christ's sheepfold, aught in that respect to hear him, job. 10. 16.  
6. That immediate understanding which Christ had of God's whole counsel without any means on man's part, should make us give the more heed to him.  
7. That abundance of Spirit which was in him gives us just occasion the rather to h●…ken unto him.  
8. He having power to give gift●…, by harkening to him, we may be enlightened, and made partakers of all needful graces.  
9 Should we not hear him who confirmed his Doctrine with such miracles as he did?  
10. The vengeance which he can pour upon the rebellious, should move us to turn an obedient ear to his word: For our God is a consuming fire. 
Special dutie●… by virtue of Christ's Apostleship.    
How Christ may now be heard, is showed Chap. 2. v. 12. §. 112.  
Other special duties do arise from the distinct branches of Christ's Apostleship. Such as these that follow:  

1. Obey Christ as he is in general a Minister, and hath the rule over his Church, 
1. Obey.  and watched for our souls, Heb. 13. 17.  
2. Believe his word, because he was in the bosom of his Father, and knew h●… 
2. Believe.  whole counsel, (joh. 1. 17, 18.) The Jews are reproved because they believed 〈◊〉 him who had seen the Father, joh. 5. 37, 38. Upon this that Christ had seen the Father, he maketh this inference, He that believeth on me, hath everlasting life▪ joh 6. 46, 47. 
3. Reverence.   
3. Receive, and that with all reverence, him whom the Father immediately s●…▪ For this end the Father so sent his Son, saying, They will reverence my S●…, Matth. 21. 37.  
4. So settle thy faith on Christ the only foundation, as it may never be removed 
4. Abide.  from him. When Christ said to the twelve, Will ye also go away? Peter a●…swered, Lord to whom shall we go? Thou hast the words of eternal life, Joh. 6▪ 67, 68  
5. Do what may be done for bringing all of all sorts into the sheep fold of Christ▪ 
5. Draw on others.  By virtue of the extent of Christ's Apostleship the Gospel is every where to be preached, Matth. 28. 19  
6. If any Preach any other Gospel then that which Christ preached, who had 
6. Detest other doctrine.  the Spirit of truth in him, let it be detested. For Christ's Gospel was not of m●…, Gal. 1. 9, 11. 
7. Seek grace.   
7. Open your mouth wide and crave abundantly of Christ what is needful, f●… he hath the Spirit in abundance, and out of his fullness we may all receive grace 〈◊〉 grace, Joh. 1. 16. 
8. Depend on Christ.   
8. Depend on him for such gifts as thou had not, and give him the praise of such as thou hast, for he giveth gifts, Eph. 4. 8. 
9 Adhere to the truth.   
9 Adhere to that truth which Christ hath ratified with his miracles.  
10. Fear to provoke him who hath a power to take vengeance. 
10. Fear.     

§. 26. Of Christ's being both an Apostle, and also an Highpriest.  
THe second point which the Apostle would have them to consider was, th●… Christ is an Highpriest.  
Of Christ's being a Priest, and an Highpriest, see Chap. 2. v. 17. §. 172, 173, etc.  
The excellencies of Christ's Offices and the benefits which we reap thereby, ●…o give just occasion to consider this Apostle and this Highpriest.  
Of the excellency and benefits of Christ's Prophetical Office, see Chap. 1. v. 2. §. 1●…▪ & Chap. 2. v. 3. §. 22. & v. 12. §. 111, 112.  
Of the excellency and benefits of Christ's Priesthood, see Chap. 2. v. 17. §. 174.  
The Function of an Apostle and an Highpriest were the greatest Functions th●… 
Christ had the most excellent Functions in the Church.  ever God instituted in his Church. None greater than an Highpriest under the Law: none greater than an Apostle under the Gospel. Fitly therefore doth the Apostle here apply them to Christ, who is the most excellent of all, and undertook for his Church those things which were of greatest concernment for her.  
These two Offices, Apostle and Highpriest, were never joined in one man. B●… here they are by this copulative particle AND. The same jesus that was an Apostle, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was also an Highpriest, he therefore is all in all. Several persons among 
Christ able to perform all.  men are to be deputed to several Functions; but Christ alone is sufficient for all Functions. As for continuance of the same Function, there needs many men, because they are mortal, and they must supply it one after another: but Chri●… continueth ever (Heb. 7. 23, 24.) So for performing several and distinct duties, there needs several and distinct men; because all abilities are not in any one man; ye●… Christ is able to manage all: For it pleased the Father that in him should all ful●… dwell, Col. 1. 19  
Thus have we no need to go to any for the furthering of that which Christ undertakes. He performs the parts of an Highpriest, he also performs the parts of an Apostle. This also he doth in all things that are absolutely necessary for the eternal happiness of his Church.   

§. 27. Of Profession.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See Chap. 3. v. 15. §. 144.  Greek word here used by the Apostle is a compound, and properly signifieth a consent. In the New Testament it is used for a confession or profession of a thing, 1 Tim. 6. 12, 13. It is also used to set out the Faith or Religion which Christians profess, Heb. 4. 14.  
Here it may be taken either for an act on our part, (and thus translated, the Apostle and Highpriest whom we confess and profess so to be) or for the subject matter, namely the faith or Religion which we profess. Neither of these cross the other, but may both well stand together. For Christians do on all occasions actually profess that which is the object of their profession.  
The former acception of the word showeth that true Christians do profess Christ to be their Apostle and Highpriest, that is, their instructor and intercessor. They are not ashamed of him, for he is not ashamed of them. See Chap. 2. v. 11. §. 108.  
The later, that Christ, as an Apostle and Highpriest, is the principal subject of the Christian Religion. He is that foundation whereupon other Articles of the Christian faith are erected, 1 Cor. 3. 10, 11, 12. Act. 4. 12.  
The very word Profession, as here used, implieth that Christians openly professed their faith. Thus the Apostle himself openly professeth his faith saying, This I confess, that after the way which they call heresy, so worship I God, etc. Act. 24. 14. This is that good profession which is commended, and which is testified of 
* See Chap. 2. v. 12. §. 117.  Christ himself, 1 Tim. 6. 12, 13. An Apostle prescribeth this as a duty under another like word, namely 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Apology, translated to give an answer, 1 Pet. 3. 15.  
This is set down as an especial fruit of faith, for with the heart man believeth, and with the mouth confession is made, Rom. 10. 10. I believed, therefore have I spoken, Psal. 116. 10. We also believe, and therefore speak, 2 Cor. 4. 13.  
This also is set down as the way to salvation. With the mouth confession is made 
A fault to forbear profession  unto salvation, Rom. 10. 10. How unworthy of their holy profession do they carry themselves, who being in the number of those that profess the true faith, through fear or shame for bear to make open profession of that faith. Some count it a point of wisdom to conceal their faith, and to show themselves close men, so as none shall know what they are resolved to stand to. Surely this wisdom was never learned in Christ's School. He that was made wise by God's word, professeth to speak of God's testimonies even before Kings, and not to be ashamed, Psal. 119. 46. These are like the Laodiceans which were neither cold nor hot: But of all, they were most grievous to Christ, who thereupon threatens to spew them out of his mouth, Rev. 3. 16. At the great day will Christ show himself to be ashamed of such, Mark 8. 38.   

§. 28. Of Hebrews being Christians.  
THis relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  OUR, annexed to profession, being of the first person and plural number, includeth both the Author of this Epistle, and those also to whom it was written; and showeth that they were all of the same profession, which was the Christian Religion. For howsoever the greatest part of the Jews, by reason of their obstinacy in rejecting Christ, were cast off, yet at that present time also there was a remnant according to the election of grace, Rom. 11. 5. and by this relative OUR, he giveth them to understand, that as he himself, so they also were of that remnant.  
A great encouragement this was for them to hold fast their profession: and though the greatest part of the Hebrews had rejected that profession, yet they to live and die therein: and therefore to consider the Apostle and Highpriest of their profession, that they might the better know him, believe on him and submit themselves to him.  
Such Jews as are now of the Christian profession (for God hath in all ages reserved a remnant to himself) may apply this to themselves.   

§. 29. Of jesus Christ joined together.  
THat the Hebrews might the more distinctly know who that Apostle and Highpriest was whom they ought to consider, the Apostle sets him down by name under these two titles, Christ jesus. These two titles are applied to him, as our proper and surname to us.  
jesus was his proper Name, and by this was he most usually called while he lived 
The Name Jesus most used by Jews.  on earth, as appears by the history of the Evangelists, A man that is called jesus, made clay, etc. saith the man that being born blind, received sight, joh. 9 11. And in the Acts, where the Apostles dealing with the Jews is most insisted on, jesus is oftenest mentioned. In the Epistles which were sent to the Gentiles, the title Christ is most frequently used. In this Epistle jesus is used as oft as Christ. Both in and since the Apostles time, the title Christ hath been more frequent in Christians tongues and pens than jesus.  
Christ is a common name of the whole stock o●… family that cometh from God, 
Christ by Christians.  even of all God's children: Therefore they are called Christians, Act. 11. 26. Yea this very title Christ, is applied to them all, 1 Cor. 12. 12. Gal. 3. 16. In the Hebrew Dialect, this title was of old given to all Saints, as where the Lord saith, Touch not mine anointed, (Psal. 105. 15.) or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  my Christ's. jesus Christ are titles of different languages. The former is Hebrew, the later Greek: yet all other languages 
LXX Christos meos.  retain these two names, according to their proper Dialect.  
Among other reasons of giving two titles of these two languages Hebrew and 
Why titles of▪ two languages given to Christ.  Greek, to the same person (by both which, and by either of which he is distinguished from all others,) this may be a principal one, that there is neither jew, nor Greek, but all are one in jesus Christ, Gal. 3. 28.  
The whole world was then distinguished into these two sorts, jew and Greek, Rom. 1. 16. & 10. 12. For by Christ the partition wall betwixt Jew and Greek, or Gentile, was broken down, Eph. 2. 14. Had not thus much been intended, be might have been called jesus Messiah, which implieth as much as jesus Christ.  
This affords matter of gratulation to us Gentiles. The Jews jesus is our Christ▪ jesus Christ one and the same person. He is not only jesus for the Jews, but Christ for the Gentiles, Matth. 1. 16. Luk. 2. 11. On this ground forms of gratulation were prescribed to the Gentiles, whereof the Apostle gathereth a catalogue together, Rom. 15. 9, etc. we are of these Gentiles: It therefore becomes us well to meditate on that advice which the Apostle gives, Eph. 2. 11, 12, 13. This may also be an incitation to us to do what lieth in our power, by prayer or otherwise, for recalling the Jews. The name jesus is still due to our Christ. He retaining that name will be ready to receive the jews coming unto him. I am jesus, saith He ●…o persecuting Saul a Jew, implying thereby that he was ready to be a Saviour unto him.  
Of this title jesus, See more on Chap. 2. v. 9 §. 73.  
Of this title Christ, See more on ver. 6. of this Chap. §. 54.   

§. 30. Of the Resolution of Heb. 3. 1.  Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle 〈◊〉 Highpriest of our profession, Christ jesus. 
THe sum of this verse is, An especial use of Christ undertake for us▪ Two points are here distinctly to be weighed,  

1. The Inference of this text upon that which went before, Therefore.  
2. The ●…ubstance of the whole text. Herein is set down, 

1. A Description of the parties to whom the duty is prescribed.  
2. A Declaration of the distinct duty.     
The parties are described,  

1. By their Relation.  
2. By their Vocation.   
In setting down their Relation we may observe,  

1. The kind of it, in this word, Brethren.  
2. The quality of it, in this Epithet, Holy.   
Their Vocation is illustrated,  

1. By the reality of it, in this word, Partakers.  
2. By the excellency of it, Heavenly.   
About the duty is expressed,  

1. An act, Consider.  
2. The object thereof.   
The object consisteth of two parts of mysteries,  

1. Two Offices of Christ, Apostle and Highpriest.  
2. Two names, Christ, jesus.    

§. 31. Of the Observations arising from Heb. 3. 1.  
I. THe good done for us is duly to be regarded by us. This particle of inference, Wherefore, intends as much. See §. 2.  
II. All sorts of Saints are brethren. Both Minister and people, yea all sorts among them, are here styled brethren. See §. 3.  
III. It is a great honour to be holy. For honour sake doth the Apostle style them Holy. See §. 5, etc.  
IV. Saints have a peculiar calling. It is a peculiar calling that is here▪ intended. See §. 13, 14.  
V. The peculiar calling of Saints is celestial. It is here styled heavenly. See §. 15.  
VI Saints are really called.  
VII. All Saints have the like privileges▪  
These two later Doctrines are gathered out of the word partakers. See §. 17.  
VIII. Saints must be judged according to their profession. So doth the Apostle here judge them. See §. 6.  
IX. Instructers must insinuate themselves into the hearts of their hearers. This is the reason why the Apostle doth attribute the forementioned dignities to them. See §. 4.  
X. Matters of moment must be advisedly pondered. This is the intendment of this word consider. See §. 22.  
XI. Christ ought most of all to be considered. He is that weighty matter whom the Apostle would have them to consider. See §. 23.  
XII. Christ is an Apostle. He is here so expressly styled. See §. 24.  
XIII. Christ is the true Highpriest. He is here by an excellency so called. See §. 26.  
XIV. Christ was a Minister both of the Law and the Gospel. An Highpriest was the chiefest Minister of the Law: and an Apostle of the Gospel. See §. 26.  
XV. The faith is openly to be professed. The word profession importeth as much. See §. 27.  
XVI. Sundry jews have been Christians. Jews are included under this relative OUR, our profession. See §. 28.  
XVII. Our Saviour had his distinct Names. They are here expressed, jesus, Christ.  
XVIII. One of our Saviour's Names was an Hebrew Name. This was jesus.  
XIX. The other of our Saviour's Names was Greek. This was Christ.  
XX. All Nations have a right to the same Saviour. The meeting of these two names in the one only Saviour, implies as much.  
Of the four last Doctrines, See §. 29.   

§. 32. Of Faithfulness, and that to him that appointed us.  Verse 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house. 
THe Apostle having declared Christ to be a Prophet, he further proceedeth to set forth Christ's manner of executing his Prophetical Office: which was with all faithfulness.  
This the Apostle doth both by a simple expressing of the point: and also by a comparative illustration thereof.  
The simple proposition is thus expressed, Who was faithful to him that appointed him.  
This relative WHO, is not in the Greek: where word for word it is thus se●… down, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being faithful. This kind of connexion makes this a part of the former sentence (as if it had been thus rendered, Consider Christ jesus being faithful▪) and it implieth an especial reason why we should the more seriously consider ●…hrist, even because he was faithful: For his faithfulness made him every way 〈◊〉 what was meet to be done for us: thereupon we may more confidently rest upon 〈◊〉, and in that respect ought the more seriously to consider him.  
What it is to be faithful, and how Christ showed himself faithful, both to 〈◊〉 and man in all things that he undertook, hath in general been manifested, Ch●…▪ v. 17. §. 177. We shall have occasion to speak more distinctly of Christ's sau●… nesse in his Prophetical Office, when we come to the comparison betwixt him 〈◊〉 Moses. §. 39  
The general Point of Christ's faithfulness is amplified by that respect he 〈◊〉 therein to him that appointed him, which was his Father, Heb. 5. 5.  
They that appoint a task to any, do therein trust them; Now Faithfulness much 
Wherein faithfulness consisteth.  consisteth in a due fullfilling of that trust which is committed to any. The serv●… that improved their Talents according to that which their Master who appointed them expected of them, are accounted and called Faithful, Mat. 25. 21, 23.  
Faithfulness is opposed to deceitfulness; a faithful man will not deceive 〈◊〉 that trusts him; If he do, he is not counted faithful.  
Christ in manifesting his faithfulness had his eye especially upon him that appointed 
Christ's eye was on him that appointed him.  him. He was faithful to him. His care was to approve himself to him. 〈◊〉 was his care in his very youth, I must be about my Father's business, saith he, L●… 2. 49 So the like in his man-age, I must work the work of him that sent me while 〈◊〉 is day, Joh. 9 4. yea, in the last act of his life while he was drinking his bitter cop, he thus saith to his Father, Not as I will, but as thou wilt, Mat. 26. 39  

1. He did bear such respect to his Father as in all things he sought to please him, 
Why Christ had his eye on God.  For I came down from heaven, saith he, not to do mine own will, but the will of him th●… sent me. Joh. 6. 38.  
2. He knew that he was to give an account to his Father, which he did in the l●…ter end of his life, joh. 17. 4. etc.  
3. He had a great desire to approve himself unto his Father; His Father 〈◊〉 to him, Behold my Servant whom I uphold, mine Elect in whom my soul delighted, Isa. 42. 1. His desire therefore was to be in the number of those to whom his Father saith, Well done, thou good and faithful Servant, etc. Mat. 25. 21.   
This is a strong prop to our faith; For hereby we may be assured that wh●… Christ doth will be accepted of his Father; In that he did it according to his Father's will to whom he was faithful. Now what Christ did as Mediator he did 〈◊〉 us, and we reap the benefit thereof.  
Herein is Christ a pattern as to all others who desire to approve themselves 〈◊〉 God, so to Ministers especially whom Christ as a Prophet hath left in his stead; 〈◊〉 therefore must be faithful to him that hath appointed us; Herein shall we walk 〈◊〉 thy of the Lord unto all wellpleasing, Col. 1. 10. For this end observe these 〈◊〉 rules. 
How we may approve ourselves too God.   

1. Be careful thyself to do what the Lord hath appointed thee to do, and 〈◊〉 it not off to others. We must every one give an account of such as are com●…ted to our charge▪ Ezek. 3. 17. etc. Heb. 13. 17. 1 Pet. 5. 2, 4. The good Shepherd knoweth his own sheep and goeth before them, joh. 10. 4.  
2. Deliver nothing but what thou hast received from the Lord.  
3. Conceal nothing that thou hast received, but declare the whole council of God  

4. Declare God's Word as the Word of God.  
Of the three last Points, See The whole Armour of God on Eph. 6. 19 §. 181, 182, 183.   
5. Seek not to please men; If I yet pleased men I should not be the Servant of Christ. So contrary is man's humour to Gods will, as both cannot well be pleased. 
Gal. 1. 10.   
6. So order all as God may be glorified; This must be preferred before thine own profit and praise.    

§. 33. Of Christ's deputation to his Prophetical Office.  
THe Greek word translated appointed properly signifieth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Arians Argument refuted.  made. Hereupon the Arians produce this Text to prove that Christ as God was, made▪ and that he was not God eternal.  
Sundry Answers may be given to this cavil.  

1. The Apostle doth not here speak of Christ's divine nature but of his Prophet tical Office.  
2. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word here used doth not always signify to give a being to a thing, but sometimes to depute and advance to a place or office. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit.  word which in Hebrew answereth to this, and which the LXX do translate with this word, is thus fitly expressed in our English, The Lord that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  advanced Moses and Aaron, 1 Sam. 12. 6. where the Apostle saith, that God 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made jesus Lord, Act. 2. 36. he meaneth that he appointed him to be a Lord; Therefore he thus expresseth the same point in another place, Him hath God 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  exalted to be a Prince, Act. 5. 31. It is in common speech of him that advanceth another to a dignity usually said, he made him such and such a man.  
3. This that is here said of Gods making Christ, hath reference to the former verse, and in special to these two Offices, Apostle, Highpriest. These being here understood or again repeated, will make the sense clear, thus, Who was faithful to him that made him an Apostle and Highpriest.   
It is God the Father that is here said to make or appoint Christ, as is more fully 
The Father appointed the Son to his Function.  expressed, Heb. 5. 5. This being applied unto God the Father puts it out of all doubt and question, that Christ himself was deputed to the Offices which he did undertake; He did not of himself thrust himself into them. This was expressly proved to have relation to Christ's Royal Function out of the mentioned phrase, Thy God hath anointed thee, ch. 1. v. 9 §. 119. It is also as expressly proved of his Priestly Function, Heb. 5. 5.  
Here this is in particular applied to his Prophetical Office.  
Of his immediate calling thereto See §. 24.  
These phrases, God gave his Son Joh. 3. 16. sent him, Joh. 3. 34. anointed him, Luk. 4. 18. and such like, give evident proof of the Point.  
Hereof that all might take more distinct notice Christ himself oft maketh mention of doing his will that sent him, joh. 4. 34. & 5. 30. & 6. 38. & 9 4.  

1. This was an encouragement unto Christ himself to go on in his work, because God appointed him thereto, joh. 3. 34.  
2. It was a great inducement to others to attend upon his Ministry, and well to heed it, joh, 11. 42. & 12. 44, 45. & 13. 20.  
4. It was a warrant and defence to Christ against his adversaries oppositions, joh. 5. 23. & 7. 16. 
How the Son of God was appointed to his Function.    
Obj. The person here said to be appointed is true God, how then could he be deputed to this or that?  
Answ. 2. One person may send another, as the first person may send the second, and the first and second the third; Indeed they are all equal, Phil. 2. 6. but by a mutual consent one equal may be sent of another, joh. 16. 26.  
2. The Son b●… assuming man's nature sundry offices, made himself in those respects inferior to his Father, joh. 14. 28. And in this especial respect was Christ appointed by God.  
This gives us just cause to accept Christ for our Prophet, and every way to esteem 
Christ to be respected as appointed of God.  him as a Prophet, because the Father appointed him. He that receiveth me (saith Christ) receiveth him that sent me, Joh. 13. 20. Of particular duties concerning this Point, See §. 26.   

§. 34. Of God's appointing Ministers.  
THat which is here said of the warrant that Christ had for his Function, may be extended to all others Functions, specially in the Church of God, and therein most of all to Ministers of the Word, for it is such a Function that is here intended whereunto God appointed Christ. It is God's appointment that makes a true Minister, No man taketh this honour unto himself but he that is called of God, Heb. 5. 4. Ordinary and extraordinary Ministers under the Law and Gospel were thus proved to be true Ministers. The Apostle exemplifieth this in Aaron, Heb. 5. 4. Abijah herein made a difference betwixt the true Priests and Levites, which served in the Temple, and those false Priests which jeroboam made 2 Chro. 13. 9, 10. They were appointed by God, but not these. Hereby also extraordinary Prophets justified their Ministry, jer. 17. 16. Amos 7. 15. So likewise did the Apostles, Rom. 1. 1. 1. Pet. 1. 1. The Ministry of Timothy is so justified, 1 Tim. 4. 14. This warrant have the ordinary Ministers of the New Testament, Eph 4. 11.  
The Lord is the high Supreme Sovereign and chief Governor, as in the world, so especially in the Church. He thereupon hath power to order and dispose places and Functions, as he pleaseth. Among men, they who are appointed by their Sovereign to such or such an office, have a right unto it; So in a Family, they who are appointed by the chief Governor thereof; Much more they who are appointed by the Lord, for none have such an absolute Sovereignty as he.  
What may we now think of the manifold Functions that are usurped 〈◊〉 
Who not appointed of God to be Ministers of God.  the Church of Rome? Did God ever appoint a Pope to be an universal Bishop and head over the whole Church? Did God ever appoint Cardinals i●… his Church? or Abbots, or Priors, or Friars, or Monks, or Jesuits, or Sacrificing Priests, or any other Ministerial Functions besides Pastors and Teachers?  
What may we think of such women as presume to preach in public? Did that God (who by the mouth of his Apostle said once and again, It is not permitted unto women to speak or to teach, 1 Cor. 14. 34. 1 Tim. 2. 12.) did he appoint such?  
Did God appoint boys, servingmen, tradesmen, soldiers, or other like persons, who never understood tongues, arts, no, nor the body of divinity, upon ●… meet pretence of gifted brethren, to be Ministers of Christ, and Stewards of the mysteries of God?   

§. 35. Of such ordinary Ministers as under the Gospel are appointed by God.  
THere are three especial Points that do demonstrate a ministerial Function 
Who appointed by God.  to be appointed of God.  

1. The kind of Ministry.  
2. Ability to perform it.  
3. A due setting apart thereto.   
The kind of an ordinary Ministerial Function in the New Testament is expressed 
Pastors and Teachers Ministers under the Gospel  under these two words, Pastors, Teachers, Eph. 4. 11. both these are sometimes comprised under the word Teachers, 1 Cor. 12. 28, 29. Answerably they are both exercised by one man, who is both the Pastor and Teacher of one Congregation.  
Their duties are thus distinguished, He that teacheth let him wait on teaching▪ he that exhorteth on exhortation, Rom. 12. 7, 8.  
Though these be the principal acts of Pastors and Teachers, yet the Lord seeing it meet to add seals, which are the Sacraments, to his Word, hath committed to these Ministers the administration of those Sacraments, Mat. 28. 19 1 Cor. 11. 27. God hath also committed to them the Keys, that is, the censures of the Church▪ Mat. 16. 19  
2. A gift and ability for performing those Functions is given by God to those whom he appoints; so as that which the Apostle saith of himself may be applied 
Ministerial. abilities.  to all true Ministers appointed of God, God hath made us able Ministers of the New Testament, 2 Cor. 3 6.  
The ability which God in this kind giveth, is,  

1. To open the true and plain meaning of the Scripture.  
2. To declare the fundamental points of true Religion.  
3. To refute errors and heresies contrary thereunto.  
4. To make fit application by exhortation, persuasion, consolation, reprehension, etc.  
5. The gift of prayer may be added hereunto.   
3. For a right setting apart to a Ministerial Function, these particulars are warranted 
Requisites for a right Ordination.  by God's Word.  

1. That a testimony be given of their godly and sober life, He must have a good report of them which are without, 1 Tim. 3. 7.  
2. That examination be made of his gifts. This the Apostle implieth under this phrase, Lay hands suddenly on no man, 1 Tim. 5. 22. The Church of Ephesus is commended for trying Ministers, Rev. 12. 2. In this case they must be examined about their ability in tongues, arts, grounds of divinity, yea, and about the true grace of God in them.  
3. That Exhortation be given them faithfully to discharge their Function: Christ gave exhortation and direction to his Disciples when he sent them out to preach. Mat. 10. 5.  
4. That invocation be made for God's blessings on them, prayer was made for Barnabas and Saul when they were sent forth to the work whereunto the holy Ghost called them, Act. 13. 2▪ 3.  
5. That they be publicly set apart by other Ministers, and that with imposition of hands, 1 Tim. 4. 14. & 5. 22.  
6. That all these be done in a solemn assembly, where there may be many witnesses and many may join in craving a blessing. The Apostles ordained Elders in every Church, Act. 14. 23.  
7. That the day of Ordination be a day of humiliation and of fasting, to sharpen our prayers the more thereby, Act. 13. 3. & 14, 23.   
If to these there be added on the Ministers part a faithful execution of their 
Efficacy a ratification of a faithful Minister.  Function (which God testifieth concerning Moses, Numb. 12. 7.) And if withal the efficacy of God's power accompany their Ministry, then is a farther stamp and seal for confirmation thereof added. The Apostle much presseth this for confirmation of his own Ministry, Eph 3. 7. 2 Cor. 3. 8. 1 Cor. 9 1. It cannot be avouched that this efficacy is always alike: In some it is more powerful, in some less, but where there is an apparent efficacy and blessing, there is a confirmation of that Ministry.  
If all the forementioned points be applied to the Ministers of Reformed Churches, and in special to the Ministers of the Church in England, we shall find them to be appointed of God; Answerably they ought to be esteemed: In testimony of a good esteem of them we must,  

1. Bless God for the Ministry we have, Rom. 10. 15. 
Duties to such Ministers as God appoints.   
2. Attend on their Ministry, Act. 16. 14.  
3. Forsake them not, Heb. 10. 25.  
4. Pray for them, Eph. 6. 19  
5. Be subject to them, Heb. 13. 17.  
6. Respect them as God's Ministers, 1 Cor. 4. 1.  
7. Grudge not their maintenance, 1 Cor. 9 7, 14.    

§. 36. Of comparing Moses and Christ.  
THE Apostle proceedeth to amplify the faithfulness of Christ by resembling it to the faithfulness of Moses, yet so as he doth also much prefer Christ be●…e Moses, v. 3. etc.  
Herein we may observe the wisdom of the Apostle who maketh choice of such a pattern as was among the Hebrews, to whom he wrote, in highest account; Ye trust in Moses, saith Christ to the Jews, joh. 5. 45. We are Moses Disciples, say the Jews of themselves, and we know that God spoke unto Moses, Joh. 9 28, 29. M●…ses his faithfulness was expressly commended by God, Numb. 12. 7. And it was much celebrated and held to be the best pattern. Now when they should hear that Christ was no whit inferior to Moses, but in sundry respects more excellent, they could not but have their hearts raised to an high esteem of Christ.  
The Apostle gives Moses his due, and resembles Christ to him to avoid envy and to gain credence; yet also he extols Christ above Moses, to draw them from Moses to Christ, from the Law to the Gospel See §, 45.  
We may learn hereby as we have occasion to compare things, not to withdraw 
D●…ract from none.  true praise from any, but to give to every one their right. This is to be done in comparing persons, callings, or any thing else. Many offend in the contrary▪ They will dispraise some persons and callings to extol others the more.   

§. 37. Of the meaning of these words, Moses in all his house.  
THE Name Moses was given to the man here spoken of by Pharaohs daughter, 
Notation of Moses name.  because (saith she,) I drew him out of the water, Exod. 2. 10. For 〈◊〉 name is derived from a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…raxit. See the Church's Conquest on Exo. 17. 9 §. 9 Who meant by house.  Verb that signifieth to draw out, and that out of waters▪ Psa. 18. 16.  
God appointed Moses to be the chief governor over his people, Act. 7. 35. who are comprised under this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  house, for it is metonymically here taken, an house for the inhabitants in a house, which are ordinarily called a Family. Therefore by way of Exposition it is said, whose house we are, v. 6. Thus also Christ is said to be over the house of God, Heb. 10. 21. and the Church is said to be the 〈◊〉 of God, 1 Tim. 3. 15. and Judgement is said to begin at the house of God, 1 Pet. 4. 17.) that is, the people of God.  
This Relative 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's people are God's house  HIS hath reference to God, comprised under this phrase, 〈◊〉 appointed him. For Moses was but a servant in the house, v. 5. Therefore the house was not his.  
I will not deny but that this relative may also have reference to Christ who is resembled to Moses, and intended under this phrase, who was faithful; Beside●… 〈◊〉 is afterwards said, that Christ as a Son was over his own house, whose house we 〈◊〉, v. 6. But betwixt these there is no discrepancy, for the Father and Son are o●… God, and the same things are oft attributed to both, joh. 5. 17.  
This reference declareth the reason that moved Moses to be so faithful, namely, because the house in which he was appointed a Steward was God's house; The people over whom he was set were God's people: In this respect he wished that they were all Prophets: Because they were the Lords people, Numb. 11. 29. He ●…nestly desired that a good governor might ●…cceed him, that the Congregati●… 〈◊〉 the Lord be not as sheep which have no Shepherd, Num. 27. 17.  
To amplify his care in this respect this general particle 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mose●… faithful to God and man.  ALL is added. F●… Moses was both a civil and an Ecclesiastical Governor. He was a Prince and ●… Prophet, Act. 7. 35, 37. He directed the people both concerning their dealing 〈◊〉 with another, and also concerning their worshipping of God; His faithfulness 〈◊〉 manifested in both. In the things concerning God and his service, and in 〈◊〉 things concerning the people and their welfare; This is a great amplification 〈◊〉 his faithfulness.  
Faithfulness in Moses was the more commendable because he was entrusted with the dispensation of all God's counsel to that people; what Moses spoke 〈◊〉 was taken to be not of God. See ch. 7. v. 14. §. 76.   

§. 38. Of resemblance betwixt Unequals.  
COncerning the resemblance here made betwixt Christ and Moses, a doubt ●…seth how the less can illustrate the greater; how Christ's faithfulness can 〈◊〉 amplified by Moses his faithfulness.  
Answ.  

1. Unequals may be compared in quality and likeness, though not in eq●…lity. Thus there are many resemblances betwixt the Creator and creatures.  
2. To such as are better acquainted with the less than with the greater, the less may illustrate the greater. If a man have all his life been enclosed in a dark dungeon, where he never saw the light of Sun or day, but only used candlelight; By that candlelight one may set out the excellency of the light of the Sun. Thus the faithfulness of Moses being better known to the Jews than Christ's faithfulness to them, it may be amplified by resembling it to Moses his faithfulness. Therefore he prefixeth this emphatical particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  also or even.  
3. That which the Apostle addeth of Christ's excellency above Moses, v. 3. doth further clear the doubt; for it showeth, that Christ was not only like to Moses e●…en in Moses his chiefest excellency, but also infinitely surpassed him, See §. 45.   
That we may the better discern how fitly the Apostle hath brought in this resemblance, we will set down particular instances of Moses his faithfulness, and that throughout the whole course of his life, and withal show how in every particular Christ was as faithful as Mosss.   

§. 39 Of Moses and Christ's Faithfulness compared together.  
1. MOses would not be corrupted nor detained from God's house (I mean from God's people) by the greatest enticements that the world afforded, namely, the promotions, profits and pleasures of Egypt, Heb. 11. 24, 25, 26. 1. CHrist left the glory of heaven to redeem his Church; Ye know the grace of our Lord jesus Christ, that though he was rich, yet for your sakes he became poor, 2 Cor. 8. 9 2. Nor the pride, nor the stout heart, nor the threats of Pharaoh, could keep Moses from declaring the Lords message unto him, Exo. 5. 1. etc. 2. Christ was not terrified by the threats, plots and practices of Priests, Scribes, Pharisees, Rulers of the Jews, Herod, or any others, Luk. 13. 3●…. joh. 7. 28. etc. 3. The murmuring of the people over whom Moses was set, kept not him from seeking their good, Exo 14. 12, 13. & 16. 6, 7. 3. Christ endured the contradiction of sinners against him, Heb. 12. 3. 4. Moses had his warrant for all that he did from God that appointed him, both in regard of the things which he did, and also of the manner of doing them; For proof hereof compare Exo. 25. 26. etc. where the charge is given, with Exod. ●…5. 36. etc. where the execution of the charge is set down. 4. Christ thus saith of himself, The Son can do nothing of himself but what he seeth the Father do, Joh. 5. 19 And again, I came down from heaven not to do mine own will, but the will of of him that sent me, Joh. 6. 38. 5. Moses faithfully delivered all things that were given him in charge, whether they were great or small, pleasing or displeasing to the people, Exo. 33 3. 5. Christ thus saith of himself to the Father, I have given unto them the words which thou gavest unto me; I have declared unto them thy Name, and will declare it, Joh. 17. 8, ●…6. 6. When Moses had no express direction in a particular case from the Lord, he enquired of the Lord and waited for an answer, Num. 9 8. & 15. 34. Leu. 24. 12. 6. Christ needed not this, for in him were hid all the treasures of wisdom and knowledge, Col. 2. 3. If he had needed he would have enquired. 7. When Moses heard better advice than himself had first conceived, and perceived it to be agreeable to God's will, he followed it, Exo. 18. 19 etc. 7. So wise was Christ as he ordered all things to the best, so as he needed no better advice than his own. He was wisdom itself. 8. Moses envied not at any on whom the Lord bestowed the same gift that he had, Num. 11. 29. 8. Christ gave such gifts to others as himself had, Mat. 10. 1. joh. 16. 15. & 20. 21, 22. 9 Moses strained himself to the uttermost, yea, and beyond his strength to do good to the people that were under his charge, Exo. 18. 18. 9 Christ's agony showeth that he put forth his utmost for his Churches good, Luk. 22. 42, 43, 44. 10. Moses had respect to every one in the house or congregation of Israel, whether Princes or people, great or mean, he was no respecter of persons; He gave this charge to others, as he practised it himself, Deut. 1. 16, 17. 10. In Christ all are one, free ●… bond, Gal. 3. 28. 11. Moses was careful for his posterity and for the welfare of God's people that should live after him; Witness the many prayers he made, and directions which he gave for this end, and in particular his care for a good governor to succeed him, Num. 27. 16. 11. The Commandments whic●… Christ gave to the Apostles, and 〈◊〉 things pertaining to Kingdom of G●…, of which he spoke after his resurrection. Act. 1. 2. 3. demonstrate his care for future times.   

§. 40. Of being faithful like Christ and Moses.  
THE forementioned branches of the faithfulness of Moses and of Christ, are not only for our instruction in those things that belonged to them, 〈◊〉 also for our direction, that we also may be like unto them both as they were li●… one another. This that we may be,  

1. We must take heed that we be not entangled with the world; With the profits, 
How we may be faithful as Moses and Christ.  honours and delights thereof, these are sore temptations; They were the last wherewith Satan assaulted Christ, Mat. 4. 8, 9 That old disciple Demas was beguiled herewith, 2 Tim. 4. 10.  
2. We may not fear the face of man, Luk. 2. 4. If we do we shall hardly do any good thing.  
3. We may not regard peoples murmurings; They are for the most part 〈◊〉 blind as they see not their own good; We must more respect this good th●… their displeasure.  
4. We must have our warrant from God for what we teach others, lest for doctrines we teach the commandments of men.  
5. We may not conceal any truth of God upon by and undue respects; wh●… we are not fully resolved of a case we must consult with God's Word, Isa. 8. 2●… Psa. 119. 24.  
6. We must follow better advice when it is given, and not to be too stiff an●… peremptory in our own opinion, job 31. 13. 2 King. 5. 14. 1 Sam. 25. 32. etc.  
7. We may not envy at the gifts which God bestoweth on others, but rather rejoice thereat.  
8. We must not be slothful, but put forth our strength to the utmost.  
9 We may not be respecters of persons, jam. 2. 1. We must impartially do good to all of all sorts.  
10. We must be careful of our posterity, and for the future estate of 〈◊〉 Church, and that by prayer, by well instructing the younger sort, and by pro●…ding successors.    

§. 41. Of the dependence of the third verse on the former.  Verse 3. For this man was counted worthy of more glory than Moses, inasmuch a●… 〈◊〉 who hath builded the house hath more glory than the house. 
HEre the Apostle begins to prefer Christ before Moses. This he doth und●… two metaphors; The first is taken from a Builder and a House, in this a●… the next verse.  
The first particle whereby this dissimilitude is brought in, sheweth, that it ●…pendeth upon something that went before as a cause or reason thereof; for it is 〈◊〉 causal particle, ᵃ FOR; It cannot with any good congruity have reference to 〈◊〉 words immediately going before. What consequence can there be in this, C●… was like to Moses, for he was worthy of more honour; But if it have reference to 〈◊〉 that went before, especially to the exhortation in the first verse, Consider the Apostle and Highpriest, etc. The consequence will be very clear, even thus, Cons●… the Apostle and Highpriest that was faithful as Moses, for he is more excellent than Moses.  
Hence it will follow, that Christ's excellency is of force to draw our minds and 
Christ's excellency works consideration.  hearts after him. This argument is oft used by the Prophets who use to set out God's excellency above Idols, above men, above all creatures, for this very end, to withdraw the hearts of people from doting upon Idols, and placing confidence in man, or in any other creature, unto God himself. This may be a general use of all that hath or may be spoken of Christ's excellency. See Cham 2. v. 1. §. 2. See also §. 23. of this Chapter.   

§. 42. Of the meaning of these words, Counted worthy.  
THis Noun is the Interpretation of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 7. v. 4. §. 31.  one greek particle, which is a relative Pronown, and properly signifieth no more than THIS or HE; But it being of the masculine gender, the word man is frequently joined with it to show the meaning of it. Sometimes even in Greek the word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  man is expressed, as Mar. 15. 39 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  joh. 9 16. It is used sometimes by way of excellency, as Heb. 7. 4. Luke 23. 41. and sometimes by way of derision and scorn, as Mat. 27. 47. In this sense it is oft thus translated, This fellow, Mat. 12. 24. Act. 18. 13.  
Here it is taken in the better sense by way of excellency and eminency.  
The word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  counted worthy sometimes intends a grace and favour, as when it is applied to God in reference to men: Thus mention is made of Gods counting us worthy of his calling, 2 Thes. 1. 11. Sometimes it signifieth a due, a desert, a worth in the thiag, ●…a person accounted worthy. Thus it is here used. Christ was indeed worthy of all glory, for he was the brightness of the glory of his Father, Heb. 1. 3.  
This word is here fitly used to show, that the worth in him was so evident and conspicuous as he could not but be accounted a worthy one.  
The word accounted worthy may have reference to God or man.  
To God, who throughly knew the difference betwixt jesus his Son and Moses his Servant.  
To man, namely, to such men as are of the Church, who are well instructed and informed in the excellency of Christ and meanness of the best men, and thereupon will account him worthy of more glory than Moses, though Moses among mee●… men was a most excellent one.  
The Verb being set down in the passive voice was counted worthy, and no distinct mention of any in particular that so accounted him, it may be referred either to God or man, or rather to both, yea, and to Angels too; For by God, Angels, and men, even by all that have understanding and a right knowledge of Christ, is Christ accounted worthy of more glory than any mere creature whatsoever.   

§. 43. Of counting Christ worthy of glory.  
THat which Christ is here said to be worthy of, is Glory: Of the derivation and notation of the Greek word translated Glory, and of the difference of it from the other word following, translated Honour, See ch. 2. v. 7. §. 66.  
Here it intendeth that Christ is worthy to be well spoken of, to be praised, and to have his Name every way celebrated. The Apostle saith of Elders that rule well, especially they that labour in the Word and Doctrine, that they are to be counted worthy of double honour, 1 Tim. 5. 17. Never did any Elder rule so well, nor so labour in the Word and Doctrine a●… Christ, he therefore above all is to be counted worthy of glory: If Servants must count their own Masters worthy of all honour, that the Name of God and his Doctrine be not blasphemed, 1 Tim. 6. 1. how much more ought every one of us that are servants to this high supreme Lord, who is in special manner our own Master, count him worthy of all honour: Assueedly the Name of God and his doctrine will exceedingly be blasphemed if we do it not: This is that Lord who is worthy to be praised, Psa. 18. 3. The celestial spirits who best know what is most due to this Lord, do so account of him.  
Two especial Reasons are rendered by those heavenly spirits why they account the Lord Jesus worthy of all glory; One is his high supreme Sovereignty, manifested by his creating all things, and that for his own pleasure, which they thus express, Thou art worthy, O Lord, to receive glory▪ and honour and power, for 〈◊〉 hast created all things, and for thy pleasure they are and were 〈◊〉, Rev. 4. 11. The other is taken from his redeeming of the Church, 〈◊〉 〈◊〉 〈◊〉 that follow thereupon, which they thus express, Thou art worthy 〈◊〉 tak●…●…he 〈◊〉, and to 〈◊〉 the seals thereof: And again, Worthy is the Lamb to 〈◊〉 〈◊〉, and honour, and glory, and blessing, etc. For thou wast slain, and hast redeemeds to God by thy blind; And hath made us unto our God Kings and Priests, etc. 〈◊〉. 5 ●…. 12.  
Give therefore unto the Lord Glory and Strength; Give unto the Lord the glory 〈◊〉 unto his Name, Psa. 29. 1, 2.  
For this end learn to know what is his due, what he is worthy of: Be well instructed in his excellencies as he is the Son of God, Chap. 1. 3. and as he is the Mediator betwixt God and Man; Thereby thou shalt understand that he is infinitely above all thy praises; This is it that will enlarge thy heart, and open thy mouth to praise him with the utmost of thy power.  
Hereunto we shall much more be incited, if we duly weigh his low condescension, his great undertake, his bitter sufferings, his glorious conquest over sin, Satan, death and hell, the high exaltation even of his humane nature, the many and great benefits that we reap by all these.  
Were our souls throughly affected with the aforesaid considerations, we should count him most worthy of all glory, and never be satisfied with setting out 〈◊〉 praises; Hereof See more in The Saint's Sacrifice on Psa. 116. 17. §. 108.   

§. 44. Of Christ's surpassing glory.  
THE Apostle doth not content himself with a simple expression 〈◊〉 worth, but comparatively amplifieth it by this particle o●… 〈◊〉 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more.  
The Greek word is used to set forth sundry kinds of degrees, as,  

1. Of number, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  More than twelve Legions of Angels, Mat. 26. 53.  
2. Of distance of place, That it spread no 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  farther, Act. 4. 17.  
3. Of time, To tarry 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  longer, Act. 18. 20.  
4. Of measure or quantity, Lovest thou me 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more than these? Joh. 21. 15.  
5. Of weight, No 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  greater burden, or no heavier, Act. 15. 28.  
6. Of worth, Behold 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a greater than Ionas, a greater than Solomon, 〈◊〉 41, 42.  
7. Of excellency, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A more excellent Sacrifice, Heb. 11 4.   
All those forementioned degrees may fitly be applied unto Christ, who in 〈◊〉 these respects, and what other may be thought of, is to be accounted more worthy of glory than Moses or any other.  

1. There were in number more excellencies in Christ then in any other, God ●…nointed him with the ●…yl of gladness above his Fellows, Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him, Joh. 3. 34.  
2. Christ is celebrated throughout the whole world; No man's Name for ●…stance of place is further made known; All people are to laud him, Rom. 15. 21. 〈◊〉 great multitude which no man could number, of all Nations and Kindred's, and ●…ple, and Tongues, stood before the Throne, and before the Lamb, and cried, saying Salvation to our God, which sitteth upon the Throne, and unto the Lamb, 〈◊〉 7. 9, 10.  
3. Christ from everlasting to everlasting, is God, Psa. 90. 2. And glory is 〈◊〉 unto this our God for ever and ever, Rev. 7. 12.  
4. For measure of glory, Christ is advanced above all, Thou art fairer 〈◊〉 〈◊〉 children of men, Psa. 45. 2. As the Appletrees among the trees of the Wood, so 〈◊〉 〈◊〉 Beloved among the Sons, Cant. 2. 3. And again, He is the chiefest among ten 〈◊〉 Cant. 5. 10.  
5. Such a weighty Crown of glory was set on Christ's head as never on any ●…thers, Heb. 2. 7. Cant. 3. 11.  
6. Christ's worth far exceeded all others; when john wept because no man was found worthy to open and read the Book, he was thus comforted, Weep a●…t, Behold the Lion of the Tribe of judah, the root of David, hath pr●…vailed to open the Book; Hereupon they sung this new Song, Thou art worthy to take the Book, etc. Rev. 5. 4, 5, 9  
7. Christ must needs be more excellent in glory then any other, for he is the brightness of his Father's glory, Heb. 1. 3.    

§. 45. Of the Prerogatives of Moses, wherein Christ excels him.  
THE person before whom Christ is here preferred is Moses.  
That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses. It is me's to take distinct notice of the Prerogatives of Moses, and withal to observe how Christ excelled Moses in all of them.  
I will exemplify this in ten particular branches.  
1. Moses was a Prophet, yea, there arose not a Prophet since in Israel like unto Moses. Deut. 34. 10. 1. God saith of his Son to Moses, I will raise them up a Prophet from among their brethren like unto you, Deut. 18. 18. This was a Prophet, mighty in deed and word before God, and all the people, Luke 24. 19 yea, he was greater than Moses. 2. God made Moses a Governor over his people. He was a Ruler, Act. 7. 35. 2. Christ is Lord over all, All power is given to him in heaven and in earth, Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people, Act. 7. 35. I will send thee unto Pharaoh (saith the Lord unto Moses) that thou 〈◊〉 bring forth my people the Children of Israel out of Egypt, Exo. 3. 10. 3. Christ was a greater Saviour from a more cruel Tyrant, and from a greater, bondage, Heb. 2. 14, 15. 4. Moses was God's special Ambassador, to whom God revealed all the Commandments, and the Statutes, and the judgements which he should teach the people, Deut. 5. 31. 4. Christ needed not any Revelation, For it pleased the Father that in him should all fullness dwell, Col. 1. 19 5. Moses was as God's special Friend, With him he spoke mouth to mouth, Deut. 12. 8. 5. Christ was more; He is the only begotten Son which is in the bosom of the Father, Joh. 1. 18. 6. Moses saw the backparts of God himself, Exo. 33. 23. 6. Christ is in the Father and the Father in him, he that hath seen him hath seen the Father. Joh. 14. 9, 10. 7. Moses was mighty in words and in deeds, Act. 7. 22. 6. Christ was more mighty, Never man spoke like him, Joh. 7. 46. Christ did the works which none other man did, Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him, Exod. 34. 36. Christ his face did shine as the Sun, and his raiment was white as the light, Matth. 17. 2. Christ is the brightness of the glory of his Father, Heb. 1. 3. 9 Moses was learned in all the wisdom of the Egyptians, Act. 7. 22. 9 In Christ was hid all the treasuros of wisdom and knowledge, Col. 2. 3. 10. When Moses died God buried him, Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven, Act. 1. 9 Notwithstanding all the Prerogatives of Moses he remained a mere man, and mortal, yea, subject to sin, whereby he so provoked God as he was not suffered to lead Israel into Canaan, and there to settle them, Deut. 32. 51, 52. Christ notwithstanding his abasement, was true God, and eternal, He did no sin, 1 Pet. 2. 22. He leads his people into the heavenly Canaan; Herein was joshua a Type of jesus.  
Had the Jews that lived in Christ's time known and believed the great difference 
Jews that preferred Moses before Christ blinded.  betwixt Christ and Moses, they would not have so lightly esteemed him as they did, much less have rejected him. Christ's excellencies were evidently made known to them by his doctrine and works; Concerning which some of them said, When Christ cometh will he do more miracles than those which this man hath 〈◊〉 And again, Never man spoke as this man, Joh. 7. 31, 46. But the God of this 〈◊〉 hath blinded their minds, lest the light of the glorious Gospel of Christ who is the image of God should shine unto them, 2 Cor. 4. 4.  
The like may be said of their posterity, the Jews that have lived since their days and of whom there are many yet living.  
Did Turks, Saracens, and others which account Moses to be a great Prophet, 
They who prefer Moses before Christ know not the difference betwixt them.  and receive his Books as Canonical, understand the difference betwixt Christ and Moses, they would certainly entertain the Gospel, and believe in jesus, and prefer him before Moses.  
As for us that know and believe the difference betwixt Christ and Moses, let us know and believe that there is an answerable difference between the Law and the Gospel, and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law. For this end let us set the pattern of David before us, who could not satisfy himself in setting out his high esteem thereof, and great delight therein. Read for this purpose, Psa. 19 7, etc. and Ps●…. 119. throughout. This moved him to lay that charge upon his Son, to keep the Statutes of God as they are written in the Law of Moses, 1 King. 2. 3. Behold also the pattern of josiah, who turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the Law of Moses, 1 King. 23. 25. Of the Jews that returned from the captivity it is said, That they entered into a curse, 〈◊〉 into an Oath, to walk in God's Law which was given by Moses.  
We ought not only so to esteem of the Gospel, but also to give more earnest heed thereto. See chap. 2. 1. §. 2. 5. As Moses, the Lawgiver could not bring Israel unto Canaan, so the Law can bring none to heaven: But joshua settled then there, so jesus by the Gospel settleth believers in heaven.   

§. 46. Of honour due to a Builder.  
THE Apostle further proceeds to amplify the disparity betwixt Christ and Moses, by a particular exemplification of the Excellency of Christ abo●…e Moses. This he doth under the metaphor of a Builder and an house built: The argument may be thus framed.  
The Builder of an house is worthy of more glory than the House.  
But Christ is the Builder and Moses a part of the House built.  
Therefore Christ is worthy of more glory than Moses.  
The Proposition is in the latter part of the third verse,  
The Assumption in the verses following.  
The Conclusion in the former part of this third verse.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Participle whereby the Builder is here set out, is in Greek a compound, the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple Verb signifieth to prepare, or to put on, or to adorn. I find it not in the New Testament, but it is frequent in other authors.  
This Compound is oft used in the New Testament, and that to set out 〈◊〉 preparing a way, Mat. 11. 10. And the making of the Tabernacle, Heb. 9 2. And ordaining the things thereof, Heb. 9 6. And preparing or building the Ark, Heb. 11. 7. 1 Pet. 3. 20.  
Here it is fitly translated, He who doth built, or a builder, in that it hath reference to an house built; A Builder is the efficient cause of that which he buildeth, and in that respect worthy of more honour than the effect or the work done. For if there be any excellency in a thing built, that excellency cometh from the builder. When men behold an Edifice substantially, artificially, and curiously 〈◊〉, they use to commend the Builder; Moses blessed Bezaleel and Aholiab, and the other workmen that built the Tabernacle, when he looked upon all the work and beheld that they had done it as the Lord had commanded, Exo. 39 43. An honourable mention is made of Solomon, even after the captivity, for the Temple which he built, Ezr. 5. 11. Though Nabuchadnezzar offended through the pride of his heart in boasting of his great Palace, yet this his speech, (Is not this great Babylon that I have built for the house of my Kingdom, Dan. 4. 30.) showeth, that the honour of a fair building, appertaineth to the builder. On the contrary, he that beginneth a building, and is not able to finish it, makes himself a laughingstock, Luk. 14. 29.  
It is a senseless thing to attribute the glory of that which is received from another, to the subject matter in which it is.  
What praise is it to the timber or stones, or other materials, that they make up 
Materials cannot make up themselves.  a fair and glorious edifice? Can the timber cut down, hue, square, fit, and lay itself in order to make up the edifice? Can stones, or clay, or iron, or any other material do the like? Can silver, or gold, or precious stones polish or put themselves in those places and ranks, where they may beautify a building?  
The workman that fits, prepares, lays all sorts of materials in their due places; who fastens them together, who erects the edifice, and perfects it, deserves the glory of his workmanship, and by due hath the praise thereof.  
To apply this to the most famous and glorious building that ever was, which is the Church of God, We as lively stones are built up a spiritual house, (1 Pet. 2. 5.) We are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief cornerstone, Eph. 2. 20, etc. should we hereupon think to have the glory hereof? Not unto us, not unto us, but unto our builder, the Lord Jesus Christ, the glory be given.  
We are by nature rough, untoward, unfit to make a Temple for God, we are 
Why we cannot build up ourselves.  dead in sin. Unless by the Axe of God's Word, the operation of God's Spirit accompanying the same, we be hewed and squared; unless the hard knobs of obstinacy be chopped off; unless the bark of civility and formal profession be pulled away; unless the sprouts of pride be paired off; unless the hollow dotes of hypocrisy be made plain and even; unless the rotten holes of lusts be cut out; unless we be quickened and made living stones, fit for a spiritual building; unless we be gathered together, and united to Christ the foundation, and one to another, as mutual parts of the same building, we can never make up a Temple for God to dwell in. In that therefore we are an habitation of God through the spirit, the praise is due to Christ the builder of this house.   

§. 47. Of the meaning of these words, For every house is builded of some man.  Verse 4. For every house is builded by some man, but he that built all things is God. 
THe Apostle here proveth that assumption which was set down in the former Section, namely, that Christ is the builder, and Moses a part of the house built. This causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, whereby this verse is knit to the former, implieth that this is a proof of that which went before.  
Of this Assumption there are two parts.  
One that Christ is the builder.  
The other that Moses is part of the house built.  
Both these parts are proved by two general undeniable principles.  
The later part concerning him that was built, is first proved, in these words, Every house is builded of some man.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek Pronoun translated some man, is an indefinite particle; as that which in the former verse was translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this man, See §. 42. As there, so here the word Man is added by our English. It may have reference to any one of the masculine gender, not God himself excepted.  
Mention being here made of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The various acceptations of this word house.  every house, I will endeavour distinctly to set forth what kinds of houses are mentioned in Scripture.  
An house hath reference to God or man.  
To man Properly or Tropically.  
An house is Properly put for a building made by man, and fitted for man's habitation: as the house where jobs children feasted together, and with a 〈◊〉 wind fell upon them, job 1. 18, 19  
Tropically it is taken three ways.  

1. By a Metonymy, for the inhabitants thereof, Act. 10. 〈◊〉. or for the goods and commodities therein, Matth. 23. 14.  
2. By a Metaphor, 

1. For a Nation, as, The house of Israel, Josh. 21. 45. And the house of bondage, that is the Land of Egypt, Exod. 20. 2.  
2. For a Tribe, as, the tribe of Levi, Psal. 135. 20.  
3. For the grave, which as an house holdeth our body, job 30. 23.  
4. For our body, which as an house holdeth our soul, 2 Cor. 5. 1.    

3. By a Synecdoche, an house is put  
1. For Kindred: who though they be not in a man's family, yet ●…tain thereunto. Abraham chargeth his servant to take a wise for his son, 〈◊〉 his father's house, Gen. 24. 40. Thus an house is put sometimes for ●…sors; as joseph is said to be of the house of David, Luk. 1. 27. And sometimes for Posterity: Thus God promiseth to build jeroboam a sure 〈◊〉▪ 1 King. 11. 38.    
To God an house hath reference, either above, or below.  

1. Above, Heaven is said to be his house, joh. 14. 2.  
2. Below, God's house hath reference to Places or to Persons. 


1. For Place; Under the Law the Tabernacle was called God's house, judg. 18 31. And the Temple, 1 King. 8. 10. and the Synagogues, Psal. 83. 12. and any place where God manifested his presence: As an open field, Gen. 28 17.  
Finally, Every place where God's people assemble to worship him, is ●…led and counted the House of God, Isa. 56. 7.   
2. For Persons: God's house compriseth under it, 

1. The whole number of such as are called, even the universal 〈◊〉 throughout the world, Heb. 10. 21.  
2. Particular Assemblies or Congregations, 1 Tim. 3. 15.  
3. Individual persons, 1 Cor. 6. 19 2 Cor. 6. 16.       
Here, in this text, House may be taken either for an earthly material house 〈◊〉 by man, or for a spiritual house built by God.  
If this phrase, every house, be properly taken for an earthy house, it 〈◊〉 a resemblance and an experimental proof: as if he had said, we see by 〈◊〉 that all houses wherein men dwell, are built by some man or other: so Moses being of the spiritual house of God must needs be built.  
If it be taken for a spiritual house, than it implieth that not only earthy 〈◊〉 wherein men dwell, but also spiritual houses and Temples of the Holy Ghost, 〈◊〉 built by some.  
Thus this general particle 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every, may have reference to both kinds of 〈◊〉 earthy and spiritual.  
Both acceptions of the word house, in the proper and metaphorical sense, 〈◊〉 to the same scope, namely to prove that Moses was brought to be of the house 〈◊〉 God, which is the Church, not by himself, but by another. Who that other 〈◊〉 is expressed in these words, He that hath built all things is God▪  
The word 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  builded, in Greek is the Verb of that participle which was 〈◊〉 the former verse, and thus translated, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Who hath builded. This and that 〈◊〉 the same thing.   

§. 48. Of Ministers receiving from Christ what they are or have.  
THat which the Apostle intendeth under this general, Every house is 〈◊〉 
Moses the most excellent in his time.  some man, concerneth Moses in special, who in his time was for place 〈◊〉 parts the most eminent and excellent in God's Church: yet was he built. 〈◊〉 said of him, may be extended to all that ever were, are, or shall be in the 〈◊〉 
The best are, what they are, by Christ.  of God. All are built, all are brought into the Church: all have their gifts 〈◊〉 graces, their places and functions, their privileges and prerogatives 〈◊〉 and conferred upon them. This Apostle includeth himself among the other members of God's Church, where he saith, Whose house are we, v. 6. He saith indefinitely of all Christians, without excepting any, In Christ you also are builded together, Eph. 2. 22. Another Apostle in such an extent saith the like, Ye also as lively stones are built up a spiritual house, 1 Pet. 2. 5. More expressly to the point in hand saith the Apostle of himself, By the grace of God I am what I am, 1 Cor. 15. 10. and again, I thank Christ jesus our Lord, who hath enabled me, 1 Tim. 1. 12.  
Obj. The Apostle maketh himself a Master builder, who laid the foundation: and he maketh other Minister's builders upon that foundation, 1 Cor. 3. 10. By the same reason Moses and the Prophets may be counted builders, yea and chief builders.  
Answ. We must distinguish betwixt the person and function of a Prophet, Apostle and other Minister.  
In regard of their persons, they are born in the same condition, and subject to 
Ministers in their persons as others.  the same passions and infirmities that others are, Act. 14. 15. as insufficient of themselves to do any thing as of themselves, as any other. We are not sufficient of ●…urselves, etc. saith an Apostle, 2 Cor. 3. 5. Ministers, even the best Ministers, stand in as much need of means both for preservation of their body, and also for the salvation of their souls, as others do.  
In regard of their functions, Christ doth indeed communicate his dignity and 
Minister's excellency in their function. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  work with them. The Apostle saith of himself and other Ministers, We are workers together with God, 1 Cor. 3. 9 In the same respect also he saith, We are Ambassadors for Christ, we pray you in Christ's stead, 2 Cor. 5. 20.  
But Christ doth so communicate his work and Office to them, as he 〈◊〉 all the power in his own hands. Ministers are only instruments; and their Ministry is of power, so much and so long as it pleaseth God to add his blessing thereto, without which blessing they are nothing. Neither is he that planteth any thing, neither he that watereth, but God that giveth the increase, 1 Cor. 3. 7. Without me, saith Christ to his Disciples, ye can do nothing, Joh. 15. 5.  
Thus though Ministers in regard of their Office, be sowers, planters, waterers, fathers, builders, etc. yet in regard of their persons, they are God's corn, plants, gardens, children, houses. So was Moses, so were all other Prophets, so were the Apostles and all other Ministers. 
Jews too high esteem of Moses.   
The Jews therefore had two high a conceit of Moses. They accounted him their Lord and Master, and professed themselves to be his Disciples, and that in opposition to Christ, joh. 9 28. Yea they trusted in Moses, Joh. 5. 28. 
Ministers may be too highly esteemed.   
Men may also have Ministers of the Gospel in too high an esteem. Indeed it is the most usual fault to despise Ministers, yet some are prone to fall into the other extreme. People ought to take heed thereof: for it is a kind of secret Idolatry, and it may draw our mind too much from Christ himself.  
Let Ministers also take heed of thinking too highly of themselves. They are but 
Ministers must make themselves equal to others  parts of that house whereof other Christians also are parts. Let them therefore make themselves equal to them of the lower sort, and account all of this spiritual house as brethren. Christ himself was not ashamed to call them brethren, Heb. 2. 11. §. 108. See §. 3, 4. of this Chapt.  
Ministers being of this house that is built by another, they must be diligent in 
Ministers to use means for their good.  using the same means for their spiritual edification, that they teach others. They must pray for themselves, and preach to themselves, and partake themselves of the Sacraments, lest they prove like the builders of Noah's Ark, who perished with the wicked world.  
Finally, Moses being as others of that house that was built, people must not expect 
Too much not to be expected from Ministers.  too great matters from their Ministers, as if they were the builders of the house. They must use them as Ministers of God, depending on God for his blessing: yet must they pray for them, and bear with them, and succour them, and do all meet kindnesses for them.   

§. 49. Of the Church having what it hath by Christ.  
THe second part of the assumption (set down §. 46.) is here proved. It is 〈◊〉 Christ is the builder. It is proved by a general thus, God hath built all thi●… therefore Christ hath built that house whereof Moses is a part.  
This title 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ true God. See Chap. 1. v. 8. §. 107.  God, must here in particular be applied to Christ, or else there is 〈◊〉 consequence in the argument.  
The Apostle doth purposely express Christ under this title God, for these reasons.  

1. The work he speaks of is a Divine work proper to God.  
2. It showeth, that without question and beyond comparison, Christ was gre●…er then Moses.  
3. This ratifieth what he had before declared in the first Chapter, concerni●… Christ, that he was true God.   
Some restrain this general, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all things, to the Church: as if he had said, Go●… hath built up all the members of the Church, and all things appertaining thereunto▪ Thus they restrain this phrase, Who worketh all things after the counsel of his 〈◊〉 will, (Eph. 1. 11.) to the things of the Church.  
If the phrase be taken in the most general extent that may be, even for all creatures, it will tend to the same scope; for then the argument will be this, from the general to the special, He that▪ hath built all things, hath assuredly built the Church and the several members thereof, and all things appertaining thereto.  
To 〈◊〉 at this general tendeth to the same end that the point proved do●… (which 〈◊〉 ●…hus laid down, ver. 3. He who hath builded the house, hath more ●…nour than the house.) The Apostle useth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the very same word both here an●… there.  
This manner of expressing the builder beforementioned, by this title God: and by the extent of his work all things, much amplifieth the excellency of Chri●… above Moses: and it confirmeth two great articles of our Christian faith: which are these.  

1. Christ is true God. Hereof see more Chap. 1. v. 8. §. 107. where this title God is applied to him. And Chap. 1. v. 10. §. 128. where this title Lord, as the interpretation of jehovah is applied to him.  
2. Christ is the Creator of all things: For so much this word, built, in reference to this extent, all things, importeth. Hereof see more Chap. 1. v. 2. §. 18. & Chap. 1. v. 10. §. 127.   
Two arguments are here set down against Arius.  

1. The title God, which is properly taken.  
2. The work of creating all things; which is proper to the true eternal God.   
The special point here intended by the Apostle, is that the Church is made a●… 
The Church made a●… house by Christ.  house of God, and the several members of the Church, so ordered and qualified as they make up that Church: and all this by Christ. By Christ children of me●… who are by nature dead in sin, are quickened and made lively stones, by him they are gathered together, and endued with all needful graces, whereby they come to be an holy house, and a fit Temple for God to dwell in. The Son quickeneth wh●… he will, John 5. 21. In Christ all things are gathered together in one, Eph. 1. 10. Of his fullness have all we received and grace for grace, John 1. 16. In this respect Christ is styled The Head of the Church, and the Saviour of his Body, Eph. 1. 22. & 5. 23.  

1. The members of the Church, before they were members, were dead and 
Why Christ bullds up the Church.  scattered, and destitute of all grace. Therefore there must be some to quicken the●… to gather them, and to furnish them with grace.  
2. Christ of all is the fittest to do this. He is the very wisdom and the power of the Father. By him all things were made and all things are preserved, sustained and ordered. Most meet therefore it is that the Church should receive her spiritual being and preservation, and every good thing, from and by Christ.  
3. For working the great work of man's redemption, which is proper to the Church, Christ humbled himself even to death, the death of the Cross. Most meet it is therefore that he should have the honour of building up his Church. Thus he seeth of the travel of his soul, and is satisfied, according to the promise, Isa. 53. 11. read Phil. 2. 8, 9, 10, 11.   
This honour is given to the Son of God, that all men should honour the Son. even 〈◊〉 they honour the Father, Joh. 5. 23.  
Let us therefore that are of this house, that find ourselves quickened, gathered, and built up in this holy house, and freed from our former miseries, acknowledge as much, as Naaman did, 2 King. 5. 15. Or rather as the tenth Leper did, t●…rn back and glorify God, Luke 17. 15. Let us return all the praise and glory of all the beauty we have to Christ, and not arrogate any thing to ourselves; but with humble thankfulness say, By the grace of God I am what I am, 1 Cor. 15 10. and thus, I live: yet not I, but Christ liveth in me, Gal. 2. 20.   

§. 50. Of a faithful servant.  Verse 5. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after. Verse 6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. 
THe 
a Of the two metaphors, Sec §. 41.  second Metaphor or comparison, whereby the excellency of Christ above Moses is set forth, is in these two verses. It is taken from the difference betwixt a son who is heir and Lord of an house, and a servant, who is only a minister therein.  
The Argument may be thus framed:  
A son ruling over his own house is more excellent than a servant therein.  
But Christ is such a Son, and Moses was such a servant.  
Therefore Christ is more excellent than Moses.  
The Proposition is taken for grant, as a truth most evident and clear.  
Both the parts of the assumption are largely exemplified.  
The later part first in the 5th ver. Then the former part in the 6th ver.  
I will follow the Apostles order, and begin with the exemplification of Moses inferiority: which is set down in three particulars.  

1. Moses was a servant, but Christ the Son.  
2. The house where Moses was, was another's: but the house was Christ's ●…wn.  
3. Moses was only in the house: but Christ was over the house.   
That this point might be the better heeded, the Apostle sets it down with this note of asseveration 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verily.  
The conjunction is that which is ordinarily used to confirm a point, and it implieth that the matter here set down is a matter of moment, and in that respect the more to be regarded.  
That which before he had said of Moses being faithful in all his house, is here again repeated, because it is a matter very observable, and because it addeth much to the commendation of Moses. For that condition of Moses that he was a servant, may seem to be a matter of abasement: but this that he was a faithful servant, much honoureth him. And the joining of his faithfulness with his condition of being a servant, sheweth one reason of his faithfulness: even because he was a servant: and withal it showeth a special duty of a servant, which is to be faithful, Matth. 24. 41. & 25. 21.  

1. That trust that is reposed in servants requires that they be faithful. It is a matter of great consequence to be faithful in the trust that is reposed in one; and it deserveth much commendation, and procures also remuneration, Matth. 25. 21, 23. But on the contrary, it is a great crime, yea and a great aggravation of ones fault, to fail trust.  
2. Servants are to give an account of that with which they are trusted. Do ye not remember what the Lord said to his steward, who was his servant, Give an account of thy stewardship, Luk. 16. 2. Were not all the servants to whom talents we●… committed called to an account? It is expressly said, that the Lord reckoned 〈◊〉 them: He reckoned both with the faithful and unfaithful, M●… 25. 17, etc. We●… mark the issue that followed upon that reckoning, both in relation 〈◊〉 faithful and also to the unfaithful servants.   
O consider this all ye that are Gods servants, whether Magistrates in the Commonwealth, or, Ministers in the Church, or appointed to any other function by God, Be faithful as a servant.   

§. 51. Of this particle, AS, and this epithet, Servant.  
THe first difference here expressed betwixt Moses and Christ, is, that Moses was a servant.  
The manner of expressing this point, by this note of similitude, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AS, doth 〈◊〉 here intent a mere likeness: as if he had not been indeed a true, proper servant▪ but a servant only in some resemblance and properties appertaining to a servant But it rather importeth a clear manifestation of what he was. As he was indeed▪ servant, and knew himself to be a servant, so he manifested himself to be one, 〈◊〉 his faithful service and other properties of a good servant. He carried himself 〈◊〉 his place, as a servant, not as a Lord. Thus this very particle AS, is used for the manifestation and demonstration of the reality of a thing, in this phrase, We be●… his glory, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the glory AS of the only begotten of the Father, Joh. 1. 14. Moses was truly and properly a servant in relation to God, whose servants all are (Psal. 119 91.) Especially Saints of what rank or degree soever they be. See more hereof ●… the Saint's Sacrifice, on Psal. 116. v. 16. §. 99  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The original word here translated servant, carrieth an especial emph●… Throughout the whole New Testament I find it no where else, but here 〈◊〉 used: but in other Authors frequently. It setteth out such an one as is offici●… desirous to please his Master; ready to do his duty, and that willingly. There 〈◊〉 a Verb of the same kind that signifieth to seek to please.   

§. 52. Of Moses being a servant.  
MOses was the chief Governor over the people▪ yet in reference to Go●… servant: So God calleth him, Num. 12. 7, 8. So he styleth himself, Ex●… 10. So do others call him, Deut. 34. 5. josh. 1. 1. This title in sacred Scriptures given to no one man more frequently then to Moses.  
The authority and dignity which he had was not from himself: For there is 〈◊〉 
How Governors are servants.  power but of God, Rom. 13. 1. It was the Lord that said unto him, Thou shalt he ●…stead of God, Exod. 4. 16.  
All the power that men have is subordinate. They who are over others, 〈◊〉 themselves under authority, Mat. 8. 9 And they have a Lord to whom they ar●… give an account, Luk. 16. 2.  
Moses made a twofold use hereof. One in reference to God. Another in ●…rence to the people.  
In reference to God: 
Wherein Moses showed himself a servant to God.   

1. Upon all occasions he testified a reverend respect to his Divine Ma●… When God made known himself unto him, He hid his face, for he was 〈◊〉 to look upon God, Exod. 3. 6.  
2. He earnestly desired an evidence of God's favour. If now I have for grace in thy sight, O Lord, let my Lord I pray thee go amongst us, Exod. 34●…  
3. He was ready to obey cheerfully, sincerely, as one who was to give 〈◊〉 count, Heb. 11. 26, 27.  
4. He preferred the glory of his Lord, even to his own glory and salv●… Exod. 32. 10, 32.   
2. In reference to the people he was as a servant, in that he was  

1. Meek and humble. He was not like that servant who smote his fell●… s●…vants, Matth. 4. 29. It is testified that Moses was very meek above all 〈◊〉 that were upon the face of the earth, Num. 12. 3.  
2. He did willingly partake of that portion which God allotted out unto his people, and put his shoulders under their burden; He chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, Hebr. 11. 25.  
3. He much pitied and commiserated the people, and that when they murmured against him, Exo. 14. 11, 12, 13.  
4. He oft prayed and earnestly cried unto God for them, Exod. 32. 11, 31. Num. 12. 13.   
Then who are in Moses his place (as Princes of State and Ministers of the word are) must be of Moses mind. They must know they are Gods servants, and answerably carry themselves both to God and his people. It will therefore be very useful for them oft to meditate on this pattern. Of Moses Faithfulness Se●… §. 39  
Of this phrase, in all his house, See §. 37.   

§. 53. Of Moses and other Ministers for a testimony.  
AN especial end why Moses was made a servant in God's house, is thus set down, For a testimony of those things which were to be spoken after. The word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  testimony signifieth a witness-bearing; It comes from the same root that that word did which is used, chap. 3. vers. 4. §. 30. and spoken of God's 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  witness.  
It here intendeth two things.  

1. A confirmation of the truth of a thing.  
2. An evidence against such as believed not.   
In both these senses Christ thus useth this word, Show thyself to the Priest for a testimony unto them, Mat. 8. 4. This he speaks to a Leper whom he had cleansed, that he should go to the Priest, that by the Priest the truth of the miracle might be confirmed: (For the Priest could judge of a leprosy whether it were throughly cleansed or no:) and that the unbelieving Jews might be convinced about the power of Christ.  
The manner of expressing this clause thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The end of Moses Ministry  For a testimony, pointeth at the end of Moses Ministry, which was to bear witness unto and to confirm God's truth.  
Of confirming the truth of God See ch. 2. v. 3. §. 25.  
That whereof Moses was to be for a testimony is thus expressed, Of those things which were to be spoken after. All this is the interpretation of one 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word, which is of the future tense. To express the emphasis thereof more fully, this particle after is added.  
The future things whereof Moses was to be for a testimony, were,  

1. Such as Moses himself was to deliver to the people; For Moses bore record 
The things of which Moses was for a testimony.  of, and gave witness to such things as God would have the people take notice of. Thus it is said of john, He bare record of the Word of God, Rev. 1. 2, 3.  
2. Such things as Christ and his Apostles in their time preached; For thus saith Christ, These are the words which I spoke unto you, that all things must be fulfilled which were written in the Law of Moses concerning me, Luk. 24. 44. To the like purpose Saint Paul persuaded the jews concerning jesus out of the Law of Moses, Act. 28. 23. Hence is it that Christ said to the Jews, Had ye believed Moses you would also have believed me, For he wrote of me, Joh 5. 46.  
3. Such things as this Apostle hereafter sets down in this Epistle, which are, Types that prefigured Chr●…st, of which he saith, This is the sum, We have such an Highpriest, etc. Heh. 8, 1. Thus the word may be translated, which shall be spoken after.   
Neither of the foresaid interpretations do cross the other; But all in substance agree: For the things which were in the Types which Moses delivered to the people were by Christ and the Apostles revealed in their truth, and in this Epistle the types and truth are both declared.  
That which is here said of the end of Moses his Ministry, that it was for a testimony of God's truth, is in the general true of all Ministers, All the Prophet's ga●… witness of such things, Act. 4. 43. john the Baptist came for a witness to bear wit●… 
All Ministers are Gods witnesses.  of the light, Joh. 1. 7. jesus Christ himself was a faithful witness, Rev. 1. 5. The Apostles were to be witnesses unto Christ, Act. 1. 8.  
God had these witnesses both to make known his will to his Church, and also to confirm and ratify the same by evidence out of God's Word; yea, also by the●… answerable practice, and by their suffering for what they preached.  
Herein we have an evidence of God's good Providence to his Church, who neve●… left it without witness; Moses was for a testimony in his time, Prophets succeeded him, john them, Apostles him, and ordinary Ministers in all ages since the Apostles days succeeded them.  
Happy are they who give such heed thereunto as they reap the benefit thereof; But their judgement is the greater who having witness given to the light walk in darkness, and remain ignorant and obstinate; But whether men regard this witness or no, it shall not be in vain; The truth of God is more justified thereby, and unbelievers made more inexcusable.  
As Moses and the Prophets gave witness to the things which were to be done ●…t Christ's first coming, So Ministers, who live in these latter days give witness to the things which shall be done at his last coming.   

§. 54. Of this Title Christ.  Verse 6. But Christ as a Son over his own house, whose house are we, if we hold 〈◊〉 the confidence, and the rejoicing of the hope firm unto the end. 
THis particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BUT implieth a difference betwixt that which went before, and that which followeth. The difference or rather dissimilitude is betwixt Moses and Christ, who is far the more excellent; The inferiority of Moses being distinctly set down in the former verse, the excellency of Christ above Moses is as distinctly exemplified in this verse, and that in the three particular branches mentioned, §. 50.  
Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him, to show whom he meant under that Title God, he here expressly named Christ.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungere Heb. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctio. 1 Joh. 2. 20, 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Christ in Greek signifieth the same that 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unxit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah unctus.  Messiah in Hebrew doth, namely, anointed. An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉 saith, which is, being interpreted the Christ, Joh. 1. 41, And he who by the Psal●… is in reference to God called his Messiah, or his Anointed, Psa. 2. 1. is by the Apostles called his Christ, Act. 4. 26. The word Messiah in Hebrew is oft by our English translated, anointed; as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9 And by the Greek LXX translated Christ.  
To show that this Name Christ, is by an excellency and property attributed to 
Jesus by an excellency called Christ.  Jesus our Saviour, it is many times expressed with an emphasis thus, the Christ, Joh. 20. 31. That Christ, Joh. 6. 69. Very Christ, Act. 9 22. The Lords Christ, L●…. 2. 26. The Christ of God, Luk. 9 20. The Priests and Scribes which rejected th●… Christ knew that the promised Messiah was that Christ; whereupon they said to John, Why baptizest thou if thou be not that Christ? Joh. 1. 25. and they thus adj●… Jesus himself, Tell us whether thou be the Christ, Mat. 26. 63. yea, the common people knew as much, for all men mused in their hearts of John whether he were 〈◊〉 Christ or no, Luke 3. 15. and of Jesus himself they said, Do the Rulers know in 〈◊〉 that this is the very Christ? Joh. 7. 26. And the woman of Samaria said of him, 〈◊〉 not this the Christ? and again, I know that Messias cometh which is called Christ Joh. 4. 25, 29. 
Christ importeth three things. 1. His Functions. 1. King's anointed.   
This Title Christ or Anointed importeth three things.  

1. The Functions which Jesus undertook for man's salvation, even the Funct●…ons of such as were anointed under the Law. These are of three sorts, 

1. Kings; Of anointing these See ch. 1. v. 9 §. 119. Now, Christ was 〈◊〉 promised King of whom the other were types.  
2. Priests were anointed, Leu. 8. 12, 30. Hereunto the Psalmist alludeth, 
2. Priests anointed.  where he maketh mention of precious ointment upon the head of Aaron, Psa. 133. 2. Of Christ's Priesthood See ch. 2. v. 17. §. 172.  
3. Prophets; There is one instance given of anointing a Prophet. For God 
3. Prophet's anointed.  giveth this charge to Elisah, Thou shalt anoint Elisha to be Prophet in thy room; Prophets are in special manner called Gods Anointed; For where God saith, Touch not mi●… Anointed, by way of exemplification he addeth, and do my Prophets no ha●…m, Psa. 05. 15. Prophets were Types of Christ, Deut. 18. 15. etc. That Text is expressly applied to Christ, Act. 3. 22. etc. jonas also was a Type of Christ, Luk. 11. 30. The Jews that lived in Christ's time knew that the promise Messiah should be a Prophet, joh. 6. 14. & 7. 40. Mat. 21. 11. In all these places there is an emphatical expression, the Prophet, that Prophet. Of Christ's Prophetical Function See    
2. The Title Christ or anointed implieth the right that Christ had to undertake 
2. Christ implieth a right.  those Functions; He that anointed Christ (which was his Father Heb. 5. 5.) he appointed him, and thereby gave him a right to his office. See more hereof, v. 2. § 33.  
3. It implieth an ability that Christ had to perform those Functions whereunto 
3. Christ implieth ability.  he was anointed; Hereupon Christ saith, The Spirit of the Lord is upon me because he hath anointed me, Luk. 4. 18. This phrase, The Spirit of the Lord is upon me, implieth the abilities that were conferred upon him by the Spirit of God, and that in a more than ordinary manner; For he was anointed above his fellows, See ch. 1. v. 9 §. 123.   
Of the difference betwixt this name Christ and the other name jesus; See §. 29.   

§. 55. Of Christ a Son in reference to God.  
THE first branch of Christ's excellency wherein he is preferred before Moses, it his dignity, arising from his birthright: This is here set down in the same manner that the inferiority of Moses was, by a particle of resemblance, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as; Hereof See §. 51.  
Here this phrase as a Son may be taken two ways.  

1. By way of resemblance thus; As in men's families the Son and heir is counted more excellent than any servant, So the Son of God in the house of God: In this sense it is thus fitly translated, as a Son.  
2. By way of eminency, thus, as the true, proper Son of God, more excellent than all mere creatures. In this sense it was thus fitly translated, as the Son; Thus it implieth, that it is no usurpation for Christ to be over the house of God, it is his right as he is the Son of God.   
The former sense cometh up to this latter, and infers the same conclusion, that Christ being the true proper Son of God must needs be more excellent than Moses that was but a Servant.  
By this Argument the Apostle proved Christ to be more excellent than Angels, Cham 1. §. 42, 47.  
This Title Son in reference to God attributed to Christ, affords matter of Instruction and Direction.  

I. Instructions are those, 

1. Christ is true God; As a Son of man is true man, so the Son of God true God.  
2. Christ is God eternal; Divine generation is an eternal act.  
3. Christ is equal with God, the Son is equal with the Father.  
4. In Christ God is well-pleased, Mat. 3. 17.  
5. In Christ we are adopted Gods Sons and made heirs, Gal. 4. 4, 5, 6.  
6. In Christ we are made free, joh. 8. 36.    
II. Directions are these, 

1. Honour Christ as God, joh. 5. 23.  
2. Hear him, Mat. 17. 5.  
3. Believe on Christ, joh. 3. 16.  
4. Submit to Christ, Psa. 2. 12.  
5. Confess Christ, 1 joh. 4. 15.  
6. Depart not from Christ, joh. 6. 68, 69.  
7. Tread not Christ under foot, Heb. 10. 29.  
8. Wait for Christ from heaven, 1 Thes. 1. 10.      

§. 56. Of Christ the Governor of his Church.  
THE second branch of Christ's excellency wherein he is preferred before M●…ses, is his authority, implied under this Preposition 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Over; He was over b●… house as a Lord and a Governor, who had a supreme power to order all things therein as it pleased him: In reference hereunto these Titles 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domin●….  Lord, Mat. 13. 5●…▪ 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magister. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racept●…r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi.  Master, Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9 5. were frequently given to him in his life time, yea, and this Title also 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater-families.  master of the house, Mat. 19 25. As there were none who excelled him in dignity, so nor in knowledge, prudence, or any other gift that made one fit to be over the Church, the Lord and Master there●… and head thereof.  
Intolerable in this respect is the arrogant presumption of him who is styled 〈◊〉 head of the Catholic Church and universal Bishop. Hereof See more.  
The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said, At the name of jesus every knee shall bow, Phil. 2 10. and to obey him, and to subject ourselves to his Ordinances, and to be subject to 〈◊〉 Word.   

§. 57 Of the propriety which Christ hath to his Church.  
THE third branch of Christ's excellency is that propriety which he had to the house over which he was: It is said to be his 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Own.  
Of the house wherein Moses was it is said to be in reference to God his house; 
ᵇ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The same house is here meant; But in reference to Christ it is called his 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉: In the Greek only one Title makes the difference between the words.  
This propriety which Christ hath in the Church is proper and peculiar to him, no creature may lay claim to it. The Apostle hath reference to Christ in this phrase, the house of God which is the Church of the living God, Eph. 3. 15. To him also be hath reference in this phrase, Of whom the whole Family of heaven and earth is ●…med, Eph. 3. 15. And in this, Ye are the Temple of the Living God, 2 Cor. 6. 16.  
The Scripture noteth many grounds of this propriety, as,  

1. Christ purchased his Church, Act. 20. 28.  
2. He built it, ver. 4. In this respect it is said, To whom coming as unto a living stone, ye also as lively stones are built up a spiritual house, 1 Pet. 2. 4, 5. A●… again, In whom you also are builded together, Eph. 2. 22.  
3. God hath given the Church to his Son, Psa. 2. 8.   
The Church being Christ's own house, how can we doubt but that his eye will be continually thereupon, and his presence therein, and that he will take especi●… care thereof to provide all needful things for all? The Apostle saith, If any pr●…vide not for his own, and especially for those of his own house, he is worse th●…n an 〈◊〉 del▪ 1 Tim. 5. 8. Can any now imagine that Christ will not provide for them of his own house? It is said of joseph, That he nourished his Father, and his brethren, 〈◊〉 all his father's household with bread according to their Families, Gen. 47. 12. M●… more will Christ nourish those of his own family. He will in this respect do more for his Church, then for all the world besides. Men use to bestow more cost 〈◊〉 their own houses, than others. Of Comforts and Duties hence arising, See 〈◊〉 next §.  
That right which Christ hath over his Church, giveth him an absolute Power to order it as he will. He may establish or alter Ordinances as he will. He ch●…ged the legal Ordinances into Evangelical. He hath established Evangelical Ordinances to be perpetual to the end of the world. No man, which is but a servant, hath such a power.   

§. 58. Of those who are the house of Christ.  
THe Apostle to explain that metaphor of an house more fully, addeth this phrase, Whose house are we.  
This Pronoun [We] may be taken two ways:  

1. Jointly for the whole Catholic Church, which is the Society and Communion of all that ever did, or shall believe in Jesus Christ.  
2. Distinctly, for every particular believer. For the body of a particular Professor is said to be the temple of the holy Ghost, 1 Cor. 6. 19 In this sense they may be taken for the house of Christ Synecdochically, as particular stones of that building: For they are called lively stones, 1. Pet. 2. 5.   
Thus the privileges of Christ's house may belong to every of them.  
Fitly are Saints in the former joint consideration styled an house. For 
How Saints are an house.   

1. As stones and timber, they are brought together, and fitly said, and that for God to dwell among them, 2 Cor. 6. 16.  
2. As an house is set upon a foundation (Luke 6. 48.) So are Saints built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner●…, Ephes. 2. 20.  
3. As Solomon's Temple was beautified and adorned with silver, gold, variety of pictures, and other ornaments, 2 Chron. 3. 4. 1 Kings 6. 29. So Saints are decked and adorned with the various graces of God's Spirit, Gal. 5. 22, 23.  
4. As an house inhabited hath a Governor over them: so the Society of Saints have one over them who is called the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Master of the house, Mat. 10. 25.  
5. As in a house there is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Famulitium, Luk. 12. 42.  an household which consisteth of children, servants and others: So in the Church of God, Mat. 15. 26. Luke 11. 7.  
6. As in a great house there are variety of Officers: So in the Church there are Stewards, Ministers, and others, 2 Cor. 12. 28.  
7. As in a well-governed house there are good orders for the good government of it: So in the Church of Christ, 1 Tim. 3. 15.  
8. As in a house all needful provision useth to be stored up: So in this house of Christ there is bread of life, water of life, and needful food and refreshing.   
Singular Comforts must needs hence arise to those that are parts and members 
Comforts to such as are of Christ's house.  of this house: and that by reason of  

1. The sure foundation whereon it is settled, 1 Cor. 3. 11.  
2. The fast knitting of the parts of the house together, Eph. 2. 21.  
3. The excellent ornaments thereof, which are the glorious graces of God's Spirit.  
4. The good Laws and Constitutions for better governing the same, being all contained in the word of God.  
5. The wise Governor thereof.  
6. The excellent household.  
7. The useful Offices in it.  
8. The variety and sufficiency of provisions appertaining thereto.   
That which is expected of such as are of this house, is, 
Duties of those who are of Christ's house.   

1. That they cleanse themselves, from all filthiness of the flesh and Spirit, 2 Cor. 7. 1. & 6. 16, 17, 18▪ Otherwise this house of Christ may prove the devil's s●…ie.  
2. That they deck and adorn themselves with the graces of God's Spirit, Colos. 3. 12.  
3. That they be subject to their Governor, and to the good Orders that he establisheth among them.  
4. That they be content with the place and portion which the Master of the household allots unto them.  
5. That they maintain unity amongst themselves; For an house divided against itself shall not stand, Mat. 12. 25.  
6. That they improve to the best advantage they can the talon which their Lord committeth unto them, Mat. 25. 20.    

§. 59 Of the excellency and extent of Christ's house.  
THese two relatives, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whose, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we, being joined together in reference to a●… house, thus, whose house are we, do exceedingly commend the Church of God which is intended hereby. All the world admired Solomon's Temple: but beho●… here a more glorious Edifice. The stones hereof are living stones: the ornaments thereof, the graces of God's Spirit: The provision thereof, such as endureth to everlasting life: All things appertaining thereunto, spiritual, celestial.  
It was before implied (§. 48.) that Moses was of this house: here it is said of 
Believers under Law and Gospel make one house.  Christians, We are the house, whereby it is manifest that the Church of the Old and New Testament was one and the same. The Apostle speaking unto Christians who were Gentiles, in reference unto the jews saith, Ye are fellow. Citizens with 〈◊〉 Saints, and of the household of God, Ephes. 2. 19 And in reference to the ancient Church of the jews, it is said to the Society of Christian Gentiles, Thou being ●… wild Olive-tree, were graffed in amongst them, and with them partakest of the 〈◊〉 and fatness of the Olive-tree, Rom. 11. 17. Both they and we have one God, one Saviour, and the same means of Salvation in regard of the substance. They did eat the same spiritual meat, and drink the same spiritual drink, that we do, 1 Cor. 10. 3, 4.  
On this ground the Apostle exhorteth us to be followers of them, Heb. 6. 12. & 12. 1.  
On this ground they prayed for our calling, Psal. 67. 3, etc.  
We therefore ought also to pray for their recalling, and to use all the means we can to help on the same.   

§. 60. Of the meaning of this Conjunction, IF.  
THe evidence whereby we may know whether we be of the house of Christ, o●… no, is thus set down, If we hold fast the confidence, etc.  
This manner of setting down the evidence by a conditional particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If, do●… not necessarily imply that the foresaid grace's Confidence and Hope, may totally and finally be lost. For  


1. The particle, If, doth not always leave a matter in doubt, but rather layeth down a ground of confirming another truth: as if this Argument of the Apostle were thus framed.  
They who hold fast their confidence unto the end, are the house of Christ:  
But we that have confidence, shall hold it fast to the end:  
Therefore we are the house of Christ.  
Will an Angel preach another Gospel than Paul did? yet such a supposition is made, Gal. 1. 8, 9  
See more of this kind of arguing, Chap. 2. v. 2. §. 8.   
2. The Apostle wrote to a mixed company: whereof some had sound saving grace in them: Others had but a show of grace, making a Profession of what they had not. These might totally and finally lose what they seemed to have: as Dem●… did, 2 Tim. 4. 10. In regard of them, this conjunction, IF, might be conditionally used.  
3. Means must be used, by those which are sound, for growing and persevering in that grace which they have. To stir up such to be careful and diligent in using those means, the Apostle thus expresseth this evidence, If we hold fast: yea ●…e includeth himself by expressing the point in the first person We, implying, that he himself had need to look to his own standing. See Chap. 2. §. 4.   
There is in the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek a little particle added to this conjunction: which carried some emphasis with it, and it may be thus translated, 
c Si modo.  If at least: or, 
d Siquidem.  if tr●…. Thus is this conjunction with that particle used, v. 14. & Chap. 6. 3.   

§. 61. Of Confidence.  
THe graces, whereby the evidence of being Christ's house is manifested, are, as they are here expressed, Confidence and Hope.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Confidence, is compounded of two words, whereof signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. oratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Libertas quidvis loquend●…, cum libere dicimus omnia quae dicenda sunt.  Speech: the other ᶜ every thing, or any thing. It is translatad sometimes boldness (Act. 4. 13.) Sometimes plainness, (2 Cor. 3. 12.) it is oft used in the Dative case adverbially, and translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  boldly, (John 7. 26.) Openly (Mat. 8. 32.) Plainly: thus it is opposed to an obscure Proverb (john 16. 25, 29.) It is also used with 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Preposition, and translated freely, Act. 2. 29.  
The word is opposed to fearfulness or shamefulness which make men loath to utter many things which they ought to make known.  
I find it six times by our Translators interpreted Confidence: as here in this Text, and Chap. 10. 35. & Act. 28. 31. & 1 john 2. 28. & 3. 21. & 5. 14.  
Confidence will make a man utter his whole mind, and not be afraid nor ashamed to publish that which he thinks meet to be made known.  
The word here used hath sometimes reference to God, as Heb. 4. 16. And sometimes to man, as where it is said of the Rulers of the jews, That they saw the boldness of Peter and john, or their Confidence, Act. 4. 13.  
In this later sense it implieth a free and resolute profession of the faith. Thus do 
Confidence for profession.  some here take it: and so make a constant standing to the truth, and an undaunted maintaining thereof, even unto blood, to be an evidence that we are the house of Christ: and animated by his Spirit. This is a congruous sense, well expressing the emphasis of the Greek word. To this purpose doth this Apostle more expressly exhort, to hold fast the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  profession of our faith without wavering, Heb. 10. 23.  
But most Expositors take the word here, as having reference to God, and to intend such a resting on God, and placing our trust in him (which is the nature of confidence) as it makes us boldly to go to God, and freely to pour our one whole souls before him, as we are required, Chap. 4. 16.  
In this respect they make it an effect of faith, and metonymically put it for faith itself. Thus doth this Text fitly answer another like Text, where the Apostle saith, Y●…u hath he reconciled, if ye continue in the faith, grounded and settled, and be not moved away from the hope of the Gospel, Col. 1. 23.  
Faith may here be the more fitly intended, because it is that grace whereby we 
By faith we are Christ's house.  are united to Christ, whereby we receive spiritual life from him, and are made lively stones, whereby we grow up unto an holy Temple, yea whereby Christ dwelleth in our hearts, and so we come to be his house.  
This saith where it is well rooted will sprout forth. A believer will not be tongue▪ tied. Faith works boldness of speech [See more hereof in The Saint's Sacrifice on Psal. 116. 10. §. 67.) In this respect, Confidence, as it is here used, may comprise under it both the Cause and the Effect: both Faith and Profession. Faith is the cause of Confidence: Profession is an effect thereof. By faith we gain assurance to ourselves that we are Christ's house: by profession of faith we give evidence to others, that we are that house. Fitly therefore hath the Apostle used 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Confidence.  a word that compriseth both under it.  
They who through fear or shame refuse to profess Christ and his Gospel: and they to whom the thought and presence of God is terrible, who dare not approach unto him, nor call him Father, but behold him as a severe Judge, have cause to suspect they are not of the house of Christ, in that they want that confidence which is here set down.  
That we therefore may attain it and retain it, let us acquaint ourselves with all the evidence of God's favour that we can, and meditate on his promises, and duly weigh his properties, as his free grace, rich mercy, almighty power, infallible truth every where present, with the like: Let us go out of ourselves, and behold him inviting all to come to him, and accepting all that come: thus may, thus will the soul be established, and confidence bred and preserved in it.  
Of Saint's confidence in professing that relation which is betwixt God and them, See The Saint's Sacrifice on Psal. 116. 16. §. 100   

§. 62. Of Hope an evidence that we are Christ's.  
THe other evidence, that we are the house of Christ, is Hope. Hope necessarily followerh upon faith. Faith is the substance of things hoped for, Heb. 11. 1. And hope is an expectation of that which is believed. Hope makes one wait for the fruition thereof. Hereby is faith sustained. Where there is no hope, there is no faith: where hope faileth, faith fainteth. Where there is no faith, there can be no spiritual life, no communion with Christ, no right to him. These two graces, Faith, Hope, are in all that are the house of Christ.  
Of the Nature of Hope, what it is: Of the Properties of it: Of the Agreement and difference betwixt Faith and it: Of the need and use of it: of getting, preserving, and well-managing of it, See The whole Armour of God on Eph. 6. 17. Treat. 2 Part 7. §. 3, etc.  
Hope gives evidence that we are the house of Christ, in that it keepeth from falling away from Christ. It is as an Anchor of the Soul, sure and steadfast, Heb. 6. 19 This world is as a Sea: Christ's Church (which is the house here spoken of) as a Ship therein: Satan's assaults, persecutions in the world, all manner of troubles are as violent winds, which blow against that Ship; but it hath such an Anchor as holds it fast: no other Ship hath the like: all other Ships are tossed up and down, and at length overwhelmed in the Sea. If therefore we have this Anchor of Hope, which holds us fast, there is a good evidence, that we are the house of Christ.   

§. 63. Of true rejoicing what it is, and whence it ariseth.  
THat Hope which giveth evidence that we are the house of Christ, is here 〈◊〉 
The emphasis of the word.  by an especial effect, which is rejoicing.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word imports an high degree of rejoicing, such an one as 〈◊〉 a glorying or boasting in a thing; and so in other places it is translated: It were better for me to die, then that any man should make my 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  glorying void, saith the Apostle, 1 Cor. 9 15. And again, Lest our 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  boasting of ʳ you should be in vain, 2 Cor. 9 〈◊〉. There is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 1. 12.  another like word, which signifieth the same thing, frequently use●…▪ The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cervix i●…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gloriari. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gloria●…io: per prothesin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  root whence the Greek words are derived, signifieth a neck. For they who glory in a thing will stretch forth their neck, Isa. 3. 16.  
The word here used and applied to Hope, showeth that true Christian Hope produceth a great degree of rejoicing: even such a degree, as cannot be abated by 〈◊〉 fliction, Rom. 5. 2, 3.  
This rejoicing is an expression of that joy which is in a man: and a ●…tion 
What rejoicing is.  of one's liking of, and delighting in the good which he hath.  
Joy is a liking, dilating affection▪ Or more fully to express the nature of 〈◊〉▪ 
What joy is.  Joy, is a liking affection which enlargeth the heart upon the apprehension of soo●… good thing.  
Of the general nature of an affection, and of the difference betwixt liking and disliking affections, See The Saint's Sacrifice on Psa. 116. 1. §. 4.  
That whereby Joy is differenced is in this word Dilating, or in this phrase, who enlargeth. For Desire lifts up the heart after the thing desired: Love unites the 〈◊〉 to the thing loved: joy enlargeth the heart with a pleasing content in that which's apprehendeth to be good. Thus it is said of the Church, that in regard of the ●…ence of people, her heart should be enlarged (Isa. 60. 5.) that is, she should 〈◊〉 joice. Joy is contrary to Grief. Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it, Psal. 31. 9, 10. But Joy enlargeth and reviveth it, Gen. 45. 27.  
The proper object of true Christian rejoicing, is that which concerns our 〈◊〉 
The object of rejoicing.  happiness. The Disciples who rejoiced in the power of their Ministry, in tha●… 〈◊〉 Devils were made subject to them, were somewhat checked by Christ, who said, 〈◊〉 this rejoice not, that the spirits are subject unto you: but rather rejoice, because 〈◊〉 names are written in Heaven, Luk. 10. 17, 20. Common gifts are not the 〈◊〉 ground of rejoicing. Now casting out of Devils was but a common gift, 〈◊〉 hypocrites had: but the writing of their names in Heaven tended to their eternal happiness: therefore in this later they were to rejoice. 
Why the things which tend not to happiness cannot produce rejoicing.   
Hope is a saving grace, so as it properly produceth rejoicing: so doth Faith, Acts 16. 34. so do other like graces.  
As for other things which do not make thereunto, they may be enjoyed by him on whom the guilt of sin lieth: and who is himself under the dominion of sin: who is a slave to Satan: over whom the wrath of God hangeth: who shall be excluded out of Heaven, and eternally damned. What matter of true rejoicing then can there be in such things?  
Here by the way, we may be informed in the deceitful rejoicing of most men. 
The vain rejoicing of most.  Take a view of the ordinary matters of rejoicing, and you shall find cause to say, as the Wiseman doth, Vanity of vanities, all is vanity, yea vexation of spirit, Eccles. 1. 2. & 2. 11. This we may find from the cradle to the grave. The child rejoiceth in baubles: the young maid in her beauty: the young man in his properness: the strong man in his strength: the Scholar in his learning: the honourable man in his dignities: the rich man in his wealth; the Counsellor in his great practice. So others in other like things. Are any of these like that power of the Disciples Ministry, concerning which Christ said, In this rejoice not? Luk. 10. 20. In pangs of gout and stone, in sickness, in death, in the day of Judgement, what Joy and rejoicing can those produce? Have they not a sting in their tail? Note the issue of Nebuchadnezars rejoicing in his great▪ Babel, and Belshazzars rejoicing in his cups, Daniel 4. 27, 28. & 5. 5. I may therefore well say to him that spends his time in pleasure, In this rejoice not. To him that Dives-like, is daily arrayed in glorious apparel, and fareth delicately, In this rejoice not. And of such as have great success in their undertake, either in war or merchandizing, or any other like, In this rejoice not.   

§ 64. Of the rejoicing of Hope in troubles.  
WEll might the Apostle attribute rejoicing to Hope, because Hope maketh us 
A Christians hope eyeth heaven.  cast our eyes on the end of our Faith, which is hoped for, The salvation of our Souls, 1 Pet. 1. 9 Hereby it cometh to pass, that as an Husbandman beholding his ground that is sowed with corn fairly to grow up, rejoiceth in expectation of a great Harvest: so we, that have sown here to the Spirit, rejoice in hope and expectation of reaping life everlasting, Gal. 6. 8. 
Troubles take not away all joy from believers.   
Though believers, before they come to the fruition of that end, are oft in sore troubles, outward and inward, on body and soul, in goods or good name: Sometimes immediately from God, and sometimes through the malice of men, yea sometimes from the apprehension of their own sins; yet there is no estate, whereunto in this world they can be brought, but his hope of the issue thereof, and glory following thereon, may produce a rejoicing. The Hebrews took joyfully the spoiling of their goods, knowing in themselves that they had in Heaven a better, and an enduring substance, Heb. 10. 34.  

I. Believers are subject to persecution: but the cause, their present assistance, 
Believers joy in persecution, See a Recovery from Apostasy on Luk. 15. 32. §. 25, 26.  and future recompense, do all give matter of rejoicing. 

1. Their cause is the most glorious that can be: Christ's name, Act. 5. 41.  
2. Their assistance is more than ordinary, 2 Tim. 4. 16, 17, 18. Such hath been their assistance, as they have sung for joy in the midst of their greatest trials, Act. 16. 25.  
3. The end is such, as no suffering is worthy thereof, Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his, when they are persecuted, To rejoice; and be exceeding glad: because great is their reward in Heaven, Mat. 5. 11, 12.    
II. Believers are also subject to wrongs, and oppressions of worldlings: and 
Believers comfort in suffering wrong●….  though not simply for the Gospel: yet for their sheep-like and dovelike disposition, in that they are not forward to revenge wrong. He that departeth from evil maketh himself a prey, Isa. 59 15. But the Apostle Peter saith, That this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. And again, If when he doth well, and suffereth for it, he take patiently, this is acceptable with God, 1 Pet. 2. 19, 20. That which is thankworthy and acceptable with God, is matter of rejoicing.  
III. Believers likewise are, as others, subject to torturing and ●…ormenting & 
Believers comfort in pain.  seizes, yea and to the uncomfortable disease of the plague. But, 

1. They know that these things are ordered by God in wisdom, in love, for their need, and for their good: and in that respect rejoice. A wise man is glad, when a skilful and faithful Physician or Chirurgeon undertakes to cure him, though he be forced to drink fulsome Potions, to drink bitter Pills, to endure cupping, lancing, cutting, splinting, searing, yea sawing off a limb: Much more believers are glad at God's chast●…sements, though they be grievous.  
2. Believers in all their pains and anguishs, use to call to mind the pains of hell, which their sins deserve: in comparison whereof all that can be endured in this world, is but as a flea-biting. Now that faith which they have in 〈◊〉 freedom ●…rom God's wrath, from the power of sin and Satan, from the curse of death and damnation, makes them rejoice in all bodily pains.  
3. God useth in all the distresses of his Saints, whether public or private, for maintenance of the Gospel, or trial of their graces, to give them such a spirit of consolation, as makes them rejoice under their crosses. It is Gods usual dealing to increase the consolations of his Spirit, according to the need of his servants, 2 Cor. 1. 5.    
IV. Believers are subject to spiritual desertions. But though these may seem to 
Believers comfort in spiritual desertions▪  be as water that quencheth all the fire of spiritual joy, yet the Lord reserveth some sparks of comfort and confidence in the souls of true believers: as he did in 〈◊〉 Son, who in his bitterest agony, thus cried to his Father, My God, my God, why hast thou forsaken me? Mat. 27. 46. On this ground said job, Though he 〈◊〉 me, yet will I trust in him, Job 13. 15. Besides, that inward grief will turn into greater joy. After sundry dismal showry, cloudy, dark days, when the clouds are dispelled, the Sun seemeth to shine more brightly and more comfortably: So the spirit of joy, after such desertions. Many of David's Psalms which begin 〈◊〉 sighs, and groans, and expressions of much grief, do end in praisings and rejoicings.    

§. 65. Of rejoicing of hope standing with mourning, weeping, and brokenness of heart.  
Object. WE are commanded to weep, joel 2. 17. And Christ pronounceth them blessed who mourn (Mat. 5. 4.) and weep (Luk. 6. 21.) 〈◊〉 a broken spirit, and a contrite heart, are said to be the Sacrifices of God, Psal. 51. 17. How then can rejoicing of hope stand with these?  
Answ.  

1. Those and other like charges to weep and mourn were given on special occasions, and that for sin or judgement. The end thereof was to bring comfort and joy to the soul.  
2. The blessing pronounced to mourning and weeping, is in regard of the co●…sequence and event, that should follow thereupon: which are comfort and laughter, Mat. 5. 4. Luke 6. 21.  
3. There may be a mixture of joy and grief in the same person, at the same time, but in different respects. In respect of sin, and apprehension of God●… displeasure there may be grief: But in respect of God's mercy, Christ's Sacrifice, and faith therein, there will be rejoicing. A Saint while he is confessing his sin, useth to be much dejected and broken in Spirit, but in the apprehension of the ●…tonement made by Christ, his Spirit reviveth, rejoiceth and praiseth God. 〈◊〉 〈◊〉 laughter the heart is sorrowful, Prov. 14. 13. So in weeping the heart may be joyful.  
4. There is a time to weep, and a time to laugh, Eccles. 3. 4. In this respect directions to weep and directions to rejoice, having respect to their distinct and 〈◊〉 seasons, do not thwart each other.    

§. 66. Of errors contrary to the rejoicing of Hope.  
THis property of rejoicing attributed to Hope, discovereth sundry Errors: 
1. Error. Hope uncertain.  some in opinion, some in practice. One error in opinion, is of Papists especially, who make uncertainty a Property of Hope: and teach, That it is against the nature of Hope to be sure and steadfast.  
Answ.  

1. Herein they expressly thwart the Scripture which attributeth full Assurance 
A believers hope sure.  to Hope: and termeth Hope an anchor of the Soul both sure and steadfast, Heb. 6. 11, 19 In this respect it is said, That Hope maketh not ashamed (Rom. 5. 5.) because it disappointeth him not of that which he hopeth for.  
2. They strip Hope of that Property which the Apostle here attributeth to it. For rejoicing cannot arise from that which is uncertain: or from a doubting of that which we hope for: but rather from an assurance of receiving it.  
3. They take away the difference betwixt the Hope of Saints in reference to eternal life, and of worldlings in reference to the things of this life. The hope of worldlings is mixed with doubtings, fears and griefs; because the event of the things they hoped for, is uncertain; but so is not the glory which true believers hope for.   
A second Error in opinion, is their conceit, that think a Christians life is a life 
2. Error. A believers life, a life of grief. Joy is mixed with a believers grief.  full of fear, grief and perplexity.  
Answ. I will not deny but that believers by reason of the mixture of the flesh, with the spirit in them, have many times occasions of fear, grief and perplexity: yet not such as depriveth them of the rejoicing here intended. The believers sorrow is not like the sorrow of worldlings; Theirs is a godly sorrow which worketh repentance to salvation, not to be repent of: But the sorrow of the world worketh death; 2 Cor. 2▪ 10. Many times when worldlings seem jocund, they have heaviness within them: but when Christians seem outwardly pensive, they have much comfort within. The seeming outward joy of worldlings, take it at the best, is fading. A●… the crackling of thorns under a pot, so is the laughter of a fool, Eccles. 7. 6. Prov. 11. 7. But to those that were of Christ's house, saith he, Your heart shall rejoice: and your joy no man taketh from you, Joh. 15. 22.  
A third Error in opinion is, that expressions of joy in special by laughter, are 
3. Error▪ Laughter unlawful.  unlawful: and thereupon advise Christians to go always as mourning, and to be ever dejected, and for proof, allege that Christ never laughed▪  
Answ. The many exhortations in Scripture to rejoice, and approved patterns of 
God's word approves laughter.  Saints that have rejoiced, yea and laughed (Gen. 17. 17. & 21. 6. Psal. 126. 2.) are sufficient to disprove the foresaid error. As for Christ himself, it is expressly said, That he rejoiced in Spirit (Luk. 10. 21.) which is the ground of true laughter. This third error is an uncomfortable error; which is enough to keep men from professing the Christian Religion.  
An Error in practice is of them who profess Faith and Hope in Christ, and yet 
It is unseemly to be always pensive.  are always dejected in Spirit, walking heavily, they will not be comforted, nor made cheerful.  
These are in sundry respects to be blamed. For  

1. They give too great cause of justifying the error last mentioned, that rejoicing is unlawful.  
2. They wrong themselves in making their life more miserable, then otherwise it might be: and putting away such comforts as God hath provided for them.  
3. They prejudice other weak ones in disheartening them. They discourage such as have entered into the Christian list, and deter such as have not entered, from entering.  
4. They disgrace the holy Profession, as if it were the most uncomfortable profession in the world.  
5. They dishonour God, as if he were an hard Master: So as no profit, joy or comfort were to be found in serving him.    

§. 67. Of Believers rejoicing.  
JUst cause is here given to exhort and incite such as profess to have hope in 〈◊〉 to testify the truth of their hope by rejoicing. Rejoice in the Lord always: 〈◊〉 
Believers have the greatest cause of rejoicing.  again I say rejoice, Phil. 4. 4. Rejoice evermore, 1 Thess. 5. 16. None have such just and true cause of rejoicing. The dignities; honours, pleasures, profits, and other like things wherein the men of this world rejoice, are vain, like ice, hail 〈◊〉 snow, which waste in the handling. They may be taken from us (job 1. 21.) 〈◊〉 we from them (Luk. 12. 20.) But Christians have matter of true rejoicing: 〈◊〉 which is solid, unutterable, everlasting.  
Among other Christian duties this is much pressed in Scripture. Moses doth 〈◊〉 lest ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age, and that either by advice (Deut. 33. 18.) or by promise (Deut. 12. 12.) The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms. So other Prophets also call upon the people of God to rejoice, Isa. 66. 10. Zeph. 3. 14. Zech. 9 9 So Christ, Matth. 5. 12. and his Apostles (Phil. 4. 4. 1 Pet. 4. 13. james 1. 9) yea and the Angels from Heaven, Rev. 19 7.  
None have greater cause of rejoicing then believers: for their names are written in the book of life, Luke 10. 20. Christ, the greatest matter of rejoicing 〈◊〉 theirs: they have a right to all that Christ did, and endured for man: yea to the things of this world, and to Heaven itself.  
As they have in these respects just cause of rejoicing, so the blessed effects 〈◊〉 follow upon their rejoicing, are forceable inducements to perform the 〈◊〉 For  

1. By their rejoicing the Author and giver of joy is much glorified. It shows, that he is so kind and good a Master every way, as his servants much rejoice 〈◊〉 him.  
2. It is a great inducement to draw on others who are without, to like 〈◊〉 profession which causeth such rejoicing, and themselves to take upon them 〈◊〉 profession.  
3. It sweetens our whole life. It sweetens all that we do for preservation 〈◊〉 nature: as eating, drinking, sleeping, and other refresh. It sweetens the works of our calling. It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man. It sweetens all ●…ner of sufferings, it sweetens our very deathbed.    

§. 68 Of Perseverance without intermission or revolt.  
THat which maketh confidence and rejoicing a true, sure and infallible evidence of being Christ's house, is Perseverance therein.  
Therefore the Apostle addeth this Caution, If we hold fast firm unto the end.  
The Apostles expression is very emphatical. There are three words used, every 
An emphatical expression of perseverance.  of which imply the point intended:  

1. The Verb 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hold fast, is in Greek a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple Verb 〈◊〉 to have. But this compound so to have it as never to let it go, and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21.  
2. The Adjective translated ᵃ firm importeth such a steadfastness as can 〈◊〉 
ᶜ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  be taken away. See more hereof, Chap. 2. v. 2. §. 11. It implieth an holding 〈◊〉 without intermission.  
3. This last clause, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unto the end, shows that such a perseverance is here intended as will neither be interrupted, nor clean broken off. For the end here meant 〈◊〉 the last period of ones life: So is the word taken vers. 14. Matth. 10. 〈◊〉 Revel. 2. 26.   
To show that it implieth a perpetual continuing in a thing. It is translated ●…nual, 
What it is to persevere.  Luk. 18. 5. and it is applied to such a perpetuity, as is eternal, john 13. 1 Cor. 2. 8. 
〈◊〉 contrary to perseverance.   
The perseverance here set down is opposed to a double kind of hypocrisy.  
One, of such as make show of confidence and rejoicing by fits. Sometimes they 
1. To hold grace by fits.  are exceeding bold and jocund: other times they are full of fear and anguish. They are like men sick of an ague, sometimes well, sometimes ill. It falls out with such many times, as notwithstanding their well days, they die in a fit. They deal with the graces of God's Spirit as children do with a bird that they hold by a string: sometimes they will hold it in, and sometimes let it fly out: So as the bird on a sudden, they letting go their hold, flies clean away. This intermission argueth unsoundness, and is contrary to the caution here prescribed.  
The other is of such as repent their good beginnings, and prove plain Apostates. 
2 To fall away from grace.  They are like such as having left their colours, will be hanged rather than return to them again.  
These are in a most woeful plight. The last state of such a man is worse than the first, Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezars Image, whose head was of fine gold, his feet part of iron, and part of clay, whereby it came to be broken to pieces, Dan. 2. 32, 33, 34. Such were Saul, joash, judas, and others, whose end was memorable, and miserable. In this case I may use Christ's Memento, Remember Lot's wife, Luke 17. 32.   

§. 69. Of Motives to Perseverance.  
IF divine exhortations to a grace, and earnest dissuasions from the contrary: if earnest supplications for obtaining a grace, and hearty gratulations for enjoying it: If gracious promises made to a grace, and fearful denunciations against the want of it: If a blessed recompense of those who have attained it, and woeful revenge on those that have failed therein, be motives of force to enforce a point, forceable motives are not wanting to press this point of Perseverance.  
Many instances might be given out of God's Word to exemplify every of these, Of each take one instance.  

1. For Exhortation, 1 Cor. 15. 58.  
2. For Dissuasion, Heb. 3. 12.  
3. For Supplication, 1 Thess. 5. 23.  
4. For Gratulation, 1 Thess. 3. 8, 9  
5. For Promise, Mat. 10. 22.  
6. For Threatening, Heb. 10. 38.  
7. For Recompense, Rev. 12. 11.  
8. For Revenge, Act. 1. 17, 18.   
Just and great Reason there is thus to press this Point of Perseverance. For  

1. All the benefits that we can expect from any grace dependeth upon persevering 
Benefits of perseverance.  therein. Thereby the prize is obtained. It is constancy that sets the Crown upon all good endeavours, 2 Tim. 4. 7, 8.  
2. All Christian privileges, and divine promises are limited therewith: as here in this Text, If we hold fast. If ye abide in me, saith Christ, joh. 15. 7. If y●… continue in the faith, Col. 1. 23.  
3. All the benefit of what hath formerly been done, is lost, if he hold not out to the end, Ezek. 18. 24. As a man in a race, who runs swiftly at first, if he hold not out, gets nothing by his former swiftness.  
4. Not the benefit only is lost, but great damage ensueth thereupon, The last 
Damage of not persevering.  state of that man is worse than the first, Luk. 11. 26. As a man in ascending a Ladder, if after he have got up many steps, he let go his hold and fall down, he doth not only lose the benefit of his former pains, but also gets a bruised body, and it may be broken bones, whereby he is made less able to climb up again, than he was before. Hereupon it is said, It had been better for them, not to have known the way of righteousness, then after they have known it to turn from the holy commandment.   
How requisite it is for Saints to proceed and persist in grace, Se●… The Saint's Sacrifice on Psal. 116. 9 §. 60.   

§. 70. Of Means for Perseverance.  
TO help us on in holding out, these graces following, among others, are 〈◊〉 
Graces which enable to hold out.  useful.  

1. Humility. This is the Basis and foundation, when the forementioned 〈◊〉 is settled. If an house want a foundation, how can it stand, especially ag●… 
1. Humility.  storms and tempests? Luke 6. 49. Christ saith, that a man which builds a sure 〈◊〉 digs deep, Luk. 6. 48. Digging deep is in an humble soul. Many promises are made to the humble, Micah 6. 8. God giveth grace to the humble, Prov. 3. 34. For 〈◊〉 very end we are forbidden to be highminded, lest we fall, Rom. 11. 20. Self▪ ●…ceitednesse and pride make men careless, Revel. 3. 17. and God is provoked ag●… such, for he resisteth the proud, Jam. 4. 6.  
2. Sincerity. This is an inward soundness. If the foundation be not so●…, 
2. Sincerity.  the Ed●…sice cannot be well settled on it. Soundness is that which maketh 〈◊〉 and endure. Sappy, rotten timber will quickly fail. Counterfeit grace will 〈◊〉 last.  
3. A settled Resolution to hold out to the end. I have sworn, and I will pursue 
3. Resolution.  it, that I will keep thy righteous judgements, saith a constant servant of the Lord, 〈◊〉 119. 106. Nothing will daunt or turn back such an one. See more hereof in 〈◊〉 〈◊〉 ●…covery from Apostasy on Luk. 15. 31. §. 44.  

4. jealousy. Jealousy, I say, in regard of the temptations whereunto we 〈◊〉 
4. Jealousy.  subject, and of our own weakness. Satan is subtle (1 Pet. 5. 8.) Sin is dece●…full, Heb. 3. 13. and we of ourselves are foolish, and prone to yield to sin 〈◊〉 Satan. If we be secure or careless, we may be soon taken as birds in a net. This a great cause of backsliding; therefore we are oft admonished to fear, Heb. 4. 1. R●… 11. 20. Phil. 2. 12.  
These two Resolution and jealousy, may well stand together; if the former 〈◊〉 
How Resolution and Jealousy may stand together. Four point of prudence about perseverance. 1. Avoid occasions.  placed on God's promises, and the Spirits assistance; and the later on temptat●…▪ whereunto we are subject, and our own weakness.   
5. Prudence. For the manifestation hereof 

1. Avoid occasions which may draw thee out of thy Christian course. 〈◊〉 the Apostle intendeth under this phrase, Cast away every weight, Heb. 12. 1. 〈◊〉 avoid uncleanness the Wiseman gives this advice, Remove thy way far 〈◊〉 a strange woman: and come not nigh the door of her house▪ Prov. 5. 8. To pr●… this the further he useth these metaphors, Can a man take fire in his b●…om, 〈◊〉 his clothes not be burnt? Can one go upon hot coals, and his feet not be burnt? Pro●… 6. 27, 28. Peter's thrusting himself among the servants and officers in the High-Priests hall, was an occasion of the temptation which brought him to deny his ●…ster, joh. 18. 16, 17, 18.  
2. If occasions cannot be avoided, but that thou be'st forced to sojou●… 〈◊〉 
2. Withstand beginnings.  Mese●…h, and to dwell in the tents of Kedar, Psal. 126. 5. then take heed of yee●…ing to temptations. Stand out against them as joseph did, Genes. 39 9 Rem●… righteous as Lot did in Sodom, 2 Pet. 2. 8. Give no place to the devil, Eph. 4▪ 27. 〈◊〉 withstand sin in the beginning. It is not safe to dally with temptations. If Satan get in a claw, he will soon put in his whole paw, and then head, body 〈◊〉 all. If waters make a little breach, floods will soon follow.  
3. If thou be overtaken with a temptation, lie not in it: but as soon as 〈◊〉 
3. Speedily recover.  canst recover thyself: Do, as in this case Peter did: So soon as he observed 〈◊〉 Lords beck, and heard the Cock crow, whereby he was put in mind of his sin●…, presently he went out and wept bitterly, Luk. 22. 60, 61, 62.  
4. Being recovered, take heed of falling back again. A relapse is dange●… 
4. Take heed of relapse.  in bodily diseases: Much more in spiritual. The Spirit is much grieved thereby Christ gave this advice to a woman taken in adultery, and forgiven, Go and 〈◊〉 no more, John 8. 11. This advice he backed with a strong reason thus, Sin no 〈◊〉 lest a worse thing come unto thee, John 5. 14.    
6. Growth in grace. By this, we shall be the more strengthened, and the 〈◊〉 
6. Spiritual growth▪  enabled to hold out. Use what means are prescribed to this purpose, As new 〈◊〉 babes desire the sincere milk of the Word that you may grow thereby, 1 Pet. 2. 2. S●… the gift of God which is▪ in thee, 2 Tim. 1. 6. Standing at a stay may occasion falling away. In endeavours to grow in grace never think thou hast done enough: but follow the Apostles advice, Phil. 3. 13, 14.  

7. Walking with God. By this he that never saw death, pleased God all the days 
7. Walking with God.  of his life: compare Gen. 5. 24. with Heb. 11. 5. Of the emphasis of this phrase, Walked with God, See The Saint's Sacrifice on Psal. 116. 9 §. 58.  
Walking with God implieth a setting of God continually before our eyes: This will make us to endeavour in all things to please him, which the Apostle expresseth under this phrase, Walk worthy of the Lord unto all pleasing, Col. 1. 10. This will make us in all things to hold close to God: and it will be an especial means to pull us in, when we are about to start from God.   
8. Steadfast Expectation of the prize, or reward that is set before thee. It is said 
8. Expectation of the prize  of Moses, That he had respect unto the recompense of the reward, Heb. 11. 26. This made these Hebrews to hold out, They knew that they had in Heaven an enduring substance, Heb. 10. 34. Of Christ himself it is said, For the joy that was set before him, he endured the cross, Heb. 12. 2. This must needs uphold those that believe it, and keep them steadfast unto the end, because all that we can do or endure here, is not worthy to be compared with the glory that is promised, Rom. 8. 18. For our light affliction, which is but for a moment, worketh for us a far more exceeding, and eternal weight of glory, 2 Cor. 4. 17. Of the emphasis of this phrase, See A Recovery from Apostasy on Luke 1●…. 31. §. 27. Hereupon the Apostle gives this admonition, Let us not ●…e weary in well-doing: for in due season we shall reap, if we faint not, Gal. 6. 9 And again, Be ye steadfast, unmoveable, always abounding in the work of the Lord▪ for as much as you know that your labour is not in vain in the Lord, 1 Cor. 15. 58.  
9 Prayer: Faithful, fervent, constant prayer. Christ used this means for 
9 Prayer.  himself, Heb. 5. 7. This means he also used that Peter's faith might not fail. Experience showeth that the more we fail herein, the more we decay: But the more fervent and constant we are herein, the more steadfast we remain. This is to be added to all other means, because by faithful prayer the holy Spirit is obtained (Luke 11. 13.) without which we cannot hold out: but by it we shall persevere.   
By the foresaid means we may continue to enjoy our spiritual strength, as Caleb did his bodily strength, (joshua 14. 11.) and as Moses, whose natural for●…e abated not▪ Deut. 34. 7. We shall still bring forth fruit in old-age, Psal. 9●…. 14.  
Of circumspection in preventing Apostasy, See §. 122.   

§. 71. Of the Resolution of Heb. 3. 2, 3, 4, 5, 6.  

2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.  
3. For this man was counted worthy of more glory than Moses, in as much as he who hath builded the house hath more honour than the house.  
4. For every house is builded by some man, but he that built all things is God.  
5. And Moses verily was faithful in all his house as a Servant, for a testimony of those things which were to be spoken after.  
6. But Christ as a Son over his own house, whose house are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end.   
THe Sum of all these verses is, A Description of Christ's faithfulness in the execution of his Prophetical Office.  
This is set down,  

1. Simply.  
2. Comparatively.   
In the simple expression, there is 
Verse 2.   

1. An affirmation of the Point, Who was faithful.  
2. A declaration of the person to whom he was faithful, To him that appointed 〈◊〉.   
The comparison whereby the Point is amplified, is betwixt Christ and Moses. This is set out two ways:  


1. By similitude in the later part of the second verse.  
Of the similitude, the Proposition, or former part is thus expressed, Moses was faithful in all his house.  
The reddition, or later part is intimated by the inference of that Proposition 〈◊〉 that which went before, and that by this note of similitude, AS.  
In the Proposition three distinct points are set down,  

1. The Person with whom Christ is compared, Moses.  
2. The Point wherein they are compared, Faithful.  
3. The place in which that faithfulness was showed.   
This is set forth,  

1. By the kind of Place, House.  
2. By the Lord thereof, HIS.  
3. By the extent, ALL.    

2. Christ and Moses are compared by Dissimilitude. 
Vers. 3.   
This is,  

1 Generally propounded,  
2. Particularly exemplified.     
In the General is noted,  

1. The Persons between whom the Dissimilitude is, This man (who is Christ) and Moses.  
2. The matter of the Dissimilitude. Here observe 

1. What that matter was, Glory.  
2. The grounds thereof, Counted worthy.     
The particular exemplification is by two pair of Relatives, one a Builder, and●… house, v. 3, 4.  
The other a Son, and a Servant, v. 5, 9  
The former concerning the Builder, and an house, is  

1. Propounded, v. 3.  
2. Proved, v. 4.   
In the Proposition are expressed,  

1. Both parts of the dissimilitude, He that built, and the house.  
2. The matter wherein they are unlike, Honour. In this phrase, Hath more 〈◊〉,   
In the proof two things are confirmed, 
Vers. 4.   

1. That Moses was an house built.  
2. That Christ was the builder.   
Each of these are confirmed by a general case taken for grant.  
The first case granted is this, Every house is builded by some man. Hence it followeth that Moses (who was at least a part of an house) was builded.  
The other case granted is this, He that built all things is God. Hence it follow●…, that Christ (who is God) built Moses.  
The other pair of Relatives (which is of a Son and a Servant) is largely set do●…, 
Vers. 5.  v. 5, 6.  
The later Relative is first described, v. 5. Herein is  

1. A repetition of what was before asserted.  
2. An Addition.   
Three things are repeated,  

1. The Person, Moses.  
2. The Point wherein he was commended, Faithful.  
3. The Place, with the Lord, and the extent hereof, In all his house.   
Two things are added,  

1. The Correlative, wherein consists another dissimilitude, Servant.  
2. The End why he was a Servant. Here are noted 

1. The kind of End, For a Testimony.  
2. The Matter thereof, Of those things which were to be spoken after.     
The former Relative concerning the Son is,  

1. Propounded,  
2. Expounded▪ 
Vers. 6.    
In the Proposition,  

1. The Son here meant is named Christ.  
2. The House over which he ruleth, is thus limited, his own.   
In the Exposition there is,  

1. A Declaration of the Point, Whose house are we.  
2. A Limitation thereof.   
The Limitation is,  

1. In this conditional Particle, IF.  
2. Exemplified.   
In the Exemplification there is,  

1. An Act required.  
2. The Subject matter of that act.   
The Act is set forth,  

1. By the kind of it, Holdfast.  
2. By the manner of performing it, firm.  
3. By continuance therein, Unto the end.   
The subject matter consists of two branches,  

1. Confidence.  
2. Hope.   
The later is amplified by an effect thereof, Rejoicing.   

§. 72. Of Observations collected out of Heb. 3. 2, 3, 4, 5, 6.  
I. CHrist was deputed to his Prophetical Office. This is here taken for grant, in 
Verse 2.  that it is said, He was faithful to him that appointed him. See §. 33.  
II. Christ was faithful in that which he was trusted withal. See §. 32, 38.  
III. Gods deputation makes a true Minister. This is gathered out of this word appointed, as here used. See §. 34.  
IV. There may be a resemblance betwixt unequals. There is here a resemblance made betwixt Christ and Moses. See §. 38.  
V. Moses was a faithful Minister. This is here plainly expressed. See §. 38.  
VI Gods Ministers must be faithful. For this end the faithfulness of Christ and Moses is here set down. See §. 39  
VII. Christ of all was most worthy of glory. This is the main point proved in these 
Vers. 3.  verses. See §. 42, 43, 44.  
VIII. Moses was an eminent Minister. Moses among others is here called out to be compared with Christ. His Prerogatives are distinctly set down, §. 45.  
IX. Christ was more excellent than Moses. This is expressly set down. See §. 45.  
X. A builder is more excellent than the thing built. This Metaphor is used to set out Christ's excellency above others. See §. 46.  
XI. Ministers have received what they are or have. This is implied under this 
Vers. 4.  phrase, Every house is builded. See §. 48.  
XII. Christ is true God. He is here so called. See §. 49.  
XIII. Christ is the Creator of all. This is intended under this Metaphor, He that built all things. See §. 49.  
XIV. The Church is built up by Christ. This is the special thing intended under this phrase, He that built all things is God. See §. 49.  
XV. A servant must be faithful. This is here intended in the pattern of Moses. See §. 50 
Vers. 5.   
XVI. Governors are servants. So was Moses. See §. 51, 52.  
XVII. Ministers are Gods witnesses. As Moses so all other Ministers are for a Testimony. See §. 55.  
XVIII. God before hand makes known his pleasure. So much is intended under this phrase, Those things which were to be spoken after. See §. 55.  
XIX. Christ is the anointed, This title Christ importeth as much. See §. 54. 
Vers. 6.   
XX. Christ is Gods Son. This is intended under this relative Son. See §. 55.  
XXI. Christ is the Governor of the Church. This Preposition [over] importeth a government. See §. 59  
XXII. The Church is Christ's own. It is his own house. See §. 57  
XXIII. Saints are Christ's house. This Pronoun [WE] means Saints. See §. 58.  
XXIV. Believers under the Law and Gospel make one house. Moses was under the Law, and we are under the Gospel. See §. 59  
XXV. They who stand must take heed lest they fall. So much is hinted under this conjunction, IF. See §. 60.  
XXVI. The best have need to look to their standing. The Apostle puts himself under this caution by using a verb of the first person, If WE hold fast.  
XXVII. Confidence is one evidence of our right to Christ. Mention is made of confidence to that end. See §. 61.  
XXVIII. Hope also is an evidence of our right to Christ. To this end it is added unto confidence. See §. 62.  
XXIX. Rejoicing ariseth from hope; It is therefore here added as an Epithet to hope, See §. 63.  
XXX. Perseverance is an evidence of soundness; It is here set down for that 〈◊〉 by way of supposition, if we hold fast, See §. 68  
XXXI. Perseverance must be without intermission, For this end this Epithet 〈◊〉 is added, See §. 68  
XXXII. True Perseverance holds out till death; So much is intended under 〈◊〉 phrase, to the end. See §. 68   

§. 73. Of the inserence of that which follows upon that which went before.  Verse 7. Wherefore as the holy Ghost saith, To day if ye will hear his voice. 
Heb. 3. 7.  
FRom the beginning of the second verse to this, the Apostle hath l●…rgely 〈◊〉 down Christ's faithfulness in executing his Prophetical Office, and that toward us who are his house; Hereupon he inferreth a dissuasion from disrespecting Christ, which is continued to the end of this Chapter.  
This first particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Seev. 10. §. 102  Wherefore, is a note of Inference.  
This is the first place in this Epistle where the Greek word is used, yet other Greek words to the same sense have been used, as v. 1. ch. 2. v. 1, 17.  
This inference may have reference either to all that hath been spoken before 〈◊〉 Christ's excellency and faithfulness, thus; Because Christ was so excellent and faithful a Prophet, as never any the like; We must therefore take heed that we hardee not our hearts against him, nor depart from him: or more immediately to the 〈◊〉 clause of the former verse, thus, Because if we hold fast the confidence, etc. 〈◊〉 give evidence thereby that we are the house of Christ; We ought therefore to 〈◊〉 heed that we harden not our hearts and depart from Christ.  
The former reference showeth that Christ's care in executing his Function 〈◊〉 our good, aught to make us careful in attending to him and cleaving close 〈◊〉 him.  
The latter reference showeth that we ought in this respect to take heed that 〈◊〉 fall not from Christ, because holding fast our confidence is an evidence 〈◊〉 communion with him, namely, that we are his house, and he our Lord. Hence 〈◊〉 followeth that means must be used for holding fast confidence.  
I take the former reference to be the more proper to this place, and so it 〈◊〉 the same point that was before noted, § 2.  
This note of inference (Wherefore) looking backward may intend either 〈◊〉 Point that immediately followeth in the divine testimony, or that which is set 〈◊〉 v. 12. etc. If thus, than the testimony must be included in a Parenthesis, and 〈◊〉 particle Wherefore be taken as joined with the 12th verse, thus, Wherefore 〈◊〉 heed, etc.   

§. 74. Of expressing one's mind in the words of the holy Ghost.  
THE Apostle expresseth his mind concerning the use which we are to 〈◊〉 
Why the very words of Scri●… used.  of Christ's faithfulness in his Office, under the very words of sacred Scripture which questionless he doth to make it the more regarded; For to express 〈◊〉 mind in his own words addeth great weight to the Point; The Apostle doth 〈◊〉 like chap. 2. ver. 6, 7. and in sundry other places of this Epistle; A very great 〈◊〉 thereof is penned in Scripture words and phrases; For he wrote to the 〈◊〉 brews who were well exercised in the Old Testament, and had it in high 〈◊〉 count.  
In quoting the testimony he expresseth neither book, nor Psalm, nor verse; 〈◊〉 this manner of quoting Scripture See more ch. 2. §. 50. but the words of 〈◊〉 are so expressly set down, as it may be found out where they are; especially by 〈◊〉 as are so exercised in the Scriptures, as these Hebrews were.  
The Apostle faithfully declareth the mind of God therein, though there be 〈◊〉 little difference in words, especially in their order or joining together, which 〈◊〉 shall note in due place.  
The testimony continueth from this verse to the 12. and it is taken out of 〈◊〉 v. 7, 8, 9, 19, 1●….  
David was the Penman of this as of the other Psalms; Therefore David's name is sometimes expressed before Texts quoted out of that Book of Psalms, as Ch. 4. 7. Mat. 22. 43. Luk. 20. 42. Act. 2. 25. Rom. 4. 6. & 11. 9  
To show that the holy Ghost spoke what David uttered in the Psalms, Peter useth this phrase, The holy Ghost by the mouth of David spoke, Act. 1. 16. And again, speaking to God thus saith, Who by the mouth of thy Servant David hast said, Act. 4. 25.  
The Apostles manner of quoting this testimony thus, The holy Ghost saith, doth demonstrate sundry principles of our Christian faith, as,  

1. The holy Ghost is true God; For God spoke by the mouth of David, Act. 4. 25. 
The holy Ghost is 1. True God.  where David said, The Spirit of the Lord spoke by me, he addeth, The God of Israel said, 2 Sam. 23. 2, 3. All Scripture is given by inspiration of God, 2 Tim. 3. 16. And God spoke by the Prophets, Heb. 1. 〈◊〉. and they spoke as they were moved by the holy Ghost, 2 Pet. 1. 21.  
2. The holy Ghost is a distinct person; This phrase The holy Ghost saith, intendeth 
2. A distinct Person.  as much.  
3. The holy Ghost was before Christ was exhibited in the flesh, for he spoke by 
3. Eternal.  David whose Son Christ was many generations after David; Yea mention is made of this Spirit of God to be before any creatures were, Gen. 2. 2. So as the holy Ghost is God eternal.  
4. The Scriptures of the Old Testament are of divine authority, Holy men of 
4. Author of the Scriptures.  God spoke as they were moved by the holy Ghost, 2 Pet. 1. 21.   
Of this Title holy Ghost, See ch. 2. v. 4. §. 35.  
The Apostle useth this particle of resemblance 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As, to show that what he delivereth afterwards is agreeable to the mind and words of the holy Ghost; This particle may have reference to ver. 12. and to express the mind of the Apostle more fully, the other particle of resemblance SO may be there inserted, thus, As the holy Ghost saith, So take heed, etc.  
Though the testimony quoted were written, yet it is expressed under this word 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saith to show that the word is as a Sermon preached, that so we should give the more heed thereto.  
Here is not expressed to whom he saith, because it is intended to every one, and everyone should attend unto it as spoken to him in particular.   

§. 75. Of the Apostles fit applying a divine testimony.  
THE main scope of this testimony (as it was first uttered by the Psalmist) is to admonish such as from time to time should live in the Church, to take heed of rebelling against Christ, as the Israelites in the wilderness had done.  
Many Interpreters both 
a August. Hiero. Arnob. H●…imo.  ancient and 
b Tremcl. & jun. Moller.  modern apply that Psalm to Christ; For this Title 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The rock of our Salvation, or, as the LXX render it 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Our Saviour, v. 2. doth most properly belong to Christ, and Christ is that Shepherd whose Sheep we are, Luk. 13. 20. And it is expressly said of the Israelites in the wilderness, that they tempted Christ, 1 Cor. 10. 9 Hereupon this adverb of time 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To day, is applied to 
f Hodie, id est, in hoc tempore gratiae, quam nobis loquitur per propriunt●… silium. Haimo in hunc Psal. In Christo Prephetia loquitur & populo 〈◊〉 daeorum, & pepulo 〈◊〉. Aug. Enar. in hunc Psal.  the time of grace wherein God speaks to us by his own Son, ch. 1. v. 2.  
In this respect this testimony is most pertinently quoted for the Point in hand; For David foreknowing that God would send his Son to be a Saviour and Shepherd of his Church, exhorteth all the members thereof to rejoice in him, with all reverence to worship him, and to take heed of being like to the rebellious Israelites in the wilderness.  
Now because the Apostle had set forth the faithfulness of the said Son of God in his Prophetical Office; He fitly putteth the Hebrews in mind of that seasonable admonition of the Psalmist, to keep them from being like their Forefathers, and to quicken them up to a more diligent heeding of Christ's word which is the Gospel.   

§. 76. Of taking the first opportunity of grace  
THe first word of the foresaid divine Testimony, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To day is the pres●…nt time. See §. 46  To day, is diversely taken as was showed, ch. 1. v. 5. §. 61.  
Here it signifieth the time present, yet so as it includes a continuance of a time present; As that present time wherein David lived was to him, and to those that then lived, To day; So that present time wherein the Apostle and other Christians with him lived, was to them, To day, and the time wherein we now live, is to 〈◊〉 To day.  
This word then To day intends that instant wherein God affords an opportenity of getting grace or obtaining any blessing. It may here have reference to that which immediately followeth of hearing Christ's voice, as if he had said, If ye will now hear his voice while he speaketh unto you.  
Or it may have reference to the inhibition of not hardening their heart, as if he had said, If ye will hear Christ's voice then harden not your heart in this time, that he is speaking unto you.  
In the Greek there is a comma put after this word, To day, whereby is intended the latter reference.  
In the general, both references tend to the same scope, which is, that the present 
The season of grace is to be taken. See ch. 4. v. 7. §. 43.  opportunity of Gods offering grace must be taken; we must hearken to him while he speaketh, and we may not harden our hearts against him when he speaketh; When Samuel though he were but a child understood that the Lord called him, he presently answered, Speak, for thy Servant heareth, 1 Sam. 3. 10. Ruth was but a young woman, yet she understanding that the God of Naomi was the only true Lord, saith to her Mother in Law, Thy God shall be my God, and thereupon would needs go with her to be among the people of that God, Ruth 1. 16. etc. Zacheus in his man-age coming to know jesus to be the promised Messiah, readily entertained him, Luk. 19 5, 6. The penitent thief at the time of his death knowing Christ to be the promised King, believed on him, and confessed him, 〈◊〉. 23. 41, 42. Thus in what estate of our age soever means of calling us to Christ are afforded, we must even then without delay, To day, take that opportunity: I●…sh haste and delayed not, saith the Psalmist, Psa. 119. 60. When Christ called 〈◊〉, he made haste and came down, Luk. 19 6. When Christ called Simon and Andre●…, they straightway left their nets, and followed him, Mat. 4. 20. When it pleased God 〈◊〉 reveal his Son in Paul, immediately he preached him, Gal. 1. 16.  

1. It is God which worketh in us both to will and to do, Phil. 2. 13. and no man 〈◊〉 
It is not in man to have grace when he will.  come to Christ except the Father draw him, Joh. 6. 44. Is it not then a point of wisdom to yield when God draws? The Church promiseth as much, saying, 〈◊〉 me, I will run after thee, Cant. 1. 3. If we harden our hearts and hear not 〈◊〉 speaking to us to day, how can we expect that he should hear us to morrow? They shall call upon me but I will not answer, saith Wisdom, Pro. 1. 28.  
2. Thou knowest not what a day may bring forth; Therefore put not off the grace 
Man may be cut oft from the day of grace.  that is offered thee to day: Boast not thyself of to morrow, Pro. 27. 1. The 〈◊〉 fool that thought to enjoy his goods many years, was taken from them that night, Luke 12. 19, 20.  
3. By putting off an opportunity men make themselves more unfit for another 
〈◊〉; makes more unfit.  opportunity; For sin the longer it groweth, the stronger it groweth, and the heart useth to be more hardened by putting off means of softening.   
As they who had received grace were exhorted to persevere therein, §. 69. So they who have not yet attained grace are to be exhorted to accept the means 〈◊〉 grace ●…endred To day; Even now, while the Word soundeth in your ears, hear, and harden not your hearts, Behold, now is the accepted time, Behold, now is the by of salvotion, 2 Cor. 6. 2. Put not off to day, much less let childhood put off 〈◊〉 youth, or youth to man-age, or man-age to old-age, or old-age to deathbed.  
Of the common allegation of the thief's repentance on the Cross, See the 〈◊〉 Armour of God, on Eph. 6. 14. Treat. 2. Part. 4. §. 12.   

§. 77. Of hearing aright.  
THis phrase, If ye will hear his voice, containeth in the substance of it the most 
Christ as a Prophet must be heard.  principal and proper duty that is required of Christians in relation to Christ's Prophetical Office. In the manner of setting it down it implies a forcible motive against hardening our hearts: For they who harden their hearts cannot hear Christ's voice as they should.  
Some expound this conditional conjunction IF, with a conjunction of the time, thus, When ye will hear his voice, harden not your heart.  
Which way soever we take it, it intendeth a duty; and such a duty as compriseth much more than the bare hearing the sound of a voice with the outward ear. For he whose heart is hardened may so hear. Pharaoh himself whose heart was exceedingly hardened, so heard the voice of God. Where Christ saith, He that hath an ear, let him hear what the Spirit saith, (Rev. 2. 7.) implieth that a man may hear the Spirit inwardly speaking to the soul, as well as an outward audible voice.  
Of that inward spiritual hearing there are three acts. 
Three acts of spiritual hearing.   

1. To understand what is outwardly heard by the ears of the body. Where the Prophet rebukes the people for being without understanding, he saith, They have 
1. To understand.  ears, and hear not: that is, understand not; and thereupon adviseth them to hear, jer. 5. 21.  
2. To believe what they understand. Where Christ reproveth the Jews for 
2. To believe.  not believing, he addeth, He that is of God heareth God's words: ye therefore hear them not (that is, ye believe them not) because ye are not of God, Joh. 8. 46, 47. And where he said, Ye believe not because ye are not of my sheep, he addeth, my sheep hear my voice, that is, believe it, joh. 10. 26, 27.  
3. To obey it. Where the Israelites upon hearing the Law in great terror 
3. To obey.  delivered, thus said to Moses, Speak thou with us, and we will hear, (Exod. 20. 19) In another place it is thus expressed, We will hear it, and do it, Deut. 5. 27.   
In all these senses is this word hear to be taken in this Text, and Isa. 55. 3. and Matth. 17. 5.  
To hear only with the ears of the body, and not to understand, believe or obey; is so far from a full duty, and true virtue, as it makes us liable to judgement.  
To hear and not to understand is to be like the path way upon which the corn is cast: but because it is not covered with earth, the fowls pick it up, and it doth not sructifie, Matth. 13. 19  
To hear and not believe, makes us like to them, whom the Word preached did not profit, not being mixed, with faith, Heb. 4. 2.  
To hear and not to do, is to be like a foolish man, which built his house upon the sand, Matth. 7. 26, 27.  
It is therefore our duty when the Word of God is preached,  

1. To open the ears of our head; for they are the doors to let in God's Word. This is one main end why ears are given to us: and they cannot be better used.  
2. So to heed the Word heard and meditate thereon, so as we may understand the mind of God therein. This is it which Christ requireth, Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation, Eph. 1. 17. This grace is promised to the wise, but denied to the wicked, Dan. 12. 10.  
3. Mix faith with hearing: else the word will lose its power. For it is the power of God unto salvation, to every one that believeth, Rom. 1. 16. God gives Preachers, that men should hear the word and believe, Act. 15. 7.  
4. Add obedience: All blessing is annexed to this, Luk. 11. 28. This giveth evidence of our right understanding the Word and believing the same.   
They who thus hear have hearing ears: such ears to hear as Christ requireth, Matth. 13. 9 Rev. 2. 7. And they who thus hear, will be kept from hardness of heart. This supposition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If ye will hear, and the consequence inferred thereupon, harden not your hearts, doth evidently demonstrate, that a right hearing will prevent hardness of heart: especially hearing of Christ's voice, that is the Gospel. It is the Gospel that maketh and keepeth a soft heart. See Chap. 2. v. 3. §. 20, 21. See also The whole Armour of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 4, 5, 6. Ib●…l Part. 6. on▪ Eph. 6. 16. §. 21.   

§. 78. Of Christ's voice.  
THe particular object of hearing, as aforesaid, is Christ's voice. For this relative, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  HIS, hath reference to Christ.  
We showed before, §. 75. that the Psalmist spoke of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses: so as without all 
Why the Word called a voice.  question Christ's voice is here meant; namely his Word, which in the days of his flesh he uttered by his own lively voice, and afterwards by the voice of his Apostles. The substance of all being written and registered, is further made known by the voice of his Minister's age after age. Thus may we still hear Christ's voice. See Chap. 2. v. 12. §. 112.  
In general, by Christ's voice is meant the Word of God, which is the only proper 
What meant by Christ's voice▪  object of a saving hearing; of hearing to life, joh. 5. 25.  
In particular, the Gospel is intended under Christ's voice. See Chap. 2. v. 3. §. 20, 21, 22, 23, 24.  
We may not, in regard of this particular reference to Christ, put difference 
The word of the three sacred Persons the same.  betwixt the Word of God, of Christ, and of the Spirit; for they are all one. Therefore Christ blameth them who hear not God, joh. 8. 47. And God commandeth to hear his Son, Matth. 17. 5. And Christ commandeth to hear 〈◊〉 Spirit, Rev. 2. 7.  
But there is a direct difference betwixt the Word of God and the word of man, 
Man's word opposite to Gods.  as man. To teach for doctrines the commandments of men, is unblamable, 〈◊〉 15. 〈◊〉▪  
Only Gods Word is the ground of faith and rule for obedience; and that 〈◊〉 
God's Word our rule.  in regard of God's high supreme Sovereignty (who hath power to promise 〈◊〉 command what he will) and also in regard of the perfection and purity of his Word.  
The Turks Alcheron, the Jews Cabala, the Papists Traditions, the Dicta●…es 〈◊〉 
False rules.  Philosophers or Poets, or any other inventions of men which are by ignorant 〈◊〉 foolish persons made the grounds for their faith, and rules for their obedience, are with indignation to be detested: especially when they are obtruded instead 〈◊〉 Christ's voice. Let us learn to try the spirits, whether they are of God, 1 Joh. 4. 1. It is the note of Christ's sheep to know the voice of their shepherd, joh. 10. 4. 〈◊〉 this end be well exeroised in Christ's Word: Search the Scriptures, joh. 5. 39 and pray for the spirit of wisdom and revelation in the knowledge of Christ, Eph. 1. 17.   

§. 79. Of the Heart.  Verse 8. Harden not your hearts.— 
TO prevent an hindrance of a right hearing Christ's voice; The Apostle 〈◊〉 adviseth those to whom he wrote, Harden not your hearts.  
Here just occasion is given to consider what the heart is: and what it is 〈◊〉 harden.  
The heart properly taken is a little fleshy piece, within the breast of the body, 
The heart properly taken.  under the left pap, triangular, broad at the top, and sharp at the bottom. It is the fountain of life: the root whence all the spirits sprout forth: that which first 〈◊〉, and last dieth in man.  
Heart metaphorically is attributed to the Creator, and to sundry creatures. 
The heart metaphorically taken.   

1. To the Creator, to set out the greatness of his liking or disliking a 〈◊〉 David is said to be a man after Gods own heart, 1 Sam. 13. 14. Act. 13. 22. He 
Heart of God.  was one whom God well liked and approved. On the other side, concerning the men of the old world, it is said, It grieved the Lord at his heart, that 〈◊〉 had made man, Gen. 6. 6. He much disliked and disapproved the men that 〈◊〉 lived.  
2. Heart is attributed to senseless creatures, to set out the innermost part, or 
〈…〉.  midst of them; because the heart is within a man's body, even almost in the midst thereof. Thus it is said, The depths were congealed in the heart of the sea, Exod 15. 8. And Christ was three days and three nights in the heart of the earth, Matth. 12. 40.  
3. Heart is ascribed to reasonable creatures, to signify sometimes the whole 
Heart of man 〈◊〉 taken.  soul, and sometimes the several faculties appertaining to the soul. 

1. It is frequently put for the whole soul, and that for the most part when it it is set alone: as where it is said, Serve the Lord with all your heart, 1 Sam. 12. 20.  
2. For that principal part of the soul which is called the mind or understanding. I gave my heart to know wisdom, Eccles. 1. 17. In this respect darkness and blindness are attributed to the heart, Eph. 4. 18. Rom. 1. 21.  
3. For the will: as when heart and soul are joined together, the two essential faculties of the soul are meant, namely the mind and will. Soul put for the Mind: Heart for the Will. Serve the Lord with all your heart, and with all your soul, Deut. 11. 13.  
4. For the memory: I have hid thy word in my heart, saith the Prophet, Psal. 119. 11. The memory is that faculty wherein matters are laid up and hid.  
5. For the conscience: It is said that David's heart smote him, that is, his conscience, 1 Sam. 24. 5. 2 Sam. 24. 10. Thus is heart taken, 1 joh. 3. 20, 21.  
6. For the affections: as where it is said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, Matth. 22. 37. By the mind is meant the understanding faculty: By the soul, the will: by the heart, the affections.     
Here in this Text the heart is put for the whole soul, even for mind, will and affections. For blindness of mind, stubbornness of will, and stupidity of affections go together.   

§. 80. Of hardening the heart.  
THere are two words used in the New Testament to set out the act of hardening, as it hath reference to the heart.  
One is taken from a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek root, that signifieth an hard brawny skin which fasteneth together broken bones: or that flesh and skin on the hand or feet which is made hard and insensible by much labour or travel. It signifieth also blind. See §. 87.  
Hence is derived a word oft used in the New Testament, and translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obduratio.  hardness, Mark 3. 5. and a Verb which signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 durum reddo.  to harden, Joh. 12. 40. Mark 6. 52.  
The foresaid 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, porus, lapis pario similis.  Greek root doth also signify a stone somewhat like white Marble: and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in lapidosum duritiem commuto.  the Verb thence derived, signifieth to turn into a stony hardness.  
This is a sit metaphor to express the sense of the point in hand. For an hard heart is like to brawny flesh and skin, which is not sensible of any smart, though it be pricked or cut. Nor threats, nor judgements move an hard heart: witness Pharaohs disposition. Yea further, an hard heart is resembled to a stone, (Ezek. 11. 19) A stone will sooner be broken all to pieces, then softened by blows: so a man of an hard heart will sooner be utterly confounded by God's judgements, than brought to yield to them.  
The other word used in Scripture to set out an hard heart, is taken from another 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exi●…co, aresacio.  Greek root which signifieth to dry up, or draw out the juice or moisture of a thing, whereby it comes to be hard: for moisture makes things soft: dryness makes them hard. Hence is derived an 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, durus, ex ariditate.  Adjective which signifieth hard through dryness.  
Metaphorically this Epithet is in Scripture added to sundry things: as an hard speech, Joh. 6 60. Judas v. 15. An hard Master, Matth. 25. 24. hard or fierce winds, jam. 3. 4. an hard or difficult matter, Act. 9 5. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, durities.  A Substantive also is thence derived which signifieth hardness. Rom. 2. 5. and a 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, induro.  Verb which signifieth to harden, Rom. 9 18. Act. 19 9 From the foresaid root there is 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duritia cordis.  a compound which signifieth hardness of heart, Matth. 19 8. Mar. 16. 14. and another 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, durus cervice.  compound which signifieth hard or stiffnecked, Act. 7. 51. Physicians use a word, derived from the foresaid Verb, to set out such 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Indurantia medicamenta.  drugs or medicines as have a force of hardening.  
This later metaphor is here used by the Apostle; and again, ver. 13, 15. and Chap. 4. v. 7. It is as fit a metaphor as the former: and implieth that an hard heart is dry and destitute of all grace, of all spiritual moisture, sense and life.  
The Apostle here sets down this act of hardening as a man's own act, and that upon 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself: thus speaking unto them, Harden not your heart. I think it meet hereupon to declare,  

1. What hardness of heart is.  
2. What are the ordinary causes thereof.  
3. How man hardeneth his own heart.  
4. What is the danger and damage of a hard heart.  
5. How hardness of heart may be discerned.  
6. How hardness of heart may be prevented or redressed.    

§. 81. Of Hardness of Heart, what it is.  
1. HArdness of heart is an insensibleness of such means as are afforded to 〈◊〉 
Hardness of heart from wilfulness.  one from wickedness: or rather a wilful obstinacy against them: for without man's will the heart cannot be hardened. Therefore here and in sundry other places, (as Exod. 9 34. 1 Sam. 6. 6. 2 Chron. 36. 13.) this act is applied to 〈◊〉 himself; for the Will is free, and cannot be compelled or forced: take away freedom from the Will, and you take away the nature of the Will. Therefore God himself, when he converteth a sinner worketh in him both to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  will, and to do: first to will, then to do, Phil. 2. 13.  
That we may the better discern how wilfulness causeth the hardness of heart 〈◊〉 spoken of, we are to consider hardness of heart in a double respect: as it is natural, and as it is habitual.  

1. Natural hardness of heart is in all men: as other corruptions seized on 〈◊〉 
Natural hardness.  nature by Adam's fall, so hardness of heart. Man by nature is given to withstand, and oppose against all means afforded to keep him from sin, and in this oppos●…tion to remain obstinate, so as to be confounded rather than yield. This is the stony heart that is in man by nature, Ezek. 11. 19  
2. Habitual hardness of heart is an increase of the former, and that by 〈◊〉 
Habitual hardness.  further wilfulness. All mankind in Adam's loins, as he was a public perso●…, wilfully opposed against God: and every one in his own person is given by 〈◊〉 more and more to oppose; but some more obstinately and impenitently then others. In such the Apostle joineth hardness, and an impenitent heart together, and sheweth that such treasure up to themselves wrath, Rom. 2. 5. Adam's first sin 〈◊〉 wilfulness in it: so as there is wilfulness in man's natural hardness. Much more 〈◊〉 there wilfulness in his habitual hardness.   
Object. Against this it is Objected, that God, and Satan, and other men do ●…den a man's heart.  
Answ. In general I Answer, that none of those do free a man from 〈◊〉 in that hardness of heart which seizeth on him: so as in this respect we may say●… him that is of an hard heart, O man, thou hast destroyed thyself, Host 13. 9  
To clear this point more fully, I will distinctly, show, how God, how Satan, 〈◊〉 other men are said to harden a man's heart.  
God doth it in justice, Satan in malice, other men in wilfulness.   

§. 82. Of God's hardening man's heart.  
GOD is said to harden as a Judge, inflicting hardness of heart as a 〈◊〉 Rom. 1. 24. Now because man wittingly did that which deserves that ●…ment, he hardens his own heart: even as a thief, who is condemned by the 〈◊〉 may be said to hang himself.  
That God's justice may in this point be mere clearly manifested, observe the particular respects wherein God is said to harden man's heart. They are these.  

1. In that all actions and motions (as they are actions and motions) come from 
In what respects God is said to harden.  God, as our very being doth. For in him we live and move and have our being. Act. 17. 28. But the pravity of the action or motion cometh from man: Therefore man properly hardeneth himself.  
2. In that God hinders not men from doing that which hardeneth: but God is the most high supreme Sovereign▪ there is none above him to bind him to do any thing. He being not bound to hinder men from doing what they do, who can, who shall blame him? Matth. 20. 15. Man himself doth the very deed.  
3. In that he withholdeth or withdraweth his softening spirit. For man's own spirit is a resisting spirit, Act. 7. 51. It must be a higher and stronger spirit which keepeth man's spirit in compass. But Gods withholding, or withdrawing his Spirit is in justice for some sin of man.  
4. In that God offereth the occasions whereby man's heart is hardened: as, his Word, Sacraments, Mercies, Judgements, Miracles and such like. But these occasions are in themselves good, their proper end is to soften. It is by man's perverting them that they harden; man in this case is like the spider that sucketh poison out of sweet flowers.  
5. In that God giveth over to Satan, who hardeneth man's heart. But God doth this as a just Judge: Satan being his executioner. Man himself brings this judgement upon himself.    

§. 83. Of Satan's, and other men's hardening one's heart.  
AS for Satan, though he may enter into a man as he entered into judas, (Joh. 
Satan cannot force man's will.  13. 27.) and provoke men to sin, as he 〈◊〉 David, (1 Chron. 21. 1.) and beguiled them through his subtlety, as he beguiled Eve, (2 Cor. 11. 3.) and sift them as he 〈◊〉 Peter, Lu●…. 22. 31.) yet he cannot force man's will to sin. See The Whole Armour of God, on Eph. 6. 12. Treat. 1. Part. 3. §. 17.  
As for other men, they can less force man's Will then Satan. What they do is either 
One man cannot force another's will.  by counsel, as the Sorcerers hardened Pharaohs heart, (Exod. 7. 11.) or by expostulation, as jezabel hardened ahab's heart, (1 King. 21. 7.) or by persuasion, as the Princes hardened Zedekiahs' heart, jer. 38. 4, 5, 25. or by example, as the four hundred Prophets hardened one another; or were all hardened by Zedekiahs' example, 1 King. 22. 11, 12. If a man himself yield not, all that other men can do will not harden him. Therefore man properly hardeneth himself.  
It will stand a man in no stead to put off the blame of this sin from himself to any 
The blame of sin not to be put off to others.  other. This is it that keeps men from being duly humbled, and from true repentance, whereby the heart comes to be more hardened: yet too prone are men so to do. Some impute their hardness to God, as Adam: Some to Satan, as Eve, Gen. 3. 12, 13. others to other men, as Saul, 1 Sam. 15. 21.  
Would we lay the blame on ourselves, as we ought, we might be brought to such a sense of the burden that lieth on us, as Christ would be moved to ease us, Matth. 11. 28.   

§. 84. Of the Causes of hardness of heart.  
II. THe ordinary causes of hardness of heart are such as these.  

1. Natural hardness. This is the original cause of habitual hardness. 
1. Natural hardness.  If that be not taken away, this will accompany it: both will be mixed together. In this respect it is said on the ●…nconverted Gentiles, that they were past feeling. This is set down as an effect of natural hardness, (Eph. 4. 18, 19) for the word going before translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blindness, doth also signify hardness: as is showed, §. 87.  
2. Unbelief. This makes men disrespect promises, threatenings, mercies, judgements, 
2. Unbelief.  and all other means which are of use to soften, or break men's hearts. This was the great sin of the Israelites, who hardened their hearts in the wilderness, Deut. 1. 32. & 9 25. Psal. 78. 22, 32. Therefore the Apostle, to prevent hardness of heart, admonisheth those to whom he wrote, to take heed of unbelief, v. 12, 13. See §. 120.  
3. Hypocrisy. By this men cover and hide their sin, whereby they wax bold 
3. Hypocrisy.  in sinning. It is said of obdurate sinners, that they lurk privily, (Prov. 1. 18.) and say no eye shall see us, Job 24. 15.  
4. Pride. For this is ordinarily joined with scorn, disdain, and such like vices 
4. Pride.  as make men refuse and reject the means, which might mollify their hearts: Thus was Pharaohs heart hardened, Exod. 5. 2. and the heart of the Jews, jer. 44. 16.  
5. Presumption. When sins are committed against knowledge, conscience, 
5. Presumption  light of nature, and motions of the Spirit, they are as heavy weights that 〈◊〉 out all spiritual sense and life. As a great blow so stuns one, as it makes him senseless; so a presumptuous sin will make a man's spirit senseless. After that Zedekiah had broken his oath with the King of Bab●…l, (Ezek. 17. 16.) his heart was hardened against all the good council that the Prophet jeremiah gave him, jer. 38. 17, etc.  
6. Oft committing, or long lying in the same sin. Many small knocks or 〈◊〉 
6. Frequent sinning.  long continued, do in time as much as a great blow at once. men's hands and heels use to be hardened by much work and long travel.  
7. Relapse. To return to sin after a man hath manifested solemn repentance, 
7. Relapse.  (as the swine after it is washed returneth to the mire) especially if it be to the same sin, (as the dog licketh up the vomit he had formerly cast out) is to make way for the devil's reentry; whereby a man's heart will be so hardened, as his later end will be worse than his beginning, 2 Pet. 2. 20, etc. Matth. 12. 43, etc. Against this doth Christ give prudent caveats, joh. 5. 14. & 8. 11.  
8. Lewd company. Lewd companions will by evil counsel, bad example, 〈◊〉 
8. Ill company.  encouragement, make men impudent and obstinate in sinning. The wise man therefore much dissuadeth from such company, Prov. 1. 10, etc.  
9 Superstuity of the things of this world: as of wealth, honour, ease, pleasure, 
9 Plenty.  applause, and other such things as men by nature delight in. These are like 〈◊〉, thorns and briers, which draw out the moisture of the earth, and make it dry and hard: or as weights that press out the juice of fruits, and make them 〈◊〉. These make the things of the Spirit of life to be nothing at all regarded. This cause of hardening is then most prevalent, when men are raised from a mean estate to●… great one: or from a troublesome estate to a quiet and pleasing estate. If iron be taken out of the fire, and put into cold water, it waxeth hard.  
10. Multitude of Crosses not sanctified. These are as many blows upon the 
10. Afflictions  Smith's anvil. King Ahaz in the time of his distress did trespass yet more against the Lord, 2 Chron. 28. 22. The wrath of God came upon Israel, and slew the 〈◊〉 〈◊〉 them: for all that they sinned still, Psal. 78. 31, 32.    

§. 85. Of man's hardening himself.  
III. MAn hardeneth himself two ways.  

1. Privatively.  
2. Positively.   


1. Privatively: by refusing or rejecting means whereby his 〈◊〉 
Means of softening men's hearts.  might be softened.  
Means of softening a man's heart are Public, Private, and Secret.  

1. Public means are public Ordinances of God: as the Word read 〈◊〉 preached, the Sacraments, Praying and Praising God: yea also God works, and those both of merey and judgement, whether ordinary or extraordinary.  
2. Private means are, Reading and expounding God's Word in private places private praying and praising God, repeating Sermons, private instruction, 〈◊〉 holy conference, and such like.  
3. Secret means, Reading the Word and other good books alone, praying 〈◊〉 praising God alone, meditation and examination of ones self. 
Jews rejected means of softening.    
The Jews in the Apostles time hardened their hearts by putting away from 〈◊〉 the Word of God, Act. 13. 46. and in john Baptists time, they rejected the 〈◊〉 sell of God against themselves, being not baptised of john, Luk. 7. 30. They refused to subject themselves to that Ordinance. In Christ's time they hardened their hearts by opposing against his miraculous works, Matth. 12. 24. joh. 15. 24.  
About means which are to soften men's hearts, men divers ways beguile themselves, 
How men fall about means.  so as they harden their hearts thereby: As  

1. By putting off for the present such means as might soften them, to another time, as he that said to Paul, Go thy way for this time, when I have a convenient season, I will call for thee, (Act. 24. 25.) But that season never came.  
2. By thinking they have done enough, when it is but little that they have done: yet can say, Behold what a weariness is it? Mal. 1. 13.  
3. By resting in the outward work, as they who said, Wherefore have we fasted, and thou seest not? Isa. 58. 3.  
4. By doting upon humane ordinances, as they who in vain worshipped God, teaching for doctrines the commandments of men, Matth. 15. 9    
2. Positively: Men harden themselves by a slavish yielding to the causes of hardening 
How men positively harden their own hearts.  men's hearts, mentioned §. 84. This they do by nourishing their natural hardness: by opposing against God's truth in his promises and threatenings, by hiding their sin, by pride, by presumption, by long lying in sin, by returning to sin after repentance, by setting their hearts too much on the things of this world, by perverting Gods chastisements.   
In that hardness of heart ariseth from one's self, even from his own wilfulness, 
Withstand beginnings.  it nearly concerns us to be the more watchful over ourselves, and to withstand the very beginning of hardness: For Satan is very subtle, and seeks to beguile a man by degrees, and sin is deceitful, and of a bewitching nature. It soaks into a man insensibly: and we of ourselves are very foolish: like the silly fish that with a fair ba●…t is soon taken. Hence it is that from small beginnings many come to this high pitch, even to be hardened in heart.  
When men are tempted to sin, 
Degrees of sin.   

1. There is a thought of committing it, Gen. 38. 15.  
2. A plain consent to yield to it, Psal. 50. 18.  
3. An actual committing of it, 2 Sam. 11. 4.  
4. An iteration of it, judg. 16. 1, 4.  
5. A custom therein, 1 Sam. 2. 13.  
6. An excusing of it, 1 Sam. 15. 15.  
7. A justifying it, Isa. 5. 23. Luk. 16. 15.  
8. A glorying in it. Psal. 52. 1.  
9 An habit that they can scarce do otherwise, jer. 13. 23.  
10. Hardness of heart, Rom. 2. 5.   
By these degrees it cometh to pass that sin which upon the first temptation seemed horrible, and upon the first committing thereof much perplexed the soul, and seemed to be an insupportable burden, making the sinner thus to complain, Mine iniquities are gone over my head: as an heavy burden they are too heavy for me, (Psal. 38. 4.) appears in time not to be so burdensome, but rather light and easy: yea so unsensible as they can scarce perceive it: like him that saith, They have stricken me, and I was not sick: they have beaten me, and I felt it not: I will seek it yet again, Prov. 23. 35. Yea further, it comes by degrees to be pleasing and delightful: So sweet in his mouth as he hides it under his tongue, Job 20. 12.   

§. 86. Of the danger and damage of hardness of heart.  
IV. THe danger whereinto men fall by hardness of heart, and the damage which they receive is greater than can be expressed. It brings a man into the most desperate case that in this world a man can be brought into by any other thing, except it be by the sin against the holy Ghost; whereunto hardness of heart makes a great way. Shame, grief, fear may be means to keep men that are not hardened, from running on in their desperate courses: but hardness of heart is a spiritual senselessness, and keeps from such passions, as shame, grief and fear. It makes men audacious in sinning: A troubled conscience casts a man into a 〈◊〉 woeful plight, But a hardened heart is far worse than a perplexed soul. The troubled conscience may for the present seem more bitter, but if the issue of the one and the other be duly considered, we shall find that there is no comparis●… betwixt them, but that the hard heart is far the worst. The troubled conscience by accusing, galling, perplexing, and not suffering a man to be quiet, may so deje●… him as to restrain him from sin, and bring him to repentance. But an hard he●… puts on a man more and more to sin, and that with greediness, Eph. 4. 18. whereby his condemnation is increased. In this respect it were better for a man to 〈◊〉 with a troubled conscience and despairing heart, then with a seared conscience and a hard heart.   

§. 87. Of the signs whereby a hard heart may be discerned.  
V. Hardness of heart is accompanied with blindness of mind, Theref●…re there is one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek Noun that is put for both; Answerably it is sometimes translated hardness; Mar. 3. 5. and sometimes blindness, Rom. 11. 25. Eph. 4. 18.  
There is also 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obeaeco.  a Verb coming from the same root that is translated sometimes to harden, as 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor obduratum.  Mar. 6. 52. and 8. 17. Sometimes to blind, as Rom. 11. 7. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occaecatae sunt m●…ntes.  2 Cor. 3. 14 In that hardness of heart and blindness of mind go together, he that hath 〈◊〉 hard heart cannot well discern it, but yet by others it may be observed, and 〈◊〉 by the effects thereof.  
There are two especial effects that do discover an hard heart,  


1. Careless Security, when men are senseless, and as senseless persons lie i●… sin: where there is no sense commonly there is no life. A living man that 〈◊〉 
Effects of an hard heart.  a stone in his kidney or bladder will certainly feel it and complain of it. No●… 〈◊〉 
1. Security.  hard heart is an heart of stone; had he spiritual life in him he would certainly 〈◊〉 it and complain of it; Senselessness therefore shows that a man's heart is so ●…dened as he hath no spiritual life in him.  
From this careless security proceedeth both a dissolute negligence and also a blockish stupidity.  

1. Dissolute negligence makes men consider nothing, nor lay any thing 〈◊〉 
2. Inconsiderateness.  heart, The righteous perisheth and no man layeth it to heart, and merciful 〈◊〉 taken away; None considering that the righteous is taken away from the evil 〈◊〉 come, Isa. 57 1. This is spoken of men of hard hearts. Such men let all 〈◊〉 pass whether matters of rejoicing or matters of mourning, without any ●…quiring after the cause, end, and use thereof, Mat. 11. 17.  
2. Blockish stupidity makes men lie under those judgements which fall ev●… 
3. Stupidity.  upon their pates, like beasts: When Nabal heard of the danger wherein he 〈◊〉 been by refusing to relieve David and his Soldiers, His heart died within 〈◊〉 and he became as a stone, 1 Sam. 25. 37. Though they be overpressed even on●… measure above their strength, yet have they no heart to pray for release 〈◊〉 ease.    
2. Wilful obstinacy is another effect which discovers an hard heart, 〈◊〉 
4. Obstinacy.  makes men,  
1. To oppose against all the means which God affordeth to reclaim then As his Word, Works, etc.  
2. To resist the very motions of God's Spirit, as the hard-hearted Jews 〈◊〉 
5. Malice.  always done, Act. 7. 51. From hence proceedeth malice against those that 〈◊〉 the ●…mage of God, as the Scribes and Pharisees hated the Son of God, and 〈◊〉 that believed in him, joh. 9 22. and the Apostles, and them that believed thro●… their word, Act. 4. 5. etc. yea, such as be hard-hearted come to be hate●… 〈◊〉 God himself, and endeavour to put out the very light of nature, Rom. 〈◊〉 28, 30.    

§. 88 Of Remedies for preventing or redressing hardness of heart.  
VI Hardness of heart being such as hath been set out, it is very requisite that remedies be prescribed for preventing or redressing it; They are such as these.  


I. Take heed of all and every of those causes whence hardness of heart ariseth. 
1. Take heed of the causes of a hard heart.  These are distinctly set down, §. 84. Take away the cause and the effect will follow; where the cause remaineth the effect also will remain; Withal endeavour to get such virtues and graces as are contrary to the forementioned causes of hardness, for one contrary will expel one another.  
As light being contrary to darkness keepeth out or expelleth darkness, so virtues 
Grace's contrary to the causes of a hard heart.  contrary to the causes of hardness will prevent or redress the same. Those graces are these that follow.  

1. Regeneration; Hereby natural hardness is removed.  
2. Faith, Hereby unbelief is redressed.  
3. Sincerity, This keeps out hypocrisy.  
4. Humility, Hereby pride and other like vices are kept down.  
5. A fear of God, This will withhold us from gross sins.  
6. Christian prudence, This will make men wary of multiplying sins and long lying therein.  
7. Spiritual watchfulness, This will uphold in such a course as will preserve us from relapse.  
8. Holy jealousy, lest we should by company be drawn aside.  
9 Contempt of this world, and of the things thereof, that we be not ensnared and overcome thereby.  
10. Patience under all crosses, as laid on us by our heavenly Father for our good.    
II. Labour to feel the heavy burden of sin, as he did that said, My sins are are too heavy for me, Psa. 38. 4. For this end consider, 

1. That sin destroyed all mankind, it poisoned Adam and all his posterity, 
2. Get a sense of the burden of sin.  Rom. 5. 12.  
2. That it made Paradise too hot for Adam to abide in it, Gen. 3. 
How sin appears horrible.  23, 24.  
3. That it caused all the fearful judgements that have been executed from the beginning of the world.  
4. That when Saints apprehend it unpardoned their conscience is a very rack unto them.  
5. That when impenitents feel the burden of it, it makes their very life a burden unto them; Instance judas, Mat. 27. 45.  
6. That it makes the damned in hell weep and gnash their teeth, Mat. 25. 30. For their torment is endless, easeless, merciless, remediless.  
7. That it holds the Angels that fell in everlasting chains under darkness, jude ver. 6.  
8. That albeit Christ had no sin in himself, yet when the burden of our sin as a Surety lay upon him, it cast him into a bitter agony, and made his sweat as it were great drops of blood falling down to the ground, Luke 22. 44. There is no Looking▪ glass that can so to the life set out the horror of sin as this of Christ.    
3. When thou art overtaken with a sin, speedily return from it and repent; 
3. Speedily turn from sin.  So did Peter, so soon as by hearing the cock crow, and discerning his Lord's beck, he was put in mind of his sin, he presently repent, He went out and wept bitterly, Luk. 22. 60. 61▪ 62. The longer sin continues the stronger it groweth; it will fre●… like a canker, and eat up the life of the soul; Therefore put not off Repentance.  
4. After thou hast repent be more watchful over thyself that thou fall not 
4. Beware of a relapse.  into a relapse. If after the hand be blistered and healed a man use the hammer again it will wax the harder.  
5. Be constant in using means sanctified for softening the heart; Among o●… 
5. Be constant in use of means  means hearing the Gospel is an especial one to keep or drive off hardness of hea●…▪ See 77. in the end of it. Therefore suffer the Word to work on thee as it did 〈◊〉 josiah. 2 Kin. 22. 19 Neither put it off as Felix did, Act. 24. 26. nor mock at it 〈◊〉 the Jews did, Act. 2. 13. nor blaspheme it as other Jews did, Act. 13. 45. To pub●… means add private, yea, and secret too. 
6. Walk before God.   
6. Walk continually before God as Enoch did, Gen. 5. 24. This will keep 〈◊〉 from yielding to temptations even in secret, Gen. 39 9  
7. Apply judgements on others to thyself, and by judgements on thyself be ●…ved 
7. Apply judgements.  to examine thyself, and to humble thy soul before God: Joseph's brethrea 〈◊〉 this means were brought to sight of their sin, Gen. 42. 21. 
8. Number thy days aright▪   
8. Learn to number thy days aright; This will make thee account every day 〈◊〉 last, and make thee live as if it were the last day thou shouldst live on earth, and 〈◊〉 will make thee think more frequently of that account thou art to give to God.  
9 At the end of every day examine thyself, and consider what sins have pass●… 
9 Examine thyself daily.  from thee. This may be a means of renewing repentance, and keeping thee from 〈◊〉 hard heart. 
10. Pray.   
10. While thy heart is soft, pray against hardness of heart, and desire othe●… 〈◊〉 pray for thee.    

§. 89. Of forbearing such sins as have been judged in others.  Verse 8. — As in the Provocation, in the day of temptation in the Wilderness. 
THe former point of hardening one's heart, is exemplified both by the People▪ and also by the Apostle in the pattern of those Israelites, whom God broug●… out of Egypt, and in an especial manner tutored forty years together in the 〈◊〉 dearness.  
This first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AS, is a note of comparison. It being added to a Pro●…tion (thus, Harden not your hearts as such and such did) intendeth, that we sho●… take heed of being like unto them, who have sinned in former times: against 〈◊〉 sins God hath manifested his indignation: For as the sin of those ancient Israeli●… 〈◊〉 distinctly set down, v. 8, 9 so also God's just indignation against them, v. 10, 11.  
This may be a good caveat to us, in reading the sins of others in former 〈◊〉 (especially those that are registered in sacred Scripture) and in observing such ●…dences as are recorded of God's displeasure against them, to take heed that we 〈◊〉 not into the same, or the like sins. See §. 95, 158. See more of this point on C●… 13. 5. §. 68   

§. 90. Of registering Predecessors sins.  
THe sin against which Gods people are here forewarned, is generally 〈◊〉 
What provocation is.  down in these two words ᵃ Provocation, ᵇ Temptation. The later shows 〈◊〉 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  reason of the former. For if the Question be asked, How they provoked 〈◊〉 The Answer is, They tempted him. Of tempting God, see §. 96. 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The former word is a ᶜ compound. It is compounded of a simple Noun 〈◊〉 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bitter, Jam. 3. 11, 14. Thence a ᵉ Verb, which signifieth to embitter, 〈◊〉 to make bitter, Rev. 8. 11. & 10. 9, 10. The ᶠ Preposition adds an aggrava●… 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the ᵍ Verb compounded therewith signifieth to provoke to bitter anger: grea●… 
● Acerbare▪ amaritud●…, ●…fferre.  to provoke, much to embitter. It is used v. 16. thence is this word 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  provocation●…rived ●…rived. It is twice used in this Chapter, here and v. 15.  
The 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word which is used by the Psalmist signifieth strife or contenti●…▪ 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or contradiction. It is translated strife, Numb. 27. 14. and 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lis jurgium. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & jurgavit.  chiding, Exod. 17. ●…▪ 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acerbare, exasperare, ad amaritudi●…em, seu amara●… iram c●…citare.  For chiding is a striving or contending by words, or a contradicting. The Israeli●… did chide with Moses (Exod. 17. 7.) and thereby provoked the Lord, whose serv●… Moses was.  
These two words Provocation and Temptation are used in the abstract to agg●…vate the heinousness of their sin.  
Many learned Expositors of the 95. Psalms retain the Hebrew words 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Meri●… and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Massah, as names of that place where the Israclites provoked God. For upon that occasion those names were given to that particular place where the Israclites in an high degree provoked and tempted God, Exod. 17. 8. But the words used by the Apostle in this place are taken appellatively, and fitly translated provocation and temptation.  
In these two words (whether they be taken as particular names, Meribah and Massah, or as two expressions of their sin, provocation and temptation) do plainly express the heinousness of the sin; in that as it was a tempting of God, so it was a provoking him to great wrath: and the manner of expressing them, giveth us to understand, that it is behooveful for succeeding generations, that notorious sins of predecessors be kept on record. 
Sins of former ages to be observed.   
These very titles provocation, temptation, are a kind of record, whereby the sins comprised under them are brought to mind and kept in memory.  
The many names given to places occasioned by a sin, gives further proof hereunto, as Es●…k, strife, Gen. 26. 20. Sitnah, hatred, Gen. 26▪ 21. Kibrothhattaavah, Graves of lust, Numb. 11. 34. Bethaven, the house of iniquity, Host 4. 15. Yea the registering of all those notorious sins which are recorded in Scripture do further confirm the point.  
When sin is beheld in others, specially as provoking Gods wrath and pulling judgement upon the sinner, it appears in its own colours, horrible and detestable, and so is an occasion for them who so behold it, more carefully to avoid it. This is the main drift of the Apostle in this place.  
It is therefore an especial point of wisdom, to take due and thorough notice of the 
Take notice of the sins of former ages.  sins of former Ages: of the kinds of them: of the causes of them: and of the effects that have followed thereupon: especially if God have executed any remarkable judgement and vengeance thereupon: as here, the kind of sin, temptation: the cause thereof, hardness of heart: the effect that followed thereupon, provocation of God's wrath: and the judgement, which was, excluding from rest, v. 11. are distinctly set down.  
This is to be done not for approbation, or imitation of the sin recorded: in that respect no sin ought to be once named amongst us, Ephes. 5. 3. but for greater detestation thereof, to make us more abhor it. Indeed if there were not in us a proneness of nature to rush into sin of our own accord without example, the memory of sin were better be clean blotted out. But there is no sin whereinto others before us have fallen, whereof the seed is not in us. Therefore for suppressing of sin, the infamy that hath followed such as have fallen thereinto, and Gods judgements thereupon, may be, and aught to be oft called to mind.   

§. 91. Of the Extent of this word Day.  
TO this later word Temptation, the time of committing that sin is thus annexed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In the day of temptation. This also includes their Provocation; for when they tempted God, and as long as they tempted him, they provoked him.  
This phrase, in the day, is not that Greek word which was translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Atticè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hac ipsa die▪  to day, ver. 7. That was an Adverb: this a Substantive: yet both of them come from the same Greek root.  
The word here used is properly put for that time wherein the Sun is up, from the rising to the setting thereof, Mat. 20. 2, 6, 12. Luk. 24. 29. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum luce vel prima luce. Thucyd. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: sub lucem. Lysias.  The Greek word signifieth light as well as day. Of this day there are commonly accounted twelve hours, john 11. 9  
It is also put for a natural day consisting of four and twenty hours, and so compriseth the night under it. Where Luke speaking of Christ's fasting, mentioneth forty days (Luke 4. 2.) Matthew speaking of the same point, saith, He fasted forty days and forty nights, Mat. 14. 2. Luke therefore compriseth the nights under 
ᵈ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diei & noctispacium.  the word days. The Grecians to express the space of four and twenty hours more distinctly, use a word compounded of night and day: which is thus translated A night and a day, 2 Cor. 11. 25.  
This word [Day] here used is oft indefinitely put for time, as where it is 〈◊〉, The day shall declare it (1 Cor. 3. 13.) that is, time will manifest it. And again, Now is the day of salvation (2 Cor. 6. 2.) that is, the time wherein God offereth means of salvation, that is also put for a set determinate time, 〈◊〉 Heb. 8. 9  
The former word [To day] is sometimes added to this indefinite word [Day] when it is restrained to a set day, and thus translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hodi●…rno die.  This day, Act. 20. 26.  
Here the day may be extended to all the time that the Israelites abode in the wilderness. For all that time they tempted, and provoked God, as is evident by the express mention of forty years, ver. 9 which was the time of their abode there.  
This circumstance of time may thus word for word be translated, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according 〈◊〉 the day. Thus our former English translators of the Bible have rendered this phrase  
This Translation confirmeth the extent of their provocation to their continuance in the wilderness.  
Their continuance so long is a great aggravation thereof: as we shall show 〈◊〉 this phrase [forty years'] in the next verse, §. 100   

§. 92. Of the Wilderness as a place of extraordinary provision.  
THe place where their sin was committed, is here said to be the Wilderness.  
The Wilderness here intended was a large vast place betwixt the red Sea 〈◊〉 
The wilderness described.  jordan. Through the red Sea they came into it, Exod. 15. 22. and through jordan they went out of it, josh. 3. 1, etc.  
This was a very barren place; It had no Springs nor rivers of water in it 〈◊〉 had no Woods nor Orchards for shelter, or fruit. It was not fit to sow 〈◊〉 other seed, or to set trees, or other plants therein. It afforded no manner of ●…dinary commodities for man's use. Neither were there any Cities, Towns or 〈◊〉 therein for their habitation.  
God purposely brought his people into that place to prove them, Exod. 20. 〈◊〉 
The wilderness God's School.  Deut. 8. 2, 16. For he made that his School; where he gave them all his 〈◊〉; and did more and greater wonders than ever he did, from their first being 〈◊〉 people to the coming of the Messiah.  
That place, and the time of the Israelites abiding therein, was an especial 〈◊〉 of the abode of the Church militant here on earth. Very frequent mentio●… made of the particular acts of God's providence in that place and time, both by ●…ceeding Prophets, and also by Christ and his Apostles.  
Here the Apostle expressly mentioneth the wilderness:  

1. To point out the distinct History which he aims at: that thereby 〈◊〉 
Why the wilderness here mentioned.  might the more distinctly know the sin that he would have them to 〈◊〉 heed of.  
2. To prevent an Objection: For they who tempt, will be ready to say, Is 〈◊〉 not cause? Am I not in such and such straits? Am I not brought to such and 〈◊〉 wants? To answer that, the Apostle shows how they provoked God, Who ●…pted him in the wilderness; where they were brought to very great wan●…s 〈◊〉 straits.  
3. To aggravate the sin: and that by the many evidences of that 〈◊〉 God took of them, and of that provision which he made for them according 〈◊〉 their needs.   
When they were in a place where they had no ordinary means to guide the●…, 〈◊〉 
G●…ds provision 〈◊〉 the Israelites in the wilderness.  were to travel sometimes in the day, sometimes in the night, The Lord went 〈◊〉 them by day in a pillar of a cloud, to lead them the way, and by night in a pillar of 〈◊〉 to give them light, Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉 so close, as they knew not where to escape, God opened a way for them 〈◊〉 the red Sea, Exod. 14. 22. Where they could find no water but that which 〈◊〉 bitter. God made those waters sweet, Exod. 15. 25. When they had no bre●…d eat, God gave them Manna from heaven: So also he gave them Quails, when they had no flesh, Exod. 16. 13, 15. Where at another time they had no water at all, God caused water to flow out of a Rock for them, Exod. 17. 6. When their implacable enemies the Amalekites set upon them, the Lord delivered those enemies into their hands, Exod. 17. 13. The Lord so ordered matters while they were in the wilderness, that their clothes for forty years waxed not old upon them, nor their shoes, neither did their feet swell, Deut. 8. 4. & 29. 5. In all that time they lacked nothing, Deut. 27. Neh. 9 21.  
Notwithstanding these, and other like seasonable fruits of God's providence over them, they continued to tempt and provoke God, even in the wilderness, the place of his extraordinary providence.  
Hereby we see that no evidences of God's Care, Power, Goodness, and other 
No evidence of Divine Providence works on incredulous.  Divine Excellencies, will work upon incredulous persons. All the miracles that Christ wrought, wrought nothing upon the Jews among whom he lived.  
We showed before (§. 84.) that unbelief was an especial cause of hardness of heart. Nothing works upon an hard heart. See §. 128. 
See v. 9 §. 99 & ch. 8. v. 9 §. 55, 57   
What cause have we in this respect to judge ourselves to be much hardened in our hearts, who have long lived in Christ's School, where we have had his Word, and 
God's kindness to us an aggravation of our sins.  all his sacred Ordinances, to build us up in our most holy faith: who also have long lived, not in a barren and dry wilderness, but in a fertile place, flowing with milk and honey, as Canaan did: where we need no Manna to fall from heaven, because the earth brings forth store of Corn: where we need not that Rocks should be smitten to send forth water, because springs of sweet water are in every corner, and rivers of water run thorough all the parts of the Land, and other like blessings so abound, as we need not such extraordinary provisions as were made for the Israelites in the wilderness. If the wilderness in regard of God's extraordinary provision for them, did aggravate their sins, how much more doth England, and Gods gracious dealing with us therein, aggravate our sins? O let us consider this, that we may endeavour to walk more worthy of God's favours to us then formerly we have done.   

§. 93. Of the Wilderness as a place wherein the Israelites were brought to great straits.  
AS the wilderness was considered in the former §, a place of God's extraordinary providence and goodness: So it may be also considered as a place wherein the Israelites were oft brought to great straits: and yet that did not excuse 
Distress no sufficient cause of distrust.  their sin in tempting God. For by their tempting God in the Wilderness, they provoked him: So as straits and distresses are not sufficient excuses of tempting God. We ought not to doubt of God's Providence, or of his Power, or of his Goodness, or of any of his Divine Attributes, because we are in want, or in any other straight. The Devil took an oceasion from Christ's being forty days in the wilderness, to solicit him to use an indirect course for providing sustenance to himself: but Christ refused so to do, Matth. 4. 3, 4. If thou faint in the day of adversity, thy strength is small, Prov. 24. 10. The day of adversity is the time for a man to manifest his courage: to faint then, when he should show most courage, argues little or no courage.  
God's Power and Providence is not straitened by men's straits: He can work as it 
God's manifold ways of providing.  pleaseth him, without means, as in creating all things; or with means, and those ordinary, which are comprised under daily bread, Mat. 6. 11. or extraordinary: And that  

1. In the kind, Exod. 16. 15.  
2. In the quantity, as the little meal in the barrel, and oil in the cruse nourished Elijah, a widow, and her family a long time, 1 Kin. 17. 16.  
3. In the quality: as course pulse nourished Daniel, and his companions, as well as the daintiest meat that a King could afford, Dan. 1. 12, etc.  
4. In the manner of getting: as a Raven was Elijahs cater to provide him bread and meat morning and evening, 1 King. 17. 6.   
Yea God can preserve by contrary means: for jonah was preserved from being drowned in the belly of a Whale, jonah 1. 17.  
We ought in this respect to arm ourselves against trial: and beforehand to meditate on God's Power, Wisdom, Goodness, Providence, Presence, Truth and Faithfulness: and to be of his mind, who said, Though I walk thorough the valley of the shadow of death, I will fear no evil, Psal. 23. 4.  
How doth this aggravate their incredulity who in time of peace, plenty and all 
To tempt God In the midst of blessings how great a sin.  needful prosperity, thorough distrust fullness tempt God How many covetous rich men upon fear of future want, treasure up all that they can any way get? How many timorous persons living where the Gospel is maintained, upon fear of a change, yield to Superstition and Idolatry? If being in the straits of a wilderness excuse not a man from tempting God, can such as tempt God in a plentiful 〈◊〉 secure Canaan think to be excused?   

§ 94. Of the adverb ●… when or where.  Verse 9 When your Fathers tempted me, proved me, and saw my works four●…y y●…▪ 
IN this verse the Apostle doth more particularly exemplify the sin here forbidden.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi.  first particle being an adverb, and set alone, as here it is, is put for the place, and translated where, as Mat. 18. 20. Luk. 4. 16, 17. Act. 3. 13. Rom. 4. 15▪ Rev. 17. 15. When it is joined with a Preposition that limiteth it to the time, it signifieth time, and is translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do●…cc.  till, Mat. 1. 25. Mar. 13. 30. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usquedam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usque quo.  until, Mat. 17. 9 whil●…▪ Mat. 14. 22. Thus there is a Preposition joined with this adverb, v. 13. and translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoad.  while.  
I find not this adverb set alone, as here it is, in the New Testament, put for the time, but every where for the place: By most Expositors it is here so taken.  
The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo ubi.  Hebrew word used Psa. 95. 9 is also put for the place, and translated where in our former English, and so do most Expositors there translate it, and i●… other places also as Gen. 2. 11. & 28. 13.  
Whether this adverb be taken for the time when, or for the place where, ●…tend to the same end, namely, to declare that particular sin against which the Apostle forewarns the Hebrews, even that which the Israelites committed in the wilderness, and that while they were there; So as this adverb whether it be ●…ken for time or place, hath reference to the last word of the former verse, which 〈◊〉▪ the wilderness.   

§. 95. Of avoiding the sinful courses of forefathers.  
THE Persons whose ill example is to be shunned, are here set down under th●… relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Fathers.  
The Hebrews came from Abraham, Isaac, and jacob, and by a lineal des●… from those Israelites that were in the wilderness. Hereupon this correlative 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 is here used.  
In relation to the Jews, both Abraham and also all others descending from 〈◊〉 
Who meant by Fathers.  and living under the Law are called Fathers in the New Testament. See Chap. ●…. v. 1. §. 11. But here it is restrained to such Israelites as lived in the Wilderness▪ So in sundry other places, as, joh. 6. 31, 49, 58. Act. 3. 22. & 7. 38, 39 1 Cor. 10▪ ●…. These Fathers therefore were they whom the Lord delivered out of the Egyp●… bondage, and brought with a mighty hand by great wonders into a place of freedom, where after an especial manner he nurtured them, as was showed 〈◊〉 §. 92.  
The Apostle sets them out under this Title Fathers, because people use to 〈◊〉 
Why ancient Jews called Fathers.  much opinionated with an high conceit of their Fathers; So were the Jews esp●…ally, and in that respect prone to imitate them in every thing, even in their 〈◊〉 courses: Therefore to root out that conceit, the holy Ghost in the 95 Ps●… and in this place, expresseth their Fathers, and sets them out to be notorious ●…bels, and as rebels severely punished by God.  
Can we now think that the practice of Ancestors who are called Father's i●… 〈◊〉 
Practise of Fathers no warrant for sin.  itself a sufficient warrant for their posterity, who come after them, to do as 〈◊〉 did, and to tread in their paths? It is exptesly said that God gave Laws, which should be made known to the generation to come, that they might not be as their Fathers a stubborn and rebellious generation, etc. Psa. 76. 5, 6, 8. This charge is expressly given by the Lord, Be ye not as your Fathers, Zec. 1. 4. Steven doth thus aggravate the sins of the Israelites; As your Fathers did so do ye: Acts 7. 51.  
Our Fathers were of the same mould as we are, all sprouting out of the same cursed stock. They ignorant of Gods will as well as we, they of a rebellious disposition as well as we; They prone to all manner of sin as well as we. What sin might not be justified if the practice of Ancients were a sufficient warrant?  
This is a Point to be the rather observed in these days, because the pattern of Fathers and Ancestors is much stood upon, It is a common plea, when an evil practice is spoken against, to say, Our Fathers did so, Many superstitious and idolatrous courses are hereby patronised. The Lord in his Law makes this an aggravation of sin, that children walk in the evil courses of their Fathers: I am a jealous God, saith the Lord, visiting the iniquities of the Fathers upon the Children, Exo. 20. 5. namely, such Children as tread in their Father's steps.   

§. 96. Of tempting God.  
THe sin of the forementioned Fathers is set down in these two words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tempted, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proved; the latter being added as an explanation of the former; For to tempt one is to try or prove whether he be such an one, as he is taken to be or can and will do such and such a thing.  
This latter word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proved may be added as an effect or consequence following upon the former, as if it had been said, By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be. The Greek word here translated proved signifieth to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  discern, and is so used, and translated twice in one verse, Ye can discern the face of the Skey, and of the earth, but how is it that ye do not discern this time? 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word also so used, Gen. 42. 15, 16. Hereupon God is said to be 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a trier of the heart, Psa. 7. 9 Jer. 17. 10. that is, one who findeth out and discerneth what is in man's heart.  
If it be here taken as an explanation of the former word, and so set forth in general the same sin that the former doth, than two words are here used for the greater aggravation of the sin.  
Of the meaning both of the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word used by the Psalmist, and also of the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word here used by the Apostle, and translated tempted, and of the divers kinds of temptations, See the Guide to go to God on the Lord's Prayer, Peti. 6. §. 170.  
Tempting of God in this place is set down as a sin which provoked God, and 
How men tempt God evilly.  so is taken in the worst sense. In general every transgression is a tempting of God; In which respect it is said of those who tempted God, that they harkened not to his voice▪ Num. 14. 22, Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sins are so many particular instances of their tempting God, for by such sins men make a trial of God's justice whether he will execute vengeance upon them or no.  
In particular men tempt God by two extremes, one is presumption, the other distrustfulness▪ Both these arise from unbelief. That distrustfulness ariseth from unbelief is without all question: And howsoever presumption may seem to arise 
Presumption ariseth from diffidence..  from over much confidence, yet if it be narrowly searched into we shall find that men presume upon unwarrantable courses, because they do not believe that God will do, what is meet to be done, in his own way. Had the Israelites believed that God in his time and in his own way would have destroyed the Canaanites, they would not have presumed against an express charge to have gone against them without the Ark of the Lord, and without Moses, as they did, Num. 14. 40. etc.  
Men do presumptuously tempt God when without warrant they presume on 
Presumptuous tempting of God.  God's extraordinary power and providence; That whereunto the devil persuaded Christ when he had carried him up to a pinnacle of the Temple, namely, to cast himself down, was to tempt God; therefore Christ gives him this answer, Thou shalt not tempt the Lord thy God, Matth. 4. 5, 6, 7.  
Men distrustfully tempt God when in distress they imagine that God cannot o●… 
Distrustful tempting of God.  will not afford sufficient succour. Thus did the King of Israel tempt God when ●…e said, The Lord hath called these three Kings together, to deliver them into the hand 〈◊〉 Moab, 2 Kin. 3. 13. So that Prince who said, Behold, if the Lord would make wind●… heaven, might this thing be? 2 Kin. 7. 2.  
As the Israelites in the Wilderness tempted God through presumption N●…. 
Israel's manifold tempt of God.  14. 44. So most frequently through distrustfulness; as at the Red Sea when P●…raoh pursued them, Exo. 14. 11, 12. and at Marah where the waters were bitter, Exo. 15. 23, 24. and in Sina where they wanted bread, Exo. 16. 2, 3. and in R●…dim where they wanted water, Exo. 17. 3. and in Kadesh upon the like occasion, Numb. 20. 2. and in Kibroth-Hattaavah, where they lusted after flesh, Numb. 11. 4. and when the Spies were returned from searching the Land (Numb. 14. 2.) And when the Lord had executed just judgement on Rebels (Numb. 16. 41.) And when they compassed the Land of Edom (Numb. 21. 4, 5.) and at sundry other times.  
The heinousness of this sin is manifest by the Causes and Effects thereof, and also by the severe judgements inflicted thereupon,  

I. The Causes of tempting God, are these, 
Causes of tempting God.  

1. Want of Understanding. This doth Moses thus set out, The Lord hath an given you an heart to perceive, and eyes to see, and ears to hear unto this day, Deut. 29. 4.  
2. Forgetfulness. This the Psalmist thus expresseth, They forgot his works, and his wonders that he had showed them (Psal. 78. 11.) They soon forgot his works, &c Ps. 106. 13.  
3. Unbelief. Ye did not believe the Lord your God, faith Moses to the Israel●…, Deut. 1. 32. & 9 23. This cause of the Israelites tempting God doth the Psal●… oft mention, Psal. 78. 22, 32. & 106. 24. Yea Moses and Aaron were hereby bro●… to tempt the Lord, Numb. 20. 12.  
4. Too light esteem of God, Who is the Lord, that I should obey his voice▪ si●… Pharaoh, who exceedingly tempted God, Exod. 5. 2.    
II. The Effects arising from that sin of tempting God, or Concomi●… 
Effects oftempting God.  which go along with it, are 

1. Murmuring against God (Numbers 14. 29.) and against his Ministers, Numb. 14. 2.  
2. Impatience in straits, They waited not for his counsel, Psa. 106. 13.  
3. Rebellion. The Psalmist styleth these tempters of God, A stubborn and 〈◊〉ous generation, Psal. 78. 8.  
4. Blasphemy. What a blasphemous speech was this, Is the Lord amongst 〈◊〉 no? Exod. 17. 7.  
5. Apostasy. They said one to another, Let us make a Captain, let 〈◊〉 turn into Egypt, Numb. 14. 4. They turned back, and dealt unfaithfully, &c Psal. 78. 57    
III. The judgements inflicted on the Israelites who tempted God in the wi●…nesse, 
Judgements on tempters of God.  were very terrible, as Plague (Numb. 16. 46.) Fire (Numb. 11. 1.) 〈◊〉 Serpents (Numb. 21. 6.) The earth swallowing them up (Numb. 16. 32.) Their 〈◊〉 mies destroying them (Numb. 14. 45.) Multitudes destroyed together, as two 〈◊〉 and fifty (Numb. 16. 35.) Three thousand, Exod. 32. 28. Fourteen thousand s●… hundred (Numb. 16. 49.) Four and twenty thousand (Numb. 25. 9) Yea by 〈◊〉 all above twenty year old that came out of Egypt save two only, Numb. 14. 〈◊〉 30. & 26. 65.   
How watchful ought we to be against a sin so heinous, so terrible? We●… exceeding prone hereunto. By open notorious sins men tempt God, and 〈◊〉 whether he be a God of vengeance. By secret sins, whether he be an All-se●… God. By covetous practices, whether he be a provident God. By despair, 〈◊〉 there he be a merciful God. Thus in other sins we tempt him in other his D●… 
How to avoid tempting of God.  Excellencies.  
For preventing and redressing this sin, it will be good frequently and serio●… to meditate on God, on his glorious Majesty, on his supreme Sovereignty, on his Almighty Power, on his absolute Jurisdiction, on his unsearchable Wisdom, on his free Grace, rich Mercy, abundant Kindness, great Forbearance, and other Divine Excellencies: Yea, and on his great and glorious Works in all ages performed.  
As we acquaint ourselves with these, so it will be our wisdom to submit ourselves wholly to his guiding Providence, and make his Will the rule of ours: Taking heed how we bring his actions to the bar of our reason.   

§. 97. Of God's providing for ungrateful ones.  
IT was showed in the beginning of the former Section, that the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proved, signifieth also to discern, and by experience to find a thing to be so and so. A Noun derived from thence signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  experience, (Rom. 5. 4.) and experiment (2 Cor. 9 13.) and proof of a thing, 2 Cor. 2. 9 & 13. 3. Here it may intend, that by their tempting of God, they came to have a real and experimental proof of God's Power, Providence, and other Divine Excellencies.  
Observe the particular instances noted in the former Section of their tempting God, and you shall find extraordinary proofs and experiments of Gods extraordinary Providence. Thereupon a path was made in the Sea (Exod. 14. 22.) bitter waters were made sweet (Exod. 15. 25.) Manna and Quails were given (Exod. 16. 12.) Water flowed out of the Rock (Exod. 17. 6.) The brazen Serpent was erected (Numb. 21. 8.) and sundry other great works done.  
God doth this in reference to Himself, to the Upright, and to the Ungrateful. 
Why God provided for the incredulous.   

1. God doth hereby commend unto us his free Grace, his abundant Kindness, and his great Patience, and much Forbearance. Herein is verified that which Christ said of his Father, That he is kind unto the unthankful, and unto the evil, Luke 6. 35.  
2. There were some upright and faithful mixed with the multitude of incredulous and rebellious Israelites: as Moses, Aaron, Hur, Caleb, joshua, and others: Whereof, though many of them, for some particular sins, entered not into Canaan, yet were they accepted and approved by God; for their sakes God gave common proofs of his Providence, promiscuously to all of all sorts. Had there been ten righteous ones found in Sodom, both that and the other Cities about it might have been preserved from the fire and brimstone that destroyed them, Gen. 18. 32. For Iehoshaphats sake, God extraordinarily provided water to preserve the Armies of three Kings, 2 King. 3. 14. The whole world receiveth much good for the sake of the Elect and upright that are therein.  
3. God in bestowing blessing upon the incredulous and rebellious, affordeth thereby external means to reclaim them: but they by their obstinacy against those means, make themselves the more inexcusable, and increase their just condemnation the more, Rom. 2. 1, 4, 5.   
This kindness of God so far manifested to those rebellious Israelites, is a sure 
God's kindness to incredulous a prop of faith to believers.  ground of encouragement to God's faithful and upright servants, to seek and expect all needful blessing from him in all their needs and straits. Are not the faithful much better than the faithless? If God so fed, clothed, preserved, protected and directed incredulous, and unbelieving persons, what will he not do for his Elect effectually called, who in faith call upon him? Mat. 6. 26, 30. Luk. 18. 7.   

§. 98. Of outward blessings no sure Evidences of Gods fatherly love.  
THese two words tempted, proved, being joined together, and referred to the same persons, show that they who did the one, did also the other. They who tempted God, by experience found that God was a God of Power, able to help in the greatest distress: a God of truth, faithful in keeping promise: a God of wisdom, ordering matters in the fittest season: a provident God, affording all things needful for people; yet were these no sure tokens of his fatherly love to them: for they so tempted him, as they grieved him: and he was displeased 〈◊〉 them.  
God bestows outward blessings on such as have no assurance of his fatherly favour. 
Outward blessings on wicked.  The Lord set a mark upon Cain, lest any finding him should kill him, Gen. 4. 15. It doth not follow that Hagar in truth feared God, because God heard 〈◊〉 child's voice, and provided water for her and him, Gen. 21. 19 God gave to 〈◊〉 the fatness of the earth, and the dew of heaven, and yet loved him not, Gen. 27. 39 Mal. 1. 2.  
Outward worldly blessings concerning this life, and our temporal estate, are common to all of all sorts: yea many of them to bruit beasts. God giveth to the 〈◊〉 his food, Psal. 147. 9 He preserveth man and beast, Psal. 36. 6.  
Yea God oft giveth outward blessings in wrath. He gave Israel a King in anger, Host 13. 11. When he gave quails to the Israelites, While the flesh was yet 〈◊〉 their teeth, yer it was chewed, the wrath of the Lord was kindled against 〈◊〉, Num. 11. 33.  
We are not therefore to judge of God's favour by outward blessings, nor 〈◊〉 
Judge not God's favour by outward blessings.  that he loves us because he provides supply for our needs, or recovers us out 〈◊〉 sickness, or easeth us in our pains, or freeth us from our enemies, or 〈◊〉 otherlike blessings upon us. Tempter's of God may prove and find God in 〈◊〉 kind to be good unto them. See the reasons hereof in the former Section. There are better and surer evidences of Gods fatherly love: namely the inward ●…mony of God's Spirit, and the effectual operation thereof in regenerating us, 〈◊〉 working many sanctifying graces in us, and keeping us from tempting God.   

§. 99 Of men's tempting God though they see his works.  
FOr further aggravation of their sin, there is added a third act: They 〈◊〉 〈◊〉 works, saith God.  
In Hebrew a word of the singular number is used thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me●…m.  my work. But 〈◊〉 word is there collectively taken: and the singular number Synechdochically 〈◊〉 for the plural. So Psal. 44. 1. & 64. 9 But the Apostle expressly to clear the 〈◊〉 of the holy Ghost, useth the plural number, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thus, My works.  
Though both the Hebrew and Greek words translated works, are used to 〈◊〉 
God's works in the wilderness were extraordinary.  out common and ordinary works: yet also, especially when they have 〈◊〉 unto God, they are oft put for extraordinary works, works of wonder, even 〈◊〉 raculous works, as Psal. 44. 1. joh. 5. 36.  
The works here intended are those many and great wonders, which the Lord 〈◊〉 from Israel's passing through the red sea unto the wilderness, to their going through jordan into Canaan.  
Some of them were works of mercy, in providing for them things needful, 〈◊〉 delivering them from dangers: whereof see §. 92.  
Others were works of judgement in punishing them for their sins: whereof see §▪ 96.  
These were not works done in former ages, or in far remote parts of the world: to the notice whereof they could not come but by hear-say only: but they were works done among them, done upon them, so as they saw them.  
Both the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word used by the Psalmist, and also the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word 〈◊〉 by the Apostle, signify a seeing of a thing present with the bodily eyes, Deut. 7. 19 Mark 11. 20.  
Here is mention made of mighty works, and of their express seeing of 〈◊〉 
God's extraordinary works work not on incredulous. See v. 16. §. 163.  What clearer evidence could they have of God's power and providence? yet 〈◊〉 tempted him. The clearest evidences which God can give of himself, and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts. Such ●…ders did God in Egypt, as the Egyptians themselves could say to Pharaoh, 〈◊〉 thou not yet, that Egypt is destroyed? (Exod. 10 7.) yet did not Pharaoh ●…ull Undeniable demonstrations were given by Christ's Birth, Life, Works, Doctrine, Death, Resurrection, Ascension, and Gifts that followed thereupon: that 〈◊〉 was the promised Messiah: yet to this day will not the Jews believe him so to be. Blindness of mind, and hardness of heart possesseth them. Besides their own natural blindness and hardness, The God of this world hath further blinded their minds and hardened their hearts, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4. 4. By experience we find that the clearest and brightest light doth no good to blind eyes.  
We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions, or to the malice of Satan. For preventing this, let us not close our eyes against any light showed unto us, lest we prove like these Israelites, who though they saw with their own eyes Gods wonderful works, yet continued to tempt him.   

§. 100 Of God's continuing to show his power among such as oppose it.  
THere is yet a further aggravation of their sin by the time here set down under this phrase, forty years.  
In Psal. 95. 10. this circumstance of time, forty years, is referred to God, and 
The agreement betwixt the Psalmist and the Apostle.  to his grieving for their obstinacy. For God is there thus brought in complaining, Forty years long was I grieved, etc.  
The reason why God continued so long to be grieved, was because they continued so long to tempt him.  
The Apostle therefore doth not alter the sense of the Prophet's words by referring them to another clause: but makes it the more clear. So long as they tempted God they grieved him. Therefore in that they tempted him forty years, they grieved him forty years. This the Apostle himself asserts under this question, (v. 17.) With whom was he grieved forty years?  
Thus whether we refer the forty years to their sin, or to God's displeasure therea●…, the sense remains the same.  
To satisfy all doubts about this and other like alterations, we must remember, 
Words may be altered if sense be held.  that the Penmen of the New Testament were not Translators of the Old: but such as quoted here and there some places for proof of the point in hand: to which purpose it was sufficient for them to give the sense of the place, though they altered the words. See Chap. 1. v. 6. §. 72. & Chap. 9 v. 20. §. 106.  
As this time, forty years, hath reference to that which goeth immediately before, 
God not hindered by man's unbelief.  thus, they saw God's works forty years, it gives evidence of Gods doing wondrous works all that time, notwithstanding their tempting of him. For man's incredulity cannot hinder the working of God's power. What if some did not believe? shall their unbelief make the faith of God without effect? Rom. 3. 3. An incredulous Prince would not believe that God could▪ give such plenty as was gromised by the Prophet, when Samaria by a long siege was almost famished: Yet it came to pass as the man of God had spoken, 2 King. 7. 18. Nor the Jews, nor the Disciples of Christ could be brought to believe that Christ should rise again from the dead: yet he did rise again the third day.  
Obj. It is said that Christ did not many mighty works in his own Country, because of 〈◊〉 unbelief, Matth. 13. 58.  
Answ. That is not to be taken of weakening Christ's power, as if man's unbelief would hinder it, but of withholding the benefit of Christ's power from unbelievers. Unbelief is as a strong and high dam against a flowing river: which doth not dry up the spring, nor the flowing of the waters: but only keeps the waters from running into that channel where the dam is set. The waters still flow up, and rise higher and higher against the dam: and because they are kept from running through the dam, they make another passage and therein flow on. Thus Christ left his own Country, and went into other places, and there manifested his power. The word preached did not profit the Israelites, not being mixed with faith in them that heard it: Yet in itself, The Word of God is quick and powerful, etc. H●…b. 4. 2, 12.  
This mighty power of God still working, even when men oppose against it, may be some stay to troubled consciences, and to such as are inclined to despair.   

§. 101. Of God's Long-sufferance.  
THe time of forty years hath reference to Gods continuing to do wonders, 〈◊〉 only by works of judgement, but also of mercy, grieving so long at the obstinacy of his people; and thus it giveth us to understand, that the Lord is a God of long-suffering and great forbearance. Thus is he frequently set forth in sacre●… Scripture, as Exod. 34. 6. jon. 4. 2. Psal. 103. 8.  
Here is mention made of forty years' forbearance. He did forbear the old world 
Instances of Gods long-suffering.  one hundred and twenty years, (Gen. 6. ●….) and the Amorites four hundred years, (Gen. 15. 13.) and the Polity of the Jews eight hundred years; and the Christi●… state above sixteen hundred, and the world about six thousand. Every of us ha●…e good evidence of God's long-suffering in ourselves. Our people had been no people, our sun had been darkness, our souls had been in hell ere this, if the Lord had not been a God of much patience.  
This doth God manifest himself to be,  

1. To set forth his own glory: For when he proclaimed his Name, among 
Why God long forbears.  other excellencies he sets down this Long-suffering, Exod. 34. 6.  
2. To bring men to repentance. Despisest thou the riches of God's goodness 〈◊〉 forbearance, and long-suffering, not knowing that the goodness of God leadeth 〈◊〉 repentance? Rom. 2. 4.  
3. To keep us from destruction. The Lord is long-suffering to us-ward, not willing that any should perish, 2 Pet. 3. 9  
4. To bring us to salvation. Account that the long-suffering of the Lord is s●…vation, 2 Pet. 3. 15.   
These being the ends which God aimeth at in his long-suffering, we that have experience of this Divine property (as who hath not?) ought to have an eye 〈◊〉 those ends: And  

1. To magnify the Name of God, even in and for this excellent Property.  
2. To endeavour after repentance: and so long as God beareth us to renew 〈◊〉 repentance.  
3. To come out of all those courses that lead to destruction.  
4. To lay hold on eternal life while we have time so to do. 
Who may bless God for his forbearance.    
In these respects let us of●… cast our eye back upon our former courses. We m●…y▪ many of us, say, If God had not long born with me I had now been in a most ●…full plight. If God had cut me off, and taken me out of this world at such a ti●…▪ in such a course, as I then eagerly pursued, I could have had little or no hope▪ B●… now (blessed be God)▪ I have better hope that my desperate course is made kno●… to me, I loathe it: God hath given me some measure of repentance, and assura●… of his favour; I dare cast my soul on Jesus Christ for remission of sins, and reconciliation with God I am persuaded that when I die, I shall be saved.  
These, these are they that have cause to magnify the patience of God.  
We ought further in forbearance and long-suffering, to set God before us▪ 〈◊〉 
Forbear as God doth.  to endeavour, as in other graces, so in this, to be like unto God, Colos●… 3. 1●…. Eph. 4. 32.  
We may not be hasty to take revenge upon every offence: but rather try if 〈◊〉 forbearing the wrong doer may be bettered. Be not overcome of evil, but overc●… evil with good, Rom. 12. 21.   

§. 102. Of the heinousness of sin continued in.  Verse 10. Wherefore I was grieved with that generation, and said, They d●… always 〈◊〉 in their hearts, and they have not known my ways. 
THe fearful effect of their sin is here propounded in this verse: and aggrav●… in the next.  
This first particle 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See chap. 6. v. 1. §. 2.  Wherefore, is not in the Psalm: but here fitly added by 〈◊〉 Apostle, to set out more distinctly, both the cause of God's grief, and also 〈◊〉 effect or consequence of the people's sin. It is the very same that was used before, v. 7. §. 73. It giveth to understand, that long continuing in sin grieveth Go●… Spirit. Because they tempted God forty years, therefore God was grieved.  
To this purpose is this time of Israel's continuing forty years to sin against God, oft pressed: as Numb. 32. 13. Amos 5. 25. Acts 7. 42, & 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof, Exod. 16. 28. N●…h. 9 30. Psal. 78. 40. Luk. 13. 34. For,  

1. Sin the longer it continueth the stronger it groweth, and proves to be the 
See §. 109.  more daring and outfacing, and in that respect the more provoking, jerem. 44. 17.  
2. Continuance in sin is a multiplication of sin: and in that respect an addition of more fuel, which maketh the flame of the fire greater. Thus God's Spirit is more grieved, and his wrath more incensed: whether by the same man lying in one sin, or adding sin to sin, or by other men, children, or other successors treading in the footsteps of their Fathers and predecessors.   
This may be a forcible motive to such as have sinned to repent, and not to continue in sin. As continuing in sin causeth grief and wrath; so there is j●…y in the presence of the Angels of God over a sinner that repenteth, Luke 15. 10.  
This also may be a warning to such as observe the sins of others, to take heed that they hold not on in the same course, lest they cause more grief and wrath.   

§. 103. Of God's grieving at sinners.  
THe Greek word translated 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  grieved, is emphatical.  
Some derive it from a Noun that signifieth a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ripa.  bank of a river; or a bunch in a man's body. Thence cometh a simple 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gravate far.  Verb which signifieth to take a thing grievously. For the heart of him who is grieved or offended, doth, as it were swell and rise up.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound here used, signifieth to be much grieved, and exceedingly offended.  
There is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pondus dolour.  another Greek Noun like to that before mentioned, differing only in one small letter, and signifieth a weight or grief: and a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, poudere premor, molestè fero.  Verb thence derived, which signifieth to be pressed with a burden, or to be offended.  
Both notations or derivations of the word here used, tend to the same purpose: namely to set out the greatness of God's displeasure, which he took at their manifold kinds of tempting him, and at their long continuing so to do.  
The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound here used, doth add aggravation to the offence which God took at his people. It is no where else used in the new Testament, but here and vers. 17. Yet by the Greek Interpreters of the old Testament it is frequently used  
It is used to set out the great grief and offence which Rebekah conceived at Esau's hatred of his brother: and thus translated, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I am weary of my life, (Gen. 27. 46.) and penitents 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  loathing themselves for their former sins, (Ezek 36. 31.) and a Lands 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…ing out her inhabitants for their monstrous abominations, Levit. 18. 25.  
The 
k à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nauseab●…is v●…smetipsos.  same Hebrew word that is used Psal. 95. 10. and translated grieved, is also used, Ezek. 36. 31. (the place before mentioned, and translated loath.)  
These significations of this word, show that it carrieth much emphasis, and imports an high degree of God's displeasure. 
How God grieved.   
Herein such passion (by way of resemblance for teaching sake) is attributed to God, as is incident to Parents and other Governors, who earnestly desiring the good of those that are under them, are exceedingly grieved and offended when they see them stubbornly run on in destructive courses, notwithstanding all the mean that have been used to reclaim them.  
Under the Law a parent that had a stubborn and rebellious child, that regarded no admonition, but despised private correction, brought him forth to the Judges to stone him to death, Deut. 21. 18, etc. This is a manifestation of very great displeasure, and much aggravates the child's stubborn disposition. In this respect saith God to his people, O Ephraim, what shall I do unto thee? O judah, what shall I do unto thee? Host 6. 4. And our Lord Christ, O Jerusalem, Jerusalem, How 〈◊〉 would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? Matth. 23. 37.  
This great displeasure of God against his people's obstinacy, is set out to the life in the parable of the Vineyard, (Isa. 5. 4, 5.) and of the Figtree, Luk. 13. 7. The more the good of any is sought, the more are they grieved and offended, who in love seek their good, if their love, and the effects thereof be neglected and despised.  
This should warn us to take due notice of all the evidences of the kindness of God our Father, and of his care about our good: that we may make the right use of all, and to fear lest by stubbornness and obstinacy we provoke him to turn his favour into displeasure, his love into grief and offence.   

§. 104. Of the meaning of this word generation.  
THe word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  generation, doth in the Hebrew signify the continuance of time; and it is put for the space of a hundred years, as where God saith in the fourth generation, Gen. 15. 16. The Lord before had made mention of four hundred years: this fourth generation was the last hundred of those four hundred.  
The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word here used is derived from a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gigno.  Verb that signifieth to 〈◊〉▪ and it signifieth sometimes a multitude of people, and so is translated a 〈◊〉, in which there useth to be multitudes of people: as where a multitude of 〈◊〉 ones are called a perverse Nation, Phil. 2. 15. and sometimes for a continuance of people, or a succession of one after another, as where mention is made of fourteen generations, Matth. 1. 17. And where it is said, This generation shall not 〈◊〉, Matth. 24. 34.  
The word, as here used, may include both these significations, which do ●…vate the wretched disposition of that people in these two respects.  


1. In that they all conspired together in their sins, except a few. Thus 〈◊〉 
Conspiring aggravates sin.  Christ aggravate the sin of the people in his time, in that they all rejected 〈◊〉 and his Ministry: and thereupon saith, that the men of Ninive; and the 〈◊〉 of the South shall rise up in judgement with this generation, Matth. 12. 41, 42. 〈◊〉 is, with the whole Nation. Plagues that infect a whole City are counted great judgements: a leprosy that spreadeth itself over a man's whole body, is counted 〈◊〉 grievous malady: so a poison that infecteth all the blood in a man's body. 〈◊〉 like manner contagious sins that infect a whole Nation, are detestable sinne●… By this did Daniel aggravate the sins of the Israelites that were carried captive 〈◊〉 Babylon, and justify Gods severe judgement upon them: for saith he, All 〈◊〉 have transgressed, therefore the curse is poured upon us, Dan. 9 11.  
Consent of multitudes in sin, is so far from extenuating it, as it doth the 〈◊〉 aggravate it. Wherefore if sinners entice thee consent thou not, Prov. 1. 10.   
2. This word generation doth aggravate their sin, in that it implieth a continuance therein (as was showed v 9 §. 95.) even from parents to children.   
The Apostle doth fitly add a Relative 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THIS, which is not in the Hebrew, 〈◊〉 demonstrate what kind of people he speaks of: even those which lived in the wilderness, and saw the mighty works of God. With them therefore in particular is God grieved, who do provoke God.   

§. 105. Of God's complaining of people.  
THis phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and said, being applied to God, implieth a complaint, and 〈◊〉 on God's part: For he was so much and so long provoked by his people, as 〈◊〉 was forced to complain of them.  
God's complaints of his people are in other places more expressly and ●…ly set out: as Num. 14. 11, 27. Deut. 32. 29. Psal. 81. 11, 13. Isa. 48. 18. 〈◊〉 23. 37. 
God's love makes him complain.   
His Fatherly affection towards his people forceth him thus to do. When a F●…ther seeth his son run headlong into desperate courses, from which he will 〈◊〉 no means be restrained, he useth to complain of his foolish and perverse disposition.  
That which is noted to accompany God's complaint, namely great wrath, and soar vengeance, ver. 11. and in the places before quoted, is a forceable inducement to move us carefully to avoid all such courses as may give occasion to God to complain of us.  
Is not he the God of our being, life, preservation, comfort, confidence, and eternal salvation? Shall we then make him to complain of our ungraciousness?  
O remember what he is, what he hath done for thee, what thou mayst farther expect from him: and thereupon set thyself so to please him in all things, that he may never repent of what he hath done for thee: but rather delight in doing more, and continuing to be ever kind unto thee.   

§. 106. Of the meaning of these words, They do always err in their heart.  
THe matter of God's complaint is set out in two particulars,  

1. Their stubbornness.  
2. Their ignorance.   
The former is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They do always err in their hearts. The Hebrew thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is a people that do err in their heart.  
Though there be some difference in words betwixt the Hebrew and Greek, yet the sense is the same in both. For this Hebraism, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a people erring, signifieth a continuance in a thing. It is a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benoni. Participium praesens medium inter perfectum & faturum.  Participle of the present tense, and intendeth a present being to be so and so, as it hath been before.  
The Greek Translators to express the emphasis of that Hebraism in their own dialect, add this Adverb 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  always.  
The word translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  people is of the singular number: but it is a collective word, and compriseth many under it. It signifieth a multitude of persons. Therefore the Greek Translators use the Plural number 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , They do err.  
The Apostle in both these diversities followeth the Septuagint. Of the LXX. See Chap. 1. v. 6. §. 72.  
The Verb translated err is of the passive voice.  

h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seduco.  The active signifieth to seduce or deceive, as Matth. 24. 4, 5, 11.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The passive signifieth to err, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, erratis.  Mat. 22. 29. For they that err are deceived by themselves or others.  
Both the 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew and 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek words are applied to silly sheep, which go astray from the rest of the flock, and from their shepherd, and so fall into many dangers, Isa. 53. 6. Mat. 18. 12, 13.  
The folly of those who go astray out of the ways of God, and wander in the ways of wickedness, is set out to the life.  
To aggravate their sin the more, the ground thereof is thus declared, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in heart: This relative [their] is not unfitly added by our English, to show, that their own evil disposition caused them to go astray.  
Of the Heart, and of the divers significations thereof, See v. 8. §. 79.  
Heart is here put for the Will.  
Men may be said to err three ways:  

1. In the mind or understanding, so did they of whom the Prophet saith, They that erred in spirit shall come to understanding, Isa. 29. 24. The later clause declares the meaning of the former, and shows that by erring in spirit, he means erring in understanding. And Christ where he saith, Ye do err not knowing the Scriptures, Mat. 22. 29. showeth that he meaneth erring in knowledge.  
2. In Will or heart: for the Scripture doth oft put these one for another; This is liere especially meant, and of it we shall speak more in the next §.  
3. In the life and actions of men; To this purpose, saith the Wiseman, He is in the way of life that keepeth instruction: but he that refuseth reproof, erreth, Prov. 10. 17.   
The former clause showeth, that the erring which he speaketh of, is in the way and course of a man's life. To this purpose saith the Apostle, They have forsak●… 〈◊〉 right way, and are gone astray (2 Pet. 2. 15.) or erred, viz. out of the right way▪  
The first kind of error, is ignorance.  
The second, wilfulness.  
The third, rebellion.   

§. 107. Of wilfulness, aggravating sin.  
THe erring in heart here intended, is such perverseness of will as made them 〈◊〉 
See Chap. 10. v. 26. §. 88  part from the ways of the Lord, and stubbornly oppose against him.  
This is it that much grieved the Lord, and forced him to complain against 〈◊〉 Of Gods complaining, See §. 105.  
Of sinner's wilfulness and stubbornness Wisdom complains, Prov. 1. 24, 25. A●… God himself, Isa. 1. 4, 5. And he tells his Prophet, That they are impudent and 〈◊〉 hearted, Ezek 3. 7.  
This wilfulness makes men refuse and reject the means which God affords for th●… good: and brings them into an incurable condition, Prov. 1. 24, 25, 26.  
How earnest should we be in beating down our stout stomaches and proud he●… Such hearts are in us all by nature; but much increased by our own pervers●… Think how little thou gainest thereby. It is the Almighty God against whom t●… standest out, He with the froward will show himself froward, Psal. 18. 26. Obser●… how parents deal with stubborn children, they will make them feel the smart of th●… wilfulness. Is it safe for the earthen pot to dash itself against the iron pot?  
Pray to God to give thee a heart of flesh, which may be affected with his ●…cies, tremble at his judgements, and melt at his Word. Pray that thy 〈◊〉 may be made pliable to Gods will. To this we ought to give the more ●…gence, because it is very hardly rooted out: as the phrase next to be sp●… of, sheweth.   

§. 108. Of the danger of Wilfulness.  
THe Hebrew phrase whereby the wilfulness of the aforesaid persons is set 〈◊〉 word for word is this, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A people erring. They are so given to err as 〈◊〉 will not be drawn from it: They will still remain such as they are; and never 〈◊〉 claim it. Witness Pharaoh and his servants, Exod. 9 34. Witness, as these ●…lites in the wilderness, so others after them. God set watchmen over them, 〈◊〉 Harken to the sound of the trumpet: but they said, We will not hearken, Je●…. 6. 〈◊〉 Witness especially the Jews in Christ's time, of whom it is said, Though jesus 〈◊〉 done many miracles before them, yet they believed not on him, John 12. 37. A●… the Jews in the Apostles time it is said, that, They were filled with envy, and 〈◊〉 against these things which were spoken by Paul, contradicting and blas●… 〈◊〉 Acts 13. 45.  
Wilfulness takes away all spiritual sense, and exceedingly hardeneth men's 〈◊〉 So as no sufficient means can be used to mollify them, and to alter this their 〈◊〉 disposition.  
How should this move us to take heed of giving any way to this wilful and ●…born disposition. It is a bitter root. We ought not to suffer any root of bi●… 〈◊〉 spring up and trouble us, Heb. 12. 15.   

§. 109. Of sin aggravated by continuing therein.  
THis Adverb, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  always, added by the Greek, intendeth a long continua●… 〈◊〉 sin: and it is here brought in as a further aggravation of the sin o●… 〈◊〉 Israclites in the wilderness. By this circumstance doth Stephen aggravate both 〈◊〉 sin, and also the sin of their successors, saying, Ye do always resist the 〈◊〉 Ghost, Acts 7. 51. And the lying disposition of the Cretian is thus aggravated▪ 〈◊〉 Cr●…tians are always liars, Titus 1. 12. This kind of aggravation is frequently 〈◊〉 under this expostulary phrase, How long: as Numb. 14. 11, 22, 27. 1 King 〈◊〉 Psal. 4. 2. jer. 4. 14. See §. 102.  
Sin is of an increasing nature: Though at first it may seem to be but as a 〈◊〉 of mustardseed, yet by long growing it may come to be as the greatest of 〈◊〉▪ 〈◊〉 cannot be bowed, nor rooted up.  
A strong incitation this is, to such as have long run on in sin, at length to 
Repent.  repent: and to return to their Father, as the Prodigal did. By repentance mercy may be obtained: but obstinacy and impenitency implungeth into utter destruction. Well observe Gods pithy expostulation with Israel, As I live▪ saith the Lord God, I have no pleasure in the death of the wicked: but that the wicked turn from his way and live: Turn ye, turn ye from your evil, ways, for why will you die, O house of Israel? Ezek. 33. 11. On the other side Christ hath with a strong asseveration a●…er'd twice together this doom, Except ye repent, ye shall all perish, Luke 13. 3, 5. A man by an impenitent heart treasureth up unto himself wrath against the day of wrath, Rom. 2. 5.   

§. 110. Of God's ways.  
HItherto of the first part of God's complaint, which was of their stubbornness, See §. 106. The other part is their ignorance, thus set down, And they have not known my ways.  
This their ignorance, as it is a distinct sin in itself, so it was the cause of the former sin: whereupon some turn this copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND (as it is in the Hebrew) and adversative 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT (as it is in Greek) into a causal FOR.  
Here we are to consider two points.  

1. What are the ways of God.  
2. How their not knowing of them was an aggravation of their sin.   

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A way is that course wherein one walketh.  
The Hebrew 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcavit.  Verb whence this word way is derived, signifieth to tread upon, as Thou shalt tread the Olives, Mic. 6. 15. And I will tread them in min●… anger, Isa. 63. 3.  
The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatu●… ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vado.  Greek word translated Way, is derived from a Verb which signifieth to go. According to both these derivations, a Way is that whereon one treads; or wherein he goeth.  
It is attributed unto God metaphorically; and that in two respects. 
See Chap. 10. v. 20. §. 54.   

1. Actively: setting out that way wherein God himself walks.  
2. Relatively: intending that way wherein he would have us to walk.   
Of the former kind there are two sorts.  

1. God's secret way. This is his unsearchable counsel. Hereof saith the Apostle, 
God's secret way.  How unsearchable are his judgements, and his ways past finding out! Rom. 11. 33. And God himself by his Prophet thus, My ways are higher than your ways, and my thoughts then your thoughts, Isa. 55. 9  
2. His manifest way. Under this in special are contained his works; whereby he 
God's visible way.  declares himself and his Divine properties unto us, as power, wisdom, truth, mercy, justice, wrath, etc. In reference hereunto thus saith Moses of God, He is the rock, his work is perfect: for all his ways are judgement: A God of truth, and without iniquity, just and right is he, Deut. 32. 4. In reference also hereunto, the Psalmist thus saith, The Lord is righteous in all his ways, and holy in all his works, Psal. 145. 17.   
The ways wherein God would have us to walk are his precepts, whereof thus 
Ways wherein God▪ would have us walk.  saith the Psalmist, Show me thy ways, O Lord, teach me thy path. The Lord will ●…each sinners in the way: and the meek he will teach his way, Psal. 25. 4, 8, 9 Isa. 2. 3. And God himself thus saith, O that my people had harkened unto me, and Israel had walked in my ways, Psal. 81. 13.  
The two later kinds of ways are here especially meant: namely his works and his precepts.  
The works of God are styled his ways, because we may see him as it were walking therein. For by his works we may disc●…rn the footsteps of his properties and providence. They have seen thy goings, O God, even the goings of my God, Psal. 68 24. By the goings of God are meant the distinct acts of the Divine providence. Where it is said to God, Thy way is in the sea, and thy path in the great waters, reference is had to God's manifestation of his power, wisdom, mercy and justice in dividing the red sea for the Israelites to pass through it, and overwhelming their enemies thereby, Psal. 77. 19  
In this respect that God's works are ways wherein he may be seen walking, it is our duty,  

1. To understand the ways of God, so far as he is pleased to walk in the●…, and to make them known to us. Thereby he shows himself to be such a God, is none can be imagined to be like unto him: so as we may say unto him, How terrible art thou in thy works? Psal. 66. 3. Among the Gods there is none like unto thee, 〈◊〉 Lord; neither are there any works like unto thy works, Psal. 86. 8.  
2. To acknowledge the equity and righteousness of God's ways. The L●… 〈◊〉 righteous in all his wales, and holy in all his works, Psal. 145. 17. This is it whereabo●… God makes with the Israelites this vehement expostulation, and that again and again: Hear now O house of Israel: is not my way equàl? are not your ways unequal Ezek. 18. 25, 29. & 33. 17, 20. To impeach God's ways of iniquity, is an high degree of blasphemy.  
3. To admire and magnify the Lord in his ways. All the Kings of the earth 〈◊〉 praise thee, O Lord: yea they shall sing in the ways of the Lord, Psal. 138. 4, 5. M●… is this duty pressed in, and under the title of God's works. I will praise thee, O Lord, with my whole heart, I will show forth all thy marvellous works, Psal. 9 1. Ma●…y, 〈◊〉 Lord, my God, are thy wonderful works, which thou hast done, Psal. 40. 5.   
God's precepts are frequently styled his ways. To demonstrate this more ●…ly, this Epithet Way, is oft joined with God's Precepts and Command●…▪ Thus prayeth David, Make me to understand the way of thy Precepts▪ Teach 〈◊〉, 〈◊〉 Lord, the way of thy statutes; make me to go in the path of thy Command●…▪ And thus he professeth, I will run the way of thy Commandments, Psal. 119▪ ●…▪ 32, 33, 35.  
God by his Precepts doth declare unto men, how they should carry themsel●… towards him and towards one another: so as they are as a way for them to wal●… to observe and to do them.  
God's Precepts are not for mere speculation, but for practice. It is the peo●… use of a way to walk in it.  
Of practising Gods Commandments, See the Saints Sacrifice on Psal. 116. ●…. ●…. §. 59   

§. 111. Of Ignorance aggravating a sin.  
THat which is here set down of the Israelites not knowing God's ways, i●… 〈◊〉 down by way of aggravation: We must therefore here consider in what ●…spect ignorance may be an aggravation. For Christ makes it a matter of exte●…tion, 
Some ignorance extenuateth sin.  saying, He that knew not, and did commit things worthy of stripes, shall 〈◊〉 beaten with few stripes, Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews, Father forgive them, for they know not what they do, Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sin of the Jews, in that they did it th●… ignorance, Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found, 1 Tim. 1. 13.  
To clear the point in hand more fully, it is meet distinctly to set down the 〈◊〉 of not knowing. 
Ignorantia dicit simplicem scientiae negationem. Ignorantia importat scientiae privationem.   
Men may be said not to know, Simply or Relatively.  

1. Simply, when there is in them a mere want of knowing such and su●… thing. This is called Nescience: and it is blameless and without sin in 〈◊〉 cases. 

1. When it is of things which cannot be known: as the perfection of 〈◊〉 
Th. Aquin. sum. Theol. pri. 2d Quaest 76. Art. 2.  excellencies. Canst thou by searching sinde out God? Canst thou find 〈◊〉 〈◊〉 Almighty unto perfection? Job 11. 7. God dwelleth in the light which no m●… 〈◊〉 approach unto; whom no man hath seen nor can see, 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live, Exod. 33. 20. 
Nescience blameless in three cases.   
2. When it is of things that are not to be known: as God's secret co●…▪ The secret things belong unto the Lord our God; but those things which are ●…ed, belong unto us, Deut. 29. 29. Thus it is said of the day of judgement, O●… 〈◊〉 day and that hour knoweth no man, no not the Angels which are in heaven, 〈◊〉 the Son, Mark 13. 32.  
3. Of such things as are not meet or fit to be known: in this respect Christ saith to his Disciples, It is not for you to know the times or the seasons which the Father hath put in his own power, Act. 1. 7.    
2. Relatively, men are said not to know, in reference to such knowledge as they might or should have. This is properly called Ignorance.   
Ignorance is a privation of knowledge.  
Now a privation presupposeth a contrary habit of that which one hath had, or is capable of having. As blindness presupposeth sight in him that is blind; or at least such a subject as was capable of sight. A man that never had sight may be said to be blind, (john 9 1.) because he was capable of sight.  
Ignorance thus properly taken is simple or wilful.  
Simple ignorance is in two cases.  

1. When means are not afforded to know what we ought to know. In this 
Simple ignorance.  respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge, The times of this ignorance God winked at, Act. 17▪ 30▪ This kind of ignorance is sinful; and that because God at first gave man ability to know whatsoever was meet for him to know. That men after Adam's fall knew not their duty, it was their own fault.  
2. When means afforded are too slightly used to find out the true case of a thing. The ignorance which Abimelech had about Sarah to be the wife of Abraham, was a simple ignorance, because he was deceived by Abraham's speech, (Gen. 20. 5.) yet was it sinful, in that it was possible for him to have found out the truth of that case, if he had used his utmost endeavour.   
Simple ignorance in both the forementioned cases may be either 
* Ignorantia juris vel facti.  of the Law or of a fact.  
The former is the more general, and the more unblamable. We say of the Laws of a Land, that every one should know the Law: and that ignorance thereof excuseth no Subject that liveth under that Law. Much more are all bound to know the Law of God: because that Law was first written in man's heart, Rom. 2. 15. Christ saith of the servant that knew not his Master's will, and did commit things contrary thereunto, that he shall be beaten. A Master's will made known, is a Law to his servant; Though one particular servant know it not, yet is he not excused thereby from blame and punishment, Luk. 12. 48.  
The later, which is ignorance of a fact, is more special respecting some particular branches of the Law. As Paul's persecuting Christians. He knew that blasphemy, persecution and oppression in general were sins against the Law: so that there was not ignorance of the Law in him. But to blaspheme the name of Christ, to persecute and oppress Christians, which were particular facts, he knew not to be sin, for he saith, I verily thought with myself, that I ought to do many things contrary to the name of jesus, Act. 26. 9 So as this was ignorance of such and such facts. Christ saith in the like case, They which kill 
Wilful ignorance.  you will think they do God service, Joh. ●…6. 2.  
Simple ignorance in the several kinds thereof may extenuate sin, 
Ignorantia est 〈◊〉 vel direct●…, si●…ut cum 〈◊〉 stu●…io, ●… vult n●…ire a●…qua ut liberius pe●…t: vel 〈◊〉▪ sicut cum aliquis propter 〈◊〉, vel propter al●…s occupationes neglig●… a●…cre id ●…r quod ●… peccato r●…tur.  Luke 12. 48.  
Wilful ignorance is in two other cases:  

1. When means afforded for knowledge are neglected: as the Israelius who enquired not at the Ark, which they had among them, in the days of Saul (1 Chron. 13. 3.) too much neglected the means which God afforded, of knowing his will. In this respect, the sins which they committed upon ignorance of God's will, were sins of wilful ignorance.  
2. When means afforded are rejected. This is it which Christ thus layeth to the charge of the Jews, How often would I have gathered thy children together, and ye would not, Mat. 23. 37.   
In these respects, ignorance may be said to be voluntary:  

1. Indirectly: when one by reason of pains, or other employments neglecteth 
T. Aquin. sum. Theo●… prim. ●…. quaest. 76. A●… 3  to learn that which might restrain him from sin. To this tends that reason which jeroboam rendered to keep the Israelites from going up to the Temple, to be instructed there, in the will of God: It is too much for you to go up unto Ier●…salem, 1 King. 12. 28. To the same purpose tend the excuses which they made that refused to go to the King's Supper. One pretended his ground which he had bought: the other his yoke of oxen, Luke 14. 18, 19  
2. Directly: when one will purposely be ignorant of his duty, for this very end, that he may more freely go on in his sin; as the Jews which gave this answer to the Prophet of the Lord, As for the words that thou hast spoken to us in the name of the Lord, we will not hearken unto thee: but we will certainly do whats●…ver goeth forth out of our own mouth, etc. jer. 44. 16, 17.   
The former of these, is so far from extenuating of sin, as it causeth some aggravation thereof.  
The later doth out of measure aggravate the sin.  
Ignorance properly taken is a sin. See Chap. 5. v. 2. §. 10.  
The ignorance comprised under these words, They have not known my way●…, 〈◊〉 wilful ignorance: and that not only in the indirect kind: but also in the direct: It was an affected ignorance, most wilful, and therefore it is here well set down, as a great aggravation. Of their wilfulness in sinning against God, See §. 107.   

§. 112. Of the danger and damage of ignorance.  
THat which hath been noted of ignorance aggravating sin, shows, that the 
Ignorance cannot be the mother of devotion.  Position of Papists concerning ignorance to be the mother of devotion i●… 〈◊〉 most absurd Position. I would demand, Whether devotion be a good thing or 〈◊〉▪ If good, How can it be the child of such an evil as ignorance is? Can sweet wa●… come from a salt spring? jam. 3. 12. Who can bring a clean thing out of an ●…clean thing? Not one, job 14. 4. Surely the devotion which is pretended to co●… from ignorance, is mere superstition, or, which is worse, Idolatry. When you 〈◊〉 not God, you did service unto them which by nature are no gods, Gal. 4. 8.  
It is also made by the holy Ghost the mother of self-conceit, Rom. 10. 3. O●…●…tempt of holy things, jude v. 10. Of lust, 1 Thess. 4. 11. Of murder, Luke 23. 3▪ Of all manner of sin, 1 Tim. 1. 13. Experience showeth, that where there i●… 〈◊〉 knowledge, there is little conscience. Of the heinousness of ignorance, S●… 〈◊〉 whole Armour of God on Ephes. 6. 17. §. 24.  
They savour too rank of that Popish error, who think that much knowledge 〈◊〉 not fit for common people: and thereupon do what they can to suppress freq●… and powerful preaching.  
Hereby it further appears, that it is a most woeful plight, wherein most peo●…lie: 
The woeful plight of ignorant persons.  and those not only Savages, Pagans, Turks, Jews, Papists, but also the ●…mon sort of Protestants. For ignorance blindeth the minds of most: which 〈◊〉 them so provoke God as they do. The Devils are said to be the Governors of 〈◊〉 darkness of this world, Ephes. 6. 12. Who can be meant by darkness, but bl●… and ignorant persons? such as the God of this world is said to have blinded, 2 Co●…▪ 4. No marvel that Satan ruleth over such, for they cannot discern his power, ●…lice, subtlety, sedulity and mischievous enterprises. When the Troops of Sy●… were smitten with blindeness, they were easily led into the midst of their 〈◊〉 (2 King. 6. 18, 19, etc.) So ignorant persons are easily drawn into Satan's p●… Consider the case of a blind man, how ready he is to wander out of his way, 〈◊〉 stumble at this stone, to rush against that post, to fall into any pit or pond▪ 〈◊〉 is the case of an ignorant man.  
The sin of ignorance therefore is a sin for which ignorant persons 〈◊〉 to be deeply humbled, as for a disgraceful and dangerous sin, and 〈◊〉 earnestly to crave pardon for this sin. The Sacrifices that were offered 〈◊〉 the Law for ignorance, Levit. 15. 27, etc. afford good ground for performing 〈◊〉 duty.  
It is a vain conceit that many have, that their ignorance will be a sufficient 〈◊〉 
Ignorance an insufficient plea.  against divine judgement. Where Christ aggravateth sins against knowledge, concludeth, that they also who sin on ignorance shall be beaten, Luke 1●…. Though some kind of ignorance may somewhat extenuate a sin, yet no ●…rance of that which a man may and should know, can make him blameless.  
It concerns all that have power over others, to do what they can to bring 
They who are under ones charge must be instructed.  men to knowledge of God's ways, lest for not knowing them they provoke God's wrath. No man ought to suffer his brother to lie under such a burden: much less they that have a charge, and in that respect ought to have the greater care over him.  
Magistrates therefore must take order to set up the light of God's word in all places where they have any command. Ministers must be diligent and conscionable in preaching the same. Parents and Ministers must instruct their family. Catechising is of special use hereunto.  
As for ignorant persons themselves, they must use all means that God affordeth to bring them to knowledge of his truth. To neglect or to reject means is to turn simple ignorance into wilful ignorance, and thereby to make a man's case the more woeful.   

§. 113. Of turning God's patience into vengeance.  Verse 11. So I swore in my wrath; they shall not enter into my rest. 
THe effect of the forementioned wilfulness of the Israelites in the wilderness, was a fearful effect, in that it grieved God, as is showed before in §. 102, etc. But here it is much aggravated, in that it provokes him to swear vengeance.  
The particle of reference is in the Hebrew 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus.  a relative, and translated, Unto whom; namely, unto those Israelites that sinned.  
In the Greek it is a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita.  Conjunction, which implieth an inference of an effect following upon that which goeth before; They sinned: so God swore punishment. Some translate it, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itaque.  Therefore. All tends to the same purpose; namely, that man's obstinacy so incenseth God, as he cannot forbear revenge, and thereupon swears it.   

§. 114. Of God's swearing, and that in wrath.  
FOr abuse of God's fatherly affection makes him take unto himself the passion of a Judge, and to turn grief into wrath: yea to lay down his rod and take up a sword; and to withdraw all blessings, and think of utter destruction. The curses that are inferred upon God's blessings, Levit. 26. Deut. 28. do give proof hereunto. This made God to turn Ammi into Loammi, Host 1. 9 This is by woeful experience verified in the rejection of the Jews, and casting of the seven Churches of Asia, and most of the other Churches, which were planted by the Apostles.  
This God doth to manifest his power in beating down the stoutest and stubbornest, Leu. 26. 19 and to make others fear.  
This may be a warning to us to take heed of walking stubbornly against. God, lest we provoke him to deal thus with us. Note Leu. 26. 18, etc. Psal. 18. 26.  
We ought the rather to lay this to heart, because Gods swearing vengeance, after forty years' forbearance, gives evidence, that there may be an end of God's patience. The general deluge that swept away the whole world: the fire and brimstone that destroyed the Sodomites, and other judgements that God hath executed upon his people, give evident proof hereof. Well note Isa. 5. 5. Luk. 13. 9  
An oath (or swearing) is a solemn confirmation of a matter to gain credence thereunto. An oath is used, that that which is so attested should not be slighted, but steadfastly believed. This phrase, An oath for confirmation (Heb. 6. 16.) implieth, that confirmation of a thing is the end of an oath.  
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septem, septies.  root from whence the Hebrew 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Niphal jura▪ vit.  verb, translated swear is derived, signifieth seven, or seven times. Seven is counted a number of perfection. Such a confirmation is an oath, as if the thing were confirmed as much as might be, even seven times over.  
Of the five kinds of bonds, whereby a matter in an oath is confirmed, applied to God, and of Gods swearing, See The Church's Conquest on Exod. 17. 16. §. 80.  
The Scripture expresseth two cases wherein God useth to swear:  
One was in making promises, as Gen. 22. 16. Psal. 132. 11.  
The other in denouncing threatenings, as here, and Deut. 1. 34.  
Both of them are for confirmation of his Word.  
In the former case he swears in mercy and tender respect to his children, and 〈◊〉 to strengthen their faith in his promise, and to move them to give all 〈◊〉 thereunto, and with patience to wait for the accomplishment thereof. Thus God swore to Abraham, as this Apostle testifieth. See Chap. 6. 13. §. 97.  
In the later case he swears in wrath the more to affright and terrify those 〈◊〉 whom he swears: that they may know that the doom denounced against them 〈◊〉 surely be executed. Thus the Lord swore to the Israelites here: and thereupon the Apostle thus brings it in, I swore in my wrath.  
Here just occasion is given to speak of God's wrath: namely, how wrath or ●…ger may be attributed unto him. But hereof, See A pl●…ister for the Plague on 〈◊〉 16. 46. §, 41, 42.   

§. 115 Of the form of God's Oath.  
THe form of God's Oath is not here expressed; yet, by the manner of 〈◊〉 down the words, it may well be understood to be some kind of 〈◊〉 in case he did not perform what he had threatened.  
Both the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew, and the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  Greek do thus express the Oath of God, If 〈◊〉 shall enter. Our English doth set down the sense of the Oath, thus, They shall 〈◊〉 enter; but they do not fully express the emphasis of the phrase. There is an ●…gant 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  figure, which in English we may style silence, whereby men conceal, and ●…ter not something which may well be understood, but they are not willing to ●…presse.  
This is frequent in Oaths: as where Elijah saith to Ahab, As the Lord God 〈◊〉 Israel liveth, if there be dew; 1 Kin. 17. 1. and where Zedekiah saith to 〈◊〉, As the Lord liveth, if I put thee to death, if I give thee into the hand of these 〈◊〉 Jer. 38. 16. To make up the full sense, such a phrase as this may be understood, 〈◊〉 me not be accounted true, or Repute me a liar. To like purpose, saith David, 〈◊〉 come into the ●…abernach of my house: If I go up into my bed: If I give sleep to my 〈◊〉 Psal. 132. 3. 4. So Christ, Verily I say unto you, If a sign be given unto this 〈◊〉 on, Mark 8. 12. and God himself, Once have I sworn by my holiness, if I lie 〈◊〉 David, Psal. 89. 35. And here, I swore in my wrath, if they shall enter. Here 〈◊〉 be understood, Let me not be accounted a God, or let me not be accounted 〈◊〉 As in other things, so in this.  
God speaketh to men 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the manner of man: He submitteth his truth 〈◊〉 man's judgement. This then implies a very strong negation. A stronger cannot 〈◊〉 expressed.  
This is to root infidelity out of men's hearts.  
That which is concealed in the foresaid Oaths, being some imprecations 〈◊〉 one's self, showeth, that men should be very tender of making imprecations. Hereof, See The whole Armour of God on Ephes 6. 18. §. 55.   

§. 116. Of the Rest d●…nied to the incredulous Israelites.  
THe particular punishment or revenge which God sweareth to inflict 〈◊〉 them, is deprivation of his promised Rest, thus set down in our English, 〈◊〉 shall not enter into my rest.  
The Rest here meant, as it hath reference to those Israelites who provoked 〈◊〉 to swore, is the Land of Can ●…an.  
This is called rest in reference to their many travels and troubles that they 〈◊〉 the wilderness, and in the Land of Egypt.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Requtes mea.  Hebrew word used by the Psalmist is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit  root that 〈◊〉 to rest from trouble or labour. This is evident by the reason which Lamech 〈◊〉 of the name which he gave to his son Noah. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noah.  Noah cometh from the same 〈◊〉 
See Chap. 4. v. 4. §. 31.  and signifieth Rest. The reason which his father gave thereof, is thus 〈◊〉 He shall comfort us concerning our work and toil of our hands, Gen. 5. 29. Lamech by divine inspiration foresaw that God in Noah's time would ease the earth of that intolerable burden of wickedness, wherewith the multitude of Giants, who were cruel, tyrannical persons, over-loded it: So as by the ceasing of that violence, there should be rest.  
He had therefore a name of rest given him, because rest should be in his days, as ᵉ Solomon, which signifieth Peace, had that name given him, because peace was in 
ᵈ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 par●…  his days, 2 Chron. 22. 9  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…  The Greek Noun here used is a compound. The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple Verb signifieth in general to cease or leave off, Luke 5. 4. & 11. 1. It is in particular applied to the allaying or ceasing of storms, as Luk. 8. 24. and to mischievous opposition against truth, Act. 13. 10. and to appeasing uproars, Act. 20. 1. and to leaving off violent beating, Act. 21. 32. and to leaving off sin, 1 Pet. 4. 1.  
The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb compounded with the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition here used, signifieth to restrain, Act. 14. 18. It is used sometimes intransitively, without governing any case, as in this phrase, God did rest, Chap. 4. v. 4. So ver. 10. Sometimes transitively, as in this phrase, jesus gave them rest: or joshua made them rest; that is, he procured rest for them, Ch. 4. v. 8.  
A 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun that cometh from this compound Verb is here used, and signifieth Re●…t; even such a rest as freeth from travels and troubles.  
Fitly is this word used in this place; for the rest here spoken of, whether it be taken literally for Canaan, or mystically for Heaven, is a freedom from travels and troubles.  
Eight several times is this Noun used in this and the next Chapter, and translated Rest. There is another word once only used in the New Testament, and translated Rest, which according to the notation of it, signifieth 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the keeping of a Sabbath, Ch. 4. v. 9 §. 31.  
The children of Israel were under sore bondage, and subject to much labour, 
Why Canaan called Rest.  toil and oppression in the Land of Egypt; and in the wilderness they had no settled place of abode, but were forced to remove from station to station. In Canaan they were a free people under no bondage, and according to their several Tribes and Families they had a set and settled habitation: which as an inheritance was given to them and their posterity. In this respect Canaan had this title given unto it, Rest.  
This title Rest, doth both amplify Gods great care over his Church; and also aggravate the judgement here denounced,  


1. It amplifieth God's providence in this, that howsoever in wisdom he may suffer 
God's providence in affording rest.  his Church for some time to be under sore pressures, and to be brought to sundry straits, yet Rest shall be the end of all. This he prepareth, this he will give to his. After that the Israelites had been settled in Canaan, they were for their sins 〈◊〉 by their enemies; yet God gave them rest again, judg. 3. 11, 32. & 5. 31. So after David's wars and troubles God gave Israel Rest on every side, 1 Chro. 22. 18. Yea after they had been seventy years in Captivity, he brought them to this land of rest again, Ezra 2. 1. In the Apostles time after some persecution the Churches had rest, Act. 9 31. And in Constantine's time after the ten persecutions: And in Queen Elizabeth's time after the Marian persecution. This the Lord thus ordereth here in this world, to uphold the spirits of his servants, that they should not saint under their troubles and trials: but hold out upon an expectation of R●…st. Men labour and travel all the day in hope of rest in the night.  
But Heaven especially is that rest which God hath prepared for all his. This is that Rest which remains to the people of God, Heb. 4. 8. Herein the Israelites were a type of the Church of God in this world. This world is as an Egypt and a wilderness to the Church of God: But Heaven is their Canaan. As Christ for the joy that was set before him, endured the Cross, despising the shame, (Heb. 12. 2.) So let us for this Rest that is set before us. Of the true Rest, See Chap. 4. 
Israel utterly deprived of rest.  v. 1. §. 8.   
2. This title Rest doth aggravate the judgement inflicted upon the Israelites, in that it was a deprivation of that which might most of all uphold and support 〈◊〉 spirits in their troubles and travels: which was that they should have rest. Rest 〈◊〉 prepared for them: but they through their incredulity and manifold rebellion●… deprived themselves thereof. See §. 118.   
They so far deprived themselves of that rest, as God swore, they shall 〈◊〉 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  enter into it. They should be so far from having any possession therein, and long living, dying and being buried therein, as they should not so much as 〈◊〉 a foot therein, or have their bones carried thereinto, as Joseph's were, Exod. 13. 1●… josh. 24. 32.  
Our English doth interpret the Greek word in the full latitude thereof, thus, E●…nter into. For it is a compound. The 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, co, venio.  simple Verb signifieth to go, or to come: 〈◊〉 the Preposition 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  into. This compound is used to set out the utter exclusion of ●…pocrites, other wicked, and all unregenerate persons out of Heaven, Mat. 5. 20. 〈◊〉 7. 21. john 3. 5. Rev. 21. 27.  
In this the type, which is Canaan, fitly answereth the truth, which is Heaven.  
This emphasis of the word, which setteth forth their utter exclusion out 〈◊〉 Canaan, doth aggravate their judgement.   

§. 117. Of rest styled God's rest.  
THe forementioned Rest is further amplified by appropriating it to God, 〈◊〉 calls it, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  My Rest.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By an excellency is that Rest called God's rest, and that in sundry respects.  

1. It was a rest which God had promised to their Fathers.  
2. By God they were conducted, and brought out of Egypt through the wildeness unto it.  
3. By God, they who entered in were settled therein.  
4. God had his habitation there among them.   
There was his Tabernacle, and Ark, and afterward his Temple set. In what ●…spect Heaven is called God's rest. See Chap. 4. v. 1. § 9  
God doth here purposely appropriate this rest unto himself to make them, 〈◊〉 enjoyed it, and sound the benefit of it, more thankful and obedient: and to ●…gravate the sin of those who by their incredulity deprived themselves thereof. 〈◊〉 they deprived themselves of an especial pledge of God's favour.  
Learn hereby to acknowledge that rest and quiet, which any way you have, 〈◊〉 be Gods. The rest which we have had in this Land since Queen Mary's days, 〈◊〉 Gods. The rest that this City hath had in special, or any other Cities or Towns The rest that we have in our houses, or in our beds, when we quietly sleep 〈◊〉 in, is Gods. God gives, God continues it. To God praise and thanks is to be ●…ven for the same: and the good and benefit we reap thereby is to be turned to 〈◊〉 glory of his Name.   

§ 118. Of man's forfeiting the benefit of God's promise.  
Quest. HOw can God's oath for depriving the Israclites of this Rest 〈◊〉 with the promise which he swore to their Fathers of giving it them. Answ. By distinguishing the persons who entered into that Rest, and who 〈◊〉 deprived thereof, the two oaths of God may easily be reconciled, and stand ●…ther without any contradiction.  
His oath of promise was made to such as should believe the word of God, 〈◊〉 walk in the way of God.  
His oath of threatening was made against the incredulous, who would not 〈◊〉 that course which God had prescribed for entering into that Rest.  
God's oath of promise was accomplished in those that entered. His oath of ●…ning was accomplished in those who were destroyed in the wilderness. This ●…tion 
Incredulous deprive themselves of the benefit of God's promise.  may be gathered out of Gods own words, Deut. 1. 34, 35, & etc.  
By this we see that incredulous and rebellious persons deprive themselves of 〈◊〉 benefit of those promises which are made to the faithful. Thus the old world ●…prived themselves of the benefit of the Ark, 1 Pet. 3. 20.  
Thus Lot's sons in Law deprived themselves of that preservation which they might have had, Gen. 19 14. Memorable in this case is the example of the incredulous Prince, who upon the relieving of Samaria was trod to death, 2 King. 7. 17, etc. The Pharisees rejected the counsel of God against themselves, Luk. 7. 30. So did the wicked guests: Luk. 14. 18, etc.  
Faith and obedience are two conditions which God requireth of those to whom 
Faith and repentance Evangelical conditions.  he maketh his good and gracious promises. Though it be most true that God doth all the good which he doth, and bestoweth all the blessings which he bestoweth upon his ●…ree Grace, and mere mercy: and that man's faith and obedience doth not simply move God to make promise of good unto him, or to do good unto him: yet he requires these, as means, wherein and whereby man should be partakers of his Grace, and whereby man may gain assurance to himself, and give evidence to others, that God intendeth such and such good things to him. In this respect they who believe not are said to put away from them that which God hath promised, Act. 13. 46.  
For unbelief as a thick mist before the eyes of our understanding, Luk. 19 42. and brings obstinacy upon the will, Exod. 5. 2. Num. 14. 41.  
Wherefore as we desire to partake of the benefit of God's promise and Covenant, let us take heed of forfeiting the same by not observing the course which God hath prescribed. God hath promised to give to them that ask, Matth. 7. 7. But if we regard iniquity in our heart, the Lord will not hear, Psa. 66. 18. God hath promised not to fail nor forsake his, Heb. 13. 5. Yet will he forsake them that forsake him, Deut. 31. 16, 17.  
Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. §. 7.   

§. 119. Of the Resolution of Chap. 3. v. 7, 8, 9, 10, 11.  7. Wherefore as the holy Ghost saith, To day if you will hear his voice, 8. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9 When your Fathers tempted me, proved me, and saw my works forty years. 10. Wherefore I was grieved with that generation, and said, They do always err in their hearts, and they have not known my ways. 11. So I swore in my wrath: they shall not enter into my rest. 
IN these five verses, Gods dealing with the Israelites in the wilderness is set down. The end hereof is to deter Christians from disrespecting Christ. This is done by way of dissuasion.  
The dissuasion is,  

1. Generally propounded in the foresaid verses.  
2. Particularly exemplified in the rest of the Chapter.   
In the General observe,  

1. The manner of propounding it.  
2. The matter whereof it consisteth.   
The manner is in these words, Wherefore as the holy Ghost saith.  
Herein are four distinct points observable,  

1. The Inference, in this word Wherefore.  
2. The Resemblance, in this particle AS.  
3. The principle Author, The holy Ghost.  
4. The kind of expressing his mind, in this word, saith.   
The Matter sets out,  

1. A virtue.  
2. A vice.   
The virtue is premised as a means to prevent the vice: as is evident by this conditional conjunction, IF.  
The virtue is set out by an act Hear, and the object, voice: limited by a double restriction,  

1. Of the person, HIS.  
2. Of the time, TO DAY.   
The vice prohibited is set out, 
Vers. 8.   

1. By the kind of it, v. 8, 9  
2. By the consequence following upon it, v. 10, 11.   
The kind of vice is,  

1. Propounded.  
2. Aggravated,   
It is propounded,  

1. Under an act forbidden, Harden not.  
2. Under the object thereof, Your heart.   
The aggravation is taken,  


1. From the place where this sin was committed.  
The place is described,  

1. By two titles (taken from their sins, Provocation, Temptation, amp●…fied by the time, the day.)  
2. By the barrenness of it, Wilderness.    
2. An aggravation is taken from the persons who committed the sin. 
Vers. 9    
The persons are described,  

1. By a note of relation, Fathers.  
2. By a distinct expression of their acts, which were two: Tempted, proved: and enforced, 

1. By the means of restraining them, They saw my works.  
2. By continuance thereof, Forty years.     
Herein two points are intended,  

1. God's patience in continuing to do wonders forty years.  
2. Their obstinacy in continuing to sin all that time though they saw his 〈◊〉 so long.   
2. The consequence following upon their sin hath reference to God, and 〈◊〉 
Vers. 10.  in two respects:  

1. To his fatherly affection, v. 10.  
2. To his just indignation, v. 11.   
His fatherly affection is  

1. Implied.  
2. Manifested.   
God's fatherly affection is implied,  

1. By the kind of it, in this phrase, I was grieved.  
2. By the persons at whom he was grieved, This generation.   
Generation intendeth two points,  

1. A multitude.  
2. A succession of people.   
The manifestation of God's affection is  

1. Generally hinted by his complaint, in this word, said.  
2. It is particularly expressed in the substance of the complaint, which cons●… of two vices, whereof he complaineth.   
The former is set out  

1. By an act, They erred.  
2. By the subject thereof, is heart.  
3. By the continuance therein, always.   
The later is set out  

1. By a deficiency, They knew not.  
2. By the object there●…, My ways.   
2. God's righteous indignation is manifested in his Oath, which is  

1. Generaly 
Vers. 11.  expressed, (I swore.)  
2. Particularly described.   
God's Oath is described,  

1. By the provoking cause, Wrath.  
2. By the form of it, implied in this particle IF.  
3. By the matter, which is deprivation of what otherwise they might have h●…d.   
This deprivation is aggravated,  

1. By their utter exclusion, Shall not enter.  
2. By the place from whence they were excluded.   
The place is illustrated,  

1. By the commodity of it, Rest.  
2. By the excellency of that commodity, in reference thereof to God, My 〈◊〉.    

§. 120. Of Observations collected out of Heb 3. 7, 8, 9, 10, 11.  
I. CHrists faithfulness must make Christians heedful in attending to him. The ●…ticle 
Vers. 7.  of inference, Wherefore, intends thus much. See §. 73.  
II. The Apostle delivered what was agreeable to the mind of the Spirit. 〈◊〉 wrote as the holy Ghost spoke. This particle AS showeth the agreeablen●… See §. 74.  
III. The holy Ghost is the Author of the Old Testament. He therein spoke. 〈◊〉 §. 74.  
IV. The Word written is as a Sermon spoken. The testimony here alleged is taken out of the Word written: yet of it this Verb, saith, is used. See §. 74.  
V. The first opportunity for grace is to be taken. This is intended under this word Today. See §. 76.  
VI Gods Word is man's rule. God's word is implied under this phrase, His voice, which is here set down as our rule. See §. 78.  
VII. God's Word is to be heeded. We must hear it. See §. 77.  
VIII. Hearing Gods Word is a means to prevent hardness of heart. The manner of premising this duty with this conditional particle, IF, intends thus much. See §. 77.  
IX. Man's heart may be hardened. This is here taken for grant in that he admonisheth 
Vers. 8.  them not to harden their hearts. See §. 80, etc.  
X. Man may harden his own heart. This Relative Your hath reference to those that are admonished not to harden their hearts. See §. 85.  
XI. Hardness of heart is an hindrance to profitable hearing. In that he infers this admonition, not to harden their heart, upon the duty of hearing, he showeth that they whose hearts are hardened cannot well hear God's Word. See §. 77.  
XII. Sins of Predecessors are to be avoided. This note of resemblance AS, hath reference to their Predecessors to whom they must not be like. See §. 89.  
XIII. Notice is to be taken of the sins of former ages. These two titles, Provocation, Temptation, are records of former sins; that so succeeding persons may take notice thereof. See §. 90.  
XIV. Man's continuing in sin is a day of sinning. For this end is the Israelites continuing to tempt God called the day of temptation. See §. 91.  
XV. Kindness works not o●… incredulous. Many and great were the kindnesse●… which God showed to the Israelies in the wilderness: yet in the wilderness they remained obstinate. See §. 92.  
XVI. Straits are no just cause of distrust. The Israelites are blamed for their unbelief in the wilderness, though therein they were brought to many straits. See §. 93.  
XVII. Sins of forefathers are no warrant to successors. The children that came 
Vers. 9  from the Israelites in the wilderness are here warned to take heed of their father's sins. See §. 95.  
XVIII. It is a great sin to tempt God. Tempting of God is here set down as an high provocation of God. See §. 96.  
XIX. God is kind to the ungrateful. This word proved being added to tempted, showeth that they who tempted God had sundry proofs of his goodness. See §. 97, 98.  
XX. Extraordinary works work not on incredulous. Who ever saw greater works of God than the Israelites in the wilderness? They saw these works and yet believed not. See §. 99  
XXI. Man's unbelief straitneth not God's power. Though the Israelites in the wilderness believed not, yet God all that time, even forty years continued to do wonders, they saw his works. See §. 100  
XXII. God is of long suffering. He continued to be grieved forty years together. See §. 101.  
XXIII. Continuance in sin much aggravates sin. This particle of inference 
Vers. 10.  Wherefore having reference to Gods swearing vengeance upon their forty years' provocation, proveth as much. See §. 102, 109.  
XXIV. Man's obstinacy grieves God. It was Israel's obstinacy that provoked God to say, I was grieved. See §. 103▪  
XXV. Conspiracy of many in sin is one aggravation.  
XXVI. Continuance after others in the like sin, is another aggravation. These two Observations arise from the meaning of this word Generation. See §. 104.  
XXVII. God is oft forced to complain of his people. This word said, as here used, is a word of complaint. See §. 105.  
XXVIII. Wilfulness aggravateth sin. Erring in heart is a kind of wilfulness. This is here set down as an aggravation. See §. 106, 107.  
XXIX. God's works are his ways. Therein he makes himself to be seen as it 〈◊〉 walking before us. Therefore they are here called his ways. See §. 110.  
XXX. Some ignorance aggravateth sin. Their not knowing is here set down as 〈◊〉 aggravation. See §. 111.  
XXXI. God's patience may be turned into just vengeance. This particle so, 
Vers. 11.  sheweth that by abuse of patience God was brought to swear judgement▪ 〈◊〉 §. 113.  
XXXII. God may be brought to swear vengeance. This is here plainly expressed▪ See §. 114.  
XXXIII. God may be incensed to wrath. For here he saith of himself, I swore 〈◊〉 wrath. See §. 114.  
XXXIV. Men must be tender of imprecations. The manner of God's o●… whereby the imprecation is left to be understood, intendeth as much. See §. 11●….  
XXXV. There is a rest prepared for God's people. This is implied under this 〈◊〉 Rest. See §. 116.  
XXXVI. The rest of God's people is in special manner God's rest. For thus God's 〈◊〉 let it, My rest. See §. 117.  
XXXVII. Men may deprive themselves of the benefit of God's promises. God 〈◊〉 promised this rest to the children of Israel, yet these Israelites deprived themsel●… thereof. See §. 118.   

§. 121. Of this title, Brethren, used in Admonitions and Reprehensions, etc.  Verse 12. Take heed, Brethren, lest there be in any of you an evil heart of unbel●…, 〈◊〉 departing from the living God. 
HEre the Apostle beginneth distinctly to lay down the use which we are to 〈◊〉 of Christ's Prophetical Office.  
The use in general is, that we cleave close to Christ, and never start 〈◊〉 him.  
In laying down this use, the Apostle hath an eye to the forenamed Divine ●…mony, as to the groundwork of this use. Hereupon he maketh a fit applic●… thereof to those in particular to whom he wrote, ver. 12, 13, 14. and addeth 〈◊〉 unto a clear exposition of many passages in that testimony in the other verses o●… 〈◊〉 Chapter.  
In his application he useth a pithy dissuasion from backsliding, v. 12. and 〈◊〉 a good direction to prevent the same, v. 13, etc.  
The dissuasion may have an immediate reference to that which in the si●… 〈◊〉 verses of this Chapter is set down, concerning Christ's Prophetical Office. 〈◊〉 the whole Divine testimony being included in a parenthesis, this verse may be ●…ferred to the first particle of the 7th verse, Thus, Wherefore take heed, etc. (See § ●… Or else it may have reference to this note of comparison, AS, v. 7. and then 〈◊〉 perspicuity sake, the other particle of comparison SO, be here prefixed in this 〈◊〉 ne'er, As the holy Ghost saith, etc. So take heed, etc. Both references tend to 〈◊〉 same end.  
The Apostle enforceth this admonition by this mild, sweet, insinuating 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brethren. Here he seems to be jealous of them, and to fear that they might 〈◊〉 Apostates. Wherefore to make this bitter pill of jealousy and fear to be the 〈◊〉 taken, he sweetens it with this title, which is an especial evidence of his enti●… 〈◊〉 to them, and tender care over them. This is yet more fully evidenced, Gal. 4. 11, ●…▪ Heb. 6. 9  
Of this title Brethren, See §. 3, 4. There it was showed that exhortations are 〈◊〉 to be sweetened. So are Admonitions, (2 Thess. 3. 15.) Commands, (2 Thes. ●… Prohibitions, (jam. 2. 1.) Reprehensions, (jam. 3. 10.) and other like kin●… dealing. For these are as fulsome potions, and bitter pills▪ they have need of ●…ning that they may the better relish. Thus it is manifested that Commands, A●…nitions, Prohibitions, Reprehensions, Fears and Jealousies do not proceed 〈◊〉 anger or hatred, but from love and good will, and tend not to the disgrace, 〈◊〉 the good of those to whom they are applied.  
That therefore which the Apostle in this kind practised himself, he gave in charge to his Successor, 1 Tim. 5. 1. 2 Tim. 2. 25. and is to be observed of all that have power, and occasion to command, exhort, dissuade, forbid and reprove others.   

§. 122. Of circumspection in preventing Apostasy.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word whereby the Apostle setteth out his admonition properly signifieth to see. It is applied in the New Testament both to corporal, and also to spiritual sight. See Chap. 2. v. 9 §. 72.  
Seeing is an especial means to avoid danger. Blind men that cannot see, if they 
The danger wherein blind men are.  walk abroad without a guide, are ready to rush upon every wall, to knock themselves by every post, to stumble at every block, to fall into every ditch that i●… in the way where they pass, and to implunge themselves into many other dangers.  
Now because seeing is a means to prevent such mischiefs, prudent care in avoiding danger is set out under this word See: and it is thus translated in a spiritual sense, Heb. 12. 25. It is also thus translated, look to, 2 Joh. 8. Beware, Mar. 12. 38. Take heed, Luke 21. 8. So here in this Text.  
It being here premised as a means to avoid backsliding and falling away, sheweth that great circumspection must be used for preventing Apostasy: yea and other sins also. To this purpose is this caveat in this very word, frequently used in the New Testament; and in other like words and phrases both in the Old and New Testament; as Deut. 4. 9, 15. & 29. 18. Prov. 4. 23, 26. Matth. 16. 6. Rom. 11. 20. Heb. 4. 1. & 12. 15.  
Great need there is of much circumspection in regard,  

1. Of sin, whereby 
Why circumspection needful.  men are brought to fall away.  
2. Of Satan, who continually tempts men thereto.  
3. Of ourselves, who are too prone to decay.  
4. Of God, who may be provoked to leave us to sin, Satan and ourselves.   


1. For sin, it is exceeding deceitful. Therefore this Apostle attributeth unto 
1. Sin deceitful.  it this Epithet Deceitfulness, v. 13. Sin never presents itself in its own colours, but takes upon it the shape of some virtue or other, as superstition the dress of Religion, licentiousness of Christian liberty, covetousness of thriftiness, prodigality of liberality; and it ever makes some pretence of delight, profit, advancement, or other like thing that gives content to man; as Gen. 3. 6. & 34. 23. Mark 12. 7. Prov. 7. 18. Herein it shows itself to be a brat of the devil, and like to i●… Sire: for Satan can translate himself into an Angel of light, 2 Cor. 11. 14.  
Sin is also of a bewitching nature: It insensibly soaks into a man, as lust did into David, 2 Sam. 11. 2. etc. and when once it hath possessed a man, that man's heart cannot be withdrawn from it; as appears by David's prosecuting his lust, not only by committing adultery with Uriahs' wife: but also by making him dru●…k, and working his destruction, 2 Sam. 11. 13, 14. Yea it so bewitched Samson, as though he k●…ew that Delilah had consented to the Philistims to betray him into their hands, yet he could not leave her, judg. 16. 5, etc. Even so, many are so bewitched with sin, as though they know it will cost them both their temporal and eternal life, yet they cannot give it over. See more of sin's deceitfulness, §. 148.   
2. For Satan, he is a mortal enemy, unplacable, sedulous, restless, and very 
2. Satan a soa●… tempter.  terrible. All these are set forth to the life in these words, Your adversary the devil as a roaring lion, walketh about, seeking whom he may devour, 1 Pet. 5. 8. 

1. His name 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  devil declares him to be an accuser; and therein one that seeketh all the advantages that he can against us.  
2. He is an 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contralitigator. Est verbum sorense▪  adversary, who will do us all the spite he can: as an adversary in Law.  
3. He is as a lion, strong, ravenous, fierce and cruel.  
4. He is as a roaring lion, doing what he can to affright us, and make us yield to him.  
5. He walketh up and down. Herein he shows himself to be sedulous, yea and restless, Matth. 12. 43.  
6. He seeks whom he may devour. This declares him to be a deadly enemy. He aims at our death, even the damnation of our souls.   
It there not just cause to be very watchful against such an enemy?   
3. For our selves: We are exceeding foolish, like the silly fish that by a 〈◊〉 
3. We foolish and prone to sin.  soon taken with the hook. By reason of the flesh that is in us, we are prone 〈◊〉 forward to yield to every temptation, as dry tinder soon takes the least spark 〈◊〉 fire: and as gunpowder, taking the least spark, is soon all on a flame: so we 〈◊〉 nature are soon taken with the least temptation, and soon set all on fire. 〈◊〉 there is in us a natural proneness of ourselves to decay in grace, and to fall 〈◊〉 it; as in a stone, weight of lead, or any other earthy and heavy thing, to fall ●…ward, if continually by some means or other it be not held up: or as water to 〈◊〉 cold, if fire be not continually kept under it.  
4. For God, he is oft provoked by men's security and carelessness to leave 〈◊〉 
4. God in justice gives men over.  to the temptations whereunto they are subject; which if he do, how can we 〈◊〉 Take instance in this case of Peter, Matth. 26. 33, 70.   
Hereby we may take information of one special reason of men's failing and ●…ling 
Want of circumspection exposeth to danger.  away from God, namely their want of circumspection: they do not take 〈◊〉 heed which they should. If men that are circumspect, be notwithstanding, 〈◊〉 overtaken, How is it possible that they who are secure and careless should 〈◊〉 firm and stable? It is noted of the men of Laish, that they dwelled careless, 〈◊〉 secure: whereupon they were soon surprised by their enemies, judg. 18. 7, 〈◊〉 Even so in regard of men's spiritual estate, they who are careless, are a fit prey 〈◊〉 the devil, (Matth. 12. 44.) and for such as he sets on work.  
In this respect there is just cause earnestly to incite men to use all diligence 〈◊〉 this Christian care in preventing sin. They who use the greatest diligence 〈◊〉 they can hereabout, find all too little. Let me therefore again and again ●…cate this Apostolical caveat, Let him that thinketh he standeth, take heed 〈◊〉 fall, 1 Cor. 10. 12. Be not secure, but fear. Be not overbold, but fear. 〈◊〉 highminded, but fear, Rom. 11. 20. Ever maintain an holy jealousy over thy 〈◊〉 which is comprised under this word, Fear, Chap. 4. v. 1.  
Of means to prevent falling away, and to remain steadfast, See §. 70.   

§. 123. Of circumspection over a man's self.  
THis phrase, In any of you, intends an extent of the foresaid duty of cir●…spection. This word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in any, extends the duty to others, as well as this 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of you, applieth it to men themselves.  
Indeed this caveat is oft restrained to men themselves: as Mar. 13. 9 Luk. 〈◊〉 Phil. 2. 12. Col. 3. 16. 1 joh. 5. 21. For,  

1. Every one is nearest, to himself, according to this proverb, Near is my 〈◊〉 but nearer is my skin. Now our greatest care must be of the nearest to us.  
2. Every one hath an especial charge of himself: even they who have 〈◊〉 over others. Take heed unto yourselves, and to all the flock. saith the Apostle 〈◊〉 Elders of Ephesus, Act. 20. 28. The reason hereof may be this; In doing this 〈◊〉 shall both save themselves and them that hear them, 1 Tim. 4. 16.  
3. Every one best knows himself, and can best discern when he begins to 〈◊〉 What man knoweth the things of a man, save the spirit of a man which is in 〈◊〉 1 Cor. 2. 11. On this ground the Apostle thus exhorteth, Examine your 〈◊〉 prove your own selves: Know you not your own selves, etc. 2 Cor. 13. 5.  
4. Every one is especially to give an account of himself, Rom. 14. 12. 〈◊〉 5. 10.   
They therefore who put off this duty from themselves are most blame▪ 〈◊〉 
Who fail in looking to themselves.  Of this sort are,  

1. They who seem to take care of others, but have no care of 〈◊〉 Sound and sharply doth the Apostle upbraid the Jews in this respect, 〈◊〉 etc. There are many Magistrates that will be careful to keep others in 〈◊〉 Law, yet much transgress themselves. Many Ministers will cry out against 〈◊〉 men's committing those sins whereunto they greedily give themselves: The 〈◊〉 may be said of Husbands, Parents, Masters, Tutors, and such as have otherways charge over others. These and others like them, are like the builders of Noah's A●…k, who built that which was a means to preserve Noah and his family, but entered not themselves thereinto. He was not of this mind who said, I keep under my body, and bring it into subjection; left that by any means, when I have preached to others, I myself should be a castaway, 1 Cor. 9 27.  
2. They who clean put off this duty from themselves to others: as the younger to the elder: Subjects to Magistrates: Hearers to Teachers: Poor to Rich: Females to Males. I suppose none will so do in the case of their body and temporal estate. Doth not this argue a fleshy and earthy disposition? See v. 13. §. 147.   
All that was delivered in the former §, may in special be applied to a man's care of himself.   

§. 124. Of circumspection over others.  
THough this be a necessary and bounden duty for every one to be circumspect over himself: yet must not the duty of circumspection be bounded, limited and restrained only to men's selves; it must also be extended to others. Where the Apostle saith, Take heed unto yourselves, he addeth, and to all the flock, Act. 20. 28. And where another Apostle saith, Keep yourselves, etc. he addeth, And others save, etc. jude v. 21, 23. This duty is more expressly extended to others, Deut. 13. 12, etc. Heb. 12. 15. Gal. 6. 1, 2. 1 Thess. 5. 11, 14.  
Weighty reasons there are to press this extent of this duty of circumspection: As,  

1. The near union of all Christians. They are children of the same Father. Have we not all one Father? Mal. 2. 10. Of this union, see more §. 17.  
2. The like common condition of all. Others as ourselves are subject to manifold infirmities, and to all sorts of temptations: they have also the same enemies that we have, and they are as prone to fall away as we are. Thus in these and sundry other like respects, there is as great need of being careful over others, as over ourselves.  
3. The extent of brotherly love. This is thus set down, Thou shalt love thy neighbour as thyself, Matth. 22. 39 This is the Law and the Gospel, the Prophets and Apostles. This is the sum of that Doctrine which in the Law and Gospel, by the Prophets and Apostles is taught concerning one another. If you do this; you do well, Jam. 2. 8. Such an affection do men bear to themselves, as they will not stick at any pains or cost to do themselves good, or to prevent any hurt or damage that might befall themselves. Were the extent of brotherly love observed, we should be, we would be like minded to others.  
4. The zeal that we ought to bear to the glory of God: For to keep men from falling from God, so as they may ever remain faithful to him, adds much to his glory. Constant and continual faithfulness in servants, is an evidence of his goodness whom they serve. It gives proof that they serve a good Master, which makes much to his glory.   
Hereby we see the scantiness of their duty, who wholly cast off all care of keeping 
They come short of their duty who only look to themselves.  others from falling from God, supposing it enough that they take care of themselves. This later of caring for themselves is commendable: but the other concerning their brother ought not to be neglected.  
Some will be ready to say, Am I my brother's keeper? Gen. 4. 9  
To these I answer, that That was the speech of a murdering Cain. The truth is, that we are every one our brother's keeper, and aught to take care of our brother. They therefore who are careful over themselves, are to be exhorted to extend their care in this kind to their brother also. This especially concerns them who have charge over others. See Chap. 2. v. 13. §. 126.  
The Pronoun 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  any, excludeth not any of what sex, age, degree, condition or distinction soever they be; if at least they may in charity come under the title of a 
Duty without respect of persons.  brother. For this as other Christian duties is to be performed without partiality, 1 Tim. 5. 21. jam. 3. 17. Herein we shall show ourselves like unto God, 2 Chron. 19 7. See Chap. 6. v. 11. §. 78.   

§. 125. Of perpetual circumspection.  
THe aforesaid duty of circumspection over ourselves, with the extent thereof over others, is amplified by continuance therein, in this phrase, Lest a any time. This is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word: whereof see Chap. 2 v. 1. §. 6.  
The first particle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest, is a note of prevention, and hath reference to the first word, take heed. The other particle translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  at any time, is a note of const●…cy or perpetuity.  
It here implieth an holy jealousy in the Apostle (as 2 Cor. 11. 2, 3.) lest hereafter sometime or other they might fall away, though they now stood; and 〈◊〉 intendeth a perpetual watchfulness. This is more fully expressed in these words, 〈◊〉 〈◊〉 good to be zealously affected always in a good thing, Gal. 4. 18. Hereupon he is pronounced happy that feareth always, Pro. 28. 14.  
Man by his natural disposition is very prone to decay in grace, if care be 〈◊〉 taken to nourish grace and to make it increase more and more: as water, thoug●… seething hot is prone to wax cold, if fire be not kept under it. Besides, the 〈◊〉 is restless, 1 Pet. 5. 8. Mat. 12. 43, etc. The Apostle that well knew this, thus such to those over whom he had a charge, I will not be negligent to put you alwa●… 〈◊〉 remembrance, 2 Pet. 1. 12.  
It well becomes us therefore to persevere in all our good beginnings. Here●… see more §. 68   

§. 126. Of looking to the heart.  
THe object whereabout men ought to take most heed, is here set down to be the heart: and that in general, that it be not evil: and in special, that 〈◊〉 belief seize not upon it.  
Of the heart, and of the divers acceptions thereof, See §. 79.  
The heart is here taken in the largest extent, for the whole soul of man, ●…sisting of two especial faculties, Understanding and Will. For as Faith exercis●… itself in both these, so unbelief depraveth both. Such virtues and vices as are ●…rectly contrary one to the other, have the same object.  
The Apostle in mentioning the heart, striketh at the very root: and gives us 〈◊〉 
Heart above all to be kept.  understand, that The heart is especially to be looked unto. Keep thy heart with 〈◊〉 diligence, (Prov. 4. 23.) or word for word, above all keeping: Above thy Coy●… Jewels: For a man's life consisteth not in the abundance of the things which he possess●…▪ Luke 12. 15. But out of the heart are the issues of life, Pro. 4. 23. Yea, keep thine 〈◊〉 above thine eyes, ears, tongue, hands, feet, or any▪ parts of thy body.  

1. The heart is as a Queen, and hath an absolute command over all the parts of 
Heart a command over all.  the body. As josiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God, (2 Chron. 34. 32.) so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord, that with p●… of heart, they would cleave unto the Lord, Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him, and to keep all his Commandments alw●… Deut. 5. 29.  
2. The heart is a spring, whence all manner of affections and actions do 〈◊〉▪ 
The heart is a spring.  and they are so qualified as the heart is. A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good, and an evil man out of the evil▪ treasure of 〈◊〉 heart bringeth forth that which is evil, Luke 6. 45. Philosophers say, that the 〈◊〉 of the body is the fountain of natural life: The heart first lives in him, and 〈◊〉 dies in him. So the heart of the soul is the fountain of spiritual life. It is 〈◊〉 leaven, Matth. 13. 33. It is first seasoned itself with grace; than it seasoneth 〈◊〉 whole man. If grace be clean out of the heart, there is no hope of reco●…ing it.  
3. The heart is as God's Throne whereon he alone will sit. It is his secret 〈◊〉 
The heart is God's Throne.  whereinto he alone will come. It is thereupon noted, that to search the heart 〈◊〉 one of God's incommunicable properties, jer. 17. 9 Act. ●…. 24. This therefore 〈◊〉 Lord most desireth, Prov. 23. 26. Deut. 5. 9  
4. The integrity of the heart is so acceptable to God, as a man of an upright 
Sincerity of heart most acceptable.  heart is said to be a man after his own heart, 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God, I beseech thee, O Lord, remember now how I have walked before thee in truth, and with a perfect heart, 2 Kings 20. 3.   
Though there may be many failings in that which men do, yet if they prepare their heart to seek the Lord, the Lord will pass by those failings, Gen. 20. 6. 2 Chr. 30. 19, 20. But on the contrary, though never so great and glorious things be done, and not with an upright and pure heart, they are an abomination to the Lord, Isa. 66. 3. Mat. 15. 8.  
On these and other like grounds, there is great and just cause to take heed of the heart, and to keep it with all diligence. A Queen useth to have a strong Guard to watch for her safety. Springs also use to be charily kept. What care can be sufficient 
How the heart is fenced.  to keep that wherein God doth most delight? God hath placed the heart in the midst of a man, and compassed it about with ribs for the greater safety. If a man's heart be ready to faint, the blood in the body will quickly come about it to refresh it. Thus Nature itself teacheth us to have an especial care of the heart, as it is spiritually taken.   

§. 127. Of an evil heart.  
THe greater heed must be taken to the heart, because otherwise it may soon prove to be an evil heart: which the Apostle implieth by adding this Epithet [Evil] to the heart here in this place.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word signifieth a troublesome evil, or evil that troubleth a man. It is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labour, molestia. I●…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, malus, qui molestiam facessit.  Noun, that signifieth labour or trouble. In this sense, as here the heart is called evil, so the conscience, Heb. 10. 22. For an evil conscience is troublesome. So some men are in this respect called evil men, 2 Thes. 3. 2. yea Satan who is most troublesome is styled the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evil one, Matth. 13. 19 1 Joh. 5. 18. and troublesome times are said to be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evil days. This Greek word is translated grievous, Rev. 16. 2.  
This caveat against an evil heart, the Apostle giveth to those whom he called Brethren, and partakers of the heavenly calling, v. 1. whereby he showeth that he had a holy jealousle over them: and this in two respects,  

1. In that there might be many hypocrites among them. For visible Churches are mixed Societies, Matth. 22. 14. Hypocrites have evil hearts. They have a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heart and a heart, Psal. 12▪ 2▪ one is an outward, seeming, fair heart, whereby they beguile men: the other an inward evil heart, after which they themselves do walk, jer. 7. 24. & 11. 8.  
2. In them that are effectually called there is a remainder of an evil heart: For they are but in part regenerate while here they live: Some evil doth still cleave to their heart: ●…o as without taking good heed more evil will increase upon them. It is said of some that they proceed from evil to evil, Jer. 9 3. and that they wax worse and worse, 2 Tim. 3. 13.   
This may in part befall such as are regenerate, if they be not watchful over themselves.  
True it is, that there is in every one by nature an evil heart: Yea every imagination 
Description of an evil heart.  of the thoughts of man's heart is only evil continually, Gen. 6. 5. Every word in this description of a natural man's heart hath its Emphasis. As  

1. The heart, which is a spring from whence all words and actions flow.  
2. The thoughts, which are the innermost motions of the heart.  
3. The imagination: that is, the first rise or groundwork of those thoughts.  
4. Every imagination: not only some few, but all of them.  
5. Is evil: It is not only somewhat tainted, but plainly evil.  
6. Only. Evil, not in part only, as if there were some good mixed: but wholly altogether evil.  
7. Continually evil: not for a time, or at fits, as if sometimes it might be good, but at all times without intermission evil.   
This is the disposition of every natural man's heart. There is further an acquired evil: more evil added to that natural evil: an increase of evil. There may be a●… increase of evil in his heart who is regenerate.  
In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse than they are. Of avoiding occasions, and observing other rules for preventing all backsliding, See §. 70.   

§. 128. Of unbelief the cause of an evil heart.  
THe cause of the foresaid evil heart is here hinted to be unbelief. Our 〈◊〉 doth fitly and fully answer the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek, which is a privative compound, and directly contrary to belief, or faith. Unbelief and faith are set in opposition 〈◊〉 to the other, as Rom. 4. 20. & 11. 20. So the Adjective believing and unbelieving or not believing, joh. 20. 27. And believers and unbelievers, or such as believe not, as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb, to believe, and not to believe, Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations, By faith the heart is purified, Act. 15. 9 By unbelief the heart is made evil, 〈◊〉 here: and the mind, and conscience is defiled, Tit. 1. 15.  
Unbelief was the door by which sin first entered into man's heart. For whe●… 
Sin first entered by unbelief.  the Devil had said (contrary to God's express word about eating of the tree 〈◊〉 knowledge, Gen. 2. 17.) Ye shall not surely die; God's word was not believed, 〈◊〉 thereupon the first sin was committed, Gen. 3. 4, 5, 6.  
Unbelief makes void all the means which God affordeth to keep evil out of the 
Unbelief makes void all means.  heart, as are Directions, Instructions, Persuasions, Distwasions, Promises, ●…nings, Blessings, Judgements. None of these, nor any other means like these, will any whit at all prevail with an unbelieving heart. The word preached did not 〈◊〉 sit them, not being mixed with faith in them that heard it, Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labour 〈◊〉 it. There is no sin against which the Word doth not afford sufficient ground to seesake it. Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer.  
Of the heinousness of unbelief, See The whole Armour of God. Treat. 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith, ibid. §. 133, 134.  
We are advised to look diligently, lest any root of bitterness springing up, 〈◊〉, Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up. This is a root of much bitterness. Therefore carefully to be rooted out. 〈◊〉 inward corruptions it is one of the greatest breeders.  
Faith is the mother of all graces (See The whole Armour of God, Treat. 2. Part▪ 〈◊〉 Of Faith. §. 8.) and unbelief is the mother of all vices. The unbeliever regards neither promises nor threatenings, nor any other part of God's word, so as the 〈◊〉 of God cannot possess his heart: and if no fear of God, than no conscience 〈◊〉 any sin. Abraham said, Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place, they will slay me, etc. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of gross sins, he concludes all with this, There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said, That the Spirit will reprove, or 〈◊〉 the world of sin, addeth, because they believe not on me, Joh. 16. 9 whereby 〈◊〉 giveth us to understand, That unbelief is the cause of all sin. For the ●…liever hath no right to Christ: and in him that is out of Christ, nothing 〈◊〉 can be found.  
Of the heinousness of unbelief, See ver. 18. §. 171.   

§. 129. Of the damages of Unbelief.  
IT is a dangerous thing not to believe men, when they declare such truths as 〈◊〉 for our good. Instance the case of Gedaliah: wherein his incredulity cost 〈◊〉 his own life, and the lives of all his friends with him, jer. 40. 14, 16. & 41. 2, 3. 〈◊〉 more dangerous must it needs be not to believe God, all whose words are 〈◊〉 and for our good if we rightly use them.  
Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief. Such as these,  

1. Unbelief hardens men's hearts against means afforded for their good, 2 King, 17. 14. Exod. 9 19, 21.  
2. It keeps them from being established in the way of God, Isa. 7. 9  
3. It makes them reject those whom God sends, joh. 5. 38. Mat. 21. 32.  
4. It takes away the profit of God's word, Heb. 4. 2.  
5. It perverts the plainnest manner of teaching, joh. 3. 12. & 10. 25.  
6. It makes miracles not to be regarded, john 12. 37.  
7. It enrageth men's minds against the truth, Act. 17. 5.  
8. It moved the Apostles to depart from people, Act. 19 9  
9 It makes men unfit to call on God, Rom. 10. 4.  
10. Unbelievers can in nothing please God, Heb. 11. 6.  
11. They are no sheep of Christ, joh. 10. 26.  
12. They are under Satan's power, 2 Cor. 4. 4.  
13. To unbelievers nothing is pure, Tit. 1. 15.  
14. The gifts which Christ bestows upon them are fruitless and without power, Mat. 17. 20.  
15. Christ's own power is stinted to them, Mat. 13. 58.  
16. Unbelief makes men do detestable acts, 1 Tim. 1. 13.  
17. It was an especial cause of the rejection of the Jews, Rom. 11. 20.  
18. It was the cause of many external Judgements, v. 19 Heb. 11. 31. For it makes men run headlong into danger, Exod. 14. 23.  
19 It excludes from Heaven, Heb. 4. 11.  
20. It thrusts down to hell, Luk. 12. 46. Mark 16. 16. john 3. 18. 2 Thess. 2. 12. Rev. 21. 8.   
Can that which is in itself so heinous a sin, and which hath so many fearful effects following upon it, be accounted an infirmity? Many do so account unbelief to be: and thereupon give too much way unto it, and nourish it too much. If we would judge it as indeed it is, a true, proper sin, an heinous sin, a cause of many other gross sins: a sin most dishonourable to God, and damageable to our own souls: we should take more heed of it, and be more watchful against it.   

§. 130. Of preventing and redressing unbelief.  
FOr keeping out, or casting out unbelief, these Directions following will be useful.  

1. Use all means to get, prove, preserve and exercise Faith: (Hereof, See The whole Armour of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 17, etc.) as life keepeth out, or driveth out death, and light darkness; and heat cold, and other like contraries one another: So faith, unbelief: if not wholly (For faith and unbelief may stand together in remiss degrees. See The whole Armour of God. Of Faith, §. 39) yet so as unbelief shall not bear sway in the heart.  
2. Set God always before thee, and frequently, and seriously meditate on God's Presence, Providence, Power, Truth, Mercy, and other like Excellencies. Due meditation on these is a singular antidote against unbelief.  
3. Give good entertainment to the holy Spirit of God: Stir up and cherish the good motions thereof. Hereby thy spirit will be quickened and revived, as Jacob's was, Gen. 45. 27. and it will not continue under the dumpishness of unbelief.  
4. Do not wilfully and obstinately stand against any good council given, or duty required, or direction prescribed: as the Egyptians did, Exod. 9 21. Unbelief useth to be joined with obstinacy, as in Pharaoh, who said, Who is the Lord that I should obey his voice? Exod. 5. 2. and in the Israelites, who one while through diffidence return to Egypt, and another while presume to go against the enemy, without, yea against the mind of the Lord, Numb. 14. 4, 40, &c, and in that Prince, who said, Behold, if the Lord would make windows in heaven, might this thing be? 2 King. 7. 2. Yea and in Thomas too, who said, I will not believe, except I shall see, etc. joh. 20. 25. As wilfulness and obstinacy are joined with unbelief, so they do increase and aggravate it.  
5. When thou findest thy heart dull, heavy, doubting, distrustful, 〈◊〉 judgement and understanding: thereby reason, and discourse with thy 〈◊〉 will, and say (as David did, Psal. 42. ●…, 11. Why art thou cast down, O 〈◊〉 etc. Why art thou so stubborn, O my will? Why dost thou not believe? 〈◊〉 God said this and that? Is he not true and faithful? Is he not able to make goo●…▪ Word?   
Of a man's reasoning with himself, See The Saint's Sacrifice on Psal. 116. ●… §. 47, 48.   

§. 131. Of Professors falling away.  
UNbelief is here aggravated by a fearful effect, which is Apostasy, tha●… pressed, In departing from the living God.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated departing, is acompound.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple Verb signifieth to stand, Matth. 20, 3, 6, 32. And to establish, 〈◊〉 3. 31. & 10. 3.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound signifieth to depart, Luke 13. 27. To fall away, Luke 8. 13▪ refrain, Acts 5. 38. To withdraw, 1 Tim. 6. 5. and to draw away, Acts 5. 37. 〈◊〉 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun that signifieth Apostasy is derived from this Verb, 2 Thess. 2. 3.  
This word here used implieth, that they to whom the Apostle gave this 〈◊〉 professed the true saith: and that they had given up their names to God. 〈◊〉 else should they be warned to take heed of departing from God?  
It is therefore possible that Professors may fall from their holy profession: 〈◊〉 
Professors may fall away.  they, who profess that they believe in God, may depart from him. The 〈◊〉 caveats given in sacred Scripture to take heed hereof, do prove as much (〈◊〉 of §. 122.) so do the threatenings denounced against backsliders, Deut. 29. 2●… 〈◊〉 24. 20. 2 Chron. 7. 19, 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away, as Deut. 31. 16, etc. 2 Thess. 2. 3. 1 Tim●… ●… 2 Pet▪ 2. 1, 2. But especially instances of such as have departed from their ●…sion, as Saul, 1 Sam. 15. 23. joash, 2 Chron. 24. 17, etc. judas, Acts 1. 17, etc. ●…mas, and such as forsook Paul, 2 Tim. 4. 10, 16. And they of whom the 〈◊〉 Disciple complaineth, 1 john 2. 19 And this our Apostle also, Heb. 10. 〈◊〉 these words, As the manner of some is: whereby he gives us to understand, 〈◊〉 was then usual for Professors to revolt. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mor, consuctudo.  Greek word there translated ●…ner, signifieth also custom and wont: and is so translated, Luke 2. 42. & 〈◊〉 It was too usual with the Jews, time after time to apostatise, and depart fr●… 〈◊〉 Lord, as Exodus 32 1. judges 2. 12. 1 Kings 12. 30. So among Christians, 〈◊〉 20. 30. The ages after the Apostles, and that from time to time, even to these 〈◊〉 days, give too evident proof hereof. Are not all the Churches planted b●… 〈◊〉 Apostles departed from the Lord? Who were those stars, whom the ta●…l 〈◊〉 Dragon drew from Heaven, and threw to the Earth? Revel. 12. 4. were they: professors of the faith? How did this whole Land revolt in Queen Mary's 〈◊〉 And it is like so to do again upon a like change.  
Many make profession on bie-respects, to serve the time, and to serve 〈◊〉 
Many Professors unfound.  own turns: so as their profession is not seasoned with sincerity and found●… which are necessary to make a good foundation. Where they are wan●… 〈◊〉 stability can be expected. Such a foundation is like the sand, whereupon if 〈◊〉 be bui●…, it cannot stand, Mat. 7. 26, 27.  
By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied, Thou art not far from the Kingdom of 〈◊〉, 〈◊〉 12. 34. For Charity believeth all things, and hopeth all things, 1 Cor. 13. ●…. 〈◊〉 is, the best of every one. Yet can we not absolutely conclude simply fr●…●…fession▪ that such an one is a member of Christ. If a Professor revolt, we 〈◊〉 〈◊〉 as 1 john 2. 19  
This that hath been showed of Professors revolting, giveth evidence of 〈◊〉 ●…cessity 
Examine. ●…self.  of men's trying and examining themselves, according to the Apos●… 〈◊〉. exhortation, 2 Cor. 13. 5. Examination in this kind must be 〈◊〉 soundness of men's heart, and the right ends of their profession. Surely ●…ciples had well tried themselves in this case, who said to Christ, We believe and are sure, that thou art that Christ, John 6. 69. and thereupon professed, that they would never depart from him. O●… objections against this trial of a man's self, See The whole Armour of God, Treat. 2. Part. 6. on Ephes. 6. 16. Of Faith, §. 36, 37, etc.   

§. 132. Of the Persons and Grace that cannot utterly be lost.  
FOr further clearing this Point of departing from God, or falling from grace, it will be requisite distinctly to consider,  

1. What persons may fall▪  
2. From what grace they may fall.  
3. How far they may fall.   

1. The persons about whom the Question is, are Professors of the true faith: Saints by calling, or called to be Saints, Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts, 

1. Chosen and called, Revel. 17. 14. Their calling is an inward, and an effectual calling.  

2. Called, but not chosen, Mat. 22. 14. Their calling is only external and formal.  
These later may fall from that which the former cannot fall from: and also fall much further. See §. 131. & §. 134.     
2. The grace, from which men's falling, in departing from God is questioned, is either remaining in God himself, or inherent in man▪ Election is an act of God residing in himself, and altogether depending on his good pleasure. Justification also consists in Gods accepting our persons, not imputing our sins unto us. But faith whereby we are justified, and the several fruits of Sanctification are inherent in man, wrought in him by the Spirit of God. These graces inherent in man are of two sorts. They are either in truth, and in the judgement of certainty: or in appearance only, and in the judgement of charity.  
3. Concerning the degree or measure of falling from grace, That may be either in truth, in whole, or for ever: or only in sense, in part, or for a time.   
To apply these distinctions:  

1. The Elect being effectually called, cannot in truth totally and finally fall 
The elect cannot clean fall away.  away. This Proviso (if it were possible, Matth. 24. 24.) being interposed in the case of falling away, and that in reference to the Elect, showeth, that it is not possible, that the Elect should utterly be drawn from Christ.  
2. No true sanctifying, saving grace can be totally lost. In this respect the beloved 
Sanctifying grace cannot be utterly lost.  Disciple saith, that, Whosoever is born of God, doth not commit sin: For his seed remaineth in him: and he cannot sin, because he is born of God, 1 Joh. 3. 9 They who are born of God are endued with true, saving, sanctifying grace. To commit sin is wholly to give himself over to sin; and so utterly to fall from grace. This the regenerate cannot do. This reason is there rendered, because the seed of God, that is, the Spirit of God (by virtue whereof we are, a●… it were, out of a certain seed, born again, and made new men) abideth in us.  
3. They who are effectually called, and endued with such grace, cannot finally 
Effectually called fall not finally.  fall away. For these are given to Christ, and for this end, that he should not lose them, but raise them up again at the last day, John 6. 39 In this respect they are resembled to a tree planted by the rivers of water, that bringeth forth his fruit in his season, whose leaf also shall not wither, Psalm. 1. 3. And to Mount Zion, which cannot be removed, but abideth for ever, Psal. 125. 2. and to an house built upon a rock; which, though the rain descended, and the floods came, and the winds blue, and beat upon that house, yet it fell not, Mat. 7. 24, 25.   
How far hypocrites and reprobates may fall, See Chap. 6. v. 6. §. 37.   

§. 134. Of the Grounds of Saints stability.  
THe grounds whereupon the Elect effectually called, and endued with ●…ving g●…ce, are so established, as they can never totally fall, are these, 〈◊〉 such like.  

1. The stability of God's Decree, Whom God did predestinate, them he also 〈◊〉 
1. Stability of God's Decree.  led: and whom he called, them he also justified: and whom he justified, them 〈◊〉 〈◊〉 glorified, Rom. 8. 30. So as God will bring his Elect to glory. Therefore 〈◊〉 cannot finally fall. Election is that foundation of God which standeth sure, 〈◊〉 this seal, the Lord knoweth them that are his, 2 Tim. 2. 19, Therefore the Lord 〈◊〉 keep them safe.  
2. The faithfulness of God's promises, 1 Cor. 1. 8, 9 1 Thess. 5. 24. Now 〈◊〉 
2. Faithfulness of God's promise.  hath made many promises for keeping his Saints, so as utterly they shall never 〈◊〉 part from him, as Isa. 54. 10. jer. 32. 40. Mat, 16. 18. joh. 6. 39  
3. God's constant care over them, Though they fall, they shall not be utterly 〈◊〉 
3. God's continual care.  down, for the Lord upholdeth them with his hand, Psal. 37. 24. 1 Cor. 10. 13.  
4. Their insition into Christ, and union with him, being members of his 〈◊〉 
4. Salnts' union with Christ.  die, Ephes. 1. 22, 23, & 5. 23. 1 Cor. 12. 12. If a member of Christ's body 〈◊〉 be clean cut off, tha●… 〈◊〉 would be imperfect. See Domest. Dut. on Eph. 5. 30. 〈◊〉 1. §. 71, 78.  
5. Christ's continual and effectual intercession, Rom. 8. 34. A particular inst●… 
5. Christ's intercession.  hereof we have in Peter's case, to whom Christ thus saith, I have prayed for th●…, 〈◊〉 thy faith fail not, Luk. 22. 32. A more general instance we have in that effec●… prayer which Christ made to his Father, a little before his departure out of 〈◊〉 world, joh. 17. 11, etc.  
6. The abode of the Spirit in them. Concerning that Spirit, Christ thus saith, ●… 
6. The Spirits abode in Saints  will pray the Father, and he shall give you another Comforter, that he may abide 〈◊〉 you for ever, John 14. 16. That Spirit is called, the anointing which abid●…li Saints, 1 John 2. 27. And the Spirit that dwelleth in them, Rom. 8. 11. See 〈◊〉 1. v. 14. §. 161.   
These grounds as they are evident proofs of the stability of Saints: So the show that this Doctrine giveth no matter of boasting to man: but returned●… the glory to the blessed Trinity. See Chap. 6. v. 11. §. 75.   

§. 135. Of Objections against the certainty of Saints Perseverance.  
1. SOme object against the immutability of Election, as if the very Elect mig●… fall. Their Objections are of four sorts.  
Object. 1. Christ threateneth to take away ones part out of the book ●… life,  
Answ. In Scripture a man is said to be written in the book of life: either i●… the judgement of certainty (as Revel. 21. 27.) or in the judgement of 〈◊〉 and that by reason of their profession. To take away the part of such 〈◊〉 of the book of life, is to manifest, that he never had any part therein.  
Obj. 2. David maketh this imprecation, Let them be blotted out of the bo●…k of is living, Psal. 69. 28.  
Answ. This imprecation was by divine inspiration made against judas, 〈◊〉 others like him, whose names are said to be written in the book of life by 〈◊〉 of their profession, only in the judgement of charity.  
Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh, Rev. 3. 5.  
Answ. His name was indeed written in the book of life, and Christ here 〈◊〉 miseth to manifest as much.  
Obj. Moses thus prayeth concerning himself, If thou wilt not forgive 〈◊〉 blot me out of thy book, Exod. 32. 32.  
Answ. That was a matter which in a rapture of zeal for God's glory, a●… love to his people, he 
* Votum affectus non effectus  could have wished. It is not to be taken for a simple 〈◊〉 absolute prayer. It was like Paul's wish, Rom. 9 3. where God saith to 〈◊〉 whosoever hath sinned against me, him will I blot out of my book, it is to be taken of Gods manifesting him never to be written therein.  
2. Others object sundry suppositions, as this, When the righteous man turneth away from his righteousness, etc. he shall not live, Ezek. 18. 24.  
Answ.  

1. A supposition doth not infer a necessity or certainty of a thing; only it declareth a necessity of the consequence: as if we should say, When God fails of his promise he is not faithful. See §. 60.  
2. By righteous man there may be meant one that is righteous only in profession, and in the judgement of charity.   
3. Exhortations to hold out: Admonitions to take heed of falling away, (Heb. 12. 15.) and threatenings against such as fall away, (Heb. 10. 38.) are also objected.  
Answ. These and such like are used as means to make men look to their standing, and to make them watchful against falling away; but do not necessarily imply that they may fall: especially totally and finally.  
4. Sundry instances of such as have fallen are alleged: as,  
1. The Angels that fell, and Adam.  
Answ. These are nothing to the purpose. For the question is of Believers in Christ, who are established by him. Angels and Adam stood by their own strength.  
2. Saul, judas and such others as clean fell away. See §. 131.  
Answ. These were hypocrites, and never had any true sanctifying grace. Such were they who are said to have no root in them, (Luke 8. 13.) and the branch that is said to be taken from the Vine, john 15. 2. and they whose love is said to wax cold, (Matth. 24. 12.) and they who are said to be fallen from grace, (Gal. 54.) and to have made shipwreck of faith, (1 Tim. 19) and to depart from the faith, (1 Tim. 4. 1.) and to err from the faith, (1 Tim. 6. 14.) and to turn like a dog to his vomit, and like a swine that was washed to her wallowing in the mire, (2 Pet. 2. 22.) and to fall away, (Heb. 6. 6.) and to sin wilfully after they have received the knowledge of the truth, (Heb. 10. 26.) None of these, nor any like to them had true saving grace in them. Of them all it may be said, If they had been of us, they would no doubt have continued with us, 1 Joh. 2. 19  
3. Paul, Peter, and such others as were elect and effectually called.  
Answ. Though these fell into very great sins: yet they did not sin in such a manner as to be accounted totally to depart from God, or to lose all grace. The arguments alleged in the former §, do prove as much. How far such may fall shall be showed in the next §.   

§. 136. Of the degrees of the falls of such as are effectually called.  
THey who are effectually called, through security, pride, inward and outward temptations, may so far fall, as to lose  

1. All that joy and comfort wherewith they were before upheld.  
2. All assurance and sense of the Spirits abode in them: so as they may, in their opinion, think him clean departed.  
3. The fruits of the Spirit, and the power and efficacy of his grace: so as they shall find no growth of grace, but rather a decay in faith, love, zeal, gift of prayer, and other like fruits. They shall be as trees in winter: They shall wax cold and remiss in the duties that formerly they performed.  
4. They may be given over to their own lusts, and to such gross and grievous sins as natural men would be ashamed of.  
5. They may have a troubled tormenting conscience, and thereby be put as it were, upon a rack, so as that which brought them much quiet and peace before, will be a terror and torture unto them: yea they may be brought to the very pit of despair.  
6. They may be brought, not only inwardly, but also outwardly to feel the shame and smart of their foul fall: and to have sore judgements executed on themselves, children and others belonging unto them.  
7. They may be long under the inward and outward effects of their folly, 〈◊〉 not easily recover themselves; but sigh, groan, weep, cry, roar, before they 〈◊〉 celve sound comfort.  
8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort: and carry the grief of their fall, even 〈◊〉 their grave.   
Most of these, if not all of them may be exemplified in David, and that 〈◊〉 
The effects of David's fall.  Psal. 51. For it is manifest that he lost,  

1. The joy and comfort that formerly he had, in that he thus prayeth, R●… unto me the joy of thy salvation, v. 12.  
2. The sense that he had of God's presence with him, and of the abode of 〈◊〉 Spirit in him: which made him thus to pray, Cast me not away from thy prese●… and take not thy holy Spirit from me, v. 11.  
3. The power and efficacy of God's grace manifested in this clause, Uphold ●… with thy free Spirit, (v. 12.) which is, as if he had said, I feel myself very 〈◊〉 and unable to perform any good duty, my former strength is wasted, upho●… strengthen, enable me again by thy Spirit to perforn the duties which thou requirest.  
4. That he was given over to his own lusts and to other temptations, is 〈◊〉 by his adultery, by seeking to make Uriah drunk, by contriving his death, 〈◊〉 the destruction of many other of his soldiers. As the title of the Psalm, so 〈◊〉 part of his prayer, Deliver me from blood-guiltiness, is a sufficient proof; b●… the express history of all these, 2 Sam. 11. 4, etc.  
5. That he had much trouble of conscience, is evident by these phrases, M●… waxed old through my roaring all the day long: for day and night thy hand was 〈◊〉 on me, etc. Psal. 32. 3, 4.  
6. The outward judgements that were executed on him, are evident in the ●…ry recorded after his fall. Heavy judgements were denounced against him, 2 〈◊〉 12▪ 10, etc. and answerably were they executed.  
7. With how much ado he recovered himself, is evident by his many g●… complaints, such as these, Have mercy upon me, O Lord, for I am in trouble: 〈◊〉 eye is consumed with grief, yea my soul and my belly, etc. Psal. 31. 9, 10.  
8. Whether he ever recovered his former joy and comfort again is unce●… Surely Samson, Solomon, Asa, and others did not.    

§. 137. Of the occasions and consequences of Saints folly.  
THe foresaid degrees of the fall of such as are effectually called and regen●… do happen partly by reason of outward temptations (as Lot was tempted 〈◊〉 his daughters, Gen. 19 31, etc. and Peter by those that saw him at the High▪ 〈◊〉 Hall, Matth. 26. 69.) and partly by those inward corruptions that remain in the For though they be truly regenerate, yet they are but in part regenerate. 〈◊〉 flesh remaineth in the best so long as they remain in this flesh, Rom. 7. 18, etc.  
Particular corruptions which occasion Saints falls, are these:  

1. High-mindedness. Thus much the Apostle implies by this admonition, 〈◊〉 not highminded but fear, Rom. 11. 20.  
2. Self-conceitedness. This was it that made Laodicea lukewarm: she th●… she had need of nothing, Rev. 3. 16, 17.  
3. Overmuch confidence. This was the occasion of Peter's fall, M●… 26. 33.  
4. Too much boldness. Solomon was too bold in suffering his wives to 〈◊〉 each of them their own gods: thereupon he himself went after other gods, 1 〈◊〉 11. 5, etc.  
5. Too great security. David was overtaken hereby, 2 Sam. 11. 2.  
6. Too little fear and jealousy over ones self. By this means was Lot sed●… Gen. 19 33.   
In that true Saints have such occasions of falling so far and so foully as 〈◊〉 foresaid instances do demonstrate, the Apostles caveat of taking heed, is 〈◊〉 be observed by the best of us: The rather because of the evil consequences that follow upon Saints falls: For,  

1. God is exceedingly dishonoured thereby.  
2. The holy profession is disgraced.  
3. The Church and communion of Saints is▪ scandalised.  
4. The Gospel is blasphemed.  
5. The weak are made to stumble, Gal▪ 2▪ 13.  
6. Enemies take occasion of insulting, Lam▪ 1. 7, 8, 9    

§. 138. Of Christ the living God.  
THe Apostle to add the more force to his admonition, setteth out him from whom such as fall away, depart, in these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The living God: whereby he declares his Divine Nature, God: and his excellent property, Living.  
Under this description, Christ is comprised. For the Apostles main scope is to 
Christ God.  stir up the Hebrews to keep close to Christ, whom they had professed. He gave to Christ this title, God, before, v. 4. §. 49. That Christ is true God, is proved Chap. 1. v. 8. §. 107. In what respect Christ is God or Lord, and what duties thereupon are expected of us, in reference to Christ, hath been declared, Chap. 1. v. 10. §. 128.  
This Epithet Living, applied to God, the living God, is used two ways. 
The living God.   

1. Essentially: as God he is the living God, Psal. 84. 2. 1 Thess. 1. 9  
2. Personally, and distinctly to each person. To the Father, Matth. 16. 16. To the Son, 1 Tim. 4. 10. and to the holy Ghost, 2 Cor. 6. 16. Here it is personally used, and that in reference to the Son.   
The Son is the living God two ways.  

1. Originally: In which respect it it said, In him was life, John 1. 4. and again, 
Christ is the living God.  As the Father hath life in himself, so hath he given to the Son to have life in himself, joh. 5. 26.  
2. Operatively: In this respect it is said that the dead shall hear the voice of the Son of God: and they that hear shall live, Joh 5. 25. and Christ thus saith of himself, I am the resurrection and the life: He that believeth in me, though he were dead, yet shall he live, Joh 11. 25. Thus is he called the Prince of life, Act. 3. 15. and life itself, joh. 14. 6. It is Christ that gives life to all. He gives the natural life, joh. 1. 4. and spiritual life, Gal. 2. 20. and eternal life, 1 joh. 5. 20. In this respect Christ is the fountain of life: an open fountain, an overflowing, ever-flowing fountain.   
Indeed God as God is a fountain of life, and a full fountain, but so deep, as all the means in the world out of Christ cannot draw out water of life from thence. I may in this respect say hereof, as the woman of Samaria said of Jacob's well, Thou hast nothing to draw with, and the Well is deep, Joh. 4. 11. Yea it is a closed Well, and herein like to Laban's Well, a great stone is upon the Wells mouth, Gen. 29. 2. All the men in the world are not able to roll away that stone. But Christ God-man is that true Israel, who is able to roll away the stone, to open the Well, and to draw water out of it. He is a Fountain opened to the house of David, (that is, to the Church of God) Zech. 13. 1.  
Herein is our God, the Lord Jesus Christ, distinguished from all the gods of the Gentiles, who are not living gods, Psal. 115. 5, etc. and from Angels and Saints, whom Papists trust unto, and yet they can give no life: yea and from all creatures whatsoever: for none of them have life in themselves, nor can give life to others.   

§. 139. Of Duties due to Christ as he is the living God.  
SUndry duties are to be performed unto Christ in this respect, that he is the living God.  

1. Acknowledge him to be the true God, jos. 3. 10. jer. 10. 10.  
2. Be zealous of his honour, 1 Sam. 17. 26. 2 King. 19 4, 16.  
3. Fear him that hath the absolute power of life, Luke 12. 5. Heb. 10. 31.  
4. Tremble before him, Dan. 6. 26. Deut. 5. 26.  
5. Adore him, Rom. 14. 11.  
6. Serve him, 1 Thess. 1. 9 Heb. 9 14.  
7. Turn to him, Acts 14. 15.  
8. Long after him, Psal. 42. 2. & 84. 2.  
9 Hold close to him, john 6. 68, 69.  
10. Seek life of him, john 6. 33. & 5. 40.  
11. Trust in him, 1 Tim. 4. 10. & 6. 17.  
12 Account it a great privilege to be his son, Host 1. 10▪ Rom. 9 26. Heb. 12. 2●….  
13 Pervert not his word, jer. 23▪ 36.  
14. Never depart from him, Heb. 3. 12.    

§. 140. Of the Resolution of Heb. 3. v. 12.  12. Take heed, Brethren, left there be in any of you an evil heart of unbelief, i●…●…parting from the living God. 
THe sum of this verse is, A caveat against Apostasy.  
Hereof are two parts,  

1. An expression of the caveat.  
2. A description of Apostasy.   
In the expression of the caveat observe,  

1. A mild insinuation, in this word, Brethren.  
2. A prudent Admonition: whereof are four branches. 

1. The kind of Admonition, by a caveat, Take heed.  
2. The end of the Admonition, to prevent an evil, Lest.  
3. The extent, to ourselves and others, Any of you.  
4. The continuance therein, At any time.     
In the description of Apostasy two points are noted,  

1. The ground of it, whence it ariseth.  
2. The nature of it, wherein it consisteth.   
The ground is,  

1. Generally propounded.  
2. Particularly exemplified.   
The general is set out,  

1. By the subject, an heart.  
2. By the quality of it, Evil.   
The nature of it is set out,  

1. By the proper act, To depart.  
2. By the subject from which they depart. Here is expressed, 

1. The person, God.  
2. His property, Living.      

§. 141. Of Observations arising out of Heb. 3. 12.  
I. ADmonitions are needful for Christians▪ This phrase, Take heed, is an Admonition. See §. 122.  
II. Admonitions must be seasoned with mild insinuations. Such an one is this 〈◊〉▪ Brethren. See §. 121.  
III. Every one must be circumspect over himself. This relative You, hath refere●… to ones self. See §. 123.  
IV. Our circumspection must extend to others. This word Any, hath reference 〈◊〉 others. See §. 124.  
V. Our circumspection must be perpetual. This phrase, At any time, inte●… perpetuity. See §. 125.  
VI Means must be used to prevent sin. This particle lest, is a note of pre●…tion. See §. 125.  
VII. The heart must especially be looked unto. This is the end why mention is 〈◊〉 made of the heart. See §. 126.  
VIII. There is an evil heart. The Epithet evil, here annexed to the heart, demonstrates thus much. See §. 127.  
IX. Unbelief is the cause of an evil heart. This phrase, an evil heart of unbelief intends as much. See §. 128.  
X. Unbelief is the cause of Apostasy. So it is here made to be. See §. 129.  
XI. Professors of the Gospel may fall away. This admonition to such implies so much. See §. 131.  
XII. Christ is true God. He is here so called, See §. 138.  
XIII. The true God is the living God. He is here so styled. See §. 128.   

§. 142. Of adding Directions to Admonitions and Exhortations.  Verse 13. But exhort one another daily, while it is called To day, lest any of you be hardened through the deceitfulness of sin. 
HEre begins the Apostles direction for preventing Apostasy. See §. 121.  
In it is prescribed a Sovereign remedy to make it the more useful, (v. 13.) with a strong reason added thereto, v. 14.  
The remedy prescribed is a continual, mutual exhortation of one another.  
The first particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, being a conjunction of opposition to an odious vice, implieth that by the means here prescribed, the vice whereof they were before forewarned, may be avoided. To this purpose is this particle of opposition frequently used in Solomon's Proverbs. So Rom. 13. 14. 1 Pet. 1. 14, 15. But most pertinent to the point in hand is a like direction of this Apostle, thus set down, Not forsaking the assembling of ourselves together, but exhorting one another, Heb. 10▪ 25.  
By this it is manifest that it is behooveful to add directions for avoiding such sins as we dissuade men from. Christ the best of teachers, taught much after this manner: As, Lay not up for yourselves treasures upon earth: but lay up for yourselves treasures in heaven, Matth. 6. 19, 20. So john 6. 27. Matth. 10. 28. See Cham 6. v. 3. §. 26.  
By this means prohibitions, admonitions, reprehensions, and other like endeavours, to keep from sin, are more useful and effectual. So also are exhortations and incitations to duty. Many that see an equity of forbearing that which is forbidden, and doing that which is required, fall of putting the one and the other in execution, for want of directions to do the same.  
Commendable therefore is that course which many prudent Preachers do use, to add to other uses of their Doctrines, Rules and Means for the avoiding that which their Doctrine disproves, and performing that which their Doctrines require.   

§. 143. Of the benefit of Exhortation.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated Exhort, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ vocare.  The simple Verb signifieth to call. It is used in this verse and phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  called to day: Thereupon this compound signifieth to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  call for, Act. 28. 20. We use to call for those to whom we intent some good, either by direction, admonition▪ exhortation or consolation. 
O●… nouns derived from this verb, ●…ee Changed 6. v. 18. §. 144.  In this respect it signifieth also to beseech, Rom. 15. 30. and to comfort, 2 Cor. 7. 6. Most frequently it is translated, as here, to exhort.  
To exhort one to a duty, is to call upon him, and to stir him up to do it. In reference to spiritual duties we are very dull and heavy, and need exhortation and incitation. Witness the Disciples both at Christ's Transfiguration, and also at his Passion. One would have thought that the glory of the one, and their compassion at the other, might have so roused up their spirits, as to have kept them waking: But neither the one nor the other did it. At both times Christ withdrew himself with them, to pray, (This is a spiritual and heavenly duty) yet at both times they were heavy with sleep, Luke 9 28, ●…. & 22. 45. These were men regenerate, endued with true sanctifying grace: and that so far as the spirit of them was willing: but Christ renders the reason of their heaviness and drousiness, The flesh is weak, Matth. 26. 41. Now the flesh is in the best. The best therefore have need to be exhorted.  
Yea further, exhortations are needful for those that are ready and forward to put them on the more. As in striving for the mastery, they who are forward to put out their best ability for the prize, by acclamations and shoutings are the more put on: So Christians in their Christian course by exhortations. Exhortation therefore is needful for all, and useful to all.   

§. 144. Of private inciting one another.  
THis phrase, one another, is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word, which ●…perly signifieth yourselves: and so for the most part it is translated, as 〈◊〉 it is said, ye justify yourselves, (Luk. 16. 15.) And yield yourselves, (Rom. 6. 13.) and examine yourselves, 2 Cor. 13. 5.  
Here indeed it is fitly translated one another: For it is improper to say, 〈◊〉 yourselves. But here he speaks to a multitude who are one body, (1 Cor. 12. 1●…) one house, v. 6. yet many members of that body and house. In reference to 〈◊〉 multitude of members, he saith, Exhort one another: yet because they are all 〈◊〉 one body and one house, he expresseth his mind under a word that signifieth ●…selves. By reason of this union, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word that properly signifieth one anoth●…r, 〈◊〉 translated yourselves, 1 Thess. 5. 11. What is said to be done to them as 〈◊〉, is done one to another: and what is done to them, as united in a body, is said to be done to themselves.  
Two points may here be observed,  

1. That in exhortations and incitations to others, we do the like to ourselves.  
2. That we endeavour to bring others to such common duties as we judge to be useful for ourselves.   
Of both these, see The Saint's Sacrifice on Psal. 16. 19 §. 120, 121.  
This mutual exhorting one another is especially meant of private 〈◊〉, and their seeking to edify one another. This is exemplified in sundry particula●…▪ as to care one for another, 1 Cor. 12. 25. To pray one for another, Jam. 5. 16. To 〈◊〉 one another, Joh. 13. 34. To admonish one another, Rom. 15. 14. To comfort ●…ther, 1 Thess. 4. 18. To edify one another, 1 Thess. 5. 11. To be kind one to 〈◊〉 Eph. 4. 32. To have compassion one of another, 1 Pet. 3. 8. To have peace one 〈◊〉 ●…ther, Mar. 9 50.  
By private, mutual exhortations, and performing other like duties one to ●…ther, private Christians come to be as Ministers of God, yea as God's one to ●…ther. For God is good and doth good, (Psal. 119. 68) Thus shall Christian's 〈◊〉 that goodness is in them by these fruits of goodness that proceed from them.  
By mutual exhortations and other like duties, private Christians shall much 〈◊〉 on the public Ministry of the word. In that by this means Christians are 〈◊〉 fitted to profit by the public Ministry.  
This is the rather to be done by private Christians, because they have 〈◊〉 opportunities of doing it.   

§. 145. Of ●…difying others daily.  
THe sore said duty of mutual exhortation is to be performed daily, or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 as the Greek phrase soundeth. The very same words of that Greek 〈◊〉 are not elsewhere in the New Testament used: but like phrases, as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Act. 2. 46, ●… 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Luk. 11. 3. and some, as emphatical, as the phrase in this verse: namely, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 5. 42. & 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  17. 17. These are all translated daily, which here implieth a 〈◊〉 performing of a duty: that we think it not enough that we have sometimes, 〈◊〉 form it: but we must still be doing it, day after day. We may not be 〈◊〉 well doing, 2 Thess. 3. 13. But as we have any opportunity, still be doing more 〈◊〉 more good in this kind, Gal. 6▪ 9, 10.  
Exhortations, admonitions, and other like means of edification are 〈◊〉 food, whereby the soul is nourished unto spiritual and eternal life. 〈◊〉 as bodily food is daily ministered (in which respect it is called daily bread, Luk 〈◊〉 so ought the spiritual food to be daily given: thus more fruit and comfort may be thence expected.  
Of continual doing good, See §. 125.   

§. 146. Of taking the opportunity of edifying others.  
THis phrase, While it is called to day, seems to imply a restraint: For the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, donec, usq. quo, quoad.  Greek words translated while, do signify a limitation, and are ordinarily translated till, as Act. 7. 18. 1 Cor. 11. 2●…. & 15. 25. Rev. 2. 25. or until, as Gal. 4. 19 but here it is such a restraint as intendeth a very large extent.  
The day is properly that time wherein light appeareth. Thus it is opposed to 
What a day is.  the night, which is a time of darkness, (See §. 91.) In the day time while it is light men u●…e to work and travel, (Psal. 104. 23.) which they cannot so well do in the night. Hereunto Christ alludes, saying, I must work while it is day: the night cometh when no man can work, Joh. 9 4.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To day is indefinitely put for the time wherein a thing may be done.  
The Apostles meaning is that they should exhort one another, while there is time 
See § 76. & Ch. 4. v. 7. §. 43.  and opportunity to do that duty. Thus this phrase may be taken three ways.  

1. In reference to the means which God affordeth for working grace in men. In 
How long opportunity lasteth.  this respect, to day, is put for that time which is called the day of salvation, the accepted time, 2 Cor. 6. 2.  
2. In reference to particular men's lives: and that 

1. To the life of him that exhorteth: in which sense an Apostle saith, I think it meet, as long as I am in this tabernacle, to stir you up, 2 Pet. 1. 13.  
2. To the life of him to whom the exhortation is given. For while a man lives, there may be hope of doing him good, in the judgement of charity.    
3. In reference to the Church which shall continue so long as this world lasteth. Thus, to day, may extend to the end of the world. For so long as there are professors of the faith on earth, they ought to exhort one another. An Apostle hath care of those that should survive after his decease, 2 Pet. 1. 15.   
In the first reference, which is to the means of grace, this limitation, while it is called to day, is used as a motive to stir them up to perform this duty of mutual exhortation in that there is a special time, called to day, wherein we may do good thereby; which time will not always last, for it hath a date and period. Therefore he addeth this Verb 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  called, which implieth a manifestation of a thing, as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us, of doing what good we can, for the mutual establishing of one another.  
It was before showed that opportunity must be taken for our own spiritual good, (§. 76) Here the Apostle adviseth to take the season of doing good to others.  
This phrase, The fields are white already to harvest (Joh. 4. 35.) implieth a season and opportunity of reaping: And it is used by Christ, to show the reason why he then would not suffer himself to be hindered from preaching the Gospel, no not by taking his ordinary food. He layeth a necessity upon taking the season of doing good. I must work (saith he) while it is day, Joh. 9 4.  
A forcible reason hereof is rendered in these words, The night cometh when no man can work. When the season is gone all hope of doing good is taken away. Christ hereupon wisheth that jerusalem had in her day known the things which belonged to her peace, but, saith he unto her, Now they are hid from thine eyes, Luke 19 42. Experience verifies that which the wiseman hath thus testified, There is no work, nor device, nor knowledge, nor wisdom in the grave, Eccles 9 10. So there may be while we live a time wherein no means will do any good, namely when the Candl●…stick shall be removed out of his place, Rev. 2. 5. and the Kingdom of God shall be taken away, Matth. 21. 43. Then, though men cry they shall not be heard, Pro. 1. 28.  
This nearly concerns us, for yet it may be said, Behold, now is the accepted time, behold now is the day of salvation, 2 Cor. 6. 2. Now therefore Ministers, Magistrates, Parents, other Governors, yea and private friends, must be all careful to put the Apostles advice in practice, While it is called to day.   

§. 147. Of the damage of neglecting means for softening the heart.  
TO enforce the foresaid duty of mutual exhorting one another, and that fro●… time to time, so long as the season continueth, the Apostle declareth the 〈◊〉 her of neglecting the same, in these words, Lest any of you be hardened. He had before showed, vers. 8. the great damage of hardness of heart, he 〈◊〉 therefore here inculcate that damage, to make them the more watchful against it.  
The manner of bringing in this damage is by way of Caution and prevention, 〈◊〉 this particle lest. In the Greek it is thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that not: as if he had said, that not a●… of you, or that none of you be hardened. Hereby it appeareth, that where 〈◊〉 of softening are omitted or neglected, the heart will be hardened. As the heart 〈◊〉 man is of its own nature hard: So after it is by public or private means 〈◊〉, if those means be not still used, the heart will ●…all to its native hardness. As 〈◊〉 and clay, and other like things, which are naturally hard, will upon withholding means of softening, after they have been once softened, fall to their native 〈◊〉▪ So the heart of man. Or as water, though it be made scalding hot, if fire be ta●… from it, will soon wax cold of itself; and as all manner of heavy things, being 〈◊〉 some means or other drawn upwards, will of themselves fall down again, if 〈◊〉 means be taken away: So the heart. There is a natural proneness and inclinatio●… it to hardness.  
The indefinite expression, L●…st 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  any of you, implieth, that all of all sorts, even 〈◊〉 best were subject to this decay, and to this hardening of their heart. In this resp●… they ought all of them to be careful in practising the forementioned duty mutu●… one to another among all sorts of them. See v. 12. §. 123.  
Of hardness of heart, and of the great damage thereof, See §. 80, etc.   

§. 148. Of the deceitfulness of sin.  
THe Apostle doth further declare the ground of that proneness to wax hard, 〈◊〉 this phrase, through the deceitfulness, or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with the deceitfulness of sinn●… 〈◊〉 as it is by the manifold deceits of sin that it prevails so much as it doth upon 〈◊〉▪ The particular deceits hereafter specified give evident proof hereunto.  
By sin is here in special meant the corruption of nature, that corruption 〈◊〉 
What sin is deceitful.  which all are conceived and born, which they carry about them so long as 〈◊〉 retain their mortal body. It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 the Spirit. It continually lusts against the Spirit, Gal. 5. 17. and is ever solici●… man to evil, and hindering him in every good thing that he enterprizeth, 〈◊〉 18, etc. It containeth in it all manner of evil lusts (Ephes. 4. 22.) which are 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lusts of deceitfulness, or deceitful lusts, because a man is exceedingly 〈◊〉 therewith▪ By reason hereof deceitfulness is attributed to riches, Mat. 13. 22. 〈◊〉 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this inbred corruption maketh men so to dote on riches, as they prefer them be●… true godliness, and heavenly happiness.  
Though in some special respects the inward corruption may justly be styled 〈◊〉 f●…ll, yet is not this evil quality to be restrained only to it. As 〈◊〉 dam or 〈◊〉 there is, so are her imps and brats. Both innate corruption, and also outward 〈◊〉 sprouting from thence, are all deceitful. The Apostle attributeth this very 〈◊〉 the●…e 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 to unrighteousness, 2 Thess. 2. 10. He also calls 〈◊〉 that is, men's conce●…ts, grounded upon their own corrupt reason and sense, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 deceit, Colos. 2. 8. And another Apostle calls the lascivious practices, and 〈◊〉 carriages of some formal Professors, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their own deceive, wherein they 〈◊〉 themselves, 2 Pet. 2. 13.  
In all these places the word of the Text is used, even six times: whereof 〈◊〉 speak of our natural corruption, others of the fruits thereof. In this Text, 〈◊〉 m●…y indefinitely be taken for any kind of sin, inward or outward, for every 〈◊〉 deceitful.  
The 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. ●…. 〈◊〉, Psa. 78. 17.  Verb from whence the Greek Noun translated sin is derived, 〈◊〉 notation from an Hebrew root that signifieth to embitter and provoke▪ for 〈◊〉 sin exasperates and provokes God. See §. 90, 103. In that respect it hath many 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  deceitful devices.  
All the devices of sin are as fair baits, whereby dangerous hooks are covered over to entice silly fish to snap at them, so as they are taken and made a prey to the ●…isher.  
There is a 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in●…care.  Greek word thrice used in the New Testament, which is taken from that practice of a fisher.  
Our English translate it 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  excited (Jam. 1. 14.) 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  beguiling, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  allure, 2 Pet. 2. 14, 18. The Primitive 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dolour.  root from whence the Greek word is derived, signifieth de●…it. Thence a 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quaf●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, esca qua animalia capiuntur.  Noun which signifieth meat, or a bait, whereby fish, fowl, or other living creatures are taken: and the foresaid 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb, which signifieth to lay a bait, or to catch with a bait: and metaphorically to entice, allure and beguile.  
This deceitfulness of sin is a strong inducement to make us watchful against it, and that the rather, because of our foolish disposition and proneness of nature, to snap at every bait, and to yield to every temptation. Hereof see §. 122.  
No man is willing to be beguiled. Though most men love to be flattered, and delight therein, yet when they discern that their flattrries mock them, they are offended.  
That we may the better discern the mockings and cousenages of sin. I will set some of them before you. 
The manifold deceits of sin.   
The deceits which sin useth are such as these,  

1. Sin presents itself in another dress then its own.  
2, It pretends fair advantages.  
3. It insensibly soaketh into men's hearts.  

4. It so bewitcheth those that give entertainment to it, as it cannot be cast off.  
Of these four particulars, See §. 122.   
5. It accommodates itself to particular men's humours, as Zedekiah, and the four hundred false prophets, observing that Ahab was set to go against Ramo●…h-Gilead, answerably ordered their Prophecies; even so as best befitted his humour, 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour, pride on the sanguine, anger on the choleric, revenge on the melancholy, passion of the female Sex, lasciviousness on youth, stoutness on the strong man, covetousness on the old man: so the like on others.  
6. When once it begins to tempt a man, it will hardly cease till it hath prevailed against him. Though the Spirit resist it, yet will it continue to resist the Spirit, Rom. 7. 21, 23. When lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death, Jam. 1. 15.  
7. It works itself into a man by degrees. At first it saith (as Lot did of Zoar, Gen. 19 20.) Is it not a little one? But that little one is like a little leaven which leaveneth the whole lump. 1 Cor. 5. 6. At first it saith, Taste a little; upon that taste followeth a liking, than a desire, which moves him to commend it, and to accustom himself thereunto. Evil communications corrupt good manners, 1 Cor. 15. 33. From words they proceed to deeds.  
8. It suggests good effects and events to follow upon yielding to it: abusing that general principle of the Apostle, All things work together for good, Rom. 8. 28. Though God thorough his unsearchable wisdom and Almighty power, may bring good out of evil, yet is not sin the true and proper cause of good. To like purpose doth it pervert this Apostolical cordial, Where sin abounded grace did much more abound, Rom. 5. 20.  
9 It much presseth the common practice of most men, charging such as yield not with singularity, and thereby deceives many.  
10. It insisteth much upon moderation, and allegeth, That a man may be righteous overmuch, and to cast himself into many unnecessary dangers, Ecclis. 7. 16.  
11. It much inculcateth the power of repentance: that supposing the worst that can be said of such and such a sin, it may be redressed by repentance, p●…sing nathan's answer to David, 2 Sam. 12. 13. and the effect that followed 〈◊〉 that repentance of Manasseh, 2 Chron. 33. 13. of Peter, Matth. 26. 75. and ●…ny others.   
To conclude, herein appears the deceitfulness of sin, that there is sca●…ce 〈◊〉 sin committed for which he that committeth it, hath not some defence to ●…nize it. As all manner of Heretics and Idolaters, so impious, profane, 〈◊〉ous, unmerciful, intemperate, riotous, seditious, ambitious and injurious pe●… have their apologies.   

§. 149. Of Remedies against the deceitfulness of sin.  
MAny of the means prescribed for perseverance, §. 70. may be applied ag●… the deceitfulness of sin. But besides them it is meet to set down 〈◊〉 particulars parallel to the particular deceits of sin: which are such as follow. For 〈◊〉 end pray, as Eph. 1. 17. & Phil. 1. 9, 10.  

1. Thoroughly try matters, as it is said of the Angel of the Church of 〈◊〉 Thou hast tried them which say they are Apostles, and are not, and hast found 〈◊〉 liars, Revel. 2. 2. By a due and thorough trial false shows and pretences will be 〈◊〉 covered.  
2. Prise the uncertain advantages which sin maketh show of, with the 〈◊〉 damages that will follow upon yielding to sin. Thus will the fair pro●… sin be rejected, Moses esteemed the reproach of Christ greater ric●…s 〈◊〉 the treasure of Egypt: for he had respect unto the recompense of reward, 〈◊〉 11. 26. What is a man profited, if he shall gain the whole world, and lose 〈◊〉 soul? Mat. 18. 26.  
3. Be always watchful: So sin cannot seize upon thee unawares. This rule is 〈◊〉 this end prescribed 1 Thess. 5. 3, 6.  
4. Give no entertainment to sin at all, lest it so bewitch thee, as thou 〈◊〉 cast it off. Do as joseph did in this kind, Gen. 39 8, etc.  
5. Seek not to satisfy thine humour. There is great danger therein. Th●… may we soon fall into great distempers: Solomon to this purpose gives this 〈◊〉▪ Put a knife to thy throat, if thou be a man given to appetite, Prov. 23. 2. 〈◊〉 Christ thus, Take heed to yourselves, lest at any time your hearts be overcharged ●…sursetting, etc. Luk. 21. 34.  
6. After some repulses prepare for more assaults. Satan three several times ●…pted Christ, and that three several ways: And when he departed from him, 〈◊〉 but for a season, Luk. 4. 13.  
7. Avoid the least degree of sin. For sin is of a growing nature. ●…ing weeds grow faster than sweet flowers. Men use to clip a Proverb, ●…ing, A little hurts not. The full Proverb is this, 
* M●…dicum non no●…t, si non sumatur.  A little hurts not, if 〈◊〉 not taken. If the Devil get in a claw, he will soon make way for his whole pa●… for head, body and all.  
8. Judge not matters by events. Good things may have bad events: and 〈◊〉 things may have good events. It is not of the nature of evil that good 〈◊〉 thereupon: but the Almighty, overruling Providence of God. A skilful 〈◊〉 carry can so temper poison with other ingredients, as to make a cordial thereof 〈◊〉 it thereupon be safe for any man to drink poison?  
9 Follow not a multitude to do evil, Exod. 23. 2. Multitude is so far from ●…fying or extenuating a sin, as it aggravateth the same: as many faggots make 〈◊〉 fire to be the greater. A Prophet hereby aggravateth the cause of Israels●…vity ●…vity, that all Israel transgressed, Dan. 9 11. And herein the sin of the 〈◊〉 is aggravated, that both old and young, even all the people from every quarter 〈◊〉 therein, Gen. 19 4.  
10. Be well instructed in those things which concern God and his glory, 〈◊〉 the things that are truly righteous, that in them thou mayst manifest thy 〈◊〉 zeal, and not be cooled with a pretence of undue moderation. In those 〈◊〉 fear not the blame of being righteous overmuch. A man may indee●… righteous overmuch in matters that have no warrant from God's word▪ 〈◊〉 are either frothy apprehensions of his own brain, or vain inventions of other men. In that which is truly and properly righteous, one cannot be righteous 〈◊〉 much.  
11. Take heed of yielding to sin upon presuming to repent. Repentance is not in thine own power: it is a special gift of God, Acts 11. 18. 2 Tim. 2. 25. It is not therefore safe in provoking God to presume of that which he only can give.  
12. Be well instructed and exercised in God's Word. By this thou mayst be made perfect, and thoroughly furnished to answer all vain apologies for sin. By the Law of God David was made wiser than his enemies, Psal. 119. 98.    

§. 150. Of the Resolution and Observations of Heb. 3. 13.  13. But exhort one another daily, while it is called, to day, lest any of you be hardened through the deceitfulness of sin. 
THe Sum of this verse is, A Direction to keep ourselves and others from backsliding.  
Herein we may distinguish the Inference and the Substance▪  

The Inference is in this causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR▪  
The Substance lays down, 

1. A Duty.  
2. The danger of neglecting that Duty.     
In the Duty is laid forth,  

1. The Act to be performed, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Exhort.  
2. The Persons, both agent and patient, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  One another.  
3. The Time.   
This is set out two ways,  

1. By the Extent, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Daily▪  
2. By the Restraint, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  While it is called, To day.   
About the Danger, observe  

1. The manner of expressing it, by Caution, Lest.  
2. The matter whereof it consisteth.   
Herein we may observe,  

1. The kind of danger, Hardness, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Be hardened.  
2. The persons that may fall into it, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Any of you.  
3. The cause of falling into it.   
This is,  

1. Generally set down to be 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sin.  
2. Particularly exemplified by this Epithet, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Deceitfulness.   

Observations.  
I. Directions must be added to dissuasions. This I gather from the Inference: In the former verse was a Dissuasion: in this verse is added a Direction. See §. 142.  
II. Christians have need to be incited to duty. Why else should this duty of mutual exhortation be so pressed, as it is here? See §. 143.  
III. Christians must quicken themselves in quickening others.  
IV. Christians must stir up others to that which they see meet for themselves. These two arise out of this word, One another. See §. 144.  
V. Private mutual incitations are special means of stability. This word one another intends private as well as public persons. And that which is required is for the establishing of one another. See §. 144.  
VI Mutual duties must continually be performed. So much is intended under this word, Daily. See §. 145.  
VII. There is a season of doing good. This word, To day, implieth a season. See §. 146.  
VIII. The opportunity of doing good must be taken. This phrase, While it is called to day, sets out the opportunity, when the duty is to be done. See §. 146.  
IX. There is danger in omitting this season. This particle lest intendeth a 〈◊〉 See §. 147.  
X. Danger must be prevented in all sorts. This phrase, Lest any of you, is 〈◊〉 mite, and co●…seth all of all sorts under it. See §. 147.  
XI. Man's heart neglected will soon wax cold. This is the danger intended 〈◊〉 this word, lest, and expressed in this word hardened. See §. 147.  
XII. Sin causeth hardness of heart. Thus much is here expressed. 〈◊〉 §. 148.  
XIII. Sin is deceitful. This Epithet added to sin shows it to be 〈◊〉 See §. 148.  
XIV. Sin prevails the more by the deceivableness thereof. This phrase, 〈◊〉 the deceitfulness of sin, gives proof hereof. See §. 148.    

§. 151. Of being made partakers of Christ.  Verse 14. For we are made partakers of Christ, if we hold the beginning of our ●…dence steadfast unto the end. 
THis verse hath reference to the two former verses: and is added as a moti●… enforce both the dissuasion from Apostasy (v. 12.) and also the direction 〈◊〉 preventing hardness of heart.  
The first particle ᵃ FOR, shows that it is inferred as a reason. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The force of the motive lieth in that privilege that belongeth to those 〈◊〉 embrace the Gospel. The privilege is, that they are made partakers 〈◊〉 Christ.  
The Argument may be thus framed,  
They who are made partakers of Christ must not depart from God, ●…fer themselves to be hardened.  
But ye that profess the Gospel are made partakers of Christ:  
Therefore ye must not depart, etc.  
Of this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  partakers, See v. 1. §. 17. Of this title Christ, See v. 6. §. 54.  
To be made partakers of Christ intends two mysteries:  
One is a spiritual union betwixt Christ and believers, whereby they are made 〈◊〉 body, 1 Cor. 12. 12. Christ the head: Believers the members thereof.  
The other is a right to that heavenly inheritance which properly belonge●… 〈◊〉 Christ as the only begotten Son of God: and whereunto believers in Christ are ●…pted, being made joint-heirs with Christ, Rom. 8. 17.  
In both these respects believers are made partakers of Christ. Both these 〈◊〉 stand together: severed they cannot be: for all that are united unto him as m●…bers to an head, shall partake of his glory: and none shall partake of his glory 〈◊〉 his members.  
I take the former mystery to be most principally here intended. For he saith 〈◊〉- takers of Christ, not partakers together with Christ, as the Gentiles are said to be ●…takers (together with the Jews) of God's promise in Christ, Eph. 3. 6. The other ●…ry followeth upon this.  
This phrase are made partakers of Christ, having reference to believers, she●… that the faithful have a right to Christ: he appertaineth to them: he is theirs▪ 〈◊〉 this respect he is said to be in them, Col 1. 27. Joh. 17. 23. To live in them, Gal▪ 20. To dwell in their hearts, Ephes. 3. 17. To be one with them, Joh. 17. 21, 22. 〈◊〉 mystical union the holy Ghost setteth out by many resemblances, as head and ●…bers, Ephes. 5. 30. husband and wife, 2 Cor. 11. 1, 2. vine and branches, I●…h. 15. ●… foundation and edifice, Ephes. 2. 20, 21. House and inhabitants, v. 6. yea we are 〈◊〉 to put on Christ as a garment, Rom. 13. 14.  
Of this mystical union, the privileges, comforts and duties thence arising, 〈◊〉 Domest. Dut. on Eph. 5. 30. Treat. 1. §. 70, 71, etc.  
The word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made, implieth that there was a time when they were 〈◊〉 partakers of Christ. They were not so born. It was a privilege conferred 〈◊〉 them, John 1. 12. Thus it is said, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  They were made partakers of the holy Ghost, 〈◊〉 6. 4. This privilege, To be partakers of Christ, is one of those gifts which came 〈◊〉 from the Father of lights, James 1. 17. It is supernatural. For all men by nature are without Christ, Ephes. 2. 12. This much amplifieth the privilege, and enforceth the duties inferred thereupon.   

§. 152. Of the meaning of the Greek word translated Confidence.  
THese words, If we hold the beginning, etc. are an evidence of our being partakers of Christ. That evidence is perseverance in the faith of Christ.  
To hold the beginning of our confidence, is to persevere in that faith, wherein we have been formerly instructed, and whereof we have made profession.  
The word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Confidence, is not the same which was so translated, v. 6. §. 61. The one, and the other Greek word may intend one and the same grace: 
ᵇ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but in different respects.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That sets our Confidence, as it makes one freely, and boldly profess the true saith. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This, as it supporteth one's spirit. For the Greek word here used, according to the notation, and proper use of it, signifieth Substance (so it is translated, Heb. 11. 1.) or Subsistence. Thus it is applied to the second Person in sacred Trinity, and translated Person, Heb. 1. v. 3. §. 21. There see the notation and derivation of the Greek word used in this text.  
It here signifieth some special grace that gives a subsistence or being to one, or which sustaineth or supporteth him.  
Our former English Translators following Beza thus expound the word by a Periphrasis, 
e Quo sust●…tamur.  Wherewith we are upholden. In the same sense do most Interpreters here explain it.  
If due consideration be had about the grace which doth thus uphold us, it will be found to be Faith. For thereby we lay hold on Christ, and are upheld by him.  
Our last English Translators turn it Confidence, which is an high degree of faith: and implieth a settled assurance. In this sense is this very word used, and so translated, 2 Cor. 11. 17. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Confidence of boasting.  
And to like purpose is the same phrase used, though a little otherwise translated, 2 Cor. 9 4.  
Whether we take Faith or Confidence, for the grace here meant, the difference is not great: for both intent a resting on Christ: only this later (namely Confidence) implieth some greater assurance. Where the like matter is set out, the Apostle expressly mentioneth faith, thus, If you continue in the faith grounded and settled, etc. Col. 1. 23.  

g Ambr. de voc●…t. Gent. l. 2. Chrys. Theophyl. Theodoret. Occumen. Calv. Beza, Pareus, Scult. Occolamp. Grin. Na●…um. Dio●…at, ali●…que.  Many both ancient and modern Expositors take faith to be the grace here meant.  
Two reasons may be given why the Apostle setteth out faith under that Greek word which signifieth substance or subsistence.  
One is to show, that faith giveth a kind of substance, or being to things to come, which actually are not, For faith is the substance of things hoped for, Heb. 11. 1. But things hoped for are not actually, while they are hoped for: but only expected to be. No man hopes for that which he actually enjoyeth. Hope that is seen ●…s no hope, Rom. 8. 24. But faith gives a kind of present being to that which is hoped for. Thus Abraham saw Christ's day, joh. 8. 56.▪ Hereof see more on Heb. 11. 1.  
The other reason is to declare, that it is faith which upholds us in all difficulties, and in our greatest weaknesses. By faith out of weakness, believers were made strong, Heb. 11. 34. Hereupon it is said, That he who believeth shall not be confounded, 1 Pet. 2. 6. Believe in the Lord, so shall you be established, said jehoshaphat to his people, 2 Chron. 20. 20.  
This is of force to stir up such as have not faith, to get it: and such as have it, to nourish it. Of both these, see The whole Armour of God, Treat, 2. Part. 6. Of Faith on Eph. 6. 16. §. 17. etc. & §. 64, etc.   

§. 153. Of Faith making us partakers of Christ.  
FAith being the grace here intended, it appears that by faith we are made 〈◊〉 kers of Christ, Christ dwelleth in our hearts by faith, Eph. 3. 17. And 〈◊〉 〈◊〉 the faith of the Son of God, Gal. 2. 20. For faith is that instrument which God 〈◊〉 Spirit worketh in us to lay hold on Christ, to be united unto him, and so to be●… partakers of him.  
God in his wisdom doth use this instrument of faith to that purpose, up●… 〈◊〉 
Why faith is ordained to make us partakers of Christ.  especial grounds.  

1. Because faith of all graces makes most to God's honour. Hereof see T●… Armour of God, Treat. 2. Part. 6. on Eph. 6. 16. Of Faith, §. 7.  
2. Because faith doth most strip man of all conceit in himself: For faith is 〈◊〉 which a man stretcheth out to another to receive what is needful for him. 〈◊〉 he shows, that he cannot find it in himself: but that which he looks for, i●… 〈◊〉 to whom he stretcheth his hand to receive it.   
Against the foresaid Doctrine it may be objected, That, Hereby we kn●… we dwell in Christ, and Christ in us, because he hath given us of his Spirit, 〈◊〉 4. 13. Hereupon another Apostle faith, If any man have not the spirit of 〈◊〉 he is none of his, Rom. 8. 9 By these, and other-like Texts of Scripture, ●…pears, that we are made partakers of Christ by his Spirit.  
Answ. It is true, that we are united to Christ by his Spirit.: but that 〈◊〉 
How united to Christ by the Spirit, and by faith.  not our union also by faith. Both may stand together. For there is a double 〈◊〉 of our spiritual union with Christ: One on Christ's part, which is the Spiri●… 〈◊〉 other on our part, which is faith. Christ by his Spirit layeth hold on us: and 〈◊〉 faith lay hold on Christ.  
If Christ be worth the having, and that it be a privilege to be made p●… of Christ: (How blind are they that see it not? What sots are they that 〈◊〉 it not?) then labour to get, preserve, and well use faith, which is the means 〈◊〉 hath appointed to that end. Here of see The whole Armour of God, in the place●… 〈◊〉 quoted.   

§. 154. Of Faith's increase.  
THe Greek word translated [beginning] may be taken either for ●…dation whereupon an Edifice is built; or for the first breeding, or 〈◊〉 a thing.  
In the former sense it is used, Heb. 6. 1. and translated Principle 〈◊〉 the Margin the true sense of the Greek word is thus expressed, The ●…ning.  
That the word beginning doth there signify 1 foundation, is evident by this 〈◊〉 following, Not laying again the foundation, etc. Beginning and foundation 〈◊〉 put for one and the same thing.  
In the later sense, as it signifieth the first being of a thing, it is most freq●… used, as, The beginning of the Gospel, Mark 1. 1. By the Gospel he 〈◊〉 preaching thereof. Now because john was the first Minister thereof, 〈◊〉 thing of it is called the beginning of the Gospel. So the first miracle that 〈◊〉 wrought, is called, The beginning of miracles, John 2. 11.  
In the former sense, the Apostle takes it for grant, that there had 〈◊〉 foundation of faith laid among them: Why else should he call upon 〈◊〉 hold it fast. This is it which is called, The form of sound words, 2 Tim. 1. 13. 〈◊〉 foundation, Heb. 6. 1. On that place there will be a more just occasion to 〈◊〉 this Point.  
In this place, as beginning signifieth the first being of a thing, it shewe●…▪ 〈◊〉 where it is begun▪ it must be preserved and increased. The Apostle 〈◊〉 stified to the Colossians, That he heard of their faith in Christ, addeth, that 〈◊〉 not to pray that they might increase, and be strengthened therein, Col. 1. 4, 9, 10, 〈◊〉  
Grace is not perfect at the first, 1 Cor. 13. 9 By growth it attains to ●…ction.  
Besides, growth in faith is an evidence of the truth of faith.  
This is a point needful to be pressed in these declining days. Christ may well say to England, as he did to Ephesus, Thou hast left thy first▪ love, Revel. 2. 4. Where there is a stay in grace there will be a decay. We have need to stir up the gift of God that is in us, 2 Tim. 1. 6. We that are made partakers of Christ, aught to grow up into him in all things, Ephes. 4. 15. Hereof see The whole Armour of God on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith, §. 64, etc.   

§. 155. Of Perseverance an evidence of our right to Christ.  
THese words, If we hold steadfast unto the end, are the same that were used before ●…. 6. and in the same sense.  
Of this Particle [
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  IF] See §. 60.  
Of the Emphasis of these words, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hold fast to the end. See §. 68  
This inference being here set down as a Proviso, showeth, that it is perseverance in faith which giveth sure evidence that we are made partakers of Christ. Hereof See●… ●…. 6. §. 68   

§. 156. Of the Resolution and Observations of Heb. 3. 14.  14. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast to the end. 
THe Sum of this verse is, An evidence of our right to Christ▪  
Herein we are to observe,  

1. The Inference in this causal particle, FOR▪  
2. The Substance. Wherein is set down, 

1. A Privilege.  
2. An Evidence thereof.     
In setting down the Privilege, two points are expressed,  

1. The kind of Privilege, Partakers of Christ.  
2. The ground thereof in this Verb, We are made.   
About the Evidence we may observe,  

1. The manner of expressing it, by way of supposition, in this particle, IF▪  
2. The matter.   
Wherein is declared,  

1. An Act.  
2. The Subject.   
The Act is,  

1. Propounded, in this word Hold.  
2. Amplified, and that two ways: 

1. By the Extent, in this Epithet, Steadfast.  
2. By the Continuance thereof, Unto the end.     
The Subject points at,  

1. The Beginning.  
2. The grace itself, Confidence, or Faith.   

Doctrines.  
I. Men may be partakers of Christ. This is here plainly expressed, and taken for grant. See §. 151.  
II. To be partakers of Christ is a supernatural gift. This phrase, We are made, implieth as much. See §. 151.  
III. Our right in Christ must make us faithful to him. So faithful as we never depart from him, nor be hardened against him. The causal particle For, intends thus much. See §. 151.  
IV. Faith upholds them that have it. In this respect faith is here styled substance, or that which supports. See §. 152.  
V. Faith makes men partakers of Christ. In that continuance in faith is here set down as an evidence of our union with Christ, it follows that by faith that union is wrought. See §. 153.  
VI Faith begun must be nourished. The prefixing of this word beginning before confidence or faith, clears this Doctrine. See §. 154.  
VII. They who are in Christ must look to their standing. This conditional particle IF, hints so much. See §. 154.  
VIII. Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the privilege of being partakers of Christ, proves this doctrine. See §. 154.  
IX. Perseverance must be without intermission. This epithet steadfast, demonstrates as much. See v. 6. §. 68  
X. True perseverance holds out till death. For this is that end which is comprise●… under this phrase, Unto the end. See v. 6. § 68    

§. 157. Of this phrase, While it is said, To day.  Verse 15. Whiles it is said, To day if ye will hear his voice, harden not your hearts, 〈◊〉 in the provocation. 
THe Apostle doth here begin to expound some passages of the foresaid testimony, taken out of Psal. 95. 7, etc.  
The first point expounded is the time intended by the Psalmist in this word, To day.  
The Apostle by this phrase, Whiles it is said, To day, showeth that a continued time is meant.  
The Greek phrase may word for word be thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In this to be said 〈◊〉 day. This is an apparent Hebraism. For the Hebrews do comprise the Ger●… under the Infinitive mood: and by prefixing a Preposition, set out the time of doing a thing. This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dicend●….  in saying, is thus translated, (Psal. 42. 3.) While 〈◊〉 say. The Greek Septuagint do translate it 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the very same words that are used 〈◊〉 the Apostle in this Text.  
The phrase therefore is fitly translated by our English, and it doth well expr●… the emphasis of the Hebraism; and the meaning of the Apostle, which is to demonstrate, that so long as the opportunity of harkening to the voice of Christ ●…tinueth, Christians must take that opportunity, and by no means harden their hea●… against it. Hereof see more §. 146.  
Thus this verse fitly dependeth on the later part of the former, as a further ●…son to stir us up to hold the beginning of our confidence, or faith. The reason is ●…ken from Gods continuing to call upon us to hearken unto his voice, and not 〈◊〉 harden our hearts.  
The Argument may be thus framed,  
While it is said, To day if ye will hear his voice, harden not your hearts, 〈◊〉 we ought to hold fast the beginning, etc.  
But still it is said, To day if ye will hear, etc.  
Therefore still we ought to hold the beginning, etc.   

§. 158. Of extending Scripture instructions to future ages.  
THe Apostle here repeateth the very words of the Psalmist, and applieth 〈◊〉 
The same words repeated.  to Christians. The point itself of taking the opportunity of harkening: Christ's voice is a very remarkable point, and of great concernment. So as re●…tions 
See Chap 9 v. 28 §. 138 & Chap. 10. v 8. §. ●…2.  of matters of moment are lawful and useful; and that whether they 〈◊〉 ●…peated in the same words, and same sense: or in the same sense and diffe●… words. See more hereof in The Saint's Sacrifice, on Psal. 116. 16. § 98, 〈◊〉 108, 109.  
There is the more weight in repeating this point, because it is repeated in ●…ry terms of sacred Scripture. Hereof see before §. 74.  
Of this expression of the time, To day, See §. 76.  
Of hearing, Christ's voice, See §. 77, 78.  
Of the heart and hardening it, See §. 79, 80, etc.  
Of this note of resemblance, AS, See §. 89.  
Of this title Provocation, See §. 90.  
Of the several Observations gathered out of the several words of this 〈◊〉 〈◊〉 ●…. 8. §. 120.  
By repeating the very words of the Pfalmist, and applying them to Christians, 
Why matters repeated.  the Apostle giveth us to understand, that Scripture instructions are of perpetual use. As they were of use in the Prophet's times, so also in the Apostles, so still in ours, so will they be in future ages till the world's end. They are as the Lamps which continually gave light in the Tabernacle, and were never put out, so long as it stood, Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine, yea they will shine in it. The Prophet is commanded to write his Prophecy before the people in a table, and to note it in a book, that it might be for the time to come, for ever and ever, Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported, 1 Pet. 1. 12.  
God's truth is an everlasting truth, It endureth to all generations, (Psal. 100 5.) even for ever, Psal. 117. 2. God's truth is as himself: and his Will as his Nature, He changeth not, Mal. 3. 6.  
This justifieth such collections, inferences, and applications which Preachers use to make of Scriptures to their auditors: as where they find any general duty commanded, there to press it upon their people, as a duty whereunto their people are bound. We have the warrant of Christ and his Apostles for this. When Christ was tempted to presumption (Matth. 4. 6.) he knew that this precept of Moses, Ye shall not tempt the Lord, (Deut. 6. 16▪) belonged to him. So when he was tempted to fall down to the devil, and worship him, he pressed this injunction long before delivered by Moses, Thou shalt worship the Lord thy God, and him only shalt thou serve, Matth. 4. 9, 10. In this respect he reproved the Jews of his time, for transgressing the Commandments of God▪ given in their father's time, Matth. 15. 6. See more hereof v. 8. §. 89, 90. & Chap. 13. v. 5. §. 68   

§. 159. Of the Resolution and Observations of Heb. 3. v. 15.  15. Whiles it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. 
THe sum of this verse is, A Direction for holding fast to Christ.  
Two special points are observable herein.  

1. The time when the duty is to be performed.  
2. The means how it may be performed.   
About the time we may observe,  

1. The fitness of it, To day.  
2. The continuance thereof, Whiles it is said.   
In setting down the means, there is noted,  

1. The manner of propounding the same in this conditional particle IF.  
2. The matter whereof it consisteth: which is set down both affirmatively, and also regatively.   
In the affirmative there is expressed,  

1. An act, Hear.  
2. An object, His voice.   
The negative is Propounded and Aggravated.  
In the Proposition there is set down,  

1. An act forbidden, Harden not.  
2. The object whereupon that act useth to be exercised, Your hearts.   
The Aggravation is manifested by a resemblance to a former time.  
In this Aggravation is set down,  

1. The note of resemblance, AS.  
2. A description of the time and place intended, In the provocation.   

Doctrines.  
I. The opportunity of grace is to be taken. This word, To day, signifieth a season or opportunity. See §. 76.  
II. Improvement is to be made of the season so long as it lasteth. This phrase, Whiles it is said▪ implies a continuance. See §. 146, 147.  
III. Gods Word is man's rule. This is His voice which we must hear. See §. 78.  
IV. God's Word is the most principal object of hearing. It is here set down to 〈◊〉 See §. 77.  
V. Hearing the Gospel is a Sovereign antidote against the poison of an hard 〈◊〉 This conditional clause, If ye will hear, presupposeth thus much. See §. 77.  
VI A man's heart may be hardened. This is here taken for grant. See §. 80.  
VII. A man may harden his own heart. He speaks to men themselves not to do 〈◊〉 See §. 85.  
VIII. Hardness of heart is an hindrance to profitable hearing. Therefore we 〈◊〉 warned not to harden, if we would hear, See §. 77.  
IX. Sins of former ages are to be observed. This is the end of this title, Provoca●… See §. 90.  
X. Sins of former ages are to be avoided. This note of resemblance AS, hath ●…ference to a former time. See §. 89.  
XI. The same points may be repeated. For here the Apostle repeateth what before he had delivered in the same words. See § 158.    

§. 160. Of blaming some and not all, where some only are guilty.  Verse 16. For some when they had heard did provoke; howbeit not all that came 〈◊〉 Egypt by Moses. 
HEre the Apostle begins to show what kind of persons sinned, and were pun●…ed. These are indefinitely hinted in this verse, and more clearly exemplif●… in the verses following.  
He maketh mention of the persons to give a more full evidence of the nece●… of Christian watchfulness against hardness of heart: even because they whose 〈◊〉 were hardened, provoked God to their own ruin.  
This causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  FOR, demonstrateth so much: For it imports a 〈◊〉 of that which goeth before: as if he had more plainly said, Do not ye who 〈◊〉 hear Christ's word harden your hearts, because they who of old were hard●… provoked God.  
This Pronoun 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  some, is a word of limitation: For it exempteth some, 〈◊〉 such as were not guilty: Therefore the Apostle, by way of explanation to make 〈◊〉 ●…inde the more clear, addeth this phrase, Howbeit not all.  
The Apostle would not lay the blame on all, where he knew that not all, but ●…ly some were guilty.  
This is in this exemplification the more observable, because almost all at 〈◊〉 time or other provoked God. For of all the six hundred thousand men that came 〈◊〉 of Egypt, (Exod. 12. 37.) there were but two that provoked not God to cut 〈◊〉 off in the wilderness, Num. 14. 29, 30.  
Indeed besides those two men, joshua and Caleb, many that were under 〈◊〉 year old when they came out of Egypt, were not destroyed in the wilderness; 〈◊〉 a great Army went out of the wilderness into Canaan: Therefore the Apo●… might well say, Some, not all: So as none are to be blamed but those that are 〈◊〉 
〈◊〉 〈◊〉 the 〈◊〉 to be 〈◊〉.  All are not to be involved in the blame that lieth upon some. Such a limita●… doth the Apostle use, where he reckoneth up particular crimes of the Israelit●… the wilderness, thus, Some of them were Idolaters, some of them committed 〈◊〉 〈◊〉, some of them tempted Christ, some of them murmured, 1 Cor. 10. 7, 8, 9, 10.  
To condemn all where some only are guilty, is to condemn the just: which is 〈◊〉 much before God, as to justify the wicked, Prov. 17. 15.  
This is too common a fault among many, who use to condemn all professo●… 〈◊〉 hypocrisy, because some are hypocrites: and all Ministers of pride, and all ●…gistrates of inj●…stice, and all Lawyers of unconscionableness in maintaining 〈◊〉 ●…ts, and all Physicians of unmercifulness, and all Citizens of covetousness, 〈◊〉 all tradesmen of deceitfulness, and all women of lightness, and all servants of 〈◊〉 faithfulness. See more hereof in the Saint's Sacrifice on Psa. 116. v. 11. §. 74.  
General censures are for the most part unjust censures: yet too too commo●…  
This moderation of the Apostle in charging some only, affords a good less●… to Ministers, Magistrates, Parents, Masters and others, not to censure or conde●… all of the same place, state, call, office, condition, degree, country, sex, or other community for the fault of some.   

§. 161. Of God's putting difference betwixt different persons.  
THis negative clause, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not all, being inferred upon the affirmative with this conjunction of opposition, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, further shows that God in mixed multitudes can put difference betwixt persons that differ.  
Though the persons comprised under the restrictive particle 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  some, before mentioned, were a very great multitude; and these comprised under this negative, not all, were very few in comparison, yet God who took notice of that multitude, did also take special notice of these few. In such a case as this, it is said, that they that feared the Lord, spoke often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord, and thought upon his name: and they shall be mine, saith the Lord, in the day that I make up my jewels, Mal. 3. 16, 17. When the Lord sent a destroyer through the midst of jerusalem, he commanded to set a mark upon the foreheads of the men that sighed, etc. Ezek. 9 4. An Apostle giveth three instances hereof, which are as famous as ever the world afforded. One is of the difference that God put betwixt the Angels that stood, and them that fell. The other is of the difference he put betwixt Noah's family, and the old world. The third is of a like difference betwixt Lot and the people of Sodom and Gomorrah. Hereupon this conclusion is inferred, The Lord knoweth how to deliver the godly out of Temptations, and to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2. 4, etc.  
The eyes of the Lord are in every place, beholding the evil and the good, Pro. 15. 3. As he hath an allseeing eye; so also he hath a perfect discerning Spirit, whose fan is in his hand, and he will throughly purge his floor, etc. Matth. 3. 12.  
This is a great comfort and encouragement to such as are forced to complain as David did, Psal. 120. 5. Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar. And as another Prophet, Woe is me, for I dwell in the midst of a people of unclean lips, Isa. 6. 5. Though we live among such, God will not wrap us in the number of such: especially if we remain upright, as Noah did, Gen. 6. 9 And righteous, as Lot did, 2 Pet. 2. 8. Such are as precious stones; though they be in a heap of rubbish, God can and will find them out. God will not cast away the precious with the vile. God sees those whom man cannot see. When Elijah thought there had been none left but himself, the Lord discerned that there were seven thousand in Israel, which had not bowed their knee to Baal, 1 King. 19 18.   

§. 162. Of Professors provoking God while they hear his Word.  
THe sin of those some before mentioned, is thus expressed, Some when they had 
What it is to provoke God.  heard, did provoke.  
Of the derivation, and emphatical signification of the word Provoke, See v. 8. §. 90.  
This 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek Verb is here only in this text of the New Testament used: but in the Old Testament by the Greek LXX more frequently: especially in the Psalms: as Psal. 78. 17, 40, 56. & 106. 7, 33, 43. So jerem. 44. 8. and in sundry other places.  
In the New Testament there are other Greek words which signify the same thing, carry as great emphasis, and translated provoke: as in this phrase, Do we 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad fervorem excito.  provoke the Lord to jealousy? 1 Cor. 10. 22. Love is not 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  provoked, 1 Cor. 13. 5. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad iram provoco.  Provoke not your children, Eph. 6. 4.  
The word used in my text doth greatly aggravate the obstinacy of those who profess themselves to be God's people, they do, as much as in them lieth, embitter the Spirit of God, and vex him. They rebelled and vexed his holy Spirit, Isa. 63. 10. Hence is it, that he is said to be grieved, v. 10. §. 103. What else can be expected but that God should vex them, as is threatened, Psal. 2. 5. and accomplished, 2 Chron. 15. 6. It is not safe to provoke the Almighty, and to cause him to turn his Fatherly affection into the disposition of a Judge.  
This sin of theirs is yet further aggravated by their contempt of the means which 
To hear God's Word and rebel.  God afforded to reclaim them, which was his Word: for this act hear, hath reference to the voice of God, mentioned ver. 7.  
The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word is a participle of the present tense, and may be thus translated, Hearing they provoked: that is, While God was speaking, and they hearing▪ they still provoked.  
They heard God directing them the right way, and inciting them to walk in tha●… way, Deut. 30. 15, 16.  
They heard God admonishing them to take heed lest they should wander out 〈◊〉 that way, Deut. 8. 11, 12.  
They heard God promising blessings to them that obeyed him, and threatening curses against them that disobeyed, Deut. 28. 1, 2, 15, etc. Yet they provoked, Go●… Word nothing at all wrought upon them.  
Such was the disposition of the old world, (1 Pet. 3. 19, 20.) Of Sod●…m and G●…morrah, (2 Pet. 2. 8.) Of the Israelites in the time of the judges, (Judg. 2. 17.) O●… the Kings, (2 King. 17. 13, 14.) and after their captivity, Ezr. 9 10.) Yea in and after Christ's time; even till they came to be Loammi, no people of God, Act 7. 51. 1 Thess. 2. 15, 16.  
The God of this world had blinded their eyes, (2 Cor. 4. 4.) and hardened th●… hearts, as he did judas his heart, joh. 13. 27.  
Hereby they showed that they were not of God, joh. 8. 47. 1 joh. 4. 6. It is 〈◊〉 of the sons of Eli, that They harkened not unto the voice of their father, because 〈◊〉 Lord would stay them, 1 Sam. 2. 25.  
God's Word is the means which God hath sanctified to reclaim sinners. The 〈◊〉 of those who harken not thereto is very desperate. O take heed of sinni●…g under the means which God affords to reclaim from sin.   

§. 163. Of Israel's coming out of Egypt.  
THis phrase, came out of Egypt, is here added by way of description, or designation of that mixed multitude, whereof many provoked God, others provoked him not.  
The description is taken from a wonderful deliverance which God gave the●…▪ For Egypt was, to the persons here meant, a place of bondage. So it is said to be in the Preface to the Decalogue, Exod. 20. 2.  
Of the notation of this word Egypt, of the bondage of the Israelites therein, 〈◊〉 their wonderful deliverance thereout, I have distinctly treated in a Sermon 〈◊〉 Isa. 13. 3. entitled, Mercies-Memoriall.  
This deliverance was one of the most marvellous and memorable that ever God 
Israel's deliverance out of Egypt remarkable.  wrought for his people. Sundry circumstances do much amplify the same; as 〈◊〉 place whence, and whither they came: and the manner of bringing them from 〈◊〉 one place to the other.  

1. The place whence they came was a place of a most miserable bondage, whe●… their lives were made bitter unto them, Exod. 1. 14. And where their cry came up 〈◊〉 God, Exod. 3. 9  
2. The place whither they were brought was a place of great freedom, and wh●… God extraordinarily provided for them. See v. 8. §. 92.  
3. The manner of bringing them from one place to the other, was with migh●… power (Deut. 9 29.) and with great tenderness. See Chap. 8. v. 9 §. 55.   
Besides, this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  came out, implieth a free and a full deliverance. For it is ●… compound word.  
The simple Verb Came, implieth a voluntary act. They were not haled, 〈◊〉 
Israel came willingly out of Egypt.  drawn, but they came willingly, cheerfully, joyfully: for upon their coming 〈◊〉 of the red sea, they sang praises to God, Psal. 106. 12. Exod. 15. 1, etc. It is indee●… said that the Egyptians were urgent upon the people, that they might send them 〈◊〉 〈◊〉 the Land in haste, Exod. 12. 33. But that was not by reason of any unwillingness 〈◊〉 the people to go as soon as they could: but rather by reason of that great fe●… wherein the Egyptians were, lest they should be all consumed if the Israelites tarried any longer.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition with which the Verb is compounded, translated, out, implieth 
Israel fully freed.  a full deliverance. They were brought clean out of that Land, and clean out of their bondage, and clean from their oppressors; even through the red sea into another Land.  
The more to manifest this full deliverance, the Preposition 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  out is twice used; both in composition, and also simply by itself. The later, which is the simple Preposition, is here translated of, they came out of Egypt.  
All these circumstances, (as, 1. The place whence they came. 2. The place whither they were brought. 3. The means used to bring them out, Mighty wonders. 4. Their manner of coming out, Voluntarily. 5. Their full deliverance, They came out:) All these circumstances, as they do much amplify the deliverance, so they do exceedingly aggravate the sin of those that were delivered.  
They do also confirm two points before observed, concerning Gods wonderful and gracious deliverance of the Israelites out of Egypt.  
One is, that Extraordinary works work nothing at all upon the incredulous. See v. 9 §. 99  
The other is, that No kindness works upon the obstinate. See v. 8. §. 92. See also Chap. 8. v. 9 §. 57   

§. 164. Of Moses his bringing Israel out of Egypt.  
THe foresaid great deliverance is here by name attributed to Moses, in this phrase, by Moses.  
Of Moses, See v. 2. §. 37.  
This Preposition 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BY, is sometimes attributed to the principal Author: Sometimes to Ministers. 
See Chap. 2. v. 9 §. 74. & Cham 6. v. 12. §. 84.   
To the principal Author, as to God, (1 Cor. 1. 9) Father, (Gal. 1. 1.) Son, (joh. 1. 3.) Holy Ghost, (Rom. 5. 5.)  
To Ministers: as to Angels, Heb. 2. 2. and to men, as here to Moses.  
It was indeed the Lord that brought them out of Egypt, Exod. 20. 2. yet it is here ascribed to Moses. Not only the people of Israel, but also God himself doth ascribe this great work to Moses: and in that respect calleth the children of Israel, the people of Moses, Exod. 32. 1, 7. & 34. 10.  
But herein Moses is to be considered as God's Minister, whom God used under himself to bring this work to pass. For,  

1. Moses brought them the first tidings of God's purpose to deliver them, Exod. 4. 28, 29, 30.  
2. Moses went as a messenger from God to Pharaoh, to charge him to let the people go, Exod. 5. 1.  
3. Moses was God's instrument in bringing the plagues on Egypt, whereby Pharach was forced to let Israel go oat of his Land, Exod. 7. 20.  
4. Moses as their Guide and Captain, directed them when, and how to go out, Exod. 14. 13. Psal. 77. 20.  
5. Moses was used as a means, by striking the red sea to divide the waters, and make a path for the Israelites to go through on dry Land, Exod. 14. 16. 2●….  
6. Moses was the means by striking the sea again, to overwhelm the Egyptians, and so to destroy them all, Exod. 14. 27.   
Thus God's work is attributed to man. In this respect Moses is styled a deliverer, (Act. 7. 35.) So Othniel and Ehud, (Judg. 3. 9, 15.) yea all that God used as instruments to work public deliverances for his people, are styled Saviour's, Neh. 9 27. And jonathan is said to work great deliverance in Israel, 1 Sam. 14. 45. and Mordecai, to seek the wealth of his people, Esth. 10. 3.  
God doth herein and hereby honour their calling, and service whom he is pleased 
Why Gods work attributed to m●…n.  to use as his Ministers.  
Should not people then respect and honour them, whom God so honoureth as to ascribe unto them his own works? Shall men dare to despise them whom God doth so respect, as to style them Gods, and Children of the most Hig●… Psal. 82. 6.  
The like dignity is ascribed to Ministers of the word; who are styled Fa●… (1 Cor. 4. 15.) and are said to beget people to God, (Philem. v. 10.) yea to save people, (1 Tim. 4. 16.) and to be co-workers with God, (2 Cor. 6. 1.)  
This should make us conscionable in using men's Ministry for attaining that 〈◊〉 which God is pleased to effect thereby.   

§. 165. Of the Resolution and Observations of Heb. 3. v. 16.  16. For some when they had heard, did provoke, howbeit not all that came out of 〈◊〉 by Moses. 
THe sum of this verse is, The notice which God taketh of different perso●…▪ The parts are two:  

1. An aggravation of the sin of them that sinned.  
2. An exemption of others that sinned not.   
The aggravation is manifested two ways.  

1. By the effect that followed thereon, They provoked.  
2. By the means which God afforded to reclaim them.   
The means are of two sorts.  

1. God's Word which they heard.  
2. His mighty work. This is described, 

1. By the place whence they were brought, Egypt.  
2. By the manner of delivering them, They came out.  
3. By the Minister whom God used.     
The exemption is  

1. Intimated, some.  
2. Expressed, not all.   

Doctrines.  
I. Professors obstinacy provokes God. Such were the persons, such the sin 〈◊〉 mentioned. See §. 162.  
II. Neglect of God's Word heard aggravates sin. To this end this act, they 〈◊〉 here set down. See §. 162.  
III. Extraordinary works of God work not on incredulous. This deliverance 〈◊〉 Egypt was extraordinary, yet it wrought not. See §. 163, 99  
IV. Kindness works not on the obstinate. This deliverance was a great act of ●…nesse, yet it wrought not. See §. 92.  
V. God ascribes his own work to his Ministers. See §. 164.  
VI All are not to be blamed for the fault of some. See §. 160.  
VII. God can put difference betwixt different persons. See §. 161.    

§. 166. Of propounding and resolving Points interrogatory.  Verse 17. But with whom was he grieved forty years? was it not with them 〈◊〉 sinned, whose carcases fell in the wilderness? 
THe exemplification of the persons that sinned, and were punished in the ●…-derness, is laid down in this and the next verse.  
That it might the better appear who they were that were exempted, the ●…stle here makes inquiry after those who grieved God, and thereupon ●…nished.  
The particle of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BUT, intimateth that the questions in this 〈◊〉 propounded tend to that purpose: as if he had said, Seeing all of them pro●… not God, who were they that provoked him?  
By this propounding the matter interrogatively, he gives them occasion 〈◊〉 
Why points propounded interrogatively  seriously to consider it. For a Question propounded, makes them who hear 〈◊〉, think with themselves what fit resolution may be given thereto. For this e●…d, 〈◊〉 and such like phrases use to be set before Questions, How think you? What 〈◊〉 you? Do you think? Tell me, How think you? If a man have an hundred 〈◊〉 and one of them be gone astray, doth he not leave, etc. Matth. 18. 12. What thi●… a certain man had two sons, etc. Matth. 21. 28. Do you think that the Scripture saith in vain? etc. james 4. 5. Tell me, Which of them will love him most? Luk. 7. 42.  
The Apostle was desirous that they might clearly and fully understand the point in hand, and that they might well heed it, and therefore thus propounds it interrogatively. Parables, Paraphrases, analysis or Resolutions of Scripture, and all manner of Expositions tend to the same end.  
That which the Apostle expressed in the former verse under this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  provoked, he here sets down under this metaphor 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  grieved. The former had reference to the people that sinned; they provoked God. This later hath reference to God, and is an effect or consequence following thereupon. By their provoking God, God was grieved. Of grieving God, See v. 10. §. 103.  
God's continuing to be grieved is expressed in these words forty years. This circumstance of time was set down before in reference to the people's continuing in sin. See v. 10. §. 102.  
Here it is applied to the continuance of Gods grieving at them, and therein amplifies his patience in bearing with them so long. Hereof see v. 9 §. 100, 101.  
The Answer to the foresaid Question is returned by another Question, thus, Was it not with them that had sinned? This manner of answering one Question with another is very elegant and emphatical. It shows two points.  
The first is conclusive, and implieth, that the matter questioned is so clear and evident as no Question need to be made thereof: as where the Apostle having made this Question, Is God unrighteous, who taketh vengeance? thus answereth it, Then how shall God judge the world? Rom. 3. 5, 6. And to this Question, Shall we sin, because we are under grace? he giveth this Answer, Know ye not that to whom y●… yield yourselves servants to obey, his servants ye are? Rom. 6. 15, 16.  
The other point is exclusive, and implieth, that God was grieved with none, and punished none but such as sinned, Gen. 18. 23, etc. Ezek. 18. 4, etc. Ezek. 9 4. Rev. 7. 2. For the Lord is a just and a righteous God, Gen. 18. 25.  
Hereof see more in The Plaster for the Plague on Numb. 16. 45. §. 12, 13, 14, 15.   

§. 167. Of sin grieving God.  
THe later Question wherein the Answer to the former consisteth, is set down negatively, thus, Was it not with them? etc. This implieth a sure, certain, and unquestionable affirmation, and determination of a point: as where it is said, Have we not all one Father? Hath not one God created us? Mal 2. 10. This Christ maketh most clear: For after he had propounded this negative Question, Shall not God avenge his own Elect? etc. He thus addeth, I tell you that he will avenge them speedily, Luk. 18. 7, 8. This later express conclusion, demonstrateth the infallible certainty of the former Question.  
In that this negative Question infers that they that had sinned grieved God, it is most certain that it was the sin of the Israelites whereby God was so much grieved.  
It was showed (showed 148.) that the ᵇ Greek word here translated sinned, by an 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebrew notation signifieth to embitter, and provoke. Sinners therefore must needs grieve God. It is said, that it grieved God at the heart for the sins of the old world, Gen. 6. 6. And of the Son of God it is said, that he was grieved for the hardness of people's hearts, Mark 3. 5.  
Object. It is also said, that the soul of the Lord was grieved for the misery of Israel, Judg. 10. 16. If he be grieved at people's misery, than not at their sins only.  
Answ.  

1. Sin was the cause of their misery: so as in grieving at their misery, 
How God grieves at sin and misery.  God also grieved at their sin: yea sin also might be mixed with their misery.  
2. There is a double kind of grief: One through indignation: The other through compassion. With the former God properly grieves at sin: with the later at misery.   
God cannot but be much grieved at sin, because it is directly contrary to 〈◊〉 mind and will, to his purity and holiness, to his power and Sovereignty, and 〈◊〉 other his Divine Excellencies.  
This aught to be as a bridle and curb to hold us in, and restrain us from 〈◊〉 Who would grieve the Divine Majesty? especially so as to stir up the fire 〈◊〉 his indignation. Who would set the briers and thorns against me in 〈◊〉 saith the Lord, I would go through them, I would burn them together, Isa. 27. 〈◊〉 Will any be so foolish as being like briers and thorns, fit fuel for fire, 〈◊〉 dare to blow up the fire of God's indignation?   

§. 168. Of the vengeance that followed upon grieving God.  
ANother effect of their sin is set out in these words, Whose carcases sell 〈◊〉 Wilderness.  
This as it was the fruit of their sin, so it was also a just recompense of 〈◊〉 grieving God. By their sin they grieved God: and God, being grieved, ●…stroyed them.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated [carcase] properly signifieth members of 〈◊〉 body: but by a Synecdoche it is put for the body, which is constituted of membe●… So this word is used in other Greek Authors. It is no where else in the New Te●…ment. The Apostle hath taken it from the LXX. For they do oft translate 〈◊〉 Hebrew word, which signifieth a carcase, or dead body, by this word: as 〈◊〉 
ᵇ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ cadaver  David saith, I will give the carcases of the host of the Philistims, 1 Samuel 17. 4●… Three times is this word used in one Chapter, Numb. 14. 29, 32, 33, Yea this 〈◊〉 phrase is there thus used, Your carcases shall fall in this wilderness: So as the A●…stle may seem to have taken it from thence.  
Our English word carcase betokeneth a dead body: For they did not fall ●…ving bodies, so as they might rise up again: but they were slain.  
The Verb 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fall, implieth a sudden and extraordinary kind of death. It 〈◊〉 
The death of them who died in the wilderness was extraordinary.  to set out the fall of the walls of jericho, Heb. 11. 30. and the fall of the house 〈◊〉 was built on the sand, Matth. 7. 27. And of blind men falling into a ditch, A●… 15. 14. And to Ananias and Saphira their sudden falling down dead, Act. 5. 5▪ And to Eu●…ychus his falling down dead, Act. 20. 9 And to those three and 〈◊〉 thousand which fell in one day in the wilderness, 1 Cor. 10. 8. And to the fall of ●…bylon, Rev. 148.  
We do not read of any one that died a natural death (as we speak) in the ●…-derness all the time that the Israelites were there. Both Moses and 〈◊〉 while they were in health, and might according to the course of nature, have ●…ved longer. Even their death was extraordinary, and a judgement on them, 〈◊〉 fell, and so did all the rest that died in the wilderness, They all fell.  
Mention is made of the wilderness, wherein the foresaid judgement was excuted, to give a more clear evidence of the kind of judgement.  
The wilderness was but a passage into the promised Land. The reason of the long abode there, was their murmuring against God, Numb. 14. 33. To die in 〈◊〉 wilderness was to come short of the promise made to their fathers. In this 〈◊〉 respect to die there was reckoned as a judgement to Aaron, Numb. 20. 24. and 〈◊〉 Moses, Deut. 32. 50, 51.  
Of the wilderness, See v. 8. §. 92, 93.  
This islue of those sinners that grieved God, giveth evidence, That they 〈◊〉 
Who grieve God sin against their own souls.  by their sins grieve God, do therein sin against their own souls: they▪ 〈◊〉 vengeance upon themselves: So did the old world. Through their sin it gr●… God at his heart that he had made man: and thereupon he said, I will destroy man, 〈◊〉 6. 6, 7. God was displeased at Onans sin, and slew him, Gen. 38. 10. When E●… offended in Baal, he died, Host 13. 1. Read through the book of God, and 〈◊〉 shall ever find some judgement following upon offending, grieving, or 〈◊〉 the Lord.  
His Justice, Power, Prudence, Truth, and other like Attributes stir him up th●… maintain the glory of them. Otherwise his wrath, his grief, and otherlike pa●… (to speak of God 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the manner of man) would be little regarded: nay altogether slighted.  
This cannot but much work upon those that well heed it, and make them very wary in taking heed how they grieve God. If zeal of God's glory do not move them, yet let them have pity upon their own souls, that they bring not ruin to themselves.  
O what terror must this needs bring to obstinate sinners, who persist in grieving God Where shall they appear? Where shall they stand? If the wrath of a mortal King be as the roaring of a Lion: and if he that provoketh him to anger sinneth against his own soul, (Prov. 19 12. & 12. 1.) What is the wrath of the Almighty God? And how doth he sin against his own soul, that provoketh the wrath of the Lord!   

§. 169. Of the Resolution and Observations of Heb. 3. 17.  17. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? 
THe Sum of this verse is, The issue of them who grieve God. Herein we may observe two points,  

1. The manner of propounding the thing, interrogatively: and that by Question upon Question.  
2. The matter. Whereabout we have, 

1. A thing taken for grant.  
2. A consequence following thereupon.     
The thing taken for grant is,  

1. Generally propounded, God was grieved.  
2. In special amplified by the time how long, forty years.   
The consequence is a judgement that followed thereupon. In it are set down,  

1. The Persons that were punished, They that had sinned.  
2. The Kind of Judgement. This was an extraordinary death, Their carcases fell.  
3. The place where, In the wilderness.   

Doctrines.  
I. Discussing of points by interrogations is emphatical. The Apostles manner of handling his matters so, giveth proof hereunto. See § 166.  
II. God may be grieved. This is here taken for grant. See v. 10. §. 103.  
III. The Lord is a God of long-suffering. To continue to be grieved forty years implieth much patience. See v. 9 §. 101.  
IV. Sin grieveth God. It is here said, that he was grieved with them that sinned. See §. 167.  
V. Sore vengeance follows upon grieving God. The judgement whereunto the Apostle hath reference, proveth as much. See §. 168.  
VI God can suddenly destroy men. So much is intended under this phrase, Whose carcases fell. See §. 168.  
VII. By sin men deprive themselves of blessings promised. All that fell in the wilderness deprived themselves of the promised Canaan. See v. 11. §. 118.    

§. 170. Of the meaning of Heb. 3. 18.  Verse 18. And to whom swore he that they should not enter into his rest, but to them that believed not? 
THe Apostle having in the former verse set down in general, That sin was the cause of the people's destruction, in this verse he declareth what kind of sin in special it was: namely, unbelief: and withal he proceeds in his enquiry after the persons that did further provoke God, even to swear vengeance.  
The Apostle goeth on after the same emphatical manner that he did in the ●…mer verse, Dialogue-wise. See §. 166.  
The vengeance which God swore is thus expressed, That they should not enter●… his rest.  
This is a great judgement. For so men that have long traveled, and been 〈◊〉 troubled, rest is very comfortable, and acceptable.  
But what rest can be comparable to Gods? For it is HIS rest that is here spoken of. How can any more be deprived of it then by not entering into it?  
All these, and that as an aggravation of the punishment of the Israeli●…es 〈◊〉 been before-handled.  
Of God's swearing vengeance, See v. 11. §. 114.  
Of the rest here meant, See v. 11. §. 116. Of God's rest, See §. 117.  
Of not entering into that rest, See §. 116.  
Of Israel's forfeiture thereof, See §. 118.  
The sin here let down to be the cause of Gods swearing the foresaid venge●… is unbelief.  
In the Greek there are two conjunctions which are comprised under this 〈◊〉 〈◊〉 particle [BUT. Those two are, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si non, nisi.  If not. The sentence may thus be translated To whom swore he, IF NOT, or except, or unless to such and such.  
Our English [BUT] doth sufficiently express the emphasis of both the 〈◊〉 particles: and it implieth, that these, and these alone, and none else were the 〈◊〉 here meant.  
This then gives us to understand, that all the sinners in the wilder●… 
Unbelief in all that died in the wilderness.  which there perished, were guilty of the sin here mentioned, which is, 〈◊〉 belief.  
There were other apparent sins for which many of them were punished▪ 〈◊〉 these the Apostle reckoneth up five kinds: as, 1. Lust. 2. Idolatry. 3. ●…tion. 4. Tempting Christ. 5. Murmuring, 1 Cor. 10. 6, etc. Yet unbelief 〈◊〉 bitter root out of which all of them sprouted: and that sour leven with which 〈◊〉 were all infected and tainted. See v. 12. §. 128. See Chap. 11. v. 31 §. 185.   

§. 171. Of the Nature of Unbelief.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek Verb translated [believed not] is but one word, yet a comp●… word. The simple Verb signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to persuade.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Preposition added to it, is privative: and imports a negative: 〈◊〉 the foresaid 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb joined to this Preposition, sets out a not yielding, or 〈◊〉 to be persuaded.  
This resusal in reference to the mind of him that refuseth most properly ●…eth Unbelief: but in reference to the will it intendeth disobedience, or 〈◊〉 In the New Testament it is for the most part taken in the former sense, for 〈◊〉 lieving: yet sometimes also it is taken in the later sense for disobeying, 〈◊〉 translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Do not obey, Rom. 2. 8. A disobedient people, Rom. 10. 21. 〈◊〉 2 Pet. 2. 7, 8. The Greek Fathers do also use this word, sometimes in the one, 〈◊〉 times in the other sense.  
But other Authors do take it for the most part in the former sense, 〈◊〉 disobey.  
I see no cause in this place to alter our last English Translation, but to 〈◊〉 it as they do, namely thus, To them that believed not. This is most 〈◊〉 the Apostles scope, who earnestly exhorteth to take heed of unbelief, v. 12. 〈◊〉 the word doth properly and without all question signify unbelief. It is 〈◊〉 word that is used in the last verse of this Chapter: wherein the same things down, that here in this verse is.  
The word here used being thus taken for such as believed not, 〈◊〉 That unbelief made the Israelites so to provoke God as to swear vengeance 〈◊〉 them.  
The forementioned notation of the word (namely, A not yielding 〈◊〉 
Heinousness of unbelief.  suasion) addeth much to the aggravation of the sin of unbelief. For ●…sions use to be for a man's good, such are all God's persuasions. They who do not believe, do thereby imply, that they who persuade them intent not their good. Now their good being intended, what disgrace do they put upon him that persuades them? and what wrong do they to their own souls?  
To those who are styled unbelieving jews, and jews which believed not (Act. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2. & 17. 5.) the Apostle thus saith, Ye put from you the word of God, and judge yourselves unworthy of everlasting life, Act. 13. 46. Did not these do great wrong to their own souls?  
This, this is it that exceedingly provokes God, and makes him thus complain, What could have been done more? Isa. 5. 4. And thus, O Ephraim, what shall I do unto thee? O judah, what shall I do unto thee? Host 6. 4. And Christ thus, O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a 〈◊〉 gathereth her chickens under her wing, and ye would not? Matth. 23. 37. Is not God herein despised? No marvel therefore that God is so provoked by unbelief, as he is forced to swear vengeance. Thus turneth kindness into fury.  
Read and observe the memorable judgements registered in Scripture, and you shall find that unbelief was a cause of them all. This was the cause of the first judgement inflicted on man, Gen. 3. v. 4, 5, etc. This was the cause of the general deluge, 1 Pet. 3. 19, 20. So of other judgements.  
Of Unbelief, See more v. 12. §. 128, etc. See also Chap. 4. v. 1. §. 11.   

§. 172. Of the Resolution and Instructions of Heb. 3. 18.  18. And to whom swore he that they should not enter into his rest, but to them that believed not▪ 
THe Sum of this verse is, The damage of Unbelief.  
Here (as in the former verse) observe two points,  

1. The manner of setting down his mind, interrogatively.  
2. The matter: Which containeth two things, 

1. The principal sin, which is Unbelief.  
2. A fearful effect following thereon.     
The Effect was, an irreversible judgement.  
Hereof are two parts,  

1. An exclusion from rest: amplified by the kind of rest, which is God's rest ', They shall not enter into his rest.  
2. The ratification thereof: which is by God's oath, He swore.   

Doctrines.  
I. God may be provoked to swear vengeance. This is here taken for grant. See v. 11. §. 114.  
II. Unbelief is an high provoking sin. This was it made God swear. See v. 11. §. 128.  
III. Unbelief is the root of every provoking sin. This is inferred from this Particle, BUT: God swore against none but such as believed not. See §. 170.  
IV. There is a rest for God's people. This is presupposed under this word rest. See v. 11. §. 116.  
V. The rest of God's people is God's rest. It is here in reference to God called HIS rest. See v. 11. §. 117.  
VI Gods people may be deprived of their promised rest. For that which they shall not enter into, they are deprived of. See v. 11. §. 118.    

§. 173. Of the meaning of Heb. 3. 19  Verse 19 So we see, that they could not enter in, because of unbelief. 
THe main point which is to be observed out of David's testimony beforementioned, v. 7, etc. and out of the Apostles explication thereof, is here set down as a conclusion, thus, So we see, etc.  
The Greek particle translated [SO] is the ordinary copulative conjunction, AND: It might fitly have been here retained, as joining the issue of God's 〈◊〉 with the oath itself. Thus, God swore they should not enter, etc. AND we see, 〈◊〉 they could not enter in. As if he had said, We find by the event, that what God 〈◊〉 swear is accomplished.  
This conclusion is here set down as a Transition betwixt the two Chapters. 〈◊〉 it concludeth the accomplishment of that which went before: and it layeth down 〈◊〉 ground of the Admonition in the beginning of the next Chapter. Of this phrase, 〈◊〉 see, See Chap. 2. v. 9 § 72.  
This word here implieth an experimental proof, or a proof verified by experience, as that which we see with our eyes. In this sense, saith the Apostle, I 〈◊〉 another Law in my members, Rom. 7. 23. And again, Ye see your calling, 〈◊〉 1 Cor. 1. 26.  
That which was so evident was, That they could not enter in. The same word 〈◊〉 here used that was in the verse before this, and in the same sense.  
The Rest whereinto they could not enter is here understood, and may be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  repe●…ed out of the former verse.  
This causal conjunction, [
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Because] is in Greek a Preposition, which 〈◊〉 be translated, through. But it signifieth the cause of a thing, and therefore i●… 〈◊〉 for sense translated, because of. Of the Greek Preposition, See Chap. 2. v. 9 §. 74. & v. 10. § 89.  
The word translated [unbelief] is the same that was used v. 12. Hereof see §. 〈◊〉   

§. 174. Of the sure execution of divine vengeance.  
THis Conclusion, So we see that, that they could not enter, etc. giveth ●…dence, that what God threatened was accordingly accomplished. So 〈◊〉 then: So was it ever before and after. Take for instance the first threatening 〈◊〉 ever was made, which was this, In the day thou eatest thereof, thou shalt 〈◊〉 die (Gen. 2. 17.) So soon as ever man had eaten thereof, his body was 〈◊〉 mortal, and he in the clutches of death, and guilty of eternal damnation▪ 〈◊〉 might add hereunto all the judgements that ever God threatened, even from 〈◊〉 first: and I might say of them all, as here it is said, So we see, that thus and 〈◊〉 it fell out, even as God had threatened. The curse is poured upon us, and the oath 〈◊〉 is written in the Law of Moses, saith a Prophet, Dan. 9 11. My words and my ●…tutes which I commanded my servants the Prophets, did they not take hold of your ●…thers? Zach. 1. 6.  
Truth is manifested in every word of God, as well threatenings as promises: 〈◊〉 by the execution of his threatenings, he is known to be a God of truth, as well 〈◊〉 by accomplishment of promises.  
Besides, The Lord is known by the judgement which he executeth, 〈◊〉 9 16. His Power, his Justice, his hatred of evil, his Jealousy, his 〈◊〉 his Providence, and other his Divine Attributes are manifested evidently in, and 〈◊〉 his Judgements.  
Object. Though many of God's judgements threatened have answerably 〈◊〉 executed, yet not all. For God said to Hezekiah, Thou shalt die, and no●… 〈◊〉 (2 Kings 20. 1.) yet Hezekiah did not then die, but recovered of that 〈◊〉 ease. And God by his Prophet jonah said, That Nineveh should be 〈◊〉 thrown within forty days: yet God repented of the evil, and he did it 〈◊〉 Jon. 3. 4, 10.  
Answ.  

1. Concerning Hezekiah, the word of the Lord was not uttered 〈◊〉 reference to the event, as if indeed he should then die: but in reference 〈◊〉 the nature of the disease, which had so far seized upon Hezekiah, as in 〈◊〉 ordinary course of nature, it was impossible for him to recover, and so to 〈◊〉 His recovery was extraordinary, and even miraculous, as if he had been 〈◊〉 from death.  
2. Concerning the threatening against Nineveh, it was but in part re●…ed. The whole was this, That Niniveh should be destroyed, except they ●…peated. Such a threatening is in whole denounced against Abimelech, thus, Restore the man his wife, and thou shalt live: and if thou restore her not, know thou, that thou shalt surely die, Genesis 20. 7. Now in that Niniveh repented, the intent of the threatening was accomplished, though Niniveh were not destroyed.   
The certainty of the execution of Gods threatening, should make us take heed of slighting them, le●…t he make us such examples of suffering vengeance, as others shall have cause to say, So we see, that they could not escape.  
Thus saith the Lord of Zedekiah, Seeing he despised the oath, he shall not escape, Ezek. 17. 18. And thus saith Christ to the Jews, Ye generation of vipers, how can ye escape the damnation of hell?   

§. 175. Of the Resolution and Observations of Heb. 3. 18.  18. So we see, that they could not enter in, because of unbelief. 
THe Sum of this verse is, The certainty of divine vengeance.  
The parts are two,  

1. A description of the vengeance.  
2. A declaration of the certainty thereof.   
The vengeance is described,  

1. By the cause thereof, unbelief.  
2. By the effect following thereupon, They could not enter in.   
The certainty is set out by an experimental proof, So we see.  

Doctrines.  
I. Unbelief is the cause of divine vengeance. It is here clearly expressed so to be. See §. 171.  
II. Promises are made void by unbelief. So was the promise of entering into Canaan. See v. 11. §. 118.  
III. Experience gives proof of the execution of Gods threatening. This phrase, So we see, intends as much. See §. 174.     

CHAP. IU.  

§. 1. Of the Analysis of Heb. 4.  
IT was showed in the first § of the third Chapter, that the Ap●… having declared Christ to be a faithful Prophet, advised those whom he wrote, to take heed of hardening their heart against 〈◊〉 voice. The more throughly to enforce his advice, he setteth 〈◊〉 the very words of David, which for the better application the of to Christians he expoundeth.  
Two points he expounded in the former Chapter: namely the time which 〈◊〉 intended under this word, To day: and the persons that hardened their heart, 〈◊〉 were punished.  
The third point, which in that testimony he expoundeth, is the Rest th●…●…vid meant. This he insisteth upon from the beginning of this Chapter to 〈◊〉▪ And in the three last verses of this Chapter, he entereth upon the Priest 〈◊〉 Christ.  
Thus there are two parts of this Chapter.  
One concerneth the Prophetical Office of Christ.  
The other his Priestly Function.  
That which the Apostle presseth in this Chapter is the use to be made of 〈◊〉 Prophetical Office: which is participation of the Rest that Christ by the Gospel 〈◊〉 made known. For this end he giveth,  

1. An admonition to take heed of missing that Rest, v. 1, etc.  
2. An exhortation to do our best for enjoying it, v. 11, etc.   
In the admonition,  

1. The general is laid down, v. 1.  
2. The particular Rest here intended is demonstrated.   
The general is further amplified,  

1. By the cause of missing the Rest: which is unbelief, v. 2.  
2. By the event: which is twofold. One event is of those that believed 〈◊〉▪ They entered not into the Rest, v. 2.   
The other of those that believed, They entered into it, v. 3.  
In demonstrating the Rest here intended:  

1. He removeth two kinds of Rest that cannot be intended.  
2. He infers that there remains another Rest.   
The first Rest removed is Gods Rest after he had finished the creation, ●…. ●…. argument is, that David speaks of a Rest long after that, and different from 〈◊〉 v. 5. Therefore that Rest of God cannot be meant by David.  
The other Rest removed, is Israel's settling in Canaan.  
He proves that this cannot be meant by two Arguments.  
The first is taken from the event: which was, that they to whom the promise 〈◊〉 made, entered not: but some must enter, v. 6.  
Upon removing those two Rests, he inferreth this Conclusion,  
Therefore there is another rest remaining, v. 9  
The second is taken from the time: That Rest of Israel in Canaan was give joshua: But the Psalmist speaketh of a Rest in his own time, and in succ●… ages, v. 7, 8.  
The Exhortation to press us on to do our best for attaining to this Rest, is laid down, v. 11. and enforced by two motives.  
The first motive is taken from the danger of not observing the exhortation, ver. 11.  
The other is taken from the efficacy of the word. This is  

1. Propounded, v. 12.  
2. Confirmed by the piercing sight of God whose Word it is, v. 13.   
Hitherto of Christ's Prophetical Office. His Priestly Function followeth.  
In the three last verses of this Chapter, there is a perfect transition betwixt those two Functions of Christ: So as it hath a double reference;  

1. To that which goeth before: so it is a ground of encouragement to observe the foresaid exhortation to enter into the Rest: because we have an Highpriest entered before us, and for us, v. 14.  
2. To that which followeth, in the fifth and other Chapters which treat of Christ's Priesthood. So it layeth down two points.   

1. The sum and substance of that which is after more distinctly and fully declared of Christ's Priesthood, v. 15.  
2. The special use we are to make thereof, v. 16.    

§. 2. Of godly jealousy over Professors.  Verse 1. Let us therefore fear, lest a promise left us of entering into his rest, any of you should seem to come short of it. 
THis particle of inference 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore, leadeth us to a consideration of what went before. In the last verse of the former Chapter the Apostle laid down a conclusion concerning the judgement that befell those that believed not. Thence he here inferreth an admonition to take heed of incurring the same danger, and depriving ourselves of the Rest that is prepared for us.  
He gave a like admonition before, Chap. 3. v. 12. and he doth afterwards oft inculcate the like: as Chap. 6. v. 4. 11. & Chap. 10. v. 23, etc. & Chap. 12. v. 15, 25, 28.  
Hereby it appears that he was jealous over them with godly jealousy, (as 2 Cor. 11. 2.) Certainly some had revolted: so much is implied, Heb. 10. 25. He was therefore the more jealous over the rest.  
Herein he showed himself like the good and chief shepherd, who when many of his Disciples went back and walked no more with him, said unto the twelve, Will ye also go away? Joh. 6. 66, 67.  
A worthy pattern this is for all Ministers, who are set as shepherds over the Lords flock, 1 Pet. 5. 2.  
This inference (
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore, etc.) upon the sin and judgement mentioned immediately before, (Chap. 3. v. 19) showeth that judgements on sinners before us, must make us the more fearful of such sins. See more hereof Chap. 3. v. 8. §. 89▪   

§. 3. Of Preachers preaching to themselves.  
THe Apostle to mollify his jealousy, so sets it down as he includes himself in the number of those over whom he was so jealous. For he useth a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb of the plural number, (which compriseth all to whom he intended this Epistle) and the first person US, whereby he includes himself also: So as in admonishing others he admonisheth himself; and what he saw meet to be done for his own establishment, he did for the establishment of others. Of joining ourselves with others, and others with ourselves in means of edification, See Chap. 2. v. v.. 4. & Chap. 3. v. 13. §. 144.  
He that thus joins himself with others in the same admonition, (Let us fear) 
Best need means of establishment.  being an Apostle, giveth evidence that the best of Professors, yea and Ministers, have need of means of establishment, as well as others. Christ prayed for Peter that his faith might not fail, Luke 22. 32. This Apostle saith of himself, I keep under my body, and bring it into subjection, etc. 1 Cor. 9 27. Take heed unto yourselves, etc. saith the Apostle to the Elders of Ephesus, Act. 20. 28. For,  

1. The best are men of like passions with others, Act. 14. 15.  
2. Great have been the slips of eminent men, as of Moses, (Num. 20. 12.) David, (2 Sam. 11. 4.) Peter and Barnabas, Gal. 2. 12, 13.  
3. The best are subject to the sorest temptations, Zech. 3. 1. Luk. 22. 31.  
4. The falls of Ministers and other eminent Professors are most dangerous. They draw many after them, Gal. 2. 13. 2 Pet. 2. 1, 2.   
Preachers therefore have need to preach to themselves: and they that have charge of others, to take of themselves: and the best and strongest to look to their standing, 1 Cor. 10. 12.   

§. 5. Of Fear lest we Fall.  
THe word whereby the Apostle expresseth his jealousy, is Fear, (
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us se●….) This is a word of an ambiguous signification. Sometimes we are enjoyed to fear, as Rom. 11. 20. And sometimes we are forbidden to fear, 〈◊〉▪ 12. 32.  
Fear is one of the disliking affections: and it is good or evil, according to the 
What fear is.  object on which it is placed, and according to the ordering of it thereon.  
Of the general nature of fear, See Chap. 13. v. 6. §. 84.  
Here it is taken for a disliking affection placed on the right object, which is 〈◊〉 to be shunned, according to the notation of the Greek word: whereof see Chap. v. 15. §. 149.  
It here implieth two things: 
What fear here implieth.   

1. A supposition of such an evil as may fall out.  
2. A care to prevent that evil, and to keep it from falling out.   
These two may be exemplified in jacob, who thus saith of his brother 〈◊〉 fear him, lest he will come and smite me, etc. Thus he supposeth that an evil will 〈◊〉 out. Hereupon he prayeth that God would deliver him, and withal useth 〈◊〉 to prevent that evil, Gen. 32. 11, etc.  
Thus upon supposal that we may fall, we ought to do what we can to prevent it.  
In this sense is this word fear oft used; as Psal. 2. 11. Mal. 2. 5. Phil. 2. 〈◊〉▪ Heb. 12. 28. Hence is it that the man is pronounced happy, that feareth 〈◊〉 Prov. 28▪ 14.  
Man's natural proneness to fall, and the many temptations whereunto he is ●…ject, together with the deceitfulness of sin, the subtlety and sedulity of 〈◊〉 and God's justice in leaving men to themselves, are strong enforcements of this 〈◊〉 of fear. Of all these, See Chap. 3. v. 12. §. 122.  
Obj. We are in many places dehorted from fear: as Gen. 15. 1. & 26. 24. 2 〈◊〉 1. 7. 1 joh. 4. 18.  
Ans. We must distinguish in this case. There is a fear of the Creator and of 〈◊〉 creature. Both these are good and bad.  
The good fear of the Creator, is such a reverend awe of the Diving Majest●…▪ 
A good fear of God.  maketh us very careful in all things to please him, and fearful of offending 〈◊〉▪ In this respect we are very suspicious and jealous over ourselves in regard of 〈◊〉 past, lest therein we have offended him, (as job said of his children, It may 〈◊〉 my sons have sinned, Job 1. 5.) Or in regard of the future lest we 〈◊〉 offend.  
The evil fear of the Creator, is a servile, distrustful affection and dispos●… 
An evil fear of God.  whereby we apprehend him to be so terrible a judge, as we shall never please 〈◊〉 and in that respect tremble at the very thought of God, of the day of judge●… and of hell fire. Thus the devils are said to tremble, Jam. 2. 19 This is the spe●… bondage, and a slavish fear.  
Of good and evil fear of man, See Chap. 13. v. 6. §. 85, 86.  
The fear here meant is that good fear of God, which makes us fearful of ●…ing him, and thereupon very jealous over ourselves.  
About this fear it becomes us throughly to examine ourselves, and upon 〈◊〉 any evidence thereof in our souls to nourish and cherish the same: and to 〈◊〉 heed both of such presumption as Peter sell into, Matth. 26. 33, 35. and also of such security, as is implied to be in him who is resembled to an house swept and garnished, and thereby fitted for the devil, Luk. 11. 25, 26.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word which implieth a danger and damage that may follow upon want of the foresaid fear, is thus translated LEST. It is compounded of two conjunctions: whereof 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one intendeth a caution, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the other a continuance therein▪ Hereupon this very word is thus translated, lest at any time, Chap. 2. v. 1.  
In this extent it compriseth a perpetual jealousy.  
This particle lest, intendeth jealousy, caution and circumspection.  
This phrase, at any time, implieth continuance therein. Of both these, See Chap. 3. v. 12. §. 122, 123, 124, 125.   

§. 6. Of Promises of Rest.  
IN setting down the danger to be feared, the Apostle takes it for grant that we have a promise of entering into God's rest, in this phrase, Lest a promise being left us of entering into high rest.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun translated promise is a compound. The simple 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb whence it is derived, signifieth to declare, or to bring tidings of a thing. Thence the word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉, which signifieth a Messenger, is derived. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb compounded signifieth 〈◊〉 promise, which is to declare one's mind beforehand, Act. 7. 5. A promise the●… is A declaration beforehand of some good intended: yea such a declaration as binds the promiser to perform what he hath declared: so as he who is faithful, will answerably do it, 1 Thess. 5. 24.  
There are sundry promises of rest in sacred Scripture. Some typical, prefiguring 
Promises of Rest.  the rest here intended: Others plainly expressing it, in the inchoation or consummation of it.  
Promises of typical rest were these: 
Typical Rests   

1. The Sabbath, Deut. 5. 14.  
2. The Passeover, (Exod. 12. 16.) and sundry other Feasts.  
3. Every seventh year, Leu. 25. 4.  
4. Every fiftieth year called the Jubilee, Leu. 25. 10.  
5. The Land of Canaan, Deut. 3. 20.  
6. Freedom from enemies, 1 Chron. 22. 9   
The true rest, in regard of the inchoation, and beginning thereof, Is 
True Rest.   

1. Peace with God, Rome 5. 1. Phil. 4. 7. This Christ calleth his peace, Joh. 14. 27. & 16. 33.  
2. Quiet of mind, Exod. 33. 14. Matth. 11. 28, 29.  
3. Joy in the Holy Ghost, Rom. 14. 17.  
4. Communion with Christ, Eph. 2. 5, 6.  
5. Rest in the grave, as in a bed, Isa. 57 2.   
The true rest, in the consummation and perfection thereof, shall be enjoyed in heaven, 2 Thess. 1. 7.  
The Gospel-promises of the true rest, both in the beginning and also in the full accomplishment thereof, are here especially intended: as Peace with God, quiet of mind, rest in the grave, and fruition of heavenly glory This last is the most principal, and promised under sundry other titles: as Immortal inheritance, (1 Pet. 1. 4.) Kingdom, (Luk. 12. 32.) Crown of glory, 1 Pet. 5. 4.  

1. God in his unsearchable wisdom seeth it meet to set a long date before he 
Why promises of things to come.  give his children full fruition of the things which he hath determined for their good. Seventy years were set for the return of the Jews out of the Babylonish Captivity, jer. 25. 11, 12. Four hundred years for the settling of Abraham's seed in Canaan, Gen. 15. 13. Four thousand years almost for the Redeemer of mankind to be actually exhibited. Six thousand years are going a pace for the last coming of the great Judge, foretold by Enoch, Judas v. 14.  
2. In like wisdom God oft brings his children to many trials. Instance the case of Israel in Egypt and in Babylon.   
In these respects the Lord, to upold the faith of them to whom those good things are intended, maketh promises of them beforehand.  
The expectation of the Rest of Canaan promised to Abraham and his seed, s●…ported the spirits of the believing Israelites in Egypt, and in the wilderness. M●… more will the heavenly Rest promised, uphold the hearts of believing Christians These things, saith Christ to his Disciples, I have spoken unto you, that ye 〈◊〉 have peace, etc. Upon the promise of this Rest, the Apostle makes this conclus●…▪ Comfort one another, 1 Thess. 4. 18.  
That we may be the bette established by these promises, we ought to set this 〈◊〉 before us, and much to meditate thereon, as Moses did, Heb. 11. 26. And 〈◊〉 Heb. 12. 2. Of applying promises, See The whole Armour of God, Treat. 2. Par●… 〈◊〉 on Eph. 6. 16. Of Faith, §. 71.   

§. 7. Of forsaking a Promise.  
THe phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A promise being left us, is somewhat ambiguous. The Pro●… US, (which causeth the ambiguity) is not in the Greek text. Our Engl●… seemeth to take the word lest for given: as if it had been said, Lest a promise 〈◊〉 given us. If the Pronoun had been expressed, it might have carried some such 〈◊〉 This Verb with a Pronoun is thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I have reserved to myself, etc. ●…n 11 4. and without a Pronoun, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they left no children, Luk. 20. 31.  
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb here used properly signifieth to forsake, and so it is turned by the Translators, Heb. 11. 27. 2 Pet. 2. 15. Our former English Translators thus ●…der it in this place, by forsaking the promise. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desum.  simple Verb signifieth to 〈◊〉 or to be wanting, or to lack, Luk. 18. 22. Tit. 1. 5. & 3. 13.  
The Verb here used is of the Passive voice: and it may be thus translated, 〈◊〉 promise being left or forsaken. To leave or forsake a promise, is to neglect 〈◊〉 the course which is appointed for obtaining the thing promised. Thus the hous●… Eli left the promise made to them: whereupon the Lord saith, I said indeed 〈◊〉 thy house, and the house of thy Father, should walk before me for ever. But 〈◊〉 Lord saith, Be it far from me, 1 Sam. 2. 30. In like manner jercboam forsar promise: for proof hereof, compare 1 King. 11. 38. with 1 King. 14. 9, 10.  
Of unbelievers depriving themselves of the benefit of God's promises, See 〈◊〉 3. v. 11. §. 118.  
That which our last Translators express under this phrase, A promise being 〈◊〉 us, is included in the word promise. For the very making of a promise to any, 〈◊〉 leaving it with them. In this sense it doth on the one side amplify God's good●… in leaving with them a precious promise of Rest. And on the other side it doth 〈◊〉 gravate their folly in losing the benefit of such a promise left them.   

§. 8. Of leaving the promise of Rest.  
THe thing promised is thus expressed, entering into his Rest.  
Of the notation of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek Noun translated Rest, and of the emp●… of the Verb translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  enter into, See Chap. 3. v. 11. §. 116.  
The Rest here meant, is that truth and substance, which was typified by 〈◊〉 
What this Rest is.  namely heaven itself, Chap. 9 v. 24. This is the rest which remaineth to us, 〈◊〉▪ And this is it whereabout the Apostle would have us jealous over ourselves, 〈◊〉 fear lest we leave and forsake the promise of it. This is the rest which God 〈◊〉 compence to his servants that are here troubled, 2 Thess. 1. 7. Hereby they who 〈◊〉 the Lord rest from their labours, Rev. 14. 13.  
To show that we ought not to leave the promise of this Rest, we are exhorted 
Rest not to be left.  lay hold on eternal life, 1 Tim. 6. 12. To strive to enter in at the straight gate, Luk. 13▪ 〈◊〉▪ To work out our salvation, Phil. 2. 12. And this is to labour to enter into that 〈◊〉 Heb. 4. 11.  
This metaphor Rest, whereby our future happiness in heaven is set out, i●…sufficient motive to enforce that duty.  
Here in this world we are subject to hard travel, sore labour, manifold 〈◊〉 
From what Saints shall rest  great dangers, fierce assaults, violent temptations, grievous sins, and many mis●… from all which we have rest in heaven. For than shall all tears be wiped away, 〈◊〉 21. 4. In this respect they are pronounced blessed who attain to this rest, Rev. 1●…. 〈◊〉  
This doth much aggravate their folly, who any way leave the promise of entering into this rest, by refusing to walk in that way, and to observe that course which is in God's Word prescribed for attaining to this rest.  
If the Israelites manifested egregious folly, and a wilful disposition by depriving themselves of the rest promised in Canaan, What do they who leave the promise of entering into this rest?  
This very rest is enough to make a wise man do and endure any thing, which may at length bring him thereunto.  
The hireling cheerfully doth his work, the husbandman readily taketh pains, the soldier courageously adventureth his life, the mariner resolutely passeth over the seas, and others in their places take much pains, and endure much hardness, knowing that they shall have a rest: at least hoping for it. Should we Christians fail in our task, and leave the promise of entering into this rest?  
This rest is a freedom from all outward molestations, from persecution, from grief and care of mind, from sickness, from pain, from all losses, and other crosses, yea and from sin itself. Should we then leave the promise of entering thereinto?   

§. 9 Of Heaven styled Gods Rest.  
TO amplify the Rest here intended, the Apostle, in reference to God, styleth it, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  HIS Rest.  
It was showed before, (Chap. 3. v. 11. §. 117.) in what respects Canaan was called God's Rest.  
Much more fitly may this Rest be so called, and that in these respects.  

1. The Rest of heaven was prepared by God from the foundation of the world▪ Matth. 25. 34.  
2. It was purchased by the precious blood of the Son of God, Hebr. 9 12.  
3. We are conducted thereunto by the the Spirit of God, Gal. 5. 5, 25.  
4. It is made known and promised to us by the Word of God, Matth. 13. 19  
5. Heaven is the habitation and resting place of God, Matth. 5. 34. & 6. 9  
6. There all believers shall rest with God, Father, Son and holy Ghost, and have their everlasting communion with him, john 17. 21, 24. Hebr. 12. 22, etc.  
7. It is a most excellent Rest. For things excellent are said to be of God, Psal. 87. 3.   
This adds an edge to the foresaid duties of striving and labouring to enter into this rest. Who would not enter into the rest of God?  
This also doth yet further aggravate the sin of those that leave the promise of this Rest, in that it is God's Rest.   

§. 10. Of jealousy over ourselves and others.  
THe persons liable to the damage of leaving the foresaid promise, are set out in these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  any of you.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adjective any, is an extensive word. It showeth that the duty required must be performed to others: and that of what rank or degree soever. For all of all sorts are subject to this damage of coming short.  
The Pronoun following with the Preposition (
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of you) are words inclusive. They include men themselves: so as Christians must be jealous over others and themselves too: over themselves and others too. They must fear lest themselves, or any among them come short.  
Of circumspection over ourselves, and also over others, See Chap. 3. v. 12. §. 123, 124.   

§. 11. Of the damage of coming short of the promise.  
THe damage like to follow upon leaving the promise of rest, is comprised ●…der this Verb 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  come short. The Verb is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  root, which signifieth afterwards: and that many times when it is too late: as the foolish Virgins, the door being shut, afterwards came, Matth. 25. 11. Answerably this Verb signifieth to come after, or behind, or short, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ye come behind in no gift (saith the Apostle, 1 Cor. 1. 7.) that is, ye come not behind them that have attained such and such gifts: but ye also have your part and portion therein.  
It is sometimes taken to want or lack a thing, as, What 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lack I yet? Mat. 19 20. And he began 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be in want, Luk. 15. 14.  
It is likewise taken to fail of a thing: as, Lest any man 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fail, Heb. 12. 15.  
Men want, lack, fail, or come short of a thing two ways:  

1. When that which they had is exhausted and clean gone. Thus it is said, wh●… the wine which was prepared for a wedding feast was all drunk up, They wanted wi●…, Joh. 2. 3.  
2. When men have not attained to that which is set before them. Th●… it is said of all unregenerate persons, They come short of the glory of God, Rom. 3. 23.   
The word used by the Apostle is taken from runners in a race: who if they be idle, secure, careless, heavy, lazy, come behind or short of the prize, and 〈◊〉 of obtaining it. So secure Christians, that fear not lest they leave the promise 〈◊〉 entering into God's rest, will assuredly come short of it, and fail of the be●… thereof. Such, among others, are unbelievers. These shall never enter i●… God's rest.  
This demonstrateth the wrong that unbelievers, and all careless, idle and secure 
Unbelievers fail of the prize  Professors do to themselves. They come short of the glorious prize that 〈◊〉 set before them, and so bring shame, disgrace, and irreparable damage to th●…selves. For lazy runners are shouted at, and that in scorn and derision by all 〈◊〉 Spectators, and judged most unworthy of any approbation or remuneration. T●… doom is expressly set down, Luke 13. 27, 28. Matth. 25. 11, 12, 28, 29, 30. Of 〈◊〉 damage of unbelief, See more Chap. 3. v. 12. §. 129. & v. 18. §. 171.   

§. 12. Of not coming short of the Goal.  
THis Metaphor of coming short, having reference to runners in a race, 〈◊〉 afford good Direction, and great Encouragement for doing our best to 〈◊〉 into God's rest.  
Particular Rules of Direction are these, and such like. 
Rules to run well.   

1. Be temperate in all things, 1 Cor. 9 25.  
2. Lay aside every weight, and the sin which doth so easily beset 〈◊〉 Heb. 12. 1.  
3. Run the way of God's commandments, Psal. 119. 32. This is the race that is 〈◊〉 before us, Heb. 12. 1.  
4. Make speed, and be not lazy, Psal. 119. 60. The Metaphor of running ●…plies thus much.  
5. Strive to outstrip others. We must seek that we may excel to the edifying 〈◊〉 the Church, 1 Cor. 14. 12.  
6. Have an eye to that which is before, and look not back to what is behi●… Phil. 3. 13.  
7. Give not over till thou come to the goal, Revel. 2. 10. If thou givest over 〈◊〉 mayst come short of the prize.   
Encouragements are such as these, 
Motives to run well.   

1. A faithful endeavour will be accepted, 2 Cor. 8. 12. Phil. 3. 13.  
2. Not one only (as in races among men) but all that do their best endea●… shall partake of the prize. The Apostle speaking hereof, saith, The righ●… judge will give a Crown, not to me only, but to them also that love his ●…pearing, 2 Tim. 4. 8. For whosoever shall call upon the name of the Lord, shall be saved, Rom. 10. 13.  
3. God who seeth all, and beareth a like respect to all that run well, is the rewarder, Eph. 6. 8.  
4. The Crown that is given is incorruptible, 1 Cor. 9 25.    

§. 13. Of this word, Seem.  
THere is further in this Admonition a word inserted, worthy our due consideration. It is this, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  should seem. There are sundry respects in which it may be brought in: As  

1. To mitigate the sharpness of his admonition: In that he doth not positively conclude, that he took them for Apostates, but only implieth that they may seem to be in hazard of that case. It intends as much as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the insinuation doth, whereby he seems to call back or correct that, which might be so taken, as if he had surmised that they would prove Apostates, Heb. 6. 7.  
2. To stir up their fear the more: even against such coldness and dulness as might hazard the prize set before them. To such a purpose, he saith, I am jealous over you with godly jealousy, 2 Cor. 11. 2.  
3. To manifest the extent of a Christians watchfulness: which must be against a seeming, or appearing to be an Apostate. We may not think it enough that we do not utterly fall away: but that we do not seem so to do: and that we do not give occasion to other Christians to think that we are fallen, or like to fall. The Apostle to this purpose giveth this advice, Abstain from all appearance of evil, 1 Thess. 5. 22.  
4. To demonstrate the condition of hypocrites, who seem to be what they are not, They think they stand, 1 Cor. 10. 12. That shall be taken from them, which they seem to have, Luk. 8. 18. This an Apostle doth thus clear, They went out from us, but they were not of us: For if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us, 1 Joh. 2. 19  
5. To aggravate the fault of backsliders. Through want of the foresaid Christian fear, they seem, or appear, or give evidence that they will come short of the prize. For to seem is oft put for an evidence. james, Cephas and john seemed to be pillars, Gal. 2. 9 that is, they evidently appeared to be so.   
Of the word here used, See more Chap. 10. 29. §. 108.   

§. 14. Of the Resolution and Observations of Heb. 4. 1.  1. Let us therefore fear, lest a promise being left us, of entering into his rest, any of you should seem to come short of it. 
THe Sum of this Text is, A Caveat against Backsliding.  
Two points are hereabout to be observed,  

1. The Inference, Therefore.  
2. The Substance.   
Of the Substance there are two parts,  

1. An Admonition.  
2. An Incitation to observe it. 

1. The matter of the Admonition is in this word, Fear.  
2. The manner is manifested in the first person, and plural number, Let us.     
In laying down the Incitation, the Apostle demonstrateth,  

1. The ground.  
2. The damage of Backsliding.   
The ground is expressed in this phrase, A promise being left. Here observe,  

1. Their Deficiency, Left, etc.  
2. The Subject thereof, which was a promise.   
Their Deficiency is set out,  

1. By the thing promised, Rest.  
2. By the kind of Rest, His, namely Gods.  
3. By the fruition they might have had thereof, entering into.   
2. The Damage is,  

1. Generally implied in this particle of supposition, Lest.  
2. Particularly exemplified.   
In the Exemplification are set down,  

1. The kind of damage, Comeshort.  
2. The persons who incur that damage, Any of you.  
3. The time, At any time.  
4. The extent of avoiding it, in this word, Seem.   

Doctrines.  
I. We must be warned by others harms. For this end the Apostle inferre●… 〈◊〉 Admonition on judgements executed upon the Israelites, Therefore. See Chap. 3●… §. 89.  
II. Admonishers of others must admonish themselves. The Apostle in using the ●…ral number admonisheth others, and using the first person he admonisheth 〈◊〉 self, Let us. See §. 3.  
III. Christians must be fearful of falling away. This is it whereabout we are 〈◊〉 joined to fear. See §. 5.  
IV. There is a Rest for God's people. This is here taken for grant under this 〈◊〉 Rest. See §. 6.  
V. The rest prepared for Saints is God's rest. This relative HIS hath refere●… God. See §. 9  
VI The good intended to God's people is promised to them. This also is here tak●… grant under this word, A promise. See §. 6.  
VII. It is dangerous to leave a promise. This is here laid down as the gro●…▪ missing the promise. See §. 8.  
VIII. We must be circumspect. This word of Caution [Jest] intends as 〈◊〉 See §. 5.  
IX. Our circumspection must be over ourselves, and others impartially. 〈◊〉 §. 10.  
X. Apostates fail of the prize. This Metaphor [Come short] intends this. 〈◊〉 §. 11.  
XI. We must so run that we may obtain. We are here forewarned not to 〈◊〉 short. See §. 12.  
XII. Appearance of backesliding is to be avoided. We may not seem to come 〈◊〉 See §. 13.    

§. 15. Of the inference of the 2d V. on the first.  Verse 2. For unto us was the Gospel preached, as well as unto them: but the 〈◊〉 preached did not profit them, not being mixed with faith in 〈◊〉 〈◊〉 heard it. 
THe Apostle presseth his former Admonition of fearing the like judge●… that was inflicted on the Israelites, by the like means of steadfastness 〈◊〉 to us, that was afforded to them. The Argument may be thus framed:  
They who have like privileges, may expect the like judgements that 〈◊〉 inflicted on them that perverted the privileges:  
But we Christians have the same privileges that the Israelites had:  
Therefore we Christians may expect the like judgements, if we 〈◊〉 the privileges.  
The particular privilege wherein the Apostle exemplifieth his Argument, 〈◊〉 Gospel preached. It was preached to the Israelites, and it is preached to 〈◊〉 stians.  
That this common privilege is here brought in as a reason to enforce the 〈◊〉 mer Admonition, is evident by the two first particles, ᵃ For, Also; or For, 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It becomes us therefore well to use that privilege and means of salvation, which God still affordeth to us, as he had afforded to the Israelites, lest by our failing therein, we provoke God to deal with us as he hath dealt with others on the like ground.  
See more hereof on Chap. 3. vers. 11. §. 113.   

§. 16. Of the blessing of the Gospel.  
THis phrase [The Gospel was preached,] is the interpretation of one Greek word, which may be thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gospellized, or Evangellized: the persons being added thereto, thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We are Evangellized. This is a Grecism used again, v. 6. & Mat. 11. 5.  
Our English hath fully and fitly interpreted the meaning of the Grecisme thus, Unto us was the Gospel preached.  
The Verb is a compound. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple Verb signifieth to declare: as to bring a message, tidings, or news. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adverb with which it is compounded signifieth well, in composition good, as to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  declare a good message, to bring good tidings. Of the notation and sense of this word, See, The whole Armour of God, on Ephes. 6. 15. Treat. 2. Part. 5. §. 4. See also Chap. 6. §. 35. & Chap. 13. v. 9 §. 117.  
This relative US (unto us) hath reference to the Church, in, and since Christ's time. For we are here set down in opposition to them that lived under the Law.  
The compound Verb intendeth two things:  

1. That the Gospel is the ground of faith. It was for this end made known to 
What preaching the Gospel imports.  the Israelites and Christians. Of the Gospel working faith, See The whole Armour of God on Eph. 6. 16. Of Faith, Treat. 2. Part. 6. §. 19, 21.  

2. That preaching the Gospel is the most usual and powerful means to work faith. See Chap. 2. v. 3. §. 23.  
The force of the foresaid reason intends a third point.   
3. That where the Gospel is preached, Faith, Obedience and Perseverance in our Christian course. This is it which the Apostle presseth to restrain us from the sins whereinto the Israelites fell, and to keep them from backsliding: and by consequence to make them faithful in their holy profession.   
This motive did the forerunner of Christ, and Christ himself use for that end, in these words, Repent for the kingdom of heaven is at hand, Mat. 3. 2. & 4. 17. So did Christ's Apostles after him, Act. 2. 38, 39 & 17. 30.  
By preaching the Gospel offer is made of remission of sins, of reconciliation with God, and of eternal salvation.  
Good reason therefore that Repentance, Faith, and new Obedience are to be yielded. To refuse to yield to the Gospel, is to reject the counsel of God against ones self, Luk. 7. 30.  
Just cause have we well to observe what by the Gospel is required and expected. In what age of the world, in what Nation, in what City and place hath the Gospel been more plentifully, perspiculously and powerfully preached then among us?   

§. 17. Of the Gospel preached before Christ's time, as well as since.  
THe former Argument the Apostle yet further enforceth, by comparing the estate of Christians with the estate of the Israelites, in this phrase, As well as unto them. This intends thus much, that the Gospel was preached to Christians, as well as to the Israelites.  
The Apostle layeth it down as a case unquestionable, that the Gospel was preached to the Israelites, even under the Law (for these are they who are comprised under these words, As unto them.) This was before proved, Chap. 2. 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  v. 3. §. 20.  
The Gospel only, and the preaching of it, is the power of God to salvation▪ Rom. 1. 16. They who since Adam's fall, had not the Gospel, had no ordinary way to be saved.  
This gives us information of sundry remarkable points: As  

1. Of the Antiquity of the Gospel.  
2. Of the Constancy of God in saving man the same way.  
3. Of the Necessity of Jesus Christ, who is the very substance of the Gospel.  
4. Of the Unity of the Catholic Church, which hath ever been the same, 〈◊〉 〈◊〉 of such as have believed the Gospel.  
5. Of the Identity of the old and new Covenant. I do not mean the old C●…nant of works made with Adam in his innocency, but that which was confirmed Abraham by Circumcision, and to the Israelites by Sacrifices, and other lega●… For the Gospel wa●… comprised under that Covenant.   
This privilege concerning the Gospel preached to the Jews, is here set do●… way of comparison, in this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as well. It hath reference to Christians who 〈◊〉 not therein inferior to the Israelites.  
There are many privileges wherein we go before them: as the actual est●… 
Of the b●…er things which Christians enjoy. See my 〈◊〉 on Ez●…k. 〈◊〉. 1. 〈◊〉 〈◊〉 The Progress of God's Provid●…nce.  on of Christ, the clear revelation of the mysteries of godliness, the powerful ●…ration of God's Spirit, the truth and substance of their types and shadows, 〈◊〉 ●…complishment of their Prophecies and promises. They did indeed ●…at spi●… meat, and drink spiritual drink, which was Christ: But it was the same 〈◊〉 we eat and drink, 1 Cor. 10. 3, 4. We have a like figure to that which 〈◊〉 1 Pet. 3. 20.  
Should we now come behind them in any gift or grace? Can we think 〈◊〉 more sco●…-free than they did? Or to escape if we so slight the Gospel, they did? Well mark the inference which the Apostle makes upon a like g●… 1 Cor. 10. ●…, etc.  
Where like privileges and benefits are bestowed, there evidences are give●… like grace and favour. Therefore like faith, like obedience, like patience, 〈◊〉 thankfulness, like faithfulness is expected.   

§ 18. Of the Word of hearing.  
BY this particle of opposition [BUT] the Apostle intends an unsutabl●…●…riage in the Israelites to God's gracious dealing with them. God aff●…●…hem his Gospel, BUT they gave not that respect to it which was meet. 〈◊〉 
● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  believed it not: So as the most gracious message, and powerful means of 〈◊〉 grace, nought wrought on the incredulous. Of people's sinning under the G●… See Chap. 3 v. 16. §, 162.  
The Word here intended is the Gospel before▪ mentioned. It is in Greek 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 of hearing, after the Hebrew manner, for the word heard.  
The Word spoken is as no word if it be not heard. Our former English I●… slators thus 〈◊〉 it. The Word that they heard. It was a word which they did 〈◊〉 
〈…〉  or might, or should have heard. 
Why a Word o●… hearing ●…o 〈◊〉.   
The Apostle thus s●…iles it in two especial respects:  

1. To demonstrate the necessity of hearing the Word. The Word, if 〈◊〉 receive any benefit thereby, must be heard. For the Word spoken or preache●… do no good to him that hears it not: no more than the light to him that 〈◊〉 not. The Apostle saith of a word spoken in a strange language, that it 〈◊〉 profit him who understands it not, 1 Cor. 14. 9 Much less can any good be 〈◊〉 ved by the Word if it be not heard. It is as a necessary requisite requ●… hear, Gen. ●…9. 2. Deut. 5. 1. Acts 2. 22. Revel. 2. 7. Hearing is that 〈◊〉 sense, whereby words spoken may enter into the soul. Hereby we are 〈◊〉 That 

1. Deafness is a great calamity.  
2. It is a wretched disposition to refuse to come where the sound of the 〈◊〉 may be heard.  
3. To sleep at Church while the Word is preaching is a great evil. They 〈◊〉 asleep cannot hear the Word.  
4. A Preachers weak and low voice is a great discommodity.  
5. Shouting, or any other loud noises, or loud sounds near the place 〈◊〉 the Word is preached, or other Divine Service performed, and very ●…venient. The Word cannot be in these cases a Word of hearing.    
2. To take away vain pretences and excuses from such as grumble at judgements inflicted on such as profit not by the Word.   
The blame hereby appears to be in themselves, because it is a Word of hearing. For it it be demanded, (as Rom. 10. 18.) have they not heard? This phrase gives a ready answer: The Word afforded unto them is a word of hearing. It was heard, or might have been heard. It was not concealed, as the conference betwixt King Zedekiah and the Prophet Ie●…emiah was, jer. 38. 27. It was not softly whispered in the ground, as the Word of them that had familiar spirits was, Isa. 8. 19 It was not uttered in a strange language, which could not be understood by the hearers, 1 Cor. 14. 2. But it was a word of hearing.  
This doth not only take away all excuse from non▪ proficients, but it doth also much aggravate their sin.  
It is said of the Israelites, that the Word of hearing profited them not, no though 
The Word heard may be without profit.  it were heard by them. For these last words, in them that heard it, take it for grant that the Israelites heard the Word: so as the Word heard may be without profit. Thus it is in most hearers. This Christ doth exemplify and evidence in the Parable of the seed: wherein is showed that of four sorts of hearers, only one sort proves profitable, Matth. 13. 23. In that Parable sundry reasons are rendered of hearers non▪ proficiency. It is therefore necessary to take heed how we hear, Luk. 8. 18. Hereof see more Chap. 3. v. 7. §. ●…7.  
The word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  profited, compriseth under it all manner of good, Mat. 15. 5. But a negative added thereunto implieth no good at all, Gal. 5. 2. Such is the extent of the negative in this place: and of the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  privative compound translated unprofitableness., Chap. 7. vers. 8. § 85.   

§. 19 Of Faith making the word profitable.  
THe Apostle declareth an especial reason of hearer's nonproficiency, in these words, Not being mixed with faith in them that heard it. Our last English Translators, in their margin, note another reading, namely this, Because they were not united by faith to them that heard it. 
a Chrysost. Theophylact. Occum. altique in loc. Complut.  Sundry Greek copies and Fathers so set down this Text. Thus it carrieth this sense, the greatest part of Israel were not of the mind whereof joshua, Caleb and others, who believed God's promise of bringing them into Canaan, were: and thereupon reaped no benefit by the promise. 
Non prof●…it sermo auditus illis non co●…raperatus fidei corum qui obedierunt. Aug. Error. in Psal. 77.  Though there be a difference in the words betwixt this and the other reading: yet both agree in the same sense, which is this, that want of saith makes the word unprofitable: It makes even the Gospel itself, (which is the power of God unto salvation, to every one that believeth, Rom. 1. 10.) altogether fruitless to such as believe not.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek Verb thus translated, being mixed with is a compound. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infundo.  simple Verb signifieth to pour in, or to fill, Revel. 18. 5. Thence is derived a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun that signifieth a Chalice, or great Cup whereinto they use to pour wine. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition wherewith the Verb is here compounded, signifieth with: So as this 〈◊〉 〈◊〉 a pouring in of one thing with another: which is a mixing 〈◊〉 〈◊〉 together. This word is translated tempered together, 1 Cor. 12. 2●…. 
ᶠ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The word is very pertinent to the point in hand. It is a Metaphor taken from a 
The Word fruitless to unb●…levers. See §. 40.  〈◊〉, which 〈◊〉 to the ingredients put into it, is medicinable or mortal The 〈◊〉 〈◊〉 〈◊〉 the po●…on: which if it be mixed with faith, is sweet, and who●…: but mixed with infidel●…ty is bitter and deadly. The word was so delivered to the 〈◊〉▪ as they heard it: So much is here expressly set down [in them which 〈◊〉 〈◊〉] yet it was fruitless.  
Thus we see that ●…e Gospel heard, if not believed, remains fruitless: as the br●…●…rpent was of no use to them that looked not upon it, Numb. 21. 8. He that be●… verb shall be saved: but he that believeth not shall be damned, Mark 10. 10. Therefore this act of believing is still applied to the Word, where the power of it is 
Faith receivet●… what the Word 〈◊〉.  set forth, Act. 15. 7. Rom. 1. 1●…. Eph. 1. 13.  
The Word doth only offer grace: it is faith that receiveth it. As to have meat set before one, or to have a potion or any other medicine prepared and offered, doth no good, if the meat be not eaten, the potion drunk, and the medicine applied: so the Word preached and heard, doth no good, except it be believed. Faith is the hand, mouth and stomach of the soul, whereby we receive, eat and digest all manner of spiritual food.  
We are hereby taught how to hear, namely so as we believe God's word, and all things contained therein to be a truth: and thereupon to give due credence thereunto. Yea, also to believe it as a truth that concerns us in particular, and thereupon to apply it to ourselves. Thus will every part of God's word be useful and profitable unto us. The precepts thereof will direct us: the admonitions make us wary: the consolations cheer us: and the threatenings terrify us.  
This mixing of faith with hearing the Word, shows, that there is a mutual relation 
A relation betwixt the Word and Faith.  betwixt the Word and faith. The Word as a mother breeds and brings forth faith: Faith as a loving daughter nourisheth, and cherisheth the Word, and makes it more fruitful. Without the Word there can be no faith, Rom. 10. 14, 17. Without faith the Word can have no power.  
If we desire faith, we must be diligent in hearing the Word. If we would have the Word profitable, we must believe it. As hearing distinguisheth Professors from profane: So believing distinguisheth the upright from hypocrites.   

§. 20. Of the Resolution and Observations of Heb. 4. 2.  2. For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 
THe Sum of this verse, is, A motive against treading in the steps of the incredulous Israelites.  
The causal conjunction FOR, showeth, that this is inferred upon the former verse, as a motive.  
Of this motive there are two parts:  

1. A like privilege afforded to Christians as to Israelites.  
2. The ground of failing of the benefit of that privilege.   
In the former,  

1. The privilege is simply propounded.  
2. Comparatively applied.   
In the simple Proposition, there is  

1. The kind of privilege, The Gospel preached.  
2. The persons to whom that privilege was afforded, To us.   
The comparative application implies a likeness betwixt Christians and Israeli●…s in the same privilege, As well as unto them.  
In setting down the ground of failing of the benefit of that privilege, two points are manifested,  

1. The failing in general.  
2. The particular cause thereof.   
In the general,  

1. There is a repetition of the privilege, in this phrase, word of hearing.  
2. An expression of the failing, profited not.   
The cause of this failing is,  

1. Propounded, in this phrase, not being mixed with faith.  
2. Amplified by the persons, in them that heard it.   

Doctrines.  
I. Abuse of like privilege causeth like judgement. This is the main intendment of the Apostles reason, under this particle, FOR. See §. 15.  
II. The Gospel is an especial privilege. To this end mention is here made of it. See § 16.  
III. The Gospel is made powerful by preaching. The word Evangelized imports as much. See §. 16.  
IV. The Gospel was preached to the Israelites before Christ. This relative, to them, 〈◊〉 reference to those Israelites. See §. 17.  
V. Christians are partakers of the best privileges that the jews had. This note of ●…ude, as well, giveth evidence hereof. See §. 17.  
VI The Gospel is to be harkened unto. It is a word of hearing. See §. 18.  
VII. Faith makes the Word profitable. For the Word which was not mixed with 〈◊〉 was unprofitable. See §. 19  
VIII. Hearing without believing is in vain. They who heard, because they be●… not, received no profit. See §. 19    

§. 21. Of the Difference between believers and unbelievers.  Verse 3. For we which have believed, do enter into rest, etc. 
THis causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, implieth, that this clause is added as a reason to confirm that which went before. The reason is drawn from the force ●…raries. For Logicians affirm, and experience confirms, that Of Contraries 
Contrariorum contraria sun●… consequentia.  〈◊〉 contrary consequences. Now faith and unbelief are contraries, therefore ●…eir consequences are contrary. Unbelievers cannot enter into God's rest, For be●…s enter thereinto. This is the priledge of beliers.  
Add to these words an exclusive particle only, which must be understood, and 
Unbelievers excluded from believers privileges.  ●…e Argument will be the more evident: thus, Believers only enter into God's rest: Therefore unbelievers cannot enter thereinto.  
Hereby it appears that there is as great a difference betwixt believers and unbelievers, 〈◊〉 can be betwixt men: even as great as betwixt heirs of heaven, and heirs of 〈◊〉 For here heaven is made the portion of believers: but hell is the portion of 〈◊〉, Rev. 21. 8.  
What fellowship now and communion may there be betwixt them? Read for this purpose 2 Cor. 6. 14, 15.   

§. 22. Of Christians judging themselves and others.  
AS the Apostle in case of Christian jealousy joined himself with others in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us fear, v. 1. so here he doth the like in the case of Christian ●…ance: using the first person in reference to himself; and the Plural number in reference to others, thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we do enter; what in judgement of certainty he knew of himself, in judgement of charity he professeth of others. Hence I infer two con●…sions:  

1. That a true believer may know that he doth belive; or, that he hath a true 
Believers may know they believe.  faith. See hereof The whole Armour of God, on Ephes. 6. 16. Treat. 2. Part. 5. Of F●…th, §. 36.  
2. That what we know of ourselves we ought to judge of others who profess 
Judge others as thyself.  what we do. So did the Apostle in these words, Knowing, brethren beloved, your ele●… of God, 1 Thess. 1. 4.   
And again, God hath from the beginning chosen you to salvation, 2 Thess. 2. 13. Thus another Apostle calls those to whom he wrote, A chosen generation, 1 Pet. 2. 9 To these Hebrews saith this Apostle, Beloved, we are persuaded of you, the things that 〈◊〉 salvation, Heb. 6. 9  
The rule of judging others is charity. But charity believeth all things, hopeth all things, 1 Cor. 13. 7. It believeth and hopeth the best that may be believed and hoped of another.  
How contrary to the Apostolical practice is the practice of most men who are very rash and unjust censurers of others? Like to the Pharisee, Luke 18. 9, etc.   

§. 23. Of Faith's giving right to God's promise.  
THe qualification of such as reap the benefit of God's promise, is thus set down, which have believed; To believe is to yield such credence to the truth of God's promise, as to rest on him for participation of the thing promised. Of Faith, See The whole Armour of God on Eph. 6. 16. Treat. 2. Part. 5. §. 14, etc.  
The word here used by the Apostle, is expressed in the time past [
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which have believed] to show that we can have no assurance of the thing promised, till we do believe the promise, After that ye believed, you were sealed with the holy Spirit of promise, Ephes. 1. 13. I know whom I have believed (saith the Apostle, and thereupon maketh this inference) and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1. 12. This Christ manifested by the condition which he required of those whom he cured, thus, If thou canst believ●… things are possible, etc. Mark 9 23.  
It is faith that settleth the right thereof upon us. As many as received Christ, 〈◊〉 them gave he power to become the Sons of God, even to them that believe on his na●…, John 1. 12.  
This gives us just occasion to examine ourselves, whether we be in the faith, 2 Cor. 13. 5. Hereof see The whole Armour of God on Ephes. 6. 16. Treat. 2. Part. 5. Of Faith, §. 40, etc.  
Of the persons to whom this Rest belongeth, See §. 57   

§. 24. Of future good things set down in the Present Tense.  
THe thing promised is expressed in these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We do enter into rest. Of the rest here intended, and of entering into it, See §. 6, 8, 9  
This is here set down in the Present tense [We do enter] in a double respect:  

1. In regard of the certainty of the thing. It is as sure as a thing in present possession. 
Future things promised as sure as present. See Chap. 8. v. 8. §. 33.  The Prophets did use to ●…et out future things, which were sure and certain, in the Present tense, as Isa. 62. 11. Zech. 9 9 As for the point in hand, Assura●…ce is attributed to saith as a special property thereof, Heb. 10. 22. He that said, I 〈◊〉 that my Redeemer liveth: and though after my skin worms destroy this body, yet in my flesh shall I see God, etc. (job 19 25, 26.) was sure of enjoying this rest. So he, who said, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day, 2 Tim. 1. 12. And again, I am persuaded that neither death, etc. Rom. 8. 38. For true believers are fully persuaded that what God hath promised, he is able also to perform, Rom. 4. 21. It therefore becomes all that would be accounted true believers, to get this evidence of the truth of their faith.  
2. In regard of the beginning of that rest, which is here actually enjoyed. Of the 
The beginning of heavenly rest here enjoyed.  beginning of heavenly Rest here on earth enjoyed, See §. 6. The beginning of that Rest is like that Olive-leaf, which the Dove brought to Noah in the Ark, which showed that the earth was sending forth her fruit, Gen. 8. 11. And like the cluster of grapes, and the pomgranats and the figs, which the searchers of the Land of Canaan brought, and gave evidence of the fertility of that Land, Numbers 13. 23. And like the first fruits that gave hope of a future harvest, 2 King. 4. ●…0. Even so the beginning of rest here enjoyed gives evidence of a full, perfect, and glorious rest to come.   
These first▪ fruits the Lord here bestoweth on us to strengthen our faith in the full possession of that Rest which is to come: to keep us from doubting: and to uphold us against the difficulties which we are like to meet withal, and against the obstacles that lie in the way to that Rest.  
Behold here the good care of God over man. He hath prepared a Rest for him; but he seeth it meet to reserve it for time to come, and to bring men thorough many troubles thereunto: and thereupon gives grounds of assurance thereof beforehand.   

§. 25. Of God's speaking by Prophets.  Verse 3. As he said, As I have sworn in my wrath, if they shall enter into my rest, etc. 
THese words, As he said, etc. may have a double reference. 
Unbelievers enter not into God's rest.   
One immediate to the words next before. So they are a proof of them, by the rule of contraries. Such a proof was noted before in this verse, §. 21.  
The force of the argument resteth on that ruled case, which the Apostle taketh 〈◊〉 grant, v. 6. namely that some must enter into that rest which God hath promised, Hereupon this argument may be made,  
If some must enter, than believers or unbelievers.  
But not unbelievers: for God by Oath hath protested against them.  
Therefore believers shall enter.  
The other reference is more remote to the later part of the former Verse. If ●…e first clause of this verse be included in a Parenthesis, the reference of this unto ●…former verse will appear to be the more fit. For it showeth that unbelievers 〈◊〉 no benefit by the word of promise, because God hath sworn that such shall not 〈◊〉 into his rest.  
This relative HE, in this clause, As HE said, hath reference to God. It was the 〈◊〉 that said and swore, that they should not enter into his rest.  
That which HE said, was in and by David, v. 7. and that in Psal. 95. 11. It was 
God spoke by Prophets.  God that spoke in and by the Prophets, as was noted Chap. 1. v. 1. §. 11. The holy 〈◊〉 spoke what the Prophets spoke.  
Yea though that which is here quoted were the written word, yet he sets it out 〈◊〉 by word of mouth, thus, he said. See Chap. 3. v. 7. §. 74.   

§. 26. Of the certainty of judgement sworn by God.  
THis particle of resemblance AS, hath on the one side reference to the sin and punishment of the Israelites: and on the other side to Gods swearing that 〈◊〉 should be so punished. As God had sworn, so it fell out. God's Oath cannot 
God's oath an infallible argument. See Chap. 6. v. 18. §. 140.  be made frustrate, but shall assuredly be effected. No argument is more sure. Though an Oath be in Logic reckoned among inartificial arguments, which seem to be of small force: yet God's Word, especially confirmed by his Oath, is the 〈◊〉 of all arguments. Logicians count the surest demonstration to be taken from 
See Chap. 1. v. 5. §. 46.  the proper cause of a thing. But natural causes may fail, witness the fiery fur●…e into which Gods three faithful servants were cast, yet upon their bodies the fire 〈◊〉 〈◊〉 power, nor was a hair of their head singed, neither were their coats changed, 〈◊〉 〈◊〉 s●…ll of fire had passed on them, Dan. 3. 27. The sun stood still in joshua his 〈◊〉, josh. 10. 13. and went backward in Hezekiahs' time, 2 King. 20. 11. And was ●…ned at the death of Christ, Luke 23. 45. The waters in the midst of the red sea ●…ose up as a wall, and the bottom was a dry path, Exod. 14. 22. Iron did swim in the water, 2 King. 6. 6. In many other things hath the course of nature been altered.  
The Lord God is above nature. Though he have tied his creatures to the course 
Proper causes may fail.  thereof, yet is not he bound thereto: but by his oath he binds himself, and is not ●…ee to alter it. Read Isa. 54. 9, 10. Hereupon it is said concerning God's Oath, that he will 〈◊〉 repent, Psal. 110. 1. This is one of those immutable things, in which 〈◊〉 is impossible for God to lie, Heb. 6. 18. 
God determines what lie swears.   
God's Oath doth manifest his peremptory resolution: which is as his nature unchangeable, (Mal. 3. 6.) more firm than the Law of the Medes and Persians, which 〈◊〉, Dan. 6 8.  
God never rashly swears, but always in Truth, in judgement, and in Righ●…sse. For that rule which he prescribes to us, (jerem. 4. 2.) he observes himself.  
Take heed of provoking God to swear. They are in a fearful case against whom 
Provoke not God to swear.  the Lord sweareth vengeance.  
We ought the rather to take heed of this high provocation of his wrath, because ●…e is not suddenly brought to it, but by degrees. For,  

1. He declares his will, what he would have us to do.  
2. He promiseth rewards to them that do it.  
3. He makes known beforehand the issue of neglecting it.  
4. He threateneth vengeance.  
5. When no other course will serve, he sweareth vengeance. woe to those against ●…hom he swears.   
Of God's swearing, and that in wrath: and of the form of God's Oath: and of God's rest, and of not entering into it, (which are points here expressly set down) See Chap. 3. v. 11. §. 113, 114, 115, 116, 117, 118.   

§. 27. Of choosing the best Rest.  Verse 3. — Although the works were finished from the foundation of the world. 
IN this later part of the verse, and in the five verses following the Apostle doth by degrees lead these Hebrews to a consideration of an higher and better rest than ever was enjoyed in this world. There were two famous Rests much insisted 
The Sabbath and Canaan were Rests. Of the Hebrew words whereby these two Rests are set down, See §. 31.  on in the Old Testament, as special pledges of God's favour: The Sabbath and the Land of Canaan. The former styled a Sabbath of rest to the Lord, Exod. 35. 2. And frequently styled the Sabbath of the Lord, Exod. 20. 10. The later styled the 〈◊〉 which the Lord gave them, Deut. 12. 9 Josh. 1. 15.  
Of these the Hebrews might say, we have always enjoyed the Lords Sibbath: and our predecessors have long inhabited Canaan. Why then do you speak so much about entering into God's rest?  
To root out this conceit the Apostle is the more large and distinct in removing these two, and proving that neither of them could be meant by David, nor is interded by himself.  
The Rest intended by him is a matter of so great consequence, as he would 〈◊〉 have them mistake the mark thereabouts.  
He begins with the Sabbath, which is the first Rest mentioned in Scripture.  
The word of connexion, or rather distinction, is a kind of compound: The first particle is the usual copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND: the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  other joined to it makes it a discretive conjunction, and is here fitly translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  although. Hereby he showeth that albeit there is mention made of a rest in the beginning of the world, yet there is another rest to be entered into.  
The rest of the Sabbath was a resemblance of the heavenly rest. The rest of Canaan was a type thereof. That therefore they might not be drawn by a resemblance and type from the thing itself and the truth, (as the dog having flesh in his mouth and seeing the shadow of it in a clear running water, snapped at the shadow and 〈◊〉 the true flesh) he endeavoureth to draw them from resting upon those two 〈◊〉. It is a dangerous thing to be drawn from truths by shadows. This is to per●… the helps which God doth afford unto us.   

§. 28. Of God's works, and his finishing them.  
UNder this indefinite word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the works, all the creatures which God made, within the compass of the first six days, are comprised.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek Noun properly signifieth a thing done with pains and labour.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb which is of the same notation, signifieth to work or to labour: 〈◊〉 1 Cor. 4. 12. joh. 16. 27. This is attributed to God by way of resemblance, after 
See Chap. 1. v. 10. §. 132, 134 How God is said to work.  the manner of man. When a man hath effected a thing, and made that which was not before, we call it his work. Now man can do nothing without some worki●…g or labouring about it. But God needs no such thing. What God willed to be, ●…s so and so, as he willed it. Thus much is intended under this phrase, God said, 〈◊〉 there be, etc. Gen. 1. 3. By God's saying is meant the manifestation of his will, 〈◊〉 this sense the Centurion, who believed Christ to be God, said, Speak the word●…, and my servant shall be heal●…d, (Mat. 8. 8.) Do but only declare thy will to heal 〈◊〉 servant, and he shall be healed.  
Of those works it is here said, that God 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  finished them. The Greek word t●…ted finished, in general signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sum, F●…o.  to be or to be made. But because a thing 〈◊〉 properly be said to be, or to be made, till it be fully finished, and till all things 〈◊〉 pertaining thereto be accomplished, the word here in this place is fully transl●… finished: the rather because it is attributed unto God, of whose works it is exp●… said, that they 
f ᶠ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  were finished, Gen. 2. 1.  
God is said to finish his works in two especial respects.  
1. In regard of the number of them. There was so full a number every where, that 
God finished the full number of creatures.  there was no need of adding any more thereto.  
Object. It is said after God's rest on the seventh day, that God planted a garden 〈◊〉: and that he made out of the ground to grow every tree that is pleasant to 〈◊〉 fight and good for food: and it is also said that God made a woman, Gen. 2. ●…, 9, 22.  
〈◊〉. Though these be mentioned in the History after the mention of the Sab●…, yet they were all made within the six days: Eden and the trees therein were ●…e on the fourth day, Gen. 1. 12. and the woman on the sixth day: for than he ●…e them male and female, Gen. 1. 27. All the creatures that were made are com●…sed in the first Chapter of Genesis: in the second Chapter he sets down the distinct 〈◊〉 of making many things. Mention is there made of the manner of making 〈◊〉 himself, v. 7. who notwithstanding is expressly said to be created on the sixth 〈◊〉. G●…. 1. 27.  
Here by the way take notice of the absurd doctrine of Popish Transubstantia●…, 
Against Transubstantiation.  whereby Papists imagine such a creature to be made as God never made: a 〈◊〉 that cannot be seen or felt: an humane body in the form of bread: and blood ●…ch likewise cannot be seen nor felt, but appears in the show of wine. To omit 〈◊〉 absurdities, this seemeth to add a strange new creature to the creatures ●…ch God made in the six days, as if he had not then finished all.  
2. In regard of the perfection of every particular creature God is said to finish 
God perfected every creature.  〈◊〉. Nothing needed to be added to any, neither did any thing need to be 〈◊〉 to make it better. I know, saith the wise man, that whatsoever God doth, it 〈◊〉 〈◊〉 forever: nothing can be put to it, nor any thing taken from it, Eccles. 3. 14. Is this respect it is said of every creature which God made, It was very good, G●…. 1. 36.  
Such was God's wisdom as he saw what shape, stature, proportion and property was 〈◊〉 for every thing.  
Such was his power, as he was able to effect whatsoever in wisdom he saw meet.  
Such was his goodness, as he would answerably create and order every thing.  
●…earn to admire every work of God, and to adore and reverence the Lord himself that made them.  
Rest content in what he doth; submit to him in all his works. Seek not to alter them, Matth. 5. 36. & 6. 27. & 10. 30.  
Learn of God to finish what belongeth unto thee before thou leave thy work of thyself. It was Christ's meat to do the will of him that sent him, and to finish his ●…rk, Joh. 4. 34. Yea he layeth a necessity upon himself in this respect, saying, I ●…st work the works of him that sent me while it is day. We cannot finish our work ●…ll our day be ended. Therefore whatsoever thine hand findeth to do, do it with thy ●…ight, etc. Eccl. 9 10.   

§. 29. Of this phrase, From the Foundation of the world.  
THe time of Gods finishing his works, is thus expressed, From the foundation of the world. There was before mention made of the foundation of the earth, Chap. 1. v. 10. §. 131. But there 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  another Greek word was used, which implied the 〈◊〉 of the earth. This word also may intimate a stability: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple Verb signifieth to cast. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound to cast or lay 〈◊〉. A foundation useth to be laid down in the earth. It is the lowest part of an ●…fice, whereupon all the rest of the structure lieth. The Latins use to express it by these two words, a 
d jactum fundamentum.  foundation laid.  
The other Noun translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  world, signifieth in Greek, order, ornament, a●…. So it is translated, 1 Pet. 3. 3. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whose adorning, etc.  
From this Root there is a Verb derived which signifieth to adorn: as women 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. the Mund. cap. 2.  a●… themselves, etc. 1 Tim. 2. 9 and to garnish, Matth. 12. 44.  
Fitly doth this notation appertain to the world, as here it is taken, namely for 〈◊〉 universe, or whole fabric of all creatures: which were made by God in a most ●…ely order and beauty: For God made every thing beautiful in his time, Eccl. 3. 11. This was before showed §. 28.  
This universe or world is here said to have a foundation, and that in two especial respects.  

1. To intimate the stability of it. It was not like a building without a foundation: as that house was, which was built on the sand, and soon fell, Luk. 6. 49. S●… Chap. 1. v. 10. §. 131.  
2. To demonstrate the beginning of it. For a foundation useth to be first laid. Thus is it used Heb. 6. 1.   
In this later sense, this phrase, the foundation of the world is oft used. When mention is made of things eternal, a Preposition that signifieth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  before, is set before i●…. As of God's love to his Son, Thou lovedst me, saith Christ to his Father, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  before the foundation of the world, Joh. 17. 24. And of Election, God hath chosen us before 〈◊〉 foundation of the world, Eph. 1. 4. 1 Pet. 1. 20.  
When the point is of things about the beginning of the world, this Preposition 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from is used. Christ is said to be a Lamb slain 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from the foundation of the world, Rev. 13. 8.  
In this phrase, from the foundation of the world, doth the force of the Apostles argument especially lie: The rest of the Sabbath was upon the beginning of the world. Therefore it cannot be that rest which is to come.  
Things of different times whereof one is of time past, the other of time to co●…e, 
Things of different times are not the same.  cannot be the same. The Paradise wherein Adam in his innocency was, cannot be the same, which Christ hath promised to him that overcometh, Rev. 2. 7. The calling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel, Rom. 11. 26. David that died many hundred years before the exhibition of Christ, cannot be that David which is promised to be a Prince among Christians, Ezek. 34. 24. & 37. 24, 25.   

§. 30. Of the Interpretation of the former part of Heb. 4. 4.  Verse 4. For he spoke in a certain place of the seventh day on this wise? And G●… did rest the seventh day from all his works. 
BOth the particle of connexion (which is a causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR) a●…d the very matter of this verse, do evidently demonstrate, that it is broug●… in as a proof of that which went before: namely, that God finished his wor●…. This is proved by Gods resting. A wise man that undertakes a work, will not 〈◊〉, or clean give over his work till it be finished. If any do otherwise, he gives occ●…sion to men to mock him, Luk. 14. 29, 30. We cannot therefore think, that God, who is wisdom itself, would rest till he had finished what he intended. Of 〈◊〉 imitating God herein, See the later end of § 28.  
The kind of proof is drawn from a Divine testimony, which is thus intimated, He spoke.  

1. He names not the Author, but indefinitely saith HERALD This having reference to the sacred Scripture, out of which the words which he quoteth are taken, 〈◊〉 needs be meant, if we consider the principal Author, of the Holy Ghost, whom 〈◊〉 expressed, Chap 3, v. 7. or if we consider the Penman, of Moses, who wrote 〈◊〉 Book out of which this testimony was taken. Now these Hebrews well knew 〈◊〉▪ God was the Author of the whole Scripture, and that Moses wrote as he was ●…ved by the holy Ghost. Therefore the Apostle thought it sufficient thus to inti●… the principal or ministerial Author, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He spoke.  
2. He expresseth, nor Book, nor Chapter, but only saith, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In a certain 〈◊〉. Of this manner of quoting a text, and of the Greek particle thus translated, in certain place. See Chap. 2. v. 6 §. 52.   
Though the main scope of the Apostle was to demonstrate a Rest to be obser●… in the beginning of the world, yet because the very distinct day of Rest was 〈◊〉 remarkable in producing the testimony, he expressly premiseth, that the testi●… is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the seventh day.  
This seventh day here mentioned, was the last day of the first week 〈◊〉 ever was. 
Seven a number of perfection.   
It may be that from this instance of Gods observing the first seventh day, 〈◊〉 〈◊〉 of seven was in succeeding ages so highly esteemed, as it was accounted a 〈◊〉 of perfection.  
As at first seven days made up a week, (Gen. 2. 2.) so sundry Feasts consisted of 〈◊〉 days, (Leu. 23. 3, 6, 15. 34.) The year of rest was the seventh year, and the 〈◊〉 of Jubilee was the seven times seventh year, (Levit. 25. 4, 8.) The time of a 〈◊〉 uncleanness was seven days, (Leu. 12. 2.) A leper was to be cleansed on 〈◊〉 seventh day, (Leu. 14. 9) Seven days was the time of consecrating a Priest, (〈◊〉. 29. 35.) and the Altar, (Exod. 29. 37.) Seven days was the time for pre●… a sacrifice, (Levit. 22. 27.) and for keeping the Lords watch, (Leu. 8. 35.) 〈◊〉 of expiation was to be sprinkled seven times, (Leu. 16. 14.) and also oil of 〈◊〉, (Leu. 8. 11.) Naaman was to wash himself seven times, (2 King. 5. 〈◊〉) There were wont to be seven days of fasting, (1 Sam. 31. 13.) And of feast●…, (2 Chron. 7. 9) seven Bullocks and seven Rams used to be offered up to make 〈◊〉 ●…onement. God commanded jobs friends so to do, (job 42. 8) Balaam had 〈◊〉 as much, (Numb. 23. 1.) Sundry other seven are mentioned, both in the 〈◊〉 and new Testament, especially in the Book of the Revelation. So as the number 〈◊〉 had in it a mystery above other numbers.  
That the proof might be the more clearly and fully discerned, the Apostle makes 〈◊〉 of setting it down in the very words of the Author thereof: as is im●… by this phrase, on this wise. This is the Interpretation of one Greek Adverb, 〈◊〉 word for word in English signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  SO. Of quoting Scripture in the very 〈◊〉 thereof, See Chap. 3. v. 7. §. 74.   

§. 31. Of the Rest of the Sabbath.  
THe testimony itself out of which the Apostle draweth his argument, is thus expressed, And God did rest, etc.  
Two reasons may be given why the Apostle retains this copulative conjuncti●…▪ 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…ND.  
O●…e is, because in Hebrew the Verb 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rest, is of the Future tense, but a copu●… joined to it gives it the force of the Preterperfect tense, and makes it signify 〈◊〉 time past.  
The other is because the force of the argument lieth in the connexion of this testimony with that which was set down in the third verse, namely that God finished ●…is works from the foundation of the world, AND rested. He did not rest till he had finished his works: but so soon as he had finished them, he rested. He finished his works from the foundation of the world, AND from the foundation of the world he rested. Thus we see how useful it may be to retain seeming circumstantial particles of Scripture.  
There are two distinct Verbs used in Hebrew, both which are translated 〈◊〉 rest.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit.  One signifieth to be quiet and free from trouble. Thus it is applied to the Ark, which after long tossing and driving hither and thither upon the waters, is said to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rest upon the mountains, Gen. 8. 4. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies.  The Noun used, Psal. 95. 11. and translated 〈◊〉, is derived from this Verb. Hereof see Chap. 3. v. 11. §. 116.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessavi●…  The other signifieth to cease from doing a thing, or to leave off. It is attributed to Manna, which 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ceased to fall as at other times it had done forty years together, josh. 5. 12. According to the Hebrew notation, we may here thus translate 〈◊〉, God did Sabbatise. The word 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sabbathum.  Sabbath is derived from this Verb: and retained not only in Greek, and Latin, but also in other languages among Christians.  
The notation of this word showeth in what respect God is said to rest: namely 
The Sabbath●… rest.  by ceasing to create more creatures than he had done, which was his work in the other six days. These words following, he rested from all his works, demonstrate as ●…ch.  

1. By this kind of rest it appears that this answer of Christ, My Father worketh 
How God still Works.  〈◊〉, (Joh. 5. 17.) doth not contradict that which is here said of God's rest; because the rest here is from creating new kinds of creatures: but the working whereof Christ speaks, is about Gods doing good to the creatures, and it concerns God's providence, which never ceaseth; but every moment, day and night, on Sabbaths and other days, puts forth itself in preserving, sustaining, succouring, ordering and governing his creatures.  
2. This rest of God is set before us as a pattern, Exod. 20. 10, 11. We may therefore 
What works to be forborn on the Sabbath.  learn thereby, wherein the rest of the Sabbath consisteth; not in idleness, o●… doing nothing at all: but in forbearing the ordinary works of the six days, the works of our worldly calling. Of the works which may and aught to be done on the Sabbath, See my Treatise entitled, The Sabbaths Sanctification, Qu●…. 5, etc.  
3. This rest of God gives us a view of that kind of rest which we shall enjoy i●… 
What our rest in heaven shall be.  heaven, namely a ceasing from the works of this world, before we enter into heaven: for that rest is styled, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a keeping of a Sabbath.   
The seventh day mentioned in this testimony is the same whereof mention 〈◊〉 made Gen. 2. 3. namely a seventh after the six days which God spent in creating the world, and all things therein. So much is expressed, Exod. 20. 11. yea in the first Chapter of Genesis it is expressly declared what particular creatures God made in every of the six days.  
We are not to think that there was any such need of Gods taking up so 〈◊〉 
Why God spent six days in creating.  time as he did in creating the world, as if he could not have done it in a sho●… time. If it had been his pleasure, when he said, Let there be light, to have said 〈◊〉 at that time, Let there be a firmament, Let there be waters and dry Land, Let 〈◊〉 earth bring forth all manner of plants, Let there be sun, moon and stars, 〈◊〉 there be fowl and fish, Let there be beasts, all creeping things upon the earth, a●… let there be man, they had all been so soon as there was light, even in the first day: yea he could have made all in one moment.  
Two reasons may be given of Gods taking up six days in making 〈◊〉 world.  
One that by a due consideration of every day's work, we might the better 〈◊〉 scern the difference of every creature, one from another: and the dependence 〈◊〉 one upon another. For the creatures first made were for the use of such as follo●…ed after them.  
The other that God might be a pattern to children of men throughout all ages, how to spend their time, namely by working six days in every week, and resti●…g the seventh.  
Of that Objection, which from this seventh day wherein God rested, is ma●…e against Christians keeping their Sabbath the next day, which is the first day of the week, See the forementioned Sabbaths Sanctification, Quest. 43, etc.  
In the last place this clause is added, from all his works, because he had finished them. Hereof see §. 28.  
This general particle ALL, compriseth under it the several works of God o●… what kind or sort soever they were, whether above, or below, great, or mean, 〈◊〉 any at all excepted.  
This is to be noted against them who pretend this or that kind of works for ●…olation 
Nor great, nor mean servile works to be done on the Sabbath.  of the Sabbath.  
Some think that if the works be great and weighty, As carrying in of the harve●…, when opportunity serveth upon the Sabbath day: which otherwse, they say, may be spoilt. The Law of God is express against this excuse, Exod. 34. 21.  
Others think that they may do small matters, as if God took no notice of the●…▪ Let such consider the end of him that gathered sticks upon the Sabbath, 〈◊〉. 15. 32.  
Both these and all others that do any kind of works that ought not to be done on the Sabbath, swerve from this pattern of God, who rested from 〈◊〉 his works.   

§. 32. Of the Resolution of Heb. 4. v. 3, 4.  〈◊〉. F●…r we which have believed, do enter into rest, as he said, As I have sworn in 〈◊〉 ●…ath, if they shall enter into my rest, although the works were finished from the 〈◊〉 of the world. 〈◊〉. 〈◊〉 〈◊〉 spoke in a certain place of the seventh day, on this wise, And God did rest the 〈◊〉 day from all his works. 
THe sum of these two verses is a difference betwixt two rests.  
The one is a rest to be enjoyed in heaven.  
The other is the rest of the Sabbath.  
The former is, First, Propounded, Secondly, Proved.  
In the point propounded, are set down,  

1. The persons whom it concerns.  
2. The point itself concerned.   
About the persons we have,  

1. The manner of expressing them in the first person, and plural number, and 〈◊〉 past, We that have.  
2. The grace whereby they are fitted for rest, Believed.   
In the point concerned is expressed,  

1. The act in the time present, Do enter.  
2. The subject of that act, into Rest.   
The proof is,  

1. Generally intimated in this phrase, As he said.  
2. Particularly exemplified.   
In the exemplification God himself is brought in speaking and confirming the 〈◊〉 in hand, thus, As I have, etc.  
Of God's speech there are two parts:  

1. The argument that he useth.  
2. The matter confirmed.   
The argument is his Oath, [sworn] amplified by the kind of Oath, in wrath, 〈◊〉 by the manner of propounding it, in this particle, If.  
The matter confirmed is an heavy judgement, which was a failing of that which was prepared for them.  
The thing prepared was Rest, amplified by the Author of it, My Rest, saith God.  
Their sailing thereof is thus expressed, If they shall enter: or they shall not enter.  
The other kind of rest was the rest of the Sabbath. In setting down this,  

1. There is a note of distinction betwixt the two rests, Although.  
2. A declaration of the ground of this later rest.   
That ground is,  

1. Propounded.  
2. Proved.   
In the proposition we have,  

1. The kind of ground which was Gods finishing his works.  
2. The time when. From the foundation of the world.   
The proof is,  

1. Generally intimated.  
2. Particularly exemplified.   
In the general there are four points to be considered.  

1. The Author thereof, He said.  
2. The place where, In a certain place.  
3. The subject whereabout, The seventh day.  
4. The manner how, On this wise.   
In the exemplification there are four observable points.  

1. The person, God, HERALD  
2. His act, Did Rest.  
3. The time, The seventh day.  
4. The object from what he rested, From his works. This is amplified by the note of generality, ALL.    

§. 33. Of Doctrines raised out of Heb. 4. 3, 4.  
I. UNbelievers are excluded from the privilege of Believers. The inference of this verse upon the former, in this causal particle FOR, demonstrates th●… much. See §. 21.  
II. True Believers may know they have faith. He was a true Believer that said, We which have believed. See §. 22.  
III. Professors must judge of others, as they do of themselves. This Apostle doth put others in the same rank with himself by using the plural number. See §. 22.  
IV. Faith gi●…es assurance of the thing promised. For thus saith a Believer, We 〈◊〉 enter. See §. 23.  
V. Future things promised are as sure as if they were present. The rest concerning which he saith in the present, We do enter, was then to come. See §. 24.  
VI Beginnings of heavenly rest are here enjoyed. It is of the time of this life that be here saith, We do enter. See §. 24.  
VII. Rest is prepared for Believers. This is here set down as a granted case. See § 24.  
VIII. God spoke by his Prophets. This relative HE, hath reference to God, ye●… they were the words of David. See §. 25.  
IX. The Word written is as a Sermon preached. That whereof this is spoken, He said, was the written Word. See §. 25.  
X. That which unbelievers miss of, Believers attain to. This is the force of the Apostles argument implied in this conjunction AS, God said that unbelievers should not enter into his rest: thence the Apostle infers that Believers do en●…er thereinto. See §. 25.  
XI. God's Oath is an infallible argument. Unbelievers shall not enter into 〈◊〉, as God hath sworn, or because God hath sworn they should not enter. 〈◊〉 §. 26.  
Of Doctrines gathered from God's Oath, the form and matter thereof, See Chap. 3. v. 11. §. 120.  
XII. Things of the same name may be of different kinds. This discretive conj●…ction Although, intends as much. Heaven and the Sabbath are both a rest: ye●… different rests. See §. 27.  
XIII. The creatures are Gods work. They are hère so called. See §. 28.  
XIV. God in six days made up the full number of creatures. In this sense it is here said that he finished them. See §. 28.  
XV. God perfected his creatures. The word finished, implieth thus much also See §. 28.  
XVI. The world is a comely Fabric. The notation of the Greek word translated world, intends as much. See §. 29.  
XVII. The world hath a foundation. This is here taken for grant, by attributing a foundation to the world. See §. 29.  
XVIII. God's works were perfected at the very first. This is the intendment of 〈◊〉 Preposition From. See §. 29.  
XIX. God left not off to work till he had finished his works. The inference of Go●… 
Vers. 4.  resting upon finishing his works, by this causal Conjunction FOR, proves 〈◊〉 point. See §. 30.  
XX. A Divine testimony is a sound argument. This phrase, For he said, sh●…eth that the Apostle useth this testimony to prove the point in hand. See §. 30.  
XXI. Scriptures may be quoted without naming the place. So doth the Apostle here. See §. 30.  
XXII. Seven is a number of perfection. God rested on that day. See §. 30.  
XXIII. The very words of Scripture are to be expressed. This phrase, on this wise, intends thus much. See §. 30.  
XXIV. God rested not till he had finished his works. This copulative and inte●… so much.  
XXV. The last day of the week was the day of God's rest. This was the seventh day here mentioned. See §. 31.  
XXV. God made no new creatures after the first six days. For in the seventh he 〈◊〉 from ALL his works. See §. 31.  
XXVII. The same word may have different senses. The Sabbath, the Land of 〈◊〉, and Celestial Glory, are all called Rest, but the Apostle here proveth 〈◊〉 ●…ey are different things. See § 27, 31.   

§. 34. Of the meaning of Heb. 4. 5.  Verse 5. And in this place again, If they shall enter into my Rest. 
THis verse like a perfect transition may look two ways: to that which went before, and to that which followeth.  
In the former reference it implieth that the foresaid Rest of the Sabbath cannot 〈◊〉 〈◊〉 Rest whereinto Christians are to enter, because at another time he spoke of 〈◊〉 〈◊〉.  
In the later reference, namely to that which followeth, it lays down the ground 〈◊〉 another Rest then the Land of Canaan.  
The copulative Conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND, hath reference to the first Verb of the 〈◊〉 verse, which is thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He spoke. To make up the sense, that 〈◊〉 must be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  repeated in this verse, thus, And he spoke in this place again.  
It was one and the same Spirit, even the Holy Ghost that testified of the one 〈◊〉 ●…e other Rest. So as both testimonies are of Divine Authority, and neither of them to be denied: but by distinction of rests to be reconciled.  
By this phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in this place, the Apostle intends Psal. 95. 11. He calls it this 〈◊〉, because he had quoted it before, and expounded it, and applied it to the 〈◊〉 〈◊〉 ●…and. It was the Text whereupon he was then in his Epistle commenting. As a Preacher having read and expounded a Text of Scripture, so oft as he hath 〈◊〉 in his Sermon to speak of any point in or about that Text, may say, In this 〈◊〉: So the Apostle here in this his Epistle, of that Text.  
This Adverb 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again, is to be taken of another time then that which was men●… in the former verse. Sometimes indeed it is used to join divers proofs of 〈◊〉 and the same thing, as Chap. 1. v. 5, 6. But here to set forth distinct times for ●…oof of different things: Thus in the beginning of the world there was mention 〈◊〉 of a rest, which was the rest of the Sabbath day: but now again, above three thousand years after that, mention is made of another Rest. That therefore cannot be this.  
This phrase, If they shall enter into my rest, is here alleged, because therein mention is made of Rest. The other part of the sentence about God's Oath, was not 
So much only quoted as makes to the point in hand.  to the present purpose of the Apostle: and therefore it was not here set down, though it would have made up the full sentence. It was twice before expressed, v. 3. & Chap. 3. 11.  
It is usual with the Penmen of the New Testament to quote so much only of a parcel of Scripture as makes to the point in hand, though it make not up an entire sentence, as Matth. 4. 15. Rom. 4. 18. Gal. 3. 16.  
The Rest here mentioned is so set down, as it plainly appears to be a Rest to 〈◊〉: So as it cannot be that Rest which was at the beginning of the world.  
Thus the first Rest is removed: and this point proved, that another Rest, than the rest of the Sabbath, is to be endeavoured after.  
These words, If they shall enter, have the form of a strong negation. (See Chap. ●…. v. 11. §. 115.) They there imply that the persons of whom they are spoken, should 〈◊〉 enter into the promised rest of Canaan.  
From thence the Apostle makes an inference in the next verse, that there must ●…ds be another rest to come, then that of Canaan.  
Of this Rest, of this Epithet MY, in reference to God, and of entering into it, See Chap. 3. v. 11. §. 116, 117, 118.   

§. 35. Of the Resolution and Observations of Heb. 4. 5.  
THe Sum of this Verse is, A Transition about the removal of two rests from being the eternal rest proper to believers.  
Here of are two parts:  
One wherein the rest of the Sabbath is removed.  
This Point is,  

1. Intimated by mentioning another rest to be entered into.  
2. It is proved, and that two ways: 

1. Implicitly under this copulative [AND] which presupposeth the divine testimony, thus expressed, He spoke, v. 4.  
2. Expressly by two circumstances: One of the Place: The other of the Time.     
The other part of this transition is, wherein the rest of Canaan is removed: and that by excluding them to whom it was promised, in these words, If they shall enter.  

Doctrines.  
I. The Lord distinctly expresseth his mind concerning different things. He spoke so and so of the Sabbath: AND he spoke (for this word is to be repeated) so and so of another Rest.  
II. Due observation of distinct texts will bring great light to doubtful points. In the former verse the Apostle notes out one Text under this phrase, In a certain place: Here in this verse, another under this phrase, In this place: and thereby clea●… the matter questioned. Several Texts may have several circumstances to enlighten them.  
III. A right distinction of times may reconcile seeming differences. This particle [Again] intends a different time from the former, and thereupon a different matter.  
IV. Exclusion of some, makes way for others. Unbelievers being excluded, believers 
Privatio▪ unius est inductio alterius.  gain assurance of admittance. The privation of one form is the induction of another.   
Of other Doctrines arising out of these words, If any shall enter into my rest. See Chap. 3. v. 11. §. 120.   

§. 36. Of the Apostles Scope in the 6th verse.  Verse 6. Seeing therefore it remaineth that some must enter therein, and they to when it was first preached, entered not in, because of unbelief. 
THe two first words of this verse (
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Seeing, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore) are both relative Conjunctions, and imply an inference upon that which went before.  
In the former verse God's protestation against unbelievers is set down, That they should not enter into his rest. The inference which the Apostle makes thereupon, is, that there is a rest for believers to enter into. The Argument may be th●… framed,  
If the Land of Canaan were not entered into, by them to whom it was promised, there must needs be another rest, for those to whom a rest is promised, to enter into it.  
But the Land of Canaan was not entered into by those to whom it was promised:  
Therefore there must needs be another rest.  
The Proposition is in this verse.  
The Assumption in the former.  
The Conclusion in the ninth verse.  
The main force of this Argument resteth in the truth of God's promise. So tr●… 
God's promise shall be accomplished.  and faithful is God in his promise, as they to whom it is expressly made, shall aff●…redly partake thereof.  
This verse seems to conclude abruptly without full sense. But if the ninth verse 〈◊〉 ●…dded as a Conclusion thereunto, it will make up the sense. The Apostle in the 〈◊〉 verses following produceth another Argument to prove the same point. There●… to hasten on that Argument he puts the conclusion to the end of it.   

§. 37. Of the accomplishments of God's promise in some.  
THis 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb, it remaineth, is in Greek a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Linquere.  The simple signifieth 〈◊〉 leave. The Preposition signifieth from. The compound Verb implieth a 〈◊〉 of one thing, upon the rejection of another, vers. 9 Where nothing 〈◊〉, this word is joined with a negative. It is said of such as sin wilfully, etc. 〈◊〉 ●…maineth no more Sacrifice for sin, Heb. 10. 26. This translation of the word, 〈◊〉 〈◊〉, is here very fit. 
God's promise cannot be utterly void.   
●…he persons failing of the rest promised to them, it remaineth that other persons, 〈◊〉 another rest be enquired after. That which remains, is, that some enter. For a promise of God cannot be utterly made void. Though many reap no good ●…ereby, yet others shall be made partakers of the benefit of it. Most in the 〈◊〉 refused to enter into the Ark, yet Noah and his family had the benefit of it, 〈◊〉. 7. 7. Sodom and Gomorrah, and the Cities about them regarded not God's 〈◊〉 to save themselves, yet Lot and his two daughters did, Gen. 19 30. Though 〈◊〉 ●…ny perished in the wilderness, yet Caleb and joshua entered into Canaan, 〈◊〉. 14▪ 30.  
If none should believe, but all be deprived of the promise by unbelief, God's 〈◊〉 and faith might seem to be without effect: and altogether in vain.  
Lea●… hereby to take heed of questioning God's truth by reason of the unbelief of so●…, What if some do not believe? shall their unbelief make the faith of God with●… 〈◊〉▪ God forbid, Rom. 3. 3. The Lord knows that some will believe, and 〈◊〉 ●… right use of his promise, He knoweth them that are his, 2 Tim. 2. 19 For 〈◊〉 〈◊〉 especially he makes his promise.  
Be 〈◊〉 discouraged that many are deprived of the promise. Believers will say, G●… 〈◊〉 ●…r refuge, etc. Therefore will we not fear, though the earth be removed, etc. Ps●…. 40. 1, 2. God can and will discern his, though men see them not, Rom. 11. 4. Let us therefore be of joshua his resolution, josh. 24. 15.   

§. 38. Of the meaning of these words, To whom it was first preached.  
IN joining the two parts of this sixth verse together, the relative Conjunction is to be repeated thus, And seeing they to whom, etc.  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To whom it was preached, is the interpretation of that word which ●…rs. 2. was thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Gospel was preached. Word for word, it may be here thus turned, Who were Evangelized. See §. 15. The word hath its notation from Evangel or Gospel; and thereupon the word Gospel might have been inserted, thus, They to whom the Gospel was preached, as v. 2. So as the Israelites under the Law had the Gospel preached unto them. See §. 17.  
The word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first, doth not necessarily imply, that they to whom it is ●…ere applied, were the first that ever heard the Gospel. The Gospel was preached to Abraham (Gen. 12. 2, 3.) before the Israelites here meant. And to Noah, (Gen. 6. 14, etc.) before Abraham. And to Adam (Gen. 3. 15.) before Noah. The word is of the Comparative Degree, and oft translated before: as joh. 6. 62. & 7. 51. & 9 8. 2 Cor. 1. 15. 1 Tim. 1. 13. It is sufficient for the point in hand, That they who are intended in this Text, heard the Gospel preached before them, who are exhorted to give better heed thereto. See § 41.   

§ 39 Of the blessing of Faith resting on Believers only, and vengeance on Unbelievers only.  
THe Apostle by mentioning again the forfeiture of Rest upon other men's participation thereof, thus, Some must enter therein, and these entered not, sheweth on the one side, that the benefit which believers received by the Gospel brought no advantage to the unbeliever; and that on the other side, the forfeiture which unbelievers made of the benefit of the Gospel, brought no damage to believers. Of believers it is here said, They enter in. Of unbelievers, They enter not. The like may be exemplified in the stability of some Angels, and falling away of others: In the preservation of Noah, and destruction or the old world: In the exemption of Israel from all plagues in G●…shen (Exod. 8. 22.) and the many plagues that fell upon the Egyptians: In the receiving of the 〈◊〉 〈◊〉 into glory, and refusing the foolish: and in the blessed sentence pronounced to the righteous and woeful doom against the unrighteous, Mat. 25. 12, 41.  
It cannot be denied but that the blessing that is contered upon believers is a great aggravation of the judgement on unbelievers. In this respect 〈◊〉 receive great prejudice from believers: but through their own default. On the other 〈◊〉 vengeance on unbelievers is a great amplification of the mercy showed to believers. Contraries do set out each other.  
Were it possible for unbelievers duly and thoroughly to cons●… 〈◊〉 blessings which believers enjoy (whereof they deprive themselves by their 〈◊〉) ●… could not but work upon them: and make them more fully to discern their ●…ly.   

§. 40. Of unbeliefs hindering the power of the Gospel.  
FRom the notation of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb preached, which includeth the Gospel, we may infer, that unbelief takes away the power of the Gospel: but this not simply in regard of the Gospel itself: For the Gospel is the power of God unto sal●…tion, Rom. 1. 16. but in regard of the influence of the power thereof to them. It is with the power of Christ's word as it was with the power of his works: He did not many works in his own country, because of their unbelief, Matth. 1●…. 58. Christ's power was not abated or weakened: but the benefit thereof was restrained from unbelievers: It did not manifest itself to their good.  
Unbelief is as a high strong dam against a flowing stream: it may hinder the flowing of water into those places where the dam is set: but it doth not dry up of diminish the water: that will find a currant another way. See v. 2. §. 19  
If the benefit of the Gospel be duly weighed, this will be found to be a great aggravation of unbelief. See Chap. 3. v. 12. §. 128, 129.  
Of the notation of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word here translated unbelief, See c. 3. v. 18. §. 171.   

§. 41. Of the privilege of having the Gospel before others: and abuse thereof.  
IT is not without cause that the Apostle adds this circumstance of time, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first, o●… before. It was a kind of preferment to have the Gospel before others: but 
It is a favour to have a good thing before others.  that preferment was not regarded by them to whom it was afforded, They believed not, which was the greatest dishonour that could be done to the Gospel. In all ages many whom God in sundry privileges hath preferred before others have slighted God's favour. God made Saul the first King of Israel, but he did not walk worthy of that privilege, 1 Sam. 15. 17. Hezekiah was the first and only man that was expressly certified how long he should live: but he rendered all again, according to the benefit done unto him, 2 Chron. 32. 25. The Jews in the primitive time of the Church had the Gospel first preached to them: but they put it far from them, Act. 13. 46.  
This ariseth partly from the blindness of their minds, which maketh them uncapable 
How privileges come to be slighted.  of discerning favours. She did not know, (saith the Lord to the Church of the Jews, Host 2. 8.) that I gave her corn, wine and oil, etc. Herein the Prophet makes her more brutish than the most brutish creatures, the Ox, and the Ass, Isa. 1. 3. Partly from an evil disposition, an ungracious and ungrateful mind, They know not, neither will they understand, Psal. 82. 5.  
This made the servant of the Lord, thus to upbraid the people of God, Do you 
England the first Kingdom that cast out Popery.  thus requite the Lord, O foolish people and unwise? etc. Deut. 32. 6.  
We of this Nation have cause to take notice of the circumstance of time, and to lay it to heart. For by the Divine Providence the Gospel was first preached to this Kingdom. Some free States in Germany, Geneva, and other like places, had the Gospel in this later spring thereof before us. But no Kingdom universally processed 〈◊〉 before England.  
If we look so far backward, as to john Wicklifs time, we may conclude, that the 〈◊〉 caused the light of the Gospel to pierce thorough the thick cloud of Popery here ●… England before any other Nation.  
They who have had this honour to be made partakers of the Gospel before ●…ers, must consider what is here said of these Jews, to whom this privilege was ●…hsafed, They entered not in: So as men may make void their privileges. So 〈◊〉 is threatened to Israel in these words, Thou shalt be the tail, Deut. 28. 44. And in these, I will take away the hedge thereof, and it shall be eaten up, Isa. 5. 5. and in 〈◊〉, Ye are not my people, and I will not be your God, Host 1. 9 and in these, The kingdom of God shall be taken from you, Mat. 21. 43. I will remove thy candlestick out of 〈◊〉, Rev. 2. 5.  
So much also hath been actually accomplished on the jews, who had the Gospel preached to them before the Gentiles: and on those Churches of the Gentiles, who 〈◊〉 the Gospel first preached to them by the Apostles. For where is Corinth? ●…ere Galatia? where Philippi? where Colosse? where Thessalonica? where E●…, and the other golden Candlesticks to which Christ himself directed several ●…les? Revel. 2. & 3. Is not the Candlestick removed from all, and every of 〈◊〉? Yea, where is Rome? Is it not the very seat of Antichrist? O let us, who i●… these Western parts have had the Gospel preached to us before many 〈◊〉, take ●…eed, lest in us be accomplished that which Christ thus threatened, The first shall be last, Matth. 20. 16.   

§. 42. Of the Resolution and Observations out of Heb. 4. 6.  Verse 6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief. 
THe Somme of this verse, A difference between believers and unbelievers.  
Hereabouts are two points:  

1. An inference in two relative conjunctions, Seeing, Therefore.  
2. The substance.   
Hereof are two parts:  

1. The privilege of Believers.  
2. The damage of Unbelievers.   

1. In the former is noted, 

1. An indefinite expression of the persons, Some.  
2. A declaration of their privilege, which is to enter into Res.,    
2. In the later is noted, 

1. The Persons.  
2. Their Damage.  
3. The Cause thereof.   

1. The Persons are described by the favour vouchsafed unto them [To them▪ it was preached] and amplified by the time, first.  
2. Their Damage was, that they entered not into the rest.    
3. The Cause thereof is thus depressed, Because of unbelief.   

Doctrines.  
I. There is a rest to be ●…ntred into. These two relatives, Seeing, Therefore, together with this concluding Verb, it remaineth, intent thus much. See §. 36.  
II. Some may obtain what others miss. This is expressed under this indefinite particle, Some. See §. 37.  
III. What God hath promised shall be effected. God promised rest: and the Apostle 〈◊〉 saith, Some shall enter into it. See §. 37.  
IV. The Israelites under the Law had the Gospel preached. This is implied under the Greek word thus translated, They to whom it was preached. See §. 38.  
V. It is a privilege to have the Gospel before others. This is here set down as a privilege under this word first. See §. 38, 41.  
VI Believers escape the damage of unbelievers. Believers enter into that rest which unbelievers do not enter into. See § 39  
VII. Unbelievers partake not of the privilege of believers. For unbelievers do not enter into the rest which believers do. See §. 39  
VIII. Unbelief makes void God's promises. Namely to themselves, in that they believe them not.    

§. 42. Of the meaning of these words, Again he limiteth a certain day.  Heb. 4. 7. Again he limiteth a certain day, saying in David, To day, after so long a time: as it is said, To day if you will hear his voice; harden 〈◊〉 your hearts. 
THe Apostle doth by this Adverb, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Again, add another Argument to prove that there is another Rest then the Land of Canaan to be sought after.  
Of adding proof to proof for confirmation of the same point. See Chap. 1. v. 6. §. 77.  
The Argument which here the Apostle useth, is taken from the time, which wa●… pressed for seeking after the intended rest. It is thus expressed, He limiteth a certain day.  
The relative, HE, necessarily understood, though not distinctly expressed 〈◊〉 the Greek, hath reference to the holy Ghost, expressly mentioned, Chap. 3. 7. Where this testimony is first set down.  
Thus the ground of the Apostles Argument appears to be of Divine Authority.  
The word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  limiteth, signifieth to bond, or to set limits to a thing. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, limbs.  The Noun whence it is derived signifieth a limit or bound, beyond which that which is limited or bounded doth not reach.  
The like word in the Plural number is translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Coasts (Matth. 2. 16.) and borders, Matth. 4. 13. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, definire  The Verb here used signifieth to ordain (Acts 17. 31.) and to determine (Acts 11. 29.) It is oft used to set out the eternal and unchangeable Decree of God: as Luk. 22. 22. Act. 2. 23 & 10. 42. Now God's Decree setteth bo●… and limits to every thing.  
Here the word is fitly translated, limiteth: for it is a set season that is comp●…sed under that which is here said to be limited. This season here called 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a 〈◊〉 day. It is thus indefinitely set down certain, in relation to man, who knoweth 〈◊〉 
Times not known by man  the uttermost extent thereof. For who knoweth how long the light of the Gospel shall be continued to him? Or how long he shall live? Or how long the world shall last? These are the special periods which may be accounted the limits of the day here intended.   

§. 43. Of seasons limited by God.  
THough the limits of this day be unknown to man, and thereupon it be styled, 〈◊〉 certain day, yet God hath determined the times before appointed, Acts 17. 26. And in this respect, the certain day is said to be limited. God 〈◊〉 to man the seasons. He appoints when they shall begin: and how long they 〈◊〉 continue.  
That which is said of a season to every thing, and of a time to every purpose, is 〈◊〉 of the Divine Providence so ordering it. For it is said of God, He hath made 〈◊〉 thing beautiful in his time, Eccl. 3. 1, 11.  
Here mention is made of a limited day, and in other places of an hour, which 〈◊〉 likewise limited: and that for doing or permitting any thing to be done. Christ 〈◊〉 off the manifestation of his power in supplying wine at a marriage feast (I●…. 24) and his going to the feast at jerusalem (John 7. 6.) because his hour was 〈◊〉 〈◊〉 come. The Jews were not permitted to lay hold on Christ, till his hour was 〈◊〉, Joh. 7. 30. & 8. 20. but when the hour was come, than were they permitted to do 〈◊〉 they would, joh. 12. 23, 27. Luk. 22. 53.  

1. The Lord is the most high, supreme Sovereign over all: and in that respect he hath an absolute power to appoint times and seasons: and to order matters to be done, when he seeth meet, Acts 1. 7. This kind of power hath every Goreenour within the circuit of his jurisdiction: much more the Lord of the whole world.  
2. The understanding of this high Sovereign, is infinite, Psal. 147. 5. He best knoweth which are the fittest times and seasons.   
Hereby we are taught to ascribe the glory of all seasons for attaining any good ●…g to the Lord, to be thankful unto him for the same: to use them to that 〈◊〉, for which he affords them: and to take heed that we let not slip that season, which he limiteth for any purpose. No man can prorogue a season beyond the Lords limits. See more hereof Chap. 3. v. 7. §. 76. & v. 13. §. 146.   

§. 44. Of David's penning the Psalms.  
THe Apostle, to prove that God limiteth times, hath recourse again to the Text which he quoted, and inculcated again and again, Chap. 3. v. 7, 13, 1●…. So as he urgeth no other thing, than what God of old had done, in and by his servant David.  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saying in David, is Tropical: For David is here put for the 〈◊〉 which he penned: The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, efficientis.  Author for his work: as Rom. 9 25. Or the Preposition, [IN] is put for BY, as Chap. 1. v. 1. in the later end of §. 11. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the Prophets.  
Which way soever we take it, it confirmeth the Divine Authority of this proof (〈◊〉 was noted §. 42.) yea, and of the whole Book of Psalms whereof David was 〈◊〉 Penman.  
For it is thus written, David himself saith in the Book of Psalms, Luk. 20. 42. And where testimonies are cited out of the Psalms, David is brought in as a wit●…, ●…s, How then doth David in spirit call him Lord, Matth. 22. 43, etc. and 〈◊〉 taketh concerning him, etc. Act. 2. 25. And David describeth the blessedness of 〈◊〉 〈◊〉, etc. Rom. 4. 6.  
To make it the more clear, that what David penned was of Divine Authority, 
David the Author of the whole book of Psalms.  it is thus written, David himself said by the holy Ghost, Mark 12. 36. and the holy Ghost by the mouth of David spoke, etc. Act. 1. 16. & 13. 35.  
From the mention of David in reference to the Psalm, we may probably conclude, that David was the Penman of the whole Book of Psalms, especially from this phrase, David himself saith in the Book of Psalms, Luk. 20. 42. 
Psalms without title.   
Some exceptions are made against this Conclusion, but such as may readily be answered.  
Object. 1. Sundry Psalms have not the Title of David prefixed before them: they have no Title at all: as the first, second, and others.  
Answ. If they have no Title, why should they not be ascribed to David rather the●… then to any other, considering that the Book of Psalms is indefinitely attributed to him (as we heard out of the forementioned place, Luk. 20. 42.) which is 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Ti●…e prefixed before all the Psalms, as comprising them all under it.  
Besides, such testimonies as are taken out of Psalms, that have no Title, are 
Liber Psalmorum.  applied to David, as Acts 4. 25. and this testimony that is here taken out of Psal. 95. 7,  
Object. 2. Some Titles are ascribed to other Authors: as Psal. 72. & 127. to 
Psalms for Solomon.  Solomon.  
Answ. The Hebrew servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lamed, is variously taken and translated: as sometimes, OF, Psal 3. 1. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A Psalm of David. Than it signifieth the Author: 
Psalmus David●….  Thus it is used in most titles, especially when they are applied to David. Other time. it is translated, FOR, as Psal. 72. 1. & 127.  
In these it implieth, that the Psalm was penned FOR Solomon's use, or for his instruction. It may also be thus translated, concerning Solomon. That the 72. Psal. was penned by David is evident by the close thereof, in these words, The prayers of David the son of jesse are ended.  
Object. 3. Some Titles attribute the Psalm to this and that Levite: as Psal. 88 
Levites put tunes to Psalms.  to Heman, and 89. to Ethan. Yea twelve Psalms to Asaph: and eleven to the the sons of Korah.  
Answ. All these were very skilful, not only in singing but also in setting tunes to Psalms. They were musick-masters. Therefore David having penned the Psalms committed them to the foresaid Levites, to be fitly tuned. As all those Levites were very skilful in music, so, many of them were endued with an extraordinary spirit. Asaph was a Seer, 2 Chron. 29. So also was Heman, 1 Chron. 25. 5. and with these two was Ethan, as a chief Singer, and master of music, joined, 1 Chron. 15. 17, 19 The sons of Korah also were men of eminent parts, especially in music. Wisely therefore did David make choice of these men to tune and sing his Psalms in public. It will not follow that any of them were enditers of any of the Psalms, because their name is set in the Title of some of them.  
Object. 4. The ninetieth Psalm carrieth this Title, A Prayer of Moses the man 
Moses prayer.  of God.  
Answ. It is said to be the Prayer of Moses, in regard of the substance and general matter of it: but, as a Psalm it was penned by David. He brought it into that form. David as a Prophet knew that Moses had uttered such a prayer in the substance of it: Therefore he prefixeth that Title before it.  
Object. 5. The 137th Psalm doth set down the disposition and carriage of 
Psalms by prophetical spirit.  the Israelites in the Babylonish Captivity, which was six hundred forty years after David's time: and the 126. Psalm sets out their return from that Captivity.  
Answ. To grant these to be so, yet might David pen those Psalms. For by a Prophetical spirit, he might foresee, what would fall out, and answerably pen Psalms fit thereunto. Moses did the like, Deut. 29. 22, etc. and 31, 21. 22, etc. A man of God expressly set down distinct acts of josiah, three hundred and thirty years before they fell out, 1 Kings 13. 2. Isaiah did the like of Cyrus (Isa. 44. 28. & 45. 1.) which was about two hundred years before hand.   

§. 45. Of seeking while the time of finding remaineth.  
THat which the Apostle would have especially to be observed in the testimony of 
David speaks of a Rest four hundred and fifty years after Canaan was entered into.  David, is this word, To day.  
It is here indefinitety taken for a continued present time (as was showed, Chap. 3. v. 7. §. 76. & v. 13. §. 146.) For on that word resteth the force of his Argument, whereby he proveth that Canaan cannot be the Rest which David inciteth them to seek after.  
To make his meaning the more clear, he addeth this clause, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  After so long a time. This hath reference to that time, wherein the unbelieving Israelites perished in the wilderness, and entered not into Canaan, but their children entered, N●…. 14 30, 31. Betwixt that and David's time, there passed more than four hundred and fifty years, Acts 13. 20. Well therefore might the Apostle use this indefinite phrase, After so long a time.  
The Apostles Argument may thus be framed:  
That Rest whereinto men are invited to enter four hundred and fifty years after a Rest possessed, is another Rest then that which is possessed.  
But the Rest intended by David, is a Rest whereinto he inviteth men to enter four hundred and fifty years after Canaan was possessed.  
Therefore Canaan is not that Rest whereinto David inviteth men to enter.  
This continuance of [To day] after so long a time, and stirring up people to 
There is hope while the season lasteth.  make the right use thereof, showeth, that so long as the date of a promise lasteth▪ the fruit of that promise may be expected. Where the Psalmist layeth down the ground of his hope in God, and of his seeking of mercy, he thus expresseth that ground, Is his mercy clean gone for ever? doth his promise fail for evermore? Psalm 77. 8. These interrogatives are strong negatives: as if he had said, I am sure that 〈◊〉 mercy is not clean gone, and that his promise doth not fail: therefore I hope 〈◊〉 mercy: therefore I depend upon his promise. On this ground it is that the Prophet exhorteth to seek the Lord while he may be found (Isa. 55. 6.) And that 〈◊〉 Apostle exhorteth to seek grace, in the accepted time, and day of salvation, 1 Cor. 6. 1, 2.  
While the date of God's promise lasteth, God's truth stands engaged for the per●…ance of his word: So as we may well expect the fruit of it, if we seek it ●…ght. Yet is the time for us to apply this point to ourselves, To day is yet con●…ed among us. As God in David, so still in his Ministers, he limiteth a certain day, buying, To day.  
Though it hath long continued, yet is not the date hereof clean passed. Many in 〈◊〉 times have made the right use of To day, and are entered into rest. Others have 〈◊〉 〈◊〉 slip, and deprived themselves of rest.  
For us who yet live, who yet live under the Gospel, it remaineth either to make sure that rest to our souls: or to make irrecoverable forfeiture thereof. Be not therefore so foolish, as to continue to provoke God's pa●…, and long sufferance, till the date of it be past. Despisest thou the rich●… of God's goodness, and forbearance, and long-suffering, not knowing that the ●…usse of God leadeth thee to repentance? But after thy hardness, and impe●… heart, treasurest up unto thyself wrath against the day of wrath, Rom. 2. 4, 5.   

§. 46. Of Scripture-proofs inculcated.  
BEcause this is a matter of great concernment, to seek grace in the day of grace, the Apostle further proves it by the express word of Scripture; first generally implied, in this phrase, As it is said. Then particularly expressed in these words, To day if you will hear, etc.  
That general, As it is said, showeth that Scripture-proof, is a sound proof: well ●…y we rest on this, As it is said, if that which is said, be said in sacred Scripture, is 〈◊〉 it is. Of Scripture-proofs, See Chap. 1. v. 5. §. 65.  
The particular exemplification by the very words of Scripture, further showeth, that Scriptures are to be alleged in their own words. See Chap. 3. v. 7. §. 74.  
This is the fourth time that the point here set down (in these words, To day if 〈◊〉 will hear his voice harden not your hearts) hath been inculcated: namely, Chap. 3. v. 7, 13, 15. and here. For it is a matter of moment; and matters of moment may be inculcated again and again.  
Of repeating the same point, See Chap. 3. v. 15. § 158.  
Of the meaning of these words, To day if ye will hear, etc. See Ch. 3. v. 7. §. 76, etc.   

§ 47. Of Jesus or Joshua who settled Israel in Canaan.  Verse 8. For if jesus had given them rest, than would he not afterward have spoken of 
Verse 8.  another day. 
THis verse depends on the former, as a Confirmation of the Argument there pressed. 
The dependence.  This causal Conjunction, FOR, implieth as much. The confirmation consisteth in removing an Objection, which is this, Though some of the Israelites which 
ᵃ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were in the wilderness, entered not into Canaan, yet others did. For joshua settled their children, who were a great multitude in Canaan, so as they entered into rest.  
To take away this, the Apostle proveth, that there is another rest besides that. He doth not simply deny Canaan to be a rest, but he denies it to be the only rest: the rest so to be rested in, as no other to be sought after.  
By jesus here mentioned, is meant joshua: for so doth his name sound in Hebrew. 
Of joshua. See The Church's Conquest on Exod. 17. 9 §. 9 Who joshua was.  Of the notation of this Greek name jesus, and of the Hebrew name joshua. See ch. 2. ●…. 9 §. 73.  
This joshua was the first that was chosen General to sight against Israel's enemies anon after they came out of Egypt, Ex. 17. 9 He being an especial Minister of Moses was in the Mount with him when the people committed their great idolatry about the golden Calf, Exod. 24. 13. & 32. 17. He was one of them that was sent to spy out the Land of Canaan, who together with Caleb brought good tidings about the Land, whereas the other Spies brought an evil report of the Land which they had searched. He and Caleb believing that God would make good his promise, did what they could to encourage the people, who were thinking to return into Egypt, Whereupon of the 600000 men that came out of Egypt, only he and Caleb entered into Canaan, Numb. 14. 6, etc. He had not only the honour to enter in himself, but also to be a Guide, a Captain, a General and chief Governor, to lead in all the rest that 〈◊〉, ●…o vanquish their enemies, and to settle them in that promised Land, Numb. 27. 18. etc. Deut. 31. 7, 14. Io●…h. 1. 1, 2, etc.  
joshua was herein an especial type of Christ, who vanquisheth all our spiritual 
Ioshua●… ●… 〈◊〉 of Christ.  enemies, and settleth all his Redeemed from bondage of Satan, in the heavenly Canaan. 〈◊〉 pleased God to raise up such temporal Saviour's to his people, to nourish their hope in that true Saviour the Lord Jesus, who should save them from all their spiritual enemies, Luk. 1. 68, 69.  
joshua ga●…e ●…hem rest in Canaan not Moses, the Lawgiver, to show that the Law cannot bring us to heaven: that work is reserved for Jesus.   

§ 48. Of Ioshua's giving rest, and Gods work attributed to man.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Had given rest, is the interpretation of one compound Verb. (Of the simple Verb, and the compound Noun, See Chap. 3. 2. 11. §. 116.) 〈◊〉 is here used 〈◊〉 ●…vely. It doth not here signify only to rest, as it did, ●…. 4. 〈◊〉 give rest to others: for this relative, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them depends on it. It is in this respect 〈◊〉 〈◊〉 ●…brews third Conjugation, which they call 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hiphil. 
〈…〉   
The ●…st which is here implied to be given by joshua, was the Land of Ca●…▪ 〈◊〉 was called rest in reference to the troubles of Israel in Egypt, and to their travels in the wilderness on the one side: and on the other side in reference to Israel's 
〈◊〉 〈◊〉 sunt 〈◊〉 in 〈◊〉 〈◊〉 vis 〈◊〉 〈◊〉 〈◊〉 ●…ctio significati●….  enjoying Canaan for a perpetual inheritance.  
joshua is said to give them that rest under God, as God's Minister, whom God used to settle his people therein.  
It was God that properly gave them that rest, Deut. 3. 20. & 25. 19 josh. 22. 4. & ●…3. 1 Yet joshua is said to give them rest in these respects.  

1. joshua was appointed by God to be the chief Governor over his people, 
In what respects joshua gave Israel rest.  after Moses his death: at that time when they should enter into Canaan, Numb. 27. 18, 〈◊〉. Deut. 3●…. 14.  
2. God promised joshua that he should settle his people in Canaan, Josh. ●…. 3, etc.  
3. joshua was their guide, to lead them out of the wilderness to Canaan, and that through jordan. Josh. 3. 8.  
4. joshua was the General in all the battles against the Canaanites, so as he had the chief hand in destroying them, josh. 11. 18.  
5. When the men of A●… once had the better over Israel, and put them to ●…light, joshua by his prayer so prevailed with God, as the Lord was pleased to direct them, how to regain their loss, and destroy those enemies, josh. 7. 6, etc.  
6. When they wanted time to destroy a numerous multitude of enemies, joshua prayed, and the Sun, Moon, and whole host of heaven stood still about a whole day, josh. 10. 12. etc.  
7. joshua at length so far destroyed all the inhabitants of the Land of Canaan, as there was 〈◊〉 enough for the Israelites to place their habitatien there, I●…sh 21. 43.  
8. ●…ua by lot divided that Land among the Israelites, and gave to every Tribe their inheritance, josh. 14. 1.  
9 When joshua died he left Israel in peace and rest, and that in their several 〈◊〉, josh 24. 28.   
All these were ministerial acts, done by warrant from God, and by the assistance of God himself. Hereby was joshua much advanced above other men; but nothing at all was derogated from God. 
God's work ●…tributed 〈◊〉.   
This act of giving rest to Israel being ascribed to joshua, manifesteth God's respect ●…o man in attributing his own Divine work to man. The like he did to Moses, 〈◊〉 he bid him divide the sea, Exod. 14. 16. and where he said that Moses brought 〈◊〉 out of Egypt, Exod. 32. 7. Thus the mighty work of God in the first conver●… of sinners is ascribed unto men: in which respect Paul saith of himself, that he 〈◊〉 〈◊〉 through the Gospel, 1 Cor. 4. 15. Philem. v. 10.  
〈◊〉 God doth to honour man's nature in making men coworkers with himself, (●… C●…. 6. 1.) and to magnify his own power; for his strength is made perfect in 〈◊〉, 2 Cor. 12. 9  
This also he doth to move other men to submit themselves to them, whom he 〈◊〉 over them; and whom he useth for their good.  
To distrust the effecting of a matter, because God useth weak men as his Mini●… for bringing it to pass, is to oppose our shallow conceit to the unsearchable 〈◊〉 of God.  
It becomes us to use such means as God is pleased to appoint: and in using of 〈◊〉 to look unto him for good success and blessing.  
There are two extremes whereinto men are prone to fall in this case.  
O●…e is too much diffidence by reason of the seeming meanness of the means: a●… Christ's Countrymen despised him and believed not, by reason of the meanness of his birth and education, Mark 6. 3.  
The other is too much confidence in the means, giving the honour of God ●…self thereunto, as the Licaonians who accounted the Apostles to be Gods, Act. 14. 11.   

§. 49. Of not resting on blessings below as the highest to be expected.  
THis consequence, (Then would he not afterward, etc.) is here inferred, to prove 
David spoke of the rest to come.  that joshua did not settle God's people in that rest which David intended. It is such a proof as was before noted, §. 45.  
The force of the proof resteth on these two words, after, another. The Argument may be thus framed,  
If there had been no other rest for God's people to enter into, then that wherein 〈◊〉 settled the Israelites, David would not after that settling have spoken of another time to enter into a rest.  
But David after that settling, spoke of another day to enter into a rest.  
Therefore there is another rest to enter into.  
By this Argument the Apostle would draw the Hebrews from resting upon that 
Types were not the truth.  typical rest which their Fathers had long enjoyed. He plainly showeth that the type is not the truth itself. joshua was a type of jesus; and Canaan was a type of heaven: but nor joshua was Jesus himself, nor Canaan heaven itself. The Ark was not it which saved those that were in it from eternal destruction, (though it were a type thereof, 1 Pet. 3. 21.) For cursed Cham was in it. The cloud in the wilderness, (Exod. 13. 21.) preserved not all that were under it, from the scorching fire of God's wrath: for many of them were consumed in the wilderness. All that passed through the red sea, and thereby were saved from the Egyptian bondage, were not baptised in the blood of Christ, and thereby saved from the slavery of sin and Satan. All that did eat of Manna, and drink of the water out of the rock, did not eat the flesh of Christ, and drink his blood, though all these were types and Sacraments thereof. The many sacrifices under the Law did not take away sin, (Heb. 10. 4) yet were they types of that sacrifice that did indeed take away sin.  
Such external types, figures and shadows were afforded to God's people under 
Why types instituted.  the Law, in regard of their weakness, to raise up their minds and hearts to higher and greater matters: and to be as looking-glasses to show unto them Christ Jesus, and such things as concerned their eternal salvation. They were not ●…o given as to male God's people to rest in them, and not to seek after further truths. 
Mistake not happiness. Of Jewish Christians, See Ch. 7. v. 11. §. 6●…   
We are taught hereby to take heed that we be not deceived in mistaking the mark, and placing happiness in that wherein it doth not consist. Peter mistook the brightness and glory that appeared at Christ's transfiguration, for the glory of heaven: and in that respect said, It is good to be here, Matth. 17. 4. There is great danger therein: For there is no proportion betwixt earthly and heavenly things. We were better be without the best things here below, then so to dote and rest upon them, as to neglect the things above.  
To apply this to our times: let us consider what resemblances, what first-fruits, 
Blessings here enjoyed not to be rested in.  what pledges, what evidences God now under the Gospel, giveth to us of our heavenly rest and glory. Such are,  

1. That portion of goods, those delights, that health, long life, and like blessings which here he bestows upon his Saints.  
2. That fellowship and communion which Saints have one with another.  
3. The peace and prosperity of Churches.  
4. Assemblies of Saints for performing holy duties.  
5. Liberty of Sabbaths and Ordinances.  
6. Comfort of soul, peace of conscience, joy in the holy Ghost.   
Though these, and other like things be blessings of God, which we may enjoy, and for which we ought to be thankful, yet are they not wholly to be rested in.  
For if true happiness consisted in these, than would not the holy Ghost speak of an heavenly happiness, eternal glory, and everlasting life to be hereafter enjoyed.   

§. 50. Of Truth's co●…ched under Types.  
THe other day here mentioned is that which hath been four times before insisted upon. S●…e §. 45.  
From this other day, which David mentioneth, a question may be moved, whether 
The day of 〈◊〉 into rest 〈◊〉 in and be●… Ioshua's time.  there were not a day, in Ioshua's time, and before his time also, to enter into the rest that David afterward calls upon people to enter into. If there were a day before, why doth the Apostle so much urge these words, Afterwards, and Another, after David's time.  
Answ. The main scope of David, and of the Apostle here, (for both were of the same mind, and aimed at the same scope) their scope was to show that 〈◊〉 time was not the only day wherein rest was to be found: nor that rest which 〈◊〉 gave in 〈◊〉, the only rest to be sought after.  
The day for seeking the rest here intended begun when God made this ●…ning 
When day of seeking rest ●…egan.  against Satan, but promise to man, It shall bruise thy head, (Gen. 3. 15.) This is a promise of conquest over Satan, and deliverance from his tyranny, and of the rest here intended following thereupon.  
This day was also in Moses and Ioshua's time: and this rest was typified to them under sundry legal rites and types: and under the Land of Canaan. 
Truths under types.   
Spiritual and celestial things were comprised under their external and leg●…ll types.  
Their circumcision was, The putting off the body of the sins of the 〈◊〉, Col. 2. 11.  
They were all baptised in the cloud, and in the sea. In eating Manna, They did eat the same spiritual meat that we do, and did all drink the same spiritual drink: for they drank of that spiritual rock which was Christ, 1 Cor. 10. 2, 3, 4.  
Their Passeover did typify Christ, 1 Cor. 5. 7. So did all their Sacrifices, Heb. 9 9, 10 11.  
The blood of sprinkling set out the blood of Christ, which cleanseth from all 〈◊〉, Heb. 9 13, 14. 1 joh. 1. 7.  
The legal Priesthood was a type of Christ's Priesthood, Heb. 4. 14.  
The Tabernacle set forth heaven, Heb. 8 2.  
The Son of man was li●…t up before them in the brazen serpent, joh. 3. 14, 15.  
Not to insist on other particulars, in general it is said, that the Tabernacle, and the things therein, was a figure, namely of spiritual things, Heb. 9 9▪ and the 〈◊〉 had a shadow of good things to come, Heb. 10. 1. Of particular Rites it is said, They are a shadow of things to come: but the body is Christ, Col. 2. 17. 
Why truths under types. See Ch. 8 v. 5. §. 13.   
Spiritual and celestial truths and substances were comprised under external and legal types, for these ends.  

1. To show that God being a spirit delighteth in things spiritual, joh. 4. 24. In the time wherein legal services were of use, they were detested by God in three 〈◊〉. 

1. When they were performed in hypocrisy and show only. In this respect 
In three cases God detested legal 〈◊〉. See Ch. 7. v 16. §. 8●…  God thus upbraideth the 〈◊〉, This people draw near me with their mouth, and with their lips do honour me, but have removed their hear far from me, three 29 13.  
2. When they made them a cloak to cover over impiety and iniquity. In this respect ●…aith God, Your new Moons, and your appointed Feasts, my soul hateth. The reason thereof is thus rendered, Your hands are full of blood, Isa 1. 14, 15. The 〈◊〉 is noted, jer. 7. 9, 11. Matth 23. 14.  
3. When people rested only on the external performance of legal Rites, and expected to be accepted for those outward performances, not regarding the inward truth and substance. In this respect it is thus said to God, Sacrifice and 〈◊〉 thou didst not desire, Psal. 40. 6, etc. and God himself saith, I will not re●… thee for thy sacrifices, &c Psal. 50. 8, etc.    

2. To demonstrate the ground of Saint's faith: which was not the external Rites 
The ground of faith in types.  that they performed, but the internal truth which they believed. By faith Abel 〈◊〉 unto God a more excellent sacrifice than Cain, (Heb. 11. 4) His saith had an 〈◊〉 upon Christ the truth: not simply upon the sacrifice that was offered. Abra●… saw Christ's day, Joh. 8. 56. Moses esteem●…d the reproach of Christ great 〈◊〉, (Heb. 11. 26.) so as he suffered reproach for Christ.  
Of other ends why the legal Rites had their spiritual truths, See §. 49.  
We may from hence infer, that the believing Jews did not rest in the performance 
Believers under the Law rested not in externals.  of outward Rites, nor in the possession of Canaan, nor in external blessings, but had their eye upon higher, spiritual and heavenly matters.  
We may from hence gather, that it is pains worth the taking, to search after the 〈◊〉, Evangelicall and Celestial truths that were comprised under their ex●… and legal Rites. By this means may we in many respects come to discern sundry particular benefits arising out of those truths, which it may be, we should not so readily discern in a single, simple consideration of the truths themselves.  
For finding out the truth of types, observe these rules, 
Rules for finding out truths of types.   

1. Be well acquainted with the Prophets, who were expounders of the Law. A Prophet will tell you, that circumcision intended the taking away of the foreskin of the heart, Jer. 4. 4. Another will tell you, that sacrifices set out the offering of Christ, Psal 40. 6.  
2. Observe what applications in the New Testament are made of the legal Rites unto their several truths. For the Penmen of the New Testament were guided by the same Spirit that Moses was; and knew what was the intendment of his Rites, Thereby we may know, that the Rite of not breaking a bone of the Paschal Lamb, (Exod. 12. 46.) did prefigure the kind of Christ's death, and the not breaking of his bones, joh. 19 36. Other types applied to their truths in the New Testament are set down before in this §.  
3. By just consequence may sundry truths be found out. For example, from this ground, that the Highpriest prefigured Christ, we may by consequence infer, that the Highpriest appearing before God for the people, and bearing their names in his Breastplate, did prefigure Christ's appearing before God for us, and presenting us by name unto God, Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ.  
4. A perpetual equity will lead us to find out the truth of a type; as the equity of th●…s, that prayer shall ever be made unto God in the Name of Christ, shows that the daily offering up of incense did typify as much, Mal. 1 11.  
5. A fit analogy and resemblance of a type with the truth: as Israel's bondage 〈◊〉 Pharach, with our spiritual bondage under sin. Their deliverance by the red sea, with our Redemption by the blood of Christ. The clouds sheltering them from the parching heat of the sun, with Christ's preserving us from the wrath of God, So in other things.      

§. 51. Of the Resolution of Heb. 4. v. 7, 8.  7. Again he limiteth a certain day, saying in David, To day, after so long a time: as it is said, To day, if ye will hear his voice, harden not your hearts. 8. For if jesus had given them rest, than would he not afterwards have spoken of ●…ther day. 
THe sum of these two verses is this, Canaan is not the rest to be rested in.  
This is,  

1. Proved, v. 7.  
2. Confirmed, v. 8.   
In the proof is set down,  

1. An inference on that which went before, in this Adverb, Again.  
2. The substance of the proof: which is, 

1. Propounded.  
2. Exemplified.     
In the Proposition there is,  

1. An intimation of God's prerogative.  
2. A manifestation thereof.   
God's Prerogative is set out,  

1. By his act, He limiteth.  
2. By the object thereof, A certain day.   
The manifestation of God's Prerogative is by a Divine Testimony.  
In setting down the testimony is noted,  

1. The Penman of it; or the place of Scripture, Saying in David.  
2. The mater of it. That is 

1. Simply considered in this word, To day.  
2. Relatively extended, in this phrase, After so long a time.     
The exemplification of the point is,  

1. Generally employed in this phrase, As it is said.  
2. Particularly expressed, in these words of Scripture: To day if ye will hear 〈◊〉 voice harden not your hearts.   
Of the particular branches of this Scripture, See Chap. 3. v. 7. §. 76, etc.  
The confirmation of the former proof is in the eight verse. In it one thing is 
Vers. 8.  granted; Another is inferred.  
The thing granted is that joshua gave Israel a Rest.  
The point inferred is that that rest was not a rest to be rested in.  
In the thing granted we may distinguish the persons and the point. The persons are,  

1. The Donor, joshua: and the Donees, in this relative Them, under whom are comprised the then living Israelites.  
2. The point, gift, or thing given, which was Rest.   
In setting down the inference, observe,  

1. The manner, by way of supposition, If, Then.  
2. The matter, which contains a proof of the point, that joshua did not give them the rest to be rested in.   
The proof is double:  

1. It is taken from this circumstance of time, Afterward.  
2. From the difference of time, when joshua gave Israel rest, and David●…teth ●…teth to enter into a rest. This later is another day.    

§. 52. Of Instructions raised out of Heb. 4. 7, 8.  
I. PRoof may be added to proof for confirmation of the same point. This is implied under this Adverb, Again. See §. 42.  
II. God setteth seasons. This is the intent of this word, He limiteth. See §. 43.  
III. Times are not known to man. This word, certain, is not certain or sure, 〈◊〉 indefinite. See §. 42.  
IV. God spoke by David. This phrase, saying in David, hath reference to God See §. 44.  
V. David was the Penman of the book of Psalms. That Book is by a Metonymy 〈◊〉 David. See §. 44.  
VI That whereunto we are invited to enter into long after, must needs be another 〈◊〉 〈◊〉 that which was possessed long before. This is the Apostles Argument, It is 〈◊〉 in this phrase, after so long a time. See §. 45.  
VII. There is hope of entering while the day continues. This is the main end of pres●… this word, To day. See §. 45.  
VIII. Scripture proofs may be inculcated. Four times hath this proof, To day if ye 〈◊〉 〈◊〉, etc. been insisted upon. See §. 46.  
Of sundry Observations gathered out of these words, To day if ye will hear, etc. See Chap. 3. §. 120.  
IX. 〈◊〉 was Israel's Governor. 
Vers. 8.   
X. Canaan was a place of rest to Israel.  
XI. joshua settled Israel in Canaan.  
XII. God's work is ascribed to man.  
These four last Doctrines are taken for grant, and made the ground of the inference following. See §. 47, 48.  
XIII. Canaan was not the rest to be rested in. This is the main point which the 〈◊〉 here proves See §. 49.  
XIV. Scripture circumstances are observable. The principal force of the Apo●… 
Circumstances in Scripture to be observed.  argument resteth upon a circumstance of time. Because David, after joshua 〈◊〉 〈◊〉 Israel in Canaan, speaketh of another day: therefore Ioshua's rest was 〈◊〉 rest to be rested in. In another place the Apostle draws an argument from 〈◊〉 word seed, in the singular number to prove that Christ was promised to Abra●…, Gal. 3. 16.  
The whole Scripture is given by inspiration of God, 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain.  
〈◊〉 us in this respect to be the more observant, not only of the general 〈◊〉, and main scope of a place of Scripture, but also of the manner of set●… 〈◊〉 down, and of other circumstances appertaining thereunto.   

§. 53. Of setting down the Conclusion of a Discourse.  Verse 9 There remaineth therefore a Rest to the people of God. 
THis verse sets down the conclusion of the Apostles Discourse, concerning the rest of the Sabbath, and of the Land of Canaan: both which he had proved by sundry arguments, not to be the rest intended by David. Thereupon he inferreth this conclusion, There remaineth a rest: that is, there is another kind of rest for God's people to rest in.  
This concluding particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Therefore, doth demonstrate this to be a conclusion. So it is used, Rem. 8. 1. Gal. 3. 7.  
This Conjunction is sometimes used by way of interrogation, as, Shall he find faith? Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point, and tran●…, no doubt, and truly: As, No doubt the Kingdom of God is among you: and 〈◊〉 ye 〈◊〉 〈◊〉, Luk. 11. 20, 48. Sometimes by way of addubitation, or supposition, and translated, Perhaps, (Act. 8. 22.) Haply, Act. 17. 27. But most frequently it is used by way of inference, and translated, then: as, then are ye bastards, Heb. 12. 8. This is in a manner all one, as here in my Text, Therefore.  
An express setting down of a conclusion is an especial means of making one's mind and meaning clear. It shows what is the main intendment, and what is especially to be observed.  
It is like a white in the Bu●…t, or a mark to such as shoot at rovers, to direct the 〈◊〉 in drawing his bow, and shooting out his arrow. Or rather, like to the lan●… in the Admiral Ship, which directeth all the Ships in the Navy.  
Thus the demonstration of the main conclusion gives great light to the whole Discourse.   

§. 54. Of the Rest to be laboured after.  
THat which is here inferred is, that there is a Rest. The Greek word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rest, is no where else used throughout the New Testament; not in any other Greek Author, except in some of the Greek Fathers, who have taken it from this place.  
The notation of it is taken from an Hebrew word, which signifieth Rest, and soundeth Sabbath, See §. 31. Hereupon the last Translators have thus turned it in the Margin, Keeping a Sabbath: So as the rest here intended is not simply a lying, sitting, or standing still, without doing any thing at all; but a ceasing from such things as are done here in this world. These are called our own works in the next verse. Of the heavenly Rest here intended, See §. 6, 8, 9  
This word doth fitly set forth the Rest that is to come. For as God who rested 
What rest enjoyed in heaven.  on the Sabbath from creating new creatures, yet did other works of providence: and as God's people here on earth, who cease from the works of their calling on Sabbath days, yet do sundry works of piety and mercy, which are proper to the Sabbath: So in heaven, the glorified Saints, who rest from the works of this world, do many celestial works, which are proper to that place and time.  
These works are excellent and glorious in their kind: The Saints there have sufficient ability to perform them according to the mind of their Lord: and withal there is in them a ready willingness and forwardness to put out their ability, and that to the utmost in those works.   

§. 55. Of Rest in Heaven from Troubles on earth.  
THat which under the word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rest, the Apostle doth in special give us to understand, is, that there shall be a freedom from every thing that is toilsome and grievous in this world. The wise man in Ecclesiastes declareth how 
This world full of vexations.  full of outward molestations and inward vexations this world is: and that as long as men abide therein. Besides the many expressions that he hath of the vanity of the things of this world, (sometimes in way of aggravation doubling the word, and adding this note of generality ALL, unto it, thus, Vanity of vanity, vanity of vanities, all is vanity, Eccl. 1. 2. & 12. 8.) and besides the labours, travels and troubles that he there mentioneth ten several times, he useth this clause, Vexation of spirit: But in the Rest here mentioned, they rest from their labours, Rev. 14. 13. and all tears shall be wiped away from their eyes, (Rev. 21. 4.) under labours, all molestations of body are comprised: and under tears, all vexations of spirit.  
Labours and troubles are not the things whereunto God hath ordained man, as unto his ultimate end. Man by sin hath pulled them upon himself. Sin was the 
Sin causeth trouble.  cause of this doom upon the woman, I will greatly multiply thy sorrow, etc. and of this upon the man, In sorrow shalt thou eat, etc. Gen. 3. 16, 17. From sin proceeded all manner of evils; even evils of punishment.  
Obj. The Lord himself saith, I create evil, Isa. 45. 7. Hereupon a Prophet maketh 
How evil of God.  this inference, Shall there be evil in a City, and the Lord hath not done 〈◊〉 Amos 3. 6.  
Ans. By evil in those and other like places the just punishment of sin is intended. That God is said, to create, and do in these respects.  

1. God ordained that sin should be punished.  
2. God by his providence ordereth the punishments which are inflicted on sin: and that for the kind, measure, and continuance thereof.  
3. The Ministers and means whereby sinners are punished, are appointed and sent by God.   
On these grounds we may conclude, that God's people shall for the present be sufficiently supported in their afflictions: and at length be fully freed from all, 1 Cor. 10. 13.  
Upon expectation of the soresaid freedom and rest, it is just and equal both 
Here we must labour & sister  diligently to work the work of our Lord and Master, all the working time of this our Pilgrimage: and also patiently to endure whatsoever the Lord shall be pleased 〈◊〉 upon us. Christ hath made himself a worthy pattern herein, I must (saith 〈◊〉 〈◊〉 the works of him that sent me, while it is day, Joh. 9 4. And Though He 〈◊〉 a Son, yet learned he obedience by the things which he suffered, Heb. 5. 8. There being a freedom and rest to come, Christ had an eye thereto, Heb. 12. 2. So had 〈◊〉, Heb. 11. 26.  
When we are pinched or grieved with any work, travel, trouble or affliction, 
In troubles think on rest to come.  〈◊〉 us call to mind and meditate on this freedom and rest. Marrine●…s pass over 〈◊〉 boisterous and dangerous seas, in hope of attaining to a quiet haven. Labourers toil all the day, in hope of rest at night. So others in other cases. Expe●… of freedom, rest and recompense, upholds their spirits: yet they may ●…ail of their expectation. But they for whom this rest is prepared, shall not 〈◊〉 thereof. What then should we not do, what should we not endure in hope of this rest? The 〈◊〉, because hope thereof is certain and sure.  
If the joy, honour and glory which will accompany this rest, were duly 〈◊〉, it would much more stir us up to this duty.   

§. 56. Of Rest to come.  
OF the soresaid Rest, it is here said, that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it remaineth. The same word is here used that was used before, v. 6. §. 37. but in a different sense. There it was 〈◊〉 impersonally: here it is governed by a Nominative case, which is Rest.  
The Verb is of the Passive voice: and may word for word be thus translated, 〈◊〉 is left. But in our English the Active interpretation best expresseth the A●… meaning: which is, that the rest here intended is reserved for us hereafter: 〈◊〉 is not here to be expected while we live in this world. He shall enter into peace, 〈◊〉. 57 2. This rest shall be, when the Lord jesus shall be revealed from heaven, 2 〈◊〉. 1. 17. They that die in the Lord shall rest from their labours, (Rev. 14. 13.)  

1. This world is not a fit place, nor this life a fit time to enjoy such a rest as is 
Why rest to come.  reserved in heaven.  
2. Rest here would glue our hearts too much to this world, and make us say, It 〈◊〉 to be here, Matth. 17. 4. It would slack our longing desire after Christ in heaven. Death would be more i●…ksom, and heaven the less welcome.  
3. There would be no proof or trial of our spiritual armour, and of the several graces of God bestowed on us.  
4. God's providence, prudence, power, mercy, and other like properties could not be so well discerned, if here we enjoyed that rest.   
This rest being to come, and reserved for us, it will be our wisdom, while here we 〈◊〉 〈◊〉 prepare for trouble, and to address ourselves to labour: as the soldiers in the 〈◊〉, and as the labourers in the daytime.  
Yet withal to have our eye upon this rest to come; that thereby we may be the more encouraged and incited to hold out to the end, waiting for this rest that is to come.   

§. 57 Of God's people to whom Rest is reserved.  
THe persons to whom the celestial rest is reserved, are styled The people of God. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek Noun translated people, may have a notation from the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  Verb 〈◊〉 signifieth to enjoy: For people are such as enjoy society and communion one 〈◊〉 another.  
As this word hath reference to God, it implieth such as are God's confederates: 
Who are God's people.  such as are in league and Covenant with him. For b●… virtue of the new Covenant, 
See Changed 2 v 17. §. 180 in the end. & Ch. 8. v. 〈◊〉. §▪ 68, 69.  God thus saith to his confederates, I will be their God, and they shall be my people, 〈◊〉. 31. 33.  
This people of God are such as God 〈◊〉 〈◊〉 to Salvation, 2 Thess. 2. 13. Whom Christ hath redeemed to God by 〈◊〉 blood, Rev. 5. 9 and whom the holy Ghost hath sa●…ctified, Rom. 15. 16. This is their right, and thus they are ●…itted to this Rest.  
By virtue of this relation betwixt God and them, God takes them to be in special manner a peculiar people to himself, (Deut. 14. 2. 1 Pet. 2. 9) and they take the Lord in special manner to be their God, josh. 24. 24.  
Both these are to the life thus expressed, in relation to God and Israel, 〈◊〉 haste avouched the Lord to be thy God, and the Lord hath avouched thee to be his ●…liar people, Deut. 26. 17, 18. Hereupon saith the Lord to them, I will say, It 〈◊〉 my people; and they shall say, The Lord is my God, Zach. 13. 9  
The former implies a great dignity, in that God vouchsafeth to take us to be his peculiar people. The later a bounden duty, whereby we tie ourselves to carry ourselves to God as becomes his peculiar people, who have taken him for our Lord.  
This description of the persons is set down by way of restraint: and shows, 〈◊〉 
Rest proper to Saints.  the rest here spoken of, is only for them. None but God's people shall parta●…e thereof. In this respect it is said of Jesus, He shall save his people from their 〈◊〉, Matth. 1. 21. And he is the Saviour of the body, Eph. 5. 23. Of a righteous man i●… is said, He shall enter into peace, Isa. 57 2. These are they that di●… in the Lord, and thereupon rest from their labours. Such are they of whom this Apostle thus saith, We which have believed do enter into rest, v. 3.  
This is further manifest by the contrary end of such as are of a contrary disposition. To them who by patient continuance in well doing, seek for glory, etc. ●…nall life shall be given: but unto them who obey unrighteousness, shall be indignation and wrath, Rom. 2. 7, 8. The like is noted, 2 Thess. 1. 9 Matth. 25. 41▪ Luke 16. 23.  
The ground of that rest which the former sort of people have, is God's free grace and rich mercy, together with the merit of Christ, Luke 12. 32. 1 Peter 1. 3, 19  
The ground of the contrary end that others attain unto, is their just 〈◊〉, Rom. 6. 23.  
None can justly rest upon attaining this rest, till he have some assurance that 〈◊〉 is of the number of God's people: justified by faith (for we which have believed ●…o enter into rest, v. 3.) and sanctified by the Spirit: for the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6. 9  
Excellent and glorious is this rest: but not fit for every one. There is a qualification required for such as enter thereinto. It becomes God's people to take God for their Lord, and accordingly to yield all holy obedience unto him. If through infidelity and impenitency God be provoked to say to any Lo-ammi, ye are not my 
Host 1. 9  people, what can be expected, but that God should swear that they shall not enter into his rest, as he did to the Israelites, Psal. 95. 11.   

§. 58. Of the inference of the 10th verse upon the 9th.  Verse 10. For he that is entered into his rest, he also hath ceased from his own works, 〈◊〉 God did from his. 
IN this verse the Apostle expressly and distinctly declareth, what that excellent rest is, whereof he hath spoken so much before, in this and the former Chapter.  
He purposely describeth it to show what that is which remaineth for God's people▪ and by this description he proveth that it yet remaineth, and is not here on earth possessed. The causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, whereby this verse is inferred upon the former, showeth that it is inferred as a proof or reason.  
The reason is taken from the different estate of God's Church here in this world, and in the world to come. This world is full of labour, travel and trouble (as was showed §. 55.) But in the world to come there is a freedom from all these. Therefore the rest here spoken of, is not to be found in this world, but is reserved for the world to come.  
The Argument is grounded upon an undeniable principle, oft inculcated by this Apostle: namely, that there is a rest into which Gods people shall enter.  
The argument may be thus framed,  

There is a Rest to be entered into here, or hereafter.  
But not here. Therefore hereafter,—   
Thus it remaineth.  
The Description of this Rest in this verse, proveth, that it cannot be entered into 〈◊〉 world. Whence another Argument may thus be framed:  

He that is entered into his Rest hath ceased from his own works.  
But no man in this world ceaseth from his own works.   
Therefore no man in this world entereth into his Rest.  
Of the meaning of the word here translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rest, and of this▪ phrase 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  enter into, 〈◊〉 Chap. 3. v. 11. §. 116.  
〈◊〉 relative [
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  HIS] is not reciprocal, as if it had reference to him that en●… but it hath reference to another, namely to God: and it is taken in the 〈◊〉 sense that it is taken vers. 1. There is a like word consisting of the very same 〈◊〉, but different spirits, used in this verse, which is reciprocal, and for distincti●… 〈◊〉 translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  his own. In what respect the heavenly Rest here intended is cal●… God's rest, See v. 1. §. 9  
Some apply this phrase of entering into his rest unto Christ, and to his Resur●… 
Improper applications of Rest.  and Ascension: and thence infer a conformity of the members to their 〈◊〉. But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉 Rest, it is not probable that he would have reference to Christ, without na●… him.  
Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉 be the full Rest here intended. It is therefore most proper and pertinent to 〈◊〉 〈◊〉 in hand to refer it to our heavenly Rest, which is to come.   

§. 59 Of the works which are here called his own works.  
FOr finding out the meaning of this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His own works, we must consider 〈◊〉 difference betwixt Saints on earth, and in heaven. For the Rest here spoken of, is proper to Saints, who are God's people.  
〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉 him: and also in that corrupt estate whereinto he fell.  
In his entire estate there were these kind of works:  

1. Such as tended to the preservation of his body, as to eat, drink and 
Works in man's innocent estate.  〈◊〉. God gave man the fruits of the earth for meat, Gen. 1. 29. And Adam slept, Gen. 2. 21. In heaven our bodies shall need no such means of preservation.  
2. Such as were of use for increase of mankind. For thus saith God, Be fruitful and multiply, Gen. 1. 28. To this head may be referred all works, which by virtue of relations, as betwixt husband and wife, parents and children, and other superiors and inferiors, should have been performed. In heaven they neither marry, 〈◊〉 are given in marriage: but are as the Angels, Mat. 22. 30.  
3. Such as man used partly for obtaining things needful for his body: and partly for trial of his obedience, as diligence in his place and calling. For God put man 〈◊〉 the garden of Eden, to dress it, and to keep it, Gen. 2. 15. In heaven there shall be to such labour.   
In the corrupt estate whereinto man sell, we may consider, sin itself, and the punishments thereof.  
Here on earth we commit innumerable sins: but in heaven we are freed from all. Glorified Saints are not only fully justified, but also perfectly sanctified. The Church there is holy, and without blemish, Eph. 5. 27.  
The punishments of our sins are natural, or accidental.  
Natural, are all manner of infirmities, whether of mind, or body, or both.  

Of mind, as anger, fear, care, grief, and such like.  
Of body, all kind of labour, toil, wearisomeness, with the like.   
Accidental, are all manner of miseries, calamities, crosses, losses, pains, 〈◊〉, and finally death itself. Of these there shall be none in heaven, Rev. 14. 1●…. & 21. 4.  
These, and other works like unto them, are said to be our works, in these respects: 
Why works styled our own.   

1. We do them in, by, and of ourselves.  
2. They come originally from ourselves.  
3. They are most agreeable to our nature, mind and will.   
None of the forementioned works are done in heaven: They therefore that enter 
In heaven a ceasing from all our own works.  into God's rest are truly and properly said to cease from them, and in that respect to rest, See §. 55.  
The Verb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cease, is the very same that is used of Gods forbearing to create any new creatures on the seventh day, and translated rested, v. 4. From that Verb the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun, which is oft translated rest, is derived: So as to cease or rest, is to leave off doing such things as one did before. This is that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rest, or keeping of a Sabbath, mentioned v 9 §. 54.  
This is a point of singular comfort: and sufficient to support us in all our to●…s, travels, troubles, cares, fears, griefs, sins, and effects thereof. There is a rest wherein we shall cease from them all.  
By this kind of rest a vast difference betwixt earth and heaven is manifested: the ultimate end of God's people is demonstrated: and our likeness to God is co●…summated. In this Rest, God is all in all.   

§. 60. Of Saints ceasing from their own works, as God from his.  
THe Apostle to express his mind more fully about ceasing from one's 〈◊〉 work, giveth instance of Gods ceasing from his. Hereof he made mention before, v. 4. There we showed what works of God were meant: and how God ceased from them. See §. 31.  
This note of resemblance 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AS, showeth, that this instance of God is produced as an illustration of the point. Hereabout three things are observable:  

1. That the works from which God ceased were his own. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word 
Saint's rest like Gods.  translated [his own] is emphatical. Indeed many times it is indefinitely translated [His] as here, and Matth. 22. 5. Most usually this reciprocal particle [own] is added, as his own servants, Matth. 25. 14. His own ●…loaths, Mark 5. 20. Sometimes this restrictive Adjective proper is added, as their proper tongue, Act. 1. 19 His proper gift, 1 Cor. 7. 7. It is attributed to the one, onely-begotten, proper Son of God, and thus translated, His own Son, Rom. 8. 32. The works which God created were the works from which he ceased, and these were his own pr●… works.  
2. That God ceased from ALL his works. Hereof see §. 31. in the end.  
3. That God utterly ceased from those his works. He never returned to the work of Creation again.   
In all these respects shall the people of God cease from their works:  

1. They shall cease from their own proper works, even from their sins, which are most properly their own: and from all the effects which they have produced.  
2. They shall cease from all manner of works, which here on earth they did and endured.  
3. They shall utterly cease from all such works, as cumbered them here on earth: so as never to be encumbered with them again.   
Thus God's people cease from their own works, as God did from his.  
Besides, as God in ceasing from some works, namely works of Creation, y●… 
Some works to be done in heaven.  continued to do other works, namely works of Providence: So God's people, though they cease from their works here on earth, shall have other kind of works which are fit for the place where they shall be, therein to exercise themselves▪ See §. 54.  
Yet further, as God ceased not till the seventh day: (for he continued to 
Days of this life working days.  work all the six days, Exod. 20. 11.) so Saints shall not cease from all their works here on earth. Their days on earth are working days, wherein they do works of necessity, which tend to the preservation of their body: Works of duty to God and man, and works of corruption. A full ceasing from all these works is ●…xhere to be expected. We are enjoined to do the works of our calling, Eccles. 9 10. john 9 4. and those works also needful for nature, Eccles. 5. 18. Nature it 〈◊〉 moveth us thereunto, Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down, Rom. 7. 18, etc. Sin remaining, the fruits also thereof must needs remain, as travel, trouble, losses, and all manner of crosses. The best of men are subject hereunto.  
Surely they come short of the mark, who place the rest here spoken of in morti●…ation of sin, and living to God: in peace of conscience, joy in the holy Ghost, and such like works of the Spirit. I will not deny, that these are first-fruits, 〈◊〉 and evidences thereof. But the full fruition of this rest cannot be on 〈◊〉.   

§. 61. Of the Resolution and Observations of Heb. 4. 9, 10.  9 There remaineth therefore a rest to the people of God. 10. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. 
THe Sum of these two verses is in two words, Saints Rest.  
Here is in particular to be considered,  

1. The Inference, in this word, Therefore.  
2. The Substance, which is, 

1. Propounded, vers. 9  
2. Exemplified, vers. 10.     
Rest propounded is set out,  

1. By an intimation of the time, when it is to be enjoyed, in this word, There remaineth.  
2. A restriction of the persons, for whom it is reserved, The people of God.   
The Exemplification is set forth by a resemblance.  
Of the Resemblance there are two parts:  

1. A Proposition.  
2. A Reddition or Application.   
In the Proposition there is,  

1. A Description of the person.  
2. An Exposition of the point.   
The Person is described,  

1. By his Act, He is entered.  
2. By the Subject, whereinto he entered.   
That Subject is set out,  

1. By the kind, Rest.  
2. By the Author, His.   
In the Exposition there is,  

1. A Cessation, or leaving off, He also hath ceased.  
2. The Matter left off, His own works.   
Of the Reddition there are two parts,  

1. The Person to whom the resemblance is made, As God.  
2. The Point wherein the resemblance consisteth, Did from his.   

Doctrines.  
I. The conclusion of a Discourse is to be set down. This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion, Therefore, is expressed. See §. 53.  
II. There is a Rest. This is here taken for grant. See § 6.  
III. That full rest is to come. This word, There remaineth, intends as much. See §. 56.  
IV. The rest to come is as a Sabbath. The word used by the Apostle intends as much. See §. 55.  
V. The full rest to come is proper to God's people. It remaineth to them. See §. 57  
VI Points of concernment are to be made clear. For this end is this tenth verse inferred as a reason upon the former. See §. 58.  
VII. The rest prepared for Saints is Gods. In reference to God it is styled, HIS. See §. 9  
VIII. Some shall enter into God's rest. This is set down as a granted case, in these words, He that is entered. See §. 39  
IX. Men on earth have works of their own. See §. 59  
X. Gods rest on the Sabbath was a resemblance of Saints rest in heaven. This note of resemblance, AS, declares as much, §. 60.  
XI. Saints in heaven cease from their works on earth. So much is here directly expressed. See §. 59  
XII God rested from all his works. See § 3●….  
XIII. While Saints are here they cease not from their own works: as God ceased not in the six days. See § 60.    

§. 62. Of being like to God.  Verse 11. Let us labour therefore to enter into that rest, lest any man fall after the sa●… example of unbelief. 
THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest beforementioned.  
One use was before noted, v. 1. which was an admonition to fear, lest we come short of that rest.  
The other use is an exhortation to do our best for attaining thereunto. This relative Conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore, imports as much. The Greek word here used is the very same that was used, v. 1. §. 2.  
It may have either a remote, or an immediate reference. 
We must endeavour after that which is set before us.   
The remote reference is to all that hath formerly been delivered of the reality of that Rest, that there is indeed such a rest, v. 9 Of the certainty of it, §. 24. and of the excellency of it, that it is God's rest, v. 1. §. 9 And that it brings a freedom from all labour and trouble, v. 10. §. 59, 60. There being such a Rest, we ought therefore to endeavour after it. See § 63.  
The immediate reference is to the last clause of the former verse, wherein God's pattern is set before us, in this phrase, As God did from his. God having spent six days in creating all things, rested the seventh day from all his works. Let us therefore having done our work here, Labour to enter into his rest  
Thus God's practice is a pattern to us. It is set down in the Law as a pattern for us 
God's practice man's pattern.  to work in the six days, and Rest on the seventh, Exod. 20. 11. Here it is propounded as a motive to stir us up to endeavour after a Rest that we may be like God, and rest from all our own works, as he did from his. God rested from his own works, therefore let us labour to enter into that Rest, where we shall cease from our own works.  
By this it appears, that Saints should be such as God is. God at first made 〈◊〉 
Saints must be like God.  after his own Image (Gen. 1. 27.) and we are exhorted to be renewed after God's 
Wherein we must imitate G●…d.  Image, Ephes 4. 23, 24 Col. 3. 10. In general we are incited to be followers of God, Ephes 5. 1. In particular to be holy as he is holy, Levit. 19 2. 1 Pet. 1. 1●…, 16. To do good, as God doth, Matth. 5. 45. To be kind and merciful, as he is, Luk. 6. 35, 36. To l●…ve as God doth, 1 joh. 4. 11. To forgive one another as God do●…h, Eph. 4 32. Yea to be perfect as he is, Mat. 5. 28.  

1. God's pattern is the most perfect that can be set before us: we may be sure not to e●…re, if we hold cl●…se to it.  
2. It is the best and most honourable pattern we can have.  
3 It is the safest. For who can blame us for imitating God?   
Object. God's pattern is too high for any creature to set before him.  
Answ. For clearing this point we must distinguish betwixt the things of God. There are incommunicable and communicable Excellencies in God.  
Some things are incommunicable by simple impossibility. Others by a singular 
Wherein God unimitable.  ●…gative.  
Of the former sort are such as these, Eternity without beginning, Infinite●…, Omnipotency, All-sufficiency, Ubiquity, Omniscience, and such like. 〈◊〉 these Acts, to Create, Redeem, Work miracles, search the heart, and such 〈◊〉  
The things which God reserveth to himself as singular Prerogatives, are 〈◊〉  

1. To forgive sins, Mar. 2. 7.  
2. To judge men's final estate, Rom. 14. 10, 11.  
3. To take revenge, Deut. 32. 35. Rom. 12. 19   
All these, and other things registered in Scripture, are for our learning, Rom. 15. 4. 〈◊〉 3. 16. But some things are matters of faith to be believed, and some things 〈◊〉 for our imitation. 
A rule for imitating God.   
To know what things of God are patterns to us, we must compare God's practices 〈◊〉 his precepts. What in God's word is enjoined to us to do, if God himself do 〈◊〉, we may, we ought therein to imitate him. Such are the virtues and graces 〈◊〉- mentioned.  
Behold here the tender respect of God towards us children of men. He hath 
God's respect to man in making himself a pattern.  〈◊〉 to command, and exact of us whatsoever he will: but as a Father he go●… before us, and shows, that he requires no more of us, than what himself 〈◊〉.  
Who can now think that to be any way unseemly for him, which seems not ●…ly to God? In this case thus saith Christ, Ye call me Master, and 〈◊〉, and ye say well: for so I am. If I then your Lord and Master have washed your 〈◊〉, ●…e also aught to wash one another's feet, Joh. 13. 14.  
This is a great aggravation of their pride, who scorn Purity, Meekness, mercifulness, Holiness, and other like Excellencies, as God in his own example com●…deth unto us.  
Of imitating Christ, See Ch. 13. v. 13. §. 132. Of imitating Saints, See Ch. 13. v. 7. §. ●…01.   

§. 63. Of endeavouring after rest in heaven.  
THe Greek Verb thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us labour, is derived from another Verb, that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Festino.  make haste. It intendeth an endeavour on man's part: and so it is translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing, and is accompanied with study, labour and diligence; answerably it is translated, as 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I was forward to do, Gal. 2. 10. Study to show thyself approved, 2 Tim. 2. 15. Give diligence, 2 Pet. 1. 10.  
This word then, compriseth under it two duties:  

1. That men endeavour after the foresaid Rest.  
2. That they be forward and diligent in their endeavour.   
The general, concerning man's endeavour to attain to heaven, where this Rest 
Man's endeavour after rest requisite.  is enjoyed, is much pressed in Scripture; and that in these and such like phrases, l●…y ●…ld on eternal life, 1 Tim. 6. 12. Strive to enter in at the strait gate, Luk. 13. 24. 
See Ch. 11. v. 6. §. 24. & ●…h. 13. v. 18. §. 156, 180.  Workout your salvation, Phil. 2. 12. The Apostle makes himself a worthy pattern in this case, where he saith, I press towards the mark, Phil. 3. 14, etc.  
Hereby that life, reason, grace and ability, which God any way giveth, is manifested: and God would have it to be so. When Christ put life into the Ruler's daughter that was dead, he said unto her, Maid arise, Luk. 8. 54. and to Lazarus he 〈◊〉, Lazarus come forth, Joh. 11. 43.  
Object. Natural men are dead in sin, Eph. 2. 1.  
Answ. Man may be considered in a double estate, 1. Natural. 2. Spiritual.  
In his natural estate so much is to be done, as by a natural man may be.  
That this may be the better conceived, I will exemplify a natural man's power in 
Wherein natural men's power consisteth.  fire branches:  

1. In natural acts: as, to move, go, stand, sit, eat, drink, see, hear, smell, taste, touch.  
2. In civil acts, about humane affairs: as in Arts, Sciences, Trades, sundry other Callings, Professions and Offices. Likewise in governing Kingdoms, Cities, Corporations, Universities, Colleges, Schools and Families. Coins posterity was skilful in such things, Gen. 4. 20, 21. The Sydonians were skilful about timber, 1 King. 5. 6. Saul that was but a natural man, had a spirit given him fit for government, 1 Sam. 10 9  
3. In moral virtues, as Justice, Temperance, Mercy, Liberality, etc. In reference to these the Apostle saith, That the Gentiles do by nature the things contained in the Law, Rom. ●…. 14.  
4. In Ecclesiastical matters, which tend to the external worship of God, as, to go to Church, hear the Word, Pray, Fast, partake of the Sacraments, Read, search and study the Scriptures, Preach and confer about holy matters. judas (whom Christ styled a Devil, John 6. 70.) went sit herein.  
5. In spiritual matters, by resisting the Spirit, and the motions thereof, Ye 〈◊〉 always resist the holy Ghost, saith Stephan to such Jews as were uncircumcised in heart, Act. 7. 51.   
According to the aforesaid power in men, they ought to go as far as they can: as to go to Church, to attend upon the Word, to forbear wicked acts and company. Though none of those gifts be supernatural, none simply preparatery to grace: Yet if a natuaall man improve the abilities which he hath to his best advantage, God will not leave him, but give him more and better grace.  
As for spiritual men, who are quickened, they must stir up the gift of God which is in them, 2 Tim. 1. 6. 
Destruction of ones self.   
By this it is manifest, that the proper cause of man's destruction is of himself, H●…▪ 13. 9 None that perish do what they can to be saved.  
Behold here the deceitfulness of most men's minds, and their folly about the 
Care must be had of soul as well as of body  salvation of their souls. They are careful to use all means about the preservation of their bodies: but put off all care for their, souls: according to this cursed Proverb, I will take care for my body, let God take care for my soul. God will take care for men's souls in his own way and course.  
Let us be exhorted to put out our ability in the things of eternal life, and both to learn, what on our parts is to be performed, and also to put in practice what we shall be instructed in hereabouts.  
The Apostle setteth down his Exhortation in the first Person of the Plural number, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us labour, whereby he involveth himself among others, and ●…cites, with others, himself to duty. Hereof see Chap. 2. v. 1. §. 4.   

§. 64. Of diligence in man's endeavour for attaining to rest.  
THe extent of man's endeavour, that it should be with diligence, is implied in these words, study, strive and labour, mentioned in the beginning of the former Section: and more expressly in these phrases, Give all diligence, 2 Pet. 1. 5, 10. Let us run with patience, Heb. 12. 1. David professeth as much in the phrase, I will run the way of thy Commandments, Psal. 119. 32. and the Church in this, We will run after thee, Cant. 1. 3. and the Apostle in this, I prisi●…ward the mark, Phil. 3. 14.  

1. The excellency of the object set before us should quicken us up hereunto: 
Motives to diligence.  for there is nothing that we can endeavour after to be compared unto this R●… 
1. The excellency of the prize. See §. 65.  not the glory, honour, wealth, profits or pleasures of this world. It is noted 〈◊〉 Moses, that in comparison of this recompense he lightly esteemed the honours, p●… pleasure of Egypt, Heb. 11. 24, 25, 26.  
2. The necessity of attaining this Rest requireth our best diligence. A man were 
2. The necessity of rest.  better not be, or having a being, to be as the bruit beast, whose soul per●…heth with his body, than having an immortal soul, to miss of this Rest. Hereof there is an absolute 
3. The difficulty of the task.  necessity.  

3. The difficulty of attaining hereunto exacteth pains and labour. That which Christ saith of a rich man may in general be applied to every man, How hardly 〈◊〉 they enter into the Kingdom of heaven, Mark 10. 23. The righteous are scarcely saved, that is, not without much difficulty, 1 Pet. 4. 18. A Christians course ●…resembled to a battle (2 Tim. 4. 7.) a race (Heb. 12. 1.) a journey (Gen. 47. 5.) 〈◊〉 ●…rk (John 4. 34.) All which are difficult tasks, and that in regard of our own weakness and manifest impediments. Diligence must be used in difficult matters.  
Let us therefore put out our best strength, as the Apostle did, Phil. 3. 13, 14. It is said, That in the days of john the Baptist, the kingdom of Heaven suffered ●…ulence, and that the violent took it by force, Matth. 11▪ 12. Those phrases set ●…t men's forwardness and earnestness in seeking to enter into the kingdom of heaven. Assuredly where the Word works kindly, it will inflame a man with an holy zeal after this Rest. The Spirit that accompanieth the Word, is a spirit of fervour, and will not suffer a man to rest, till he have assurance of this Rest. This therefore is a matter of trial.     

§. 65. Of the excellency of Saints rest in heaven.  
THe Preposition translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  into, is doubled: for first, it is compounded with the Verb, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  enter, then 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  joined with the Noun. This shows, that perseverance must be added to our diligent endeavour. To labour to enter into a place, ●…to hold out and persevere in the use of means, till we attain unto it, and have possession thereof. See Ch. 3. v. 11. §. 116.  
Of Perseverance, See Chap. 3. v. 6. §. 68, etc.  
This Article 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That, hath reference to the Rest mentioned, v. 9 and described, ●…. 10.  
That Rest is the full Rest, which bringeth freedom from all labour and trouble whereunto we are subject in this world: a Rest to be hereafter enjoyed in heaven, See §. 55, 56.  
This he pointeth at, to quicken up their endeavours the more: and the rather to stir them up to hold out, till they have attained this Rest.  
The more excellent the prize is that is set before us, the more care must. be taken, 
The more excellent the prize, the greater must our endeavour be after it.  and pains used for attaining it, and the more constant we must be therein. The greatness of the reward moved Moses to esteem the rebuke of Christ, greater riches than the treasures of Egypt, Heb. 11. 26. It was inexpressible and unconceivable joy, that moved Christ to endure the cross, and despise the shame, Heb. 12. 2. Therefore the Apostle puts the Hebrews in mind of a better and an enduring substance in heaven, when they suffered the spoiling of their goods, Heb. 10. 35. Yea he sets out to the life the unparallel disparity betwixt the afflictions here endured, and the glory hereafter to be enjoyed, 2 Cor. 4. 17.  
Commendable in this respect is their pains, who endeavour to illustrate the glory of Saints reserved for them in heaven.  
Treatises thereabouts are worth the reading.  
It will be our wisdom frequently to meditate, and seriously to ponder thereon.   

§. 66. Of circumspection against falling away like others through unbelief.  
TO enforce the foresaid Exhortation, the Apostle addeth the danger and damage 
Circumspection needful.  that is like to follow upon neglect thereof.  
Of this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lest, which importeth a damage, See Chap. 3. v. 13 §. 147. It is a word of caution, and implieth circumspection about preventing Apostasy. Hereof see Ch. 3. v. 12 §. 122.  
These two words, any man, are in Greek comprised under one small 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  particle, 
〈◊〉 over others.  which extendeth the foresaid circumspection to others, as well as to one's self. See Ch. 3. v. 12. §. 123, 124.  
The Verb translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Ca●….  fall, doth oft set out a great and utter fall. See Chap. 3. v. 17. §. 168.  
Metaphorically this word is applied to falling from grace. It is used to set forth the Jews universal Apostasy, Rom. 11. 22. and here to Professors departing from the Christian faith.  
Thus this caution presupposeth that Professors may fall away, and prove Apostates. 
Professors may fall away.  See Ch. 3. v. 12. §. 131.  
The Greek Noun translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  example, is a compound. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ostendo.  simple Verb signifieth to show or declare, as where the Apostle saith, I show you a mere excellent way, 1 Cor. 12. 31▪ 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A simple Noun thence ariseth, which signifieth example, jude v. 7.  
The Noun here used is compounded of that simple Noun, and a Preposition which signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sub.  under; so as it declareth such an example as is for another's use: which we call a pattern.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The compound Verb signifieth to show beforehand, or fore-warne, Luke 12. 5. A pattern or example doth beforehand show, what one should do or not do. It is applied to Types that fore-shewed truths to come, Heb. 8. 5.  
It is used for a good pattern, joh. 3. 15. jam. 5. 10. and also for an ill pattern, as here, and 2 Pet. 2. 6.  
This Relative phrase, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  After the same, hath reference to the Israelites who perished in the wilderness, Ch. 3. v. 17, 18. Thereby he would have Christians so warned, 
Ill examples to be taken heed of.  as they fall not into the same sin, and cause the like judgement to fall upon them. See Ch. 3. v. 8. §. 89, 90, 95.  
Their particular sin, is here said to be unbelief. Of the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word so translated, See Ch. 3. v. 18. §. 171.  
By this it appeareth, that unbelief especially keeps men from the celestial Rest. 
Unbelief keeps from rest.  See Ch. 3. v. 12. §. 128, 129. and v. 18. §. 171.   

§. 67. Of the Resolution and Observations of Heb. 4. 11.  11. Let us labour therefore to enter into that rest, lest any man fall after the sa●… example of unbelief. 
THe Sum of this Text is, Man's endeavour after Rest.  
Herein consider,  

1. The Inference, Therefore.  
2. The Substance.   
Of the Substance there are two parts:  

1. An Exhortation.  
2. A Prevention.   
In the Exhortation observe both the Manner and the Matter.  
The Manner is in the first Person and Plural number, Let us.  
The Matter consisteth of an Act, and the End thereof.  
The Act intendeth an Endeavour and Diligence therein, Labour.  
The End compriseth another act, Enter; and the Subject place, Into th●… Rest.  
The Prevention is,  

1. Generally intimated.  
2. Particularly exemplified.   
In the Intimation observe,  

1. A Caution, in this particle, Lest.  
2. The Persons, Any man.  
3. The Kind of danger, Fall.   
In the Exemplification are hinted,  

1. The Persons, in this phrase, After the same example.  
2. The Cause, Unbelief.   

Doctrines.  
I. Saints must be like God. The immediate inference of this particle of reference, Therefore, intends as much. See §. 62.  
II. Rest is set before Saints. This is taken for grant, in that he exhorts us to enter 〈◊〉. See §. 6.  
III. Men must endeavour after rest. See §. 63.  
IV. To our endeavours diligence must be added. These two last Doctrines arise out of this word, Labour. See §. 64.  
V. Diligence must be followed with perseverance. We must labour till we enter in●…. See §. 65.  
VI The more excellent the prize is, the greater must our endeavour be after it. 〈◊〉 relative particle that, points at an especial Rest: and thereby he quickens us 〈◊〉 to labour after it. See §▪ 65.  
VII. Caution is requisite for Christians. This is the intendment of this particle, 〈◊〉▪ See §. 66.  
VIII. Circumspection must be extended to others. This word, any man, hath such ●…ent. See §. 66.  
IX. Professors may fall away. This Caution, Lest any fall, implies as much. 〈◊〉 〈◊〉▪ 66.  
X. What befalls some may befall others. This is intended under this phrase, After 〈◊〉 〈◊〉 example. See §. 66.  
XI. Others harms must make us wary. This is the intendment of hinting Gods ●…dgements on the Israelites. See §. 66.  
XII. Unbelief is the cause of Apostasy. Upon this ground he here maketh men●… of the Israelites unbelief. See §. 66.    

§ 68 Of the Inference of the 12th and 13th ver. on that which went before.  Verse 12. For the word of God is quick and powerful, and sharper than any two-edged Sword; piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 
THese two verses are a close of Christ's Prophetical function: and, as the first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  FOR, importeth, they lay down a reason of that which was formerly delivered. The reason is taken from the efficacy of the word, whereby Christ exerciseth his Prophetical Office, v. 12. and from the piercing Spirit of Christ, v. 13.  
It may be extended to the Apostles whole discourse about the use that we are to make of that Office of Christ, thus, we must hearken to Christ's office, and not harden our hearts, but take heed of departing from the living God: we must hold the beginning of our confidence, and labour to enter into the Rest of the Lord, because the word of God is quick, and because we have to do with an All▪ seeing eye.  
This reason also may have a more immediate reference to the last clause of the former verse, where the example of the Israelites falling in the wilderness, is set down as a warning to Christians, lest they fall after the same example. This admonition is enforced by the efficacious virtue of the Gospel, which will discover unbelievers.  
Both these inferences do evidently demonstrate, that God's word shall not return void, Isa. 55. 11. In this respect the Apostle thus saith of the Gospel, We 〈◊〉 unto God a sweet savour of Christ, in them that are saved, and in them that perish. To the one we are savour of death unto death: and to the other the savour of life unto life, 2 Cor. 2. 15, 16.  
If we give heed to God's word, we shall find the comfort, and benefit of it: but if we turn from it, and believe it not, we shall feel the vengeance of it: we shall not escape. This therefore is on the one side a matter of singular comfort, and on the other side of horrible terror.   

§. 69. Of this phrase, The Word of God.  
SOme 
* Ambros. de Fide l. 4. c. 3. Theophyl. in loc. Lyran. Cajet. jun. Hcius.  refer that which is comprised under this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Word of God, to the Son of God. It cannot be denied but that the Son of God is set forth under this title, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Word. I find five particular instances hereof: Three in john 1. 1. a fourth, joh. 1. 14. the fi●…th, 1 joh 5. 7. I find him once called, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Word of Life, 1 Joh. 1. 1. And once also, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Word of God, Rev. 19 13. All these titles were used by one and the same Author, which was the Apostle john. In no other place of the New Testament do I find it given to the Son of God.  
Most usually is this title, Word of God, put for Gods manifesting his will by voice, or writing in sacred Scripture. Thus it is oft used in this Epistle, and styled (〈◊〉 here) The Word of God, Chap. 13. 7. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Word of the beginning, or doctrine of Christ, Chap. 6. 1. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Word preached, or Word of hearing, Chap. 4. 2. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Word of righteousness, Chap. 5. 13. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Word of exhortation, or consolation, Chap. 13. 22.  
The several Metaphors whereby the power of the word here intended is set out, may most ●…itly be applied to God's Word preached, which the Apostle doth 〈◊〉 manifest in another Metaphor, The weapons of our warfare are not carnal, 〈◊〉 mighty through God, to the pulling down of strong ●…olds, etc. 2 Cor. 10. 6. By this Word have God's people in all ages been called to enter into that rest, whereof the Apostle hath spoken so much before.  
On these and other like grounds we may so take the Word in this place.  
The foresaid word is said to be 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Word of God in sundry respects.  

1. In regard of the Author of it, which is God. All Scripture is given by inspir●…tion 
In what respect●… the word is Gods.  of God, 2 Tim. 3. 16.  
2. In regard of the matter of it, which is Gods will. By the Word Gods will 〈◊〉 revealed unto us: both concerning the good which he hath determined for 〈◊〉, (Eph. 1. 9) and also concerning the duty which he requireth of us, 2 Ti●…. 3. 16, 17.  
3. In regard of the end, which is in general the glory of God: and in 〈◊〉 the mani●…estation of the manifold wisdom of God, Eph. 3. 10.  
4. In regard of the efficacy of it. For it is the power of God unto 〈◊〉, Rom. 1. 16.   
All the life, virtue and power appropriated to the Word, ariseth from this, 〈◊〉 
God gives that life which is in the word.  it is the Word of Go●…. Wheresoever mention is made of any power or efficacy 〈◊〉 the Word, it is there expressly, or by necessary consequence, applied to the Word of God. No creature hath ability to put such life and virtue into his Word, as i●… here spoken of. 
* Nihil 〈◊〉 quod non 〈◊〉.  For no creature hath it in itself; therefore it cannot convey 〈◊〉 give it.  
Such Ministers as desire to work upon people by their word, either by quickening 
God's Word is the powerful Word.  or wounding, by comforting or beating down, must be sure that they 〈◊〉 the Word of God. Nor a man's own word, nor the word of other men can do 〈◊〉▪ What was the reason that there was such an alteration wrought in people's hearts by the Ministry of john, of Christ, of the Apostles, and not by the Ministry of the Scri●…es and Pharisces? john, Christ and his Apostles preached the Word of God▪ Th●… Scri●…es and Pharisces preached the Tradition of their Elders. This was the reason of the power of the preaching of Luther, and other Reformers of 〈◊〉 Religion, more than of Friars: They preached God's Word; These Popish ●…gends. Among us the more purely God's Word is preached, the more deeply 〈◊〉 〈◊〉, the more kindly it worketh. Such Sermons as are stuffed with 〈◊〉 Histories, and Philosophical discourses, may tickle the ear, but work not 〈◊〉 the heart and soul. The Apostle rendereth this reason of the efficacy of 〈◊〉 Word on the Thessalonians, they received it, not as the word of man: but as it 〈◊〉 in truth, the Word of God, 1 Thess. 2. 13.   

§. 70. Of God's Word being Quick and Powerful.  
THe first Epithet given to the foresaid Word of God, is thus translated, Quick. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word properly signifieth living: So doth this English word quick▪ 〈◊〉 〈◊〉 sense it is opposed to dead, as quick and dead, Act. 2. 42. Thus the Verb 〈◊〉 〈◊〉, signifieth to give life, or to make to live, according to the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vivificar●….  notation of 〈◊〉 Greek compound. Thus it intends a perpetual continuance of the vigour of 〈◊〉 ●…ord, 1 Pet. 1. 25. Though Ministers be mortal, yet the word ever liveth, 〈◊〉▪ 1. 5, 6. The Participle of the present tense, living, intimateth a per●….  
〈◊〉 Epithet quick, implieth also a stirring virtue: such a virtue as makes ano●… 〈◊〉 to stir. To express this emphasis, our former English translateth it 〈◊〉. Thus do our last English Translators translate this Greek word in other pla●…, 
●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 Act 7. 38. 1 Pet. 1. 3. & 2. 5.  
〈◊〉 is said to be quick or lively, which is active, nimble and forward in put●… 〈◊〉 that vigour or virtue which it hath: as quicksilver, quicksands, quick●…, quick-spirited. On the other side things that have lost their vigour are said 〈◊〉 be dead: as dead ware.  
T●…o especial reasons may be given of this Epithet attributed to the word. 〈◊〉 to show that it is not a dead seed, but living and quick, which being sown 
Why the Word styled quick.  〈◊〉 〈◊〉 heart, either groweth and sprouteth forth therein, or else gnaweth and 〈◊〉 up the soul and heart of man. It is in this respect called not mortal seed, but 〈◊〉, 1 Pet. 1. 23. And it is styled the word of life, Phil. 2. 16.  
The other reason is to show the effect of the Word. It putteth life and sense into 〈◊〉 as are dead in sin. It either begets men unto God, and so puts into them 〈◊〉 〈◊〉 of grace, whereby they are brought to the life of glory, (jam. 1. 18. joh. 5. 25.) or else it putteth so much life into their seared conscience, as they shall sen●… 〈◊〉 the wrath and vengeance of God against them for their contempt: as 〈◊〉 〈◊〉, when he laid violent hands upon himself, Matth. 27. 4, 5. Acts 1. 17, 18.  
To express this later effect more to the full, the Apostle addeth this other Epi●…, powerful. The Greek word so translated is a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound, which implieth a 〈◊〉 virtue.  
The simple Noun signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  work. The Preposition, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  IN.  
The compound, a thing, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in work, operative, effectual. It is opposed to that which is 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  idle, or unuseful, Matth. 20. 3, 6.  
The word here used in this Text is translated effectual, 1 Cor. 16. 9 Phil●…m▪ ter. 6.  
As the former Epithet quick, implied that the word of God was not a dead letter; so this, that it is not an idle or vain Word, without fruit; but effectual, and performeth that whereunto it is appointed: whether it be to fasten or harden, to 〈◊〉 up or cast down, to justify or condemn, to comfort or terrify. It is like a fire to soften wax, and to harden clay.  
On the one side it is said to quicken, (Psal. 119. 50.) to beget, (Jam. 1. 18.) to 〈◊〉 souls, (Psal. 19 7.) and to save souls, (Jam. 1. 21.)  
On the other side it is said to be like an hammer that breaketh the rock in pieces, jer. 23. 29. it is also said to cast down imaginations, and every high thing that exalieth 〈◊〉 against the knowledge of God, 2 Cor. 10. 5.  
The foresaid Word of God is quick and powerful, because it is the Word of him 
How the Word is quick.  that hath life in himself, (joh. 5. 26.) and hath power to work as it pleaseth him 〈◊〉 others. See §. 69.  
Obj. It doth not work on all, or some, for many hear it, and are nothing moved thereby.  
〈◊〉.  

1. Either it entereth not into such, but is like the seed that was sown in 
How the Word is powerful notwithstanding men's obstinacy.  the pathway, (Matth. 13. 4, 19) or it is choked, when it enters with some worldly lusts or cares, as the Word that was sown amongst thorns, (Matth. 13. 7, 22.)  
2. It is sufficient for proof of the point, that it works upon some: for thereby it appears, that there is life and power in the word, because it works on any at all; If there were no life or power, it could not work on any.  
3. Though it put not spiritual life into the soul of some men, yet it may pie●… through the brawn of men's hard hearts to the quick. It may rub off the skin, an●… make them sensible of smart. It may make them tremble, as Felix did, (Act 24. 25.) or fret and rage, as the Jews did, Act. 7. 54.  
4. Though here in this world it work nothing at all, yet it may work through●… upon them at the day of judgement, Rev. 6. 15, 16.   

1. This is a strong inducement to us Ministers▪ to be diligent and faithful in 
Uses of the power of the Word.  preaching this word, which is so quick and powerful. We may be sure that o●… labour shall not be in vain in the Lord. The Apostle gave thanks unto God, in this 
1. Ministers preach it.  respect, 2 Cor. 2. 14, 15.  
2. This is a forcible incitation to people, to attend upon the Ministry of this 
2. People hear it.  Word. Hear and your souls shall live, Isa. 55 3. Is life to be desired? then use 〈◊〉 means whereby it may be attained. When Christ had told the woman of Samar●…, that he could give her living water to drink, such water as should make her never thirst again; she replies, Sir, give me this water, Joh. 4. 10, 14, 15. Behold the Word of God is such water. Attend upon it, to get life and to preserve life. 〈◊〉 new born babes desire the sincere milk of the Word, that ye may grow thereb●…, 1 Pet. 2. 2.  
3. As we come ourselves, so let us bring others to the Word. The foresa●… 
3. Bring others to the Word.  woman of Samaria discerning Christ to be he that was promised, went into the City, and saith unto the men, Is not this the Christ? Joh. 4. 28, 29. Though they whom thou seekest to bring be yet dead in their sins, yet bring them, for this Word hath a quickening virtue.  
4. Ye that come unto the Word, take heed how ye hear, Luk. 8. 18. For it is 
4. Hear aright.  impossible that this Word should be preached in vain. It is quick and powerful. It will soften or harden. You cannot make it altogether fruitless. Every Se●… that you hear, will either bring you nearer to heaven, or put you off further from it.  
5. What thanks are we to give unto God for this evidence of his goodness to 
5. Be thankful for the Word.  us, in vouchsafing a means so quick and powerful. We especially are bound i●… this case to praise God, on whom it worketh kindly, in convincing our judgeme●…, in persuading our hearts, in subduing our corruptions, in altering our disposition, making lambs of lions, Isa. 11. 6.    

§. 71. Of the Words resemblance to a two edged sword.  
WHat the Apostle had simply set down concerning the efficacy of the Word of God, he proceedeth to amplify comparatively. His comparison is 〈◊〉 from a sword.  
A good Sword useth to be made of hard steel, which of all metals may be made 
Of what a sword is.  the sharpest, whereby it pierceth the more speedily; and being long and thin, the more deeply.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gla●…ius.  The Greek Noun is derived from a Verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  to fight, Jam. 4●…. For a sword is the most usual instrument wherewith men fight. By it they may ●…fend themselves, and annoy their enemies. For both these ends did Peter draw 〈◊〉 sword, job. 18. 10.  
Every soldier therefore hath his sword, beside the other warlike instruments 
A sword for 〈◊〉 and d●…fence.  which he useth: and most Gentlemen use to put on their sword when they go abroad, and that for defence and offence, as occasion is offered. There is no other instrument more fit for both those uses.  
Magistrates also use to have a sword carried before them, as a sign of that A●…thorty 
A Magistrates 〈◊〉.  and Power which they have to punish malefactors, to keep their people in ●…we, and to preserve peace. Hereunto the Apostle alludes in this phrase, H●… beareth not the sword in vain, Rom. 13. 4. By the sword he means especially powe●… of punishing, and that with the sword, even to death.  
The sword is a mortal weapon: any limb, even the head itself may be cut of 
Sword a mortal weapon.  thereby: or the body and the heart soon thrust thorough.  
It all ages more have been slain by the sword then by any other instrument: 〈◊〉 in Hebrew 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gla●…ius, desolatio.  the same word that is used for a sword, signifieth all destru●…. This phrase to slay with the sword, is frequent in Scripture, 1 King. 19 10. 〈◊〉 11. 37.  
F●…ly therefore is the Word of God resembled to a sword. Nothing more de●… 
The Word destroyeth all sins.  Errors, Heresies, Blasphemies, all manner of corruptions and enormi●… than the Word of God.  
To add emphasis to this Metaphor, the Apostle styleth it, a two-edged sword: 〈◊〉 Greek, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a two-mouthed sword. In Hebrew 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mouth is attributed to a sword, (〈◊〉 we in English call the edge:) because as a mouth, especially of a ravenous 〈◊〉 or fish, devoureth that which entereth into it: so a sword destroyeth such as 〈◊〉 ●…ruck therewith.  
The other two Learned Languages, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 21. 24  Greek and 
f Os gladij.  Latin, imitate the Hebrew 〈◊〉.  
I●… reference to this Metaphor, a sword is said 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladius edit seu devorat.  to devour, 2 Sam. 2. 26. & 〈◊〉. 2●….  
Now there are some swords which have two edges, or edges on both sides, and 〈◊〉 are called 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  two-mouthed, or two-edged swords: they devour or cut on both 〈◊〉, Psal. 149. 6. Rev. 1. 16.  
It appears that the two-edged swords, used of all swords to be the sharpest: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 this Epithet sharp is frequently attributed to a two-edged sword, Rev. 1. 16. & ●…. 12.  
The 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Positive of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Comparative translated sharper, is derived from a 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seco.  〈◊〉 that signifieth to cut: so as it implieth such a sharpness as cutteth and 〈◊〉.  
The comparative is here used to show that the thing compared (which is the 
The Word sharper than any sword.  Word of God) far exceedeth, in the sharpness and piercing power which it 〈◊〉, the two-edged sword whereunto it is here resembled. And because some swords are sharper than others, he inserteth this particle 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  any, or every: whereby be 〈◊〉 that there never was, nor can be any two-edged sword so sharp as the Word.  
There is included in this comparison a gradation of four steps.  

1. The Word is sharp.  
2. It is sharper than a sword.  
3. It is sharper than a two-edged sword.  
4. It is sharper than any two-edged sword.   
This resemblance of the Word to a sword, and this manner of expressing it, 
In what respects the word is a sword.  〈◊〉 then any two-edged sword, is added in sundry respects.  

1. In general, for illustration of the point: Resemblances being taken from 
1. This resemblance illustrates the Word.  things sensible, with which we are well acquainted, the virtue and efficacy whereof ●…e well know, doth much illustrate and clearly set out the spiritual mystery that is resembled thereunto. To this end tend our Sacraments.  
2. In particular, for demonstration of the manifold uses of the Word, which are such as these: 

1. As a two-edged sword, so the Word hath two sides or two parts, the Law 
2. The Word hath two edges  and the Gospel: The Law is one edge to slay the impenitent sinner: the Gospel another, to slay sin in the believer.  
2. As a two-edged sword cuts which way soever it be turned: so the Word of 
3 The Word works every way.  God. The Word works in the godly and the ungodly. The promises and the threatenings thereof do all work: Apply it to the mind or heart, to opinion, affection or action, to Civil or Ecclesiastical matters.  
3. As with a two-edged sword a man may defend and offend, so with the Word. 
4. The Word for defence and o●…ence.  Ve●…ity and virtue may be maintained and defended, and error and every enormity may be refelled and repelled. See The whole Armour of God, Treat. 2. part. 8. Of the Word of God. §. 4, 5, 11. 
Dir●…ctions f●…ō the Metaphor of a sword.      
From this Metaphor learn these lessons;  

1. Take heed of opposing against the Word, or hindering Ministers from 
1. Oppose not the Word.  preaching it. It is the Ensign of Christ's Regiment: It is the Sword that is carried before him. Will a Magistrate endure such as strike down the sword that is 〈◊〉 before him, and thrust the swordbearer out of his place? woe to them that 〈◊〉 any hand in opposing or interrupting the Government of Christ.  
2. 'Slight not God's Word, as if it were a blunt thing, which could neither 〈◊〉 
2 'Slight not the Word.  nor pierce. It is sharper than any two-edged sword. The sword of Elisha (which was God's Word in his mouth) slew tho●…e that escaped the sword of Hazail a●…d jehu, who were both mighty Princes, 1 King. 19 17. I have h●…wed them by the Prophets, I have slain them by the words of my mouth, saith the Lord, Host 6. 5. It was in reference to the Word of God, that the Lord said thus to his Prophet, 〈◊〉 I have this day set thee over the Nations, and over the Kingdoms, to root out, 〈◊〉 to pull down, and to destroy, etc. jer. 1. 10. It was in reference to God's Word 〈◊〉 it is said of Christ, He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he s●…ay the wicked, Isa. 11. 4. Well therefore might the Ap●… say, that it is sharper than any two-edged sword. It is not safe for children, such as we are in spiritual matters, to dally with such a sharp two-edged weapon as the Word is. Slighting Gods Word hath been the cause of severe judgements, ●… 〈◊〉 2. 25. 2 King. 17. 14. 2 Chron. 36. 16.  
3. Apply God's Word to thy sins. It is a sword whereby thou mayest 〈◊〉 
3. Apply the Word to sin.  them down. As Ministers in their Ministry must do this to others, so every 〈◊〉 to himself. Against profaneness, apply Heb. 12. 16. Against hypocrisy, M●…▪ 24. 51. Against swearing, jer. 23. 10. Against unmercifulness, james 2. ●…▪ Against whoremongers and adulterers, Heb. 13. 4. Against liars, Rev. 21. 8. So 〈◊〉 other cases.  
4. Let all evil doers fear. This sword of the Word, of all other swords, shall 〈◊〉 
4. Fear the Word.  be born in vain, Rom. 13. 4. This sword pricked the jews in their heart, Act. ●…. ●…▪ This made Felix tremble, Act. 24. 25. This struck Ananias and Saphira 〈◊〉, Act. 5. 5. Though these were extraordinary judgements, and do not ord●… fall out, yet assuredly the souls of evil doers are ordinarily struck dead 〈◊〉▪ with.  
5. Make use of both edges of the Word, because it is a two-edged sword. Make 
5. Make use of Law & Gospel.  use of the Law and of the Gospel, for slaying thy corruptions.  
6. Have this sword always in a readiness: As Gentlemen use to have th●… 
6. Be expert in the Word.  swords. Have the Word of God in readiness to defend thyself against all 〈◊〉 of assaults, and also to repel and drive away thy spiritual enemies.  
7. Let them who are in Authority lift up this sword of the Word of God in 〈◊〉 
7. Advance the Word.  places where they have Authority, for suppressing evil doers, and encouraging 〈◊〉 that do well, Rom. 13. 4.    

§. 72. Of the Word a spiritual Sword.  
THe Apostle to make good what he had said of the sharpness of the Word, namely that it is sharper than any two-edged sword, setteth down an indecti●… of sundry powerful effects, which are such as cannot be effected by any material sword. No material sword can pierce to the dividing asunder of soul and spirit, & ●… but the Word can so far pierce: Therefore no material sword is so sharp as the Word.  
If we well observe the kinds of effects produced, we shall find them all to be 
The Word a spiritual sword  spiritual. Thence we may infer, that the Word is a spiritual sword. It is i●… 〈◊〉 respect styled, The sword of the Spirit, Eph. 6. 17. Such is the whole arm●…●… God described, Eph 6. 14, etc.  
For man consisteth of a soul which is spiritual, as well as of a body. Though●… 
Why a spiritual sword n●…full.  material sword may be useful for the body, yet the soul, singly considered in 〈◊〉 by itself, hath no need of it.  
Besides we have spiritual enemies, whom a material sword can no way an●…: and we are subject to spiritual assaults, which cannot be repelled by corp●… weapons. In these respects we have great need and use of a spiritual sword, such as one as the Word is. 
God's providence is our spiritual sword   
Hereby we have an evidence of the wise and good providence of God, who ●…fordeth means answerable for our need every way: corporal means for our 〈◊〉 spiritual means for our souls. And as in wisdom he suffereth spiritual enemies to 〈◊〉 us with spiritual temptations, so he furnisheth us with a weapon to resist ●…ose enemies, and withstand those temptations.  
It is therefore a point of egregious folly, to account this sword a needless weapon, 
The spiritual sword to be used.  or to be careless in the use of it.  
But it will be our wisdom well to use it, for our souls safety, against all spiritual enemies and assaults.   

§. 73. Of the Words dividing soul and spirit, joints and marrow.  
THe first particular instance of the piercing power of the Word, is, that it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divideth asunder soul and spirit.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, venio.  The simple Verb whence the Greek participle being a compound here translated piercing, signifieth to come. But 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per.  the Preposition with which it is compounded adds emphasis: For 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pertingo.  the compound signifieth to come to, or into. Our English word pierce, doth fully express as much. Our former English thus translates i●…, 〈◊〉 through.  
How far the word pierceth is demonstrated in this phrase, To the dividing asun●… of soul and spirit.  
Of the Greek word translated dividing asunder, See Chap. 2. v. 4. §. 35.  
The things here said to be divided are soul and spirit. Each of these words are 
What soul and spirit set out.  〈◊〉 put for the whole soul of man; specially when they are singly set and joined ●…ith the body by way of distinction, as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties.  
The soul as distinguished from the spirit, is put for the will and affections: which are accounted inferior faculties.  
The spirit is put for the understanding or mind, which is accounted the highest faculty, commanding and guiding the rest.  
Th●…s are they distinguished, 1 Thess. 5. 23. Luk. 1. 36, 37.  
The soul and spirit are as nearly and firmly knit together as any parts of the body can be: yet the Word can divide them asunder, and that not only by distinguishing the one from the other, but also by discovering the several desires and delights, or dislikings and loathe of the soul; and likewise of the castings, plottings and contrivements of the spirit: and all these both in good and evil things.  
Some apply these words, soul, spirit, to the natural and regenerate parts of 
Flesh and spirit not here meant.  man, to corruption and grace; which in Scripture are commonly called flesh and spirit, Gal. 5. 17. In this sense none can be here meant but such as are regenerate: because none else have the spirit in that sense. But the power of the Word, as here intended, is much manifested on those that are not regenerate.  
These words following joints and marrow, are metaphorical, taken from the body, 
What meant by joints.  and applied to the soul.  
The Greek Noun translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  joints, is derived from 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apto. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Verb that signifieth to fit or prepare. I have espoused, or fitted and prepared you, saith the Apostle, 2 Cor. 11. 2. Joints are so fitted for that hollow place where they lie, as they are as close, and can as hardly be pierced or severed, as the entire bone. The substance of joints is bony, they are very bones: so as a sword that easily cutteth asunder the thin skin and soft flesh, may stick at the bony joint, and not cut it as●…nder.  
By these joints are meant resolute purposes of the mind, obstinate resolutions of the will, hard hearts, feared consciences, stubborn affections and passions. Though a sharp two edged sword can hardly out asunder hard bony joints, yet can God's Word easily cut asunder the aforesaid joints of the soul. It can alter resolved purposes, change obstinate wills, beat down hard hearts, rouse up feared consciences, and subdue violent passions: though they cleave so close to the soul as they may seem to be a part thereof.  
How did God's Word pierce the joints of the soul of Ahab, 1 King. 20. 43. & 21. 27. and of the Princes of judah, Jer. 36. 16. and of Pilate, Joh. 19 12. So in another kind it pierced the joints of the soul of Eli, 1 Sam. 3. 18. and of David, 2 Sam. 12. 13, and of Hezekiah, 2 Kings 20. 19 and of the King and people of Nineuch, Jonah 3. 5, 6. and of the Jews, who were converted at Peter's first Sermon. Act. 2. 37.  
The other Metaphor of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  marrow doth yet further amplify the sharpness 
What meant by marrow.  and efficacy of the word. Marrow is the inward pith of bones: so as an hard bone must be pierced or broken before the marrow within it can be touched.  
The marrow doth here set out the inward thoughts, imaginations, desires and lusts of the soul. The bones in which that marrow lieth, imply as much as the foresaid joints did. So as there is nothing so secret in a man, nothing held so fast and close in him, with the strongest resolution and greatest obstinacy, but the Word can meet with it, as Christ's word met with Saul, Act. 9 5.  
The phrase of diviaing asunder, applied to all the foresaid particulars, is taken 
A metaphor from Anatomists.  from Anatomist, who will open the corpse, and sever one inward part from another, and dissect every part, and lay open the sinews, arteries, and every sprig. Thus they discern and discover what corruption, what malady, what redundarcy of blood, or humour, or distemper is in any of them. So doth the Word, as is showed in the next §.   

§. 74. Of the Word a discerner of thoughts and intents of the heart.  
THis last phrase, And is a discerner, etc. is added to explain the former Metaphors.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What a discerner the word is  Greek word translated, a discerner, is very emphatical; so emphatical, as they who interpret the Word of God to be the Son of God, press the emphasis of this word in this place to be such, as can agree to none but to God himself. To this I answer, That it is God himself who speaketh in the Word here me●… (See §. 69.) So as the power thereof is divine, and experience showeth, that God useth ordinarily to manifest this kind of power here expressed in discerning thoughts by the Ministry of his Word.  
As for the original word here used by the Apostle, it is derived from a Verb that signifieth, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to discern, or to judge, Joh. 7. 24. Thence a Noun that signifieth a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  judge; whence the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word of my Text, which is not elsewhere used in the New Testament. It signifieth one that is skilful, expert and forward in espying, discer●…ing, and censuring matters.  
We in English according to the notation of the Greek word call such a oce a Critic.  
There were 
* Aristarchus. Aristophanes.  two ancient Grammarians who used thoroughly to search the books of such Poets as had written before their days, and to pass their censure up●… them, concerning such verses as were genuine, or spurious: and these were thereupon called 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What thoughts are.  Critics.  
The Apostle doth not use the Verb, discerneth, which noteth an effect, or an act, but the Noun, a discerner: which implieth a kind of property and excellency i●… the act of discerning: So as nothing can so narrowly and thoroughly search and ●…cern, as the word of God.  
The subject whereon the word is here said to exercise his critical faculty, a●… thoughts and intents of the heart. The Noun translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thoughts, is a compound The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ira. Eph. ●…. 31.  simple Noun signifieth the mind. It also signifieth wrath, which is a ●…motion of the mind. In this sense, that word is frequently used in the New Testament.  
The former, which is the most proper signification of the word, namely, the mind is most pertinent to our purpose.  
The Preposition with which the word of my Text is compounded, signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  IN. The 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Animo concipio.  compound Verb signifieth to conceive in the mind, Matth. 1. 20. A●… 10. 19 Thence the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word in my Text, which signifieth a conception of the mi●… Thus Christ expoundeth it, Matth. 9 4. It implieth an inward motion of the min●…, which cannot simply be discerned, but by the divine spirit, which accompanieth the 
ᵏ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ministry of the Word.  
The other word translated ᵏ Intents, intends as much as the former: It is such 
What intents are.  compound as that was. For the 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mens.  Greek word signifieth the mind, Rom. 7. 23, 25. 〈◊〉 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ment concipio.  compound Verb signifieth as the former, to conceive in the mind, or to think 〈◊〉 self.  
The 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun here used signifieth a notion or understanding of a thing, yea the very purpose of the mind: and in that respect it is here in the Plural number fitly translated Intents.  
It is in the Singular number translated Mind, 1 Pet. 4. 1. But by reason of this 〈◊〉 Heart added thereunto, the inward motions or intents of the mind must needs be here meant.  
Of the Heart, and the various acception thereof, See Ch. 3. v. 7. §. 79.  
The Heart is here put for the whole soul.  
Mention is here made of the Heart, because in Scripture the Heart is said to be 
God a searcher of the heart.  〈◊〉 inscrutable or unsearchable, jer. 17. 9 It is one of God's incommunica●… Properties, to be a searcher of the heart, 1 King. 8. 39 Act. 1. 24.  
Beside, the heart is accounted to be the seat of the affections: and the intents of the heart, may comprise the like and dislikings of the whole soul. So as the word undiscern the innermost motions of will, mind and affection. That which is here 〈◊〉 to the Word, is somewhat answerable to that which is said of God himself, God saw that every imagination of the thoughts of man's heart, was only evil conti●…ly, Gen. 6. 5.  
Behold what emphasis every word carrieth. Here is an exact Critic, that 
The piercing power of the Word.  〈◊〉 ●…ve into the innermost motions of the mind, purposes of the will, and desires of the heart.  
This piercing and discerning power of the Word was manifested in the Ministry of john the Baptist, whereby jerusalem and all judea, and all the regions round 〈◊〉 jordan were moved to be baptised of him in jordan, confessing their sins, Matth. 3. 5, 6.  
And the People, Publicans, and Soldiers enquired what they should do, Luke 3. 10, etc.  
At the Word of Christ, They which heard it, being convicted in their own conscience, went out one by one, Joh. 8. 9 And at the word of Peter, The jews which heard 〈◊〉, were pricked in their hearts, Act. 2. 37.  
And at Paul's word, Many came, and confessed, and showed their deeds, Act. 19 ●…8, 19 And Felix trembled, Act. 24. 23. It is indefinitely said, that when Ministers pr●…phesie, if there come in one that believeth not, or one unlearned, he is convinced if all, he is judged of all: and thus are the secrets of his heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth, 1 Cor. 13. 24, 25.  
The variety and multiplicity of phrases and metaphors here used, showeth, that nothing can be kept so close, or held so fast in the soul of man, but the Word of God can find it out, and cast it out. Such dissemblers as conceal their disposition from Ministers of the Word, cannot conceal it from the Word itself, Ezek. 14. 4. & 33. 31.   

§. 75. Of God's knowledge of every creature.  Vers. 13. Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 
THis Verse may be taken either as a reason of the forenamed power and efficacy 
The Coherence.  of the Word: which reason may be drawn from the nature of him whose word it is, namely, God: who being himself a searcher of the heart, and a discerner of all things, though never so close and secret, is pleased to exercise that power in and by the Ministry of his Word.  
Or, to distinguish this Verse from the former, it may contain an other distinct Argument to press the main point in hand, which is, to hear Christ's voice, and not to harden our hearts, because our very heart, and the thoughts thereof are all manifest before God.  
Neither of these do thwart the other: but both may stand very well together: for they both intent the same thing, namely, that we ought to hearken to Christ●… voice, because as God he is a searcher of hearts, and exerciseth that discerning power in and by his Word.  
The Apostle here setteth dow●… the piercing sight of God, with such emphasis as 
Exposition of the words.  he did the piercing power of the word of God.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Copulative particle in the Greek intends some correspondency betwi●…t God and his Word.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  creature, is derived from a Verb that signifies ●…o 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  create or make, 1 Tim. 4. 3, 4. It is variously used.  
For it is taken  

1. For the Creation, Mar. 10. 6. Rom. 1. 20. 
Various acceptions of the word creature.   
2. For every thing that hath a being from God, R●…m. 8. 39  
3. For the fabric of the visible world, Rom. 8. 19, etc.  
4. For an earthly structure made with man's hands, Heb. 9 11.  
5. For reasonable creatures, which are the chiefest of God's creatures here i●… this world, Mar. 16. 15.  
6. For a Magistrate, who in regard of his Office bears the Image of Go●…, 1 Pet. 2. 13.  
7. For a true Saint who is born again, and renewed after the Image of God▪ In this sense it hath this Epithet New, annexed to it: as a new creature, 2 C●…r. 5. 17. Gal. 6. 15.   
Here it is especially taken in the fifth distinction; for reasonable creatures o●… earth, of what sex, age, condition or disposition soever they be.  
I will not deny but that this word creature may here be indefinitely and generally taken for every creature in heaven, earth, sea, or hell, visible or invisible, reasonable or unreasonable, living or without life. For he that made them 〈◊〉, and deputed to every one their several places and natures, cannot be ignorant of any of them. They must needs all of them without exception be manifest in 〈◊〉 sight.  
Yet questionless the reasonable creature is here especially meant. For  

1. Man the Lord of other creatures is by an excellency God's creature.  
2. Other creatures were made for man; but man for God and his glory especially.  
3. Man hath understanding above other creatures to conceive himself to be God's creature, the work of his hands, and accordingly to respect God as 〈◊〉 Creator.   
To show that there is not any one man excepted, he useth this indefinite phrase, There is not a creature. To make the emphasis more conspicuous, our English i●…serts this particle any. He that excepteth not any one, includeth every one, go●… or evil, upright or hypocrite, great or mean, learned or unlearned, wise or foolish▪   

§. 76. Of all things manifest in God's sight.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That is not manifest, is the interpretation of one Greek word, which is a privative compound, and hath the force of a negative.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apparco, Lucco.  The simple Verb, as used in the New Testament, signifieth to appear, 〈◊〉. 13. 26. and to shine forth, joh. 1. 5. & 5. 35.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Obsc●…ro, 〈◊〉.  The compound Verb from whence the Adjective here used is derived, is directly opposite to the simple Verb, as in these words, A vapour that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  appear●…th 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…nisheth away, Jam. 4. 14. So Matth. 6. 16. Of a compound Noun derived from 〈◊〉 same Verb, See Ch. 3. v. 13. §. 80.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The negative Conjunction annexed to this privative compound, adds emphasi●… 
Two Negatives add emphasie. See v. 15. §. 88 & Cham 6. v. 10. §. 60. & ●…ha 9 v. 7. §. 42.  It is more than if he had said, Every creature is manifest.  
Two Negatives in Greek make a strong Affirmative. Sometimes to 〈◊〉 the Affirmative the stronger, the Negative is doubled and trebled. See Chap. 13. v. 5. §. 71.  
This phrase implieth an impossibility of concealing any thing from God.  
According to the notation of the Greek word, it implieth a clear and bright manifestation of every creature.  
This Relative HIS [in his sight] may have reference to God, whose word 〈◊〉 foresaid powerful word is ●…aid to be in this phrase, The word of God. Or it 〈◊〉 have reference to Christ, of whose prophetical function be here treateth, and 〈◊〉 voice he advised us to hear, Chap. 3. v. 7. §. 78.  
Betwixt these there is no difference. For Christ is God: and the voice of Christ is 〈◊〉 Word of God.  
This phrase 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cora●…s  in sight, is in Greek an Adverb, and properly signifieth before, and 〈◊〉 it is turned, Luke 1. 6. It is also turned, In the presence, Luk. 1. 19 It is derived from 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  a Noun that signifieth sight. It is applied to men and Angels, Luke 12. 9 To God it is applied by way of resemblance, after the manner of man. So is this p●…rase in the next clause, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God fu●…ly knows all.  Unto the ●…yes. See Chap. 1. v. 10. §. 132. It sets out God's perfect knowledge of all men, whether good or evil, Prov. 15. 3. Concerning 〈◊〉 good it is said, The eyes of the Lord are over the righteous (▪ 1 Pet. 3. 10.▪) and he 〈◊〉 the way of the righteous, Psal 1. 6. Concerning the evil it is also said, The 〈◊〉 of the Lord are upon the sinful kingdom (Amos 9 8.) and God saw that the wic●… of man was great, etc. Gen 6. 5.  
This in general must needs be so, because he is himself every where present (I●…r. ●…3. ●…3.) and nothing can hinder his sight, Psal. 139. 7. & job 22. 13, 14. As the Sun i●… above all, and shineth every where, so much more God.  
Besides, God made all things, and he governeth all things, and therefore it is re●… he should have a sight of all. And this the rather, because his glory is the 〈◊〉 of all, Pro. 16. 4. Rom. 11. 36. By his sight of all, he can direct and turn them all to his glory.  
In particular God seeth all for the righteous sake, to uphold, to encourage, and to take occasion of rewarding them. And for the wickeds sake to curb, restrain and punish them.  
This is a great encouragement unto the righteous, to hold on in their righteous 
God's sight of 〈◊〉 ●…n encouragement to godly.  〈◊〉. For though men may be ignorant thereof, as Po●…iphar was of Joseph's faithfulness (Gen. 39 19, 20.) or forget it, as Pharoahs' Butler forgot Joseph's kinde●…ess (Gen. 40. 23.) or wittingly wink at it, as Nabal did at David's goodness (1 Sam. 25. 10.) or misconceive it, as Saul did David's faithfulness (1 Sam. 22. 8.) or 〈◊〉 at it, as john's Disciples did at the power of Christ's Ministry (john 3. 26.) or hate them for i●…, as the Pharisees hated Christ (john 15. 24.) Yet God cannot be ignorant, will not forget, nor wink at, nor misinterpret any good thing. So as this is sufficient to encourage the righteous, yea and to comfort them in all their distresses, Exod. 3. 7.  
On the other side, This is matter of great terror to the wicked, in that he that 
Terror to wicked.  seeth all their wickedness will not suffer them to go scot▪ free. God shall bring every work into judgement, with every secret thing, etc. Ezek. 12. 14.   

§. 77. Of all things naked and opened unto God.  
TO set out God's Omniscience the more to the 〈◊〉, 〈◊〉 Apostle addeth this clause, But all things are naked and opened, etc.  
This clause is brought in with a particle of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  BUT. The opposition is betwixt the different kinds of Propositions; the one Negative, the other Affirmative. That implied, that nothing can be hid from God. This, that all things are seen by him. Nothing can be hid; but all things are seen. Thus this opposition implies, that the later is a reason of the former. There is nothing not manifest to God, because all things are open before him.  
Those things are said to be 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  naked which have nothing to cover them. Thus our first Parents were naked in Paradise, Gen. 2. 25. Where Christ saith, I was naked 〈◊〉 ye clothed me, Mat. 25 36. he showeth, that they are naked who are not clothed or covered▪  
Of a naked body, all the beauty, comeliness, and due proportion of the whole and every part is easily discerned: and every spot, sore and defect, will soon be discovered.  
Now because a thing naked may outwardly appear fair, comely, and every way 
God seeth all within.  perfect, yet have many corruptions and defects in it: The Apostle addeth another metaphor, whereby he showeth, that God can also discern all things within: 〈◊〉 other metaphor is in this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  opened.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Collum.  The Greek Participle is derived from a Noun that signifieth a neck. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per 〈◊〉 d●…rsi ●…dere. Vari●…us.  〈◊〉 Verb among other senses, is used of such beasts as being excoriated or stayed, were cut down from the neck to the rump, all along the backbone. By this means the beast was so opened as every part within it, yea and the soundness or unsoundness of every part might be seen. Heathen Magicians used to look into the inward parts of beasts, slain for Sacrifices, and narrowly to observe the colour, shape, 〈◊〉, defects, and other like circumstance●…, answerably to order their ●…ons, for good or bad succe●…s. Hereunto the Prophet alludeth in this phrase, He 〈◊〉 in the liver, Ezek. 21. 21.  
From that custom arose this metaphor of laying a thing open, so as every 〈◊〉 therein might be discovered.  
Thus are all things opened to God's eyes, so as nothing can be concealed from him: not without, for all things are naked: nor within, for all things are opened 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to his eyes.  
This metaphor of eyes attributed to God, is used as this phrase, in his sight, 〈◊〉 used §. 76.  
These metaphors, naked, opened, give evidence that men are every way known to God. As the former part of this verse showed, That all persons are known to God: So this, That every way they are known to him. Without all things are naked, within all things are opened.  
As God saw that the wickedness of man was great in the earth: so he saw, that ●…ry imagination of the thoughts of his heart was only evil continual●…y, Gen. 6. 5. The Psalmist sets out this Omniscience of God to the life, Psal. 139. 1, 2, etc. Christ 〈◊〉 by his Divine Spirit discerned Nathanael to be an Israelite indeed in 〈◊〉 was no guile (John 4. 47.) And the Ruler of the Synagogue to be an 〈◊〉, Luk. 13. 15.  

1. God was declared to be the searcher of hearts, §. 74.  
2. God being the Creator of all within and without must needs understand 〈◊〉 all, and that throughout, Psal. 94. 9, etc.   
This is a point of singular comfort to the upright: It upholds them against 〈◊〉 false imputations as I●…b's friends ●…aid to his charge.  
On this ground, That God knoweth all things without and within, true 〈◊〉 can appeal to God in such cases, as they are falsely charged withal, Psal. 26. 1, ●…. & 139. 23, 24.  
In extremities this Omniscience of God moveth true Saints to plead their ●…grity before him, Isa. 38. 3.  
On the other side, this cannot but much affright the consciences of hypocri●…es, who though they may with fair outward pretences sooth and deceive men, who 〈◊〉 but judge according to outward appearance: yet they cannot deceive him, 〈◊〉 〈◊〉 eyes all things are naked and opened.  
This affords a seasonable Admonition to all of all sorts, narrowly to look 〈◊〉 themselves; at all times, in all places, in all things, every way in their outward conversation, and in their inward disposition; even because all things are 〈◊〉 〈◊〉 opened unto God.   

§ 78. Of God's seeing sin in such as are justified.  
THis Text that doth so fully set out the Omniscience of God, is 〈◊〉 pressed 
An error, that God seeth no sin in justified persons.  against those, who hold and teach, That God can see no sin in 〈◊〉 persons. That they may more fully express their mind therein, they set it 〈◊〉 by these two comparisons. The first of an hat put upon an hourglass; The second of a bottle of ink poured into a sea of water. They thus apply these comparisons: As a man cannot see the Glass that is covered with an hat, nor the blackness of the Ink in a sea of water: So God cannot see sin in the justified. To this I answer, That resemblances from man to God, do 〈◊〉 〈◊〉, because of the infinite disparity betwixt them.  
To discover the vanity of the aforesaid Assertion, I propound these Que●…:  

1. Whether there be any sin at all in the justified, while here they live, or 
1. There is sin in justified persons.  〈◊〉 The ●…cripture expressly saith, That there is no man that sinneth not, 1 King. 8. ●… 〈◊〉 in many things we offend ●…ll (Jam. 3. 2) That if we say that we have no sin, 〈◊〉 ourselves, and the truth is not in us. John 1. 8. Surely under these 〈◊〉 phrases, even the justified must needs be comprised. If sin be in 〈◊〉, the foresaid description of God's Omniscience plainly demonstrates that 〈◊〉 it.  
2. Do men see sin in others that are regenerate? This cannot be denied. For 
2. Other men see sin in them  〈◊〉 saw sin in Davi●…, 2 Sam. 12. 7. and Paul in Peter, Gal. 2. 11. Can it be ima●… that man should see that which God cannot?  
3. Can justified persons discern sin in themselves? If not, Why do 
3. Such see sin in themselves.  〈◊〉 complain thereof? As David, Psal. 38. 4. & 51. 1, etc. Yea and the Apo●… Paul also, Rom. 7. 24. Surely God must needs see more in man then him●… can?   
How should God punish sin in justified persons (as in Moses, Num. 27. 14. 
4. God punisheth sin in the justified.  〈◊〉 David, 2 Sam. 12. 10, etc. and in Solomon, 2 Sam. 7. 14.) if he can see no sin 〈◊〉? Or how should God order and dispose their sin to good (as he doth 〈◊〉 8. 28.) if he see no sin in them? The punishment here spoken of, is not to 〈◊〉 for the vindictive Judgement of a Judge, simply for the crime committed, 〈◊〉 for the corrective chastisement of a Father, for the amendment of the offender, ●… 〈◊〉. 7. 14. Heb. 12. 10.  
Many of their grounds whereupon they settle this opinion, That God seeth no sin 
Grounds of the foresaid error.  i●… 〈◊〉 justified, are raised from mistakes of sacred Scripture: so as I may say to them, 〈◊〉 Christ said to the S●…dduces, Ye do err, not knowing the Scriptures, nor the power ●…f 〈◊〉, Mat. 22. 29.  
The first Scripture which they mistake, is this part of Balaams' prophecy, He 
Numb. 23. 21, expounded.  〈◊〉 〈◊〉 beheld iniquity in jacob, neither hath be seen perverseness in Israel, Numb. 23. 21.  
To take these words according to this Translation, 
a Pelican anno●…. on tindal transl. of 〈◊〉. Piscat. in loc.  many judicious Expositors 〈◊〉 thus interpret them, God hath not beheld iniquity in jacob utterly to destroy them: 〈◊〉 give them over to their enemies. 
b Hier. & ●…ug. in Psal. 31. Va●…ab. Calvin, Piscat.  Others thus, He seeth not iniquity in jacob, in 〈◊〉 he imputeth it not to him.  
The true meaning of this Scripture will be best sound out by a due observance of the main scope thereof; which was this, to show, That God would suffer no attempts to prevail against his people:  

1. In this case, not to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 4. 18.  behold, or not to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esth. 8. 6.  see, is not to endure to see such and such a thing to be done. When a father seeth his child wronged, he may say, I 〈◊〉 〈◊〉 see my child to be thus abused: that is, I will not suffer him so to be handled, I will rescue my child, and revenge the wrongdoer: Thus God may be said, 〈◊〉 to see, that which he doth not like, and that which he will not suffer. Our English expounde●…▪ this phrase, seeth not, applied to God, thus, approveth not, Lam. 3. 36.  

2. The words translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  iniquity and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  perverseness, do most properly and usually signify wrong and grievance.  
The former translated iniquity signifieth unequal dealing, Psal 94. 23.  
The later translated perverseness, signifieth also mischief, Psal. 6. 16.  
Both these words in Balaams' prophecy, imply evil in the enemies of Israel, rather than in Israel themselves, or in the people of God; so are both these words taken, Hab. 1. 3.   
3. By jacob and Israel are meant the whole body of the people that were then in the wilderness whereof many were not truly justified. For in the verse before be saith, God brought them out of Egypt.  
4. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Preposition translated [IN] signifieth also TO, or Against, as ver. 23. So as the words may be thus translated according to their true sense and meaning, God endureth not to behold wrong done against jacob, nor to see grievance against Israel. In this sense what canbe picked out to justify that gross error, That G●…d seeth no sin in justified persons?   
A second ground that they raise out of Scripture for the foresaid error, is taken 
God's full discharge doth not prove that God see●…h not the sin discharged.  from sundry Metaphors, such as these, God blotteth out transgr●…ssions, 〈◊〉 putteth them aw●…y as a cloud, and 〈◊〉 them b●…hinde has back, and into the 〈◊〉 of the sea, etc. Of these, and other like metaphors, how they intent a 〈◊〉 discharge of sin, See, A Guide to go to God, or, An Explanation ●…f the Lords Prayer, 5th Petition, §. 130. To apply metaphorical phrases simply, and that beyond the intent or the holy Ghost who useth them, is to pervert the Scripture.  
A third ground is taken from the holy Ghosts expression of the Church's ●…ty 
How the Church is without spot.  in these, and such like phrases, Thou art all fair, my love, there is 〈◊〉 〈◊〉 in thee, Cant. 4. 7. And Christ gave himself for his Church, that he might present it to himself a glorious Church, not having spot, or wrinkle, or 〈◊〉 such thing; but that it should be holy, and without blemish, Ephesia●…s ●…. 25, 26.  
Answ. These, and such like places are meant partly of the Robe of Christ's ●…teousnesse, wherewith justified persons are clothed while here they live: and partly of that glory wherewith the Church shall be decked in the world to come. But from thence to infer, That there is no sin in justified persons while here they 〈◊〉, or that God can see no sin in them, is a false inference.   

§ 79. Of this phrase, With whom we have to do.  
THe last clause of the 13th verse, which is this, With whom we have to do, is a●…biguous.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word translated to do is the very same that was used, v. 12. and translated, The Word.  
It is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb that signifieth to say, or to speak, Mat. 3. 9 Answerably this word signifieth word or speech which is uttered.  
In this sense the meaning is this, Of whom we speak.  
In this sense the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek Preposition, which properly signifieth TO, 〈◊〉 be put for OF. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition, which properly signifieth OF, 〈◊〉 used in a like phrase, thus, Of whom we have many things to say, H●…b. 5. 11.  
The foresaid word doth also signify a matter, a thing, or case, as 〈◊〉 Christ saith, I will ask you 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one thing, Matth. 21. 24. and where he saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●…ving for the cause, Mat. 5. 32. The Hebrews do also use 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Word for thing, or ●…ter, as Exod. 18. 26. Esth. 9 31. In reference to this signification it is here translated, With whom we have to do.  
3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This same word signifieth also an account. In this sense it is frequently used, and that both in taking an account, as Mat. 18. 23. & 25. 19 and also in giving 〈◊〉 account, as Luk 16. 2. Rom. 14. 12. In this last signification of an account, 〈◊〉 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition TO is properly used, and it may be thus translated, To whom we are 〈◊〉 give an account.  
None of these senses are impertinent.  
Our former English Translators mention the two former Interpretations. 〈◊〉 in the Margin, t●…us, Concerning whom we speak. The other in the Text thus, 〈◊〉 whom we have to do.  
The former of these giveth proof, That Christ is the searcher of hearts. 〈◊〉 
Christ is the heart searcher.  Christ is he, concerning whom the Apostle especially speaketh. Thus all 〈◊〉 points which were before in general delivered of God's Power and Property, 〈◊〉 this respect, are in particular to be applied to Christ; yea by just and necessary consequence, it also from thence followeth, That Christ is true God. Hereof 〈◊〉 Chap. 1. v. ●…. §. 107.  
The later giveth evidence, That it is the Lord with whom we have especially 
We have in all things to do with God.  to do in all things. Thus much is implied under this charge which God giveth to Abraham, Walk before me, Gen. 17. 1. So did 〈◊〉, Gen. 5. 〈◊〉 〈◊〉, Gen. 6. 9 Abraham and Isaac, Gen. 48. 15. and joseph, Gen. 39 9  
Under this interpretation may well be comprised that which was noted of giving 
An account to be given to God.  〈◊〉 ●…ccount to God. For they who have to do with God must give an account to 〈◊〉 and in giving an account to God they have to do with him. See Chap. 2. 〈◊〉 〈◊〉 ●…29.  
God is the supreme Sovereign over all: he hath appointed to every one his 〈◊〉. He is that Judge to whom all are to give an account.  
On this ground we ought in all things to have an eye to him: in matters of his 〈◊〉, and in our affairs with men, Magistrates, Subjects, Masters, Servants, 〈◊〉 ●…ll sorts apply this, Col. 3. 23. & 4. 1.   

§. 80. Of the Resolution of Heb. 4. 12, 13.  〈◊〉. F●…r the word of God is quick and powerful, and sharper than any two-edged sword, 〈◊〉 even to the dividing asunder of soul and spirit, and of the joints and marrow, 〈◊〉 a discerner of the thoughts and intents of the heart. 13. Neither is there any creature that is not manifest in his sight: but all things are na●… and opened unto the eyes of him with whom we have to do. 
THe Sum of these two verses is, The Efficacy of God's word.  
About it we may observe,  

1. The Point itself, Vers. 12.  
2. A Proof thereof, Vers. 13.   
In laying down the Point, the Apostle expresseth,  

1. The Inference, in this causal particle FOR.  
●… The Substance: And that is declared 

1. Simply.  
2. Comparatively.     
In the simple consideration there is set down,  

1. The thing described, The word of God.  
2. The Description thereof by two Epithets, 

1. Quick.  
2. Powerful.     
The Comparison is taken from a two-edged Sword.  
In the Comparison, the Word is  

1. Generally said to be sharper than any Sword.  
2. It is particularly demonstrated, wherein it is sharper.   
The Particulars are set down,  

1. Metaphorically.  
2. Plainly.   
The Metaphor declares two virtues of the Word,  

1. A piercing virtue.  
2. A dividing virtue.   
The later virtue is illustrated by the things divided, which are two couple,  

1. Soul and Spirit.  
2. Joints and Marrow.   
The particular effect of the Word plainly expressed, is,  

1. Propounded, in this word, Discerner.  
2. Amplified by the Subject wherein that virtue is exercised. This is double,   

1. Thought.  

2. Intents of the heart,  
The proof of the foresaid power of the Word is taken from the Omniscience of 
Verse 13.  〈◊〉 whose Word it is.    
Hereabout there is,  

1. A Description of the point.  
2. A Declaration of the person.   
The Point itself is demonstrated two ways,  

1. Negatively.  
2. Affirmatively.   
The Negative noteth out,  

1. The Persons seen.  
2. The Manner of seeing them.   
The Persons seen are set out two ways:  

1. By an indefinite Title, creature.  
2. By a negative extent, Not any, that is, every one.   
The Manner of seeing them is set forth three ways,  

1. By a double Negative [neither, not] which maketh a strong Affirmative.  
2. By a clear Manifestation, in this word, manifest.  
3. By an assured evidence in this phrase, In his sight.   
The Affirmative part of the Description implieth two points:  

1. The general matter, All things.  
2. The kind of discovering them: and that in two Metaphors, 

The first respecteth things outward, They are naked.  
The second things inward: They are opened.     
The foresaid Metaphors are amplified by their evidence, thus, in God's eyes.  
The Person whose Omniscience is thus laid out, is demonstrated by that reference which we have to him, in this phrase, With whom we have to do.   

§. 81. Of Observations raised out of Heb. 4. 12, 13.  
I. GOD hath vouchsafed his Word to us. This title, The Word of God, takes this ●…grant. See §. 69.  
II. Gods word shall not be in vain. This ariseth from the inference. See §. 68  
III. Gods word is a living word. It is quick. See §. 70.  
IV. God's word is a word of power. It is powerful. See §. 70.  
V. God's word is sharp. This is implied under this comparative Degree, 〈◊〉. See §. 71.  
VI Gods word is as a two-edged Sword. Hereunto it is resembled. See §. 71.  
VII. God's word is sharper than the sharpest instrument. A two-edged sword is the sharpest of instruments: but the Word is sharper than it. See §. 71.  
VIII. God's word is a spiritual sword. Spiritual effects are here attributed to 〈◊〉 See §. 72.  
IX. God's word divideth the closest and firmest things. Such are Soul, and S●… See §. 73.  
X. Gods word pierceth the hardest things. Such are the joints. See §. 73.  
XI. God's word pierceth to the innermost things. Such is the marrow. See §. 73.  
XII. God's word is an exact censor. It is a Critic. See §. 74.  
XIII. God's word reacheth to men's thoughts. This is here plainly expressed. See §. 74.  
XIV. God's word discovereth intents and purposes. This also is here expressed See §. 74.  
XV. God's word searcheth the very heart. For this end mention is here made 〈◊〉 the heart. See § 74. 
Vers. 13.   
XVI. God's word is powerful as God himself. This is gathered from the inference of this 13. v. See §. 75.  
XVII. All of all sorts are known to God. This negative, not any, intends as 〈◊〉 See §. 75.  
XVIII. God fully knows all. This Negative, Not manifest, importeth so 〈◊〉 See §. 74.  
XIX. Both things and persons are under God's cognizance. The distinction be●… creatures and things, implieth this point. See § 77.  
XX. All outward things are clearly discovered to God. They are as naked. See §. 7●….  
XXI. God discerneth the innermost things. This Metaphor implied under this 〈◊〉 opened, intendeth as much. See §. 77.  
XXII. God seeth sin in all. Sin is comprised under this general, All 〈◊〉▪ See §. 78.  
XXIII. We have to do with God in all things.  
XXIV. We must give an account to God. These two last Doctrines are implied 〈◊〉 this phrase, With whom we have to do. See §. 79.   

§. 82. Of the Inference of the 14th verse.  Verse 14. Seeing then that we have a great Highpriest, that is passed into the heavens, jesus the Son of God, let us hola fast our profession. 
THis, and the two next verses do so expressly speak of Christ's Priesthood, as 
a Luther, Calvin.  some Expositors think it fit to begin the fifth Chapter with them. But I see to great cause to alter the ordinary division of these Chapters: For those three 〈◊〉 verses are as a perfect transition, which looketh backward and forward.  

1. They look backward to that which had been said of Christ's sitting on high, ●…ing the Son of God, (Chap. 1. v. 3, 5.) and to Christ jesus his being the Highpriest of our profession, Chap. 2. 17. & 3. 1. In reference to these and other like passages, the Apostle maketh this inference, Seeing then that we have a great Highpriest, etc.  
2. They look forward as the sum of that which the Apostle delivereth in the Chapters following, concerning Christ's Priesthood.   
The note 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of reference is this ordinary illative Conjunction therefore, (which 〈◊〉 here translate then:) and it implieth a consequence. The consequence here ●…ended may be that which is here comprised under this phrase, Let us hold fast our ●…ssion.  
In looking backward it may imply a general, particular and immediate reference.  

1. The general reference is to all that hath been before spoken concerning the Priesthood, Exaltation and Sonship of jesus, all which are here hinted as a motive to ●…ld fast our profession.  
2. The particular reference is to that main point which the Apostle presseth in this and the former Chapter about entering into God's rest. For if the question be 〈◊〉, What hope we poor sinners may have of entering thereinto; the Apostle 〈◊〉 maketh answer, That Christ our great Highpriest being passed into heaven, we also in and by Him have hope to enter.  
3. The immediate reference is to that which he had delivered of the power of God's Word, and piercing sight of God himself, ver. 12, 13. We shall be assuredly found out if we fall from our profession: it becomes us therefore to hold it fast.   
All and every of these references teach us to improve to our best advantage the 
Means of grace to be improved  means which God affordeth to us. God hath given us his own Son, whose Throne is in the heaven, who is the Apostle and Highpriest of our profession, who hath prepared an everlasting rest for us, whose Word is exceeding powerful, and who himself is a searcher of hearts, therefore we ought to persevere in the faith of Christ, and hold fast our profession.  
Thus will it not repent the Lord that he hath given us his Son to be our King, Priest and Prophet; and with him his powerful Word. Thus shall we find and feel the sweet comforts and refreshments that flow from Christ, and partake of all ●…is benefits. Thus shall we see just cause to bless the Lord for those great gifts bestowed on us.   

§. 83. Of having a great Highpriest.  
MOst of the particulars here laid down about Christ's Priesthood have been before handled: as, that Christ is a Priest, an high Priest, and a great Highpriest. Of these see Chap. 2. v. 17. §. 172, 173, etc.  
We are said to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  have this Priest in sundry respects.  

1. In that God the Father gave him to us by promise, Gen 3. 15.  
2. In that Christ is actually exhibited, being come down from heaven, having assumed our nature (in which respect he is taken from among men) and in our nature done and endured whatsoever as a Priest he was to do and endure.  
3. In that by the Ministry of the Gospel he is offered and tendered unto us, Gal. 3. 1.  
4. In that we profess to believe in him, and thereby take him for our Priest, (if at least we do indeed believe as we profess.) For to believe in Christ is to receive him, joh. 1. 12.   
Thus we see that this word having, carrieth emphasis; and is much more than if he had said, Seeing there is, etc. This implieth a right to him, and a kind of possession of him.  
This is a great privilege thus to have such a Priest, such an high Priest, so great an high Priest. All men have not this Priest.  
How should we esteem him? how careful should we be to use him as our Priest? See Chap. 7. v. 17. §. 175.  
O let not that be verified in us, which the wise man thus hinteth of a fool, Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? Pro. 17. 16.   

§. 84. Of Christ being in heaven as our Priest.  
THe place where Christ continued to exercise his Priesthood, is here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the heavens. The plural number heavens, is used to set out the height and excellency of the place. See Chap. 1. v. 3. §. 35.  

1. This is a strong argument against the ubiquity of Christ's body. For that 
Against ubiquity and Transubstantiation.  which is contained in the heavens, is not every where present. I may in this case say as the Angels did to them that sought Christ in the grave when he was risen, (Luk. 24. 5.) Why seek ye him that is in heaven among them that are on earth? Long may they so seek him: but while he abideth in heaven they shall not find him on earth. The like may be pressed against Transubstantiation.  
2. This showeth the preeminency of Christ's Priesthood above all others Priesthood. 
The preeminency of Christ's Priesthood.  Others exercised their Priesthood in places made with hands: but Christ is not entered into holy places made with hands, but into heaven itself, now to appear in the presence of God for us, Heb. 9 24.  
3. This ministereth matter of great consolation to us, against whom heaven was 
The way to heaven opened.  shut by reason of our sins, but now it is opened by Christ: so as we may now well labour to enter into the celestial rest, as we were exhorted, v. 11. For the way is made open, and places are there prepared for us, joh. 14. 2. This is a strong inducement to stir us up to do as the people did in the days of john the Baptist, when the Kingdom of heaven suffered violence, and the violent took it by source, Matth. 11. 12.  
4. This may stir us up to seek those things that are above, where Christ sitteth 〈◊〉 
Seek things above.  the right hand of God: and to set our affections on things above, not on things on the earth, Col. 3. 1, 2.  
5. This teacheth us in prayer to look up unto heaven where Christ our Highpriest 
In prayer look to heaven.  is. For this end Christ putteth us in mind of Gods being in heaven, where he teacheth us thus to pray, Our Father which art in heaven, Matth. 6. 9  
6. This assureth us that Christ is where his Father is, presenting himself as our 
Christ is before his Father for us.  Highpriest for us continually before his Father.  
7. This giveth evidence that we also that believe in Christ shall have an habitation 
Believers shall be with Christ in heaven.  in heaven. For saith Christ to such, I go to prepare a place for you: and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also, John 14. 2, 3.    

§. 85. Of Christ's passing into heaven, and our communion with him.  
CHrist is said to have passed into the heavens. The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  passed, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple Verb signifieth to come. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposition signifieth thorough. This compound signifieth to pass thorough notwithstanding any difficulties that may seem to hinder. Thus it is said that an Angel and Peter passed the first and second ward, Act. 12. 10.  
Our Lord Christ having assumed our nature, passed through the Virgin's womb; 
Christ passed through all difficulties into heaven.  and being born, in his infancy, childhood and manage, passed through many difficulties, as temptations, afflictions, persecutions, death itself, and the grave; yea after his resurrection he passed through the three regions of the air, and ●…e several orbs of the starry heavens, and so entered into the highest hea●….  
Thus we see that nothing could hinder him from that place where he intended ●…ppear as our Priest for us, before his Father.  
On this ground we may be confident that we also who believe in Christ shall ●…sse through all impediments and obstacles, to be in that rest where he is. As the 〈◊〉 himself passed through all, so will he cause his members to pass through all, 〈◊〉 they may be where he is.  
The conjunction of these two points, (1. That we have Christ for our Priest. 
We on earth have communion with Christ in heaven.  2. That he is passed into the heavens,) do prove, that Christ's bodily absence 〈◊〉 not our communion with him, nor our participation of the benefit of his Priesthood. We have him for our Priest, though he be passed into the heavens. 〈◊〉 is this again set down, Heb. 8. 1.  

1. Though in body he be absent, yet in his Divine spirit he is ever with us, according to his promise, Matth. 28. 20.  
2. Faith hath a virtue to pierce into heaven where Christ is. It seeth him who 〈◊〉 ●…sible, Heb. 11. 27. joh. 20. 29.   
Singular comfort doth this Minister to us on earth, that so great a distance as is 〈◊〉 heaven and earth, cannot hinder our communion with Christ. We may by saith have recourse to him as if he were on earth. And though he were on earth, 〈◊〉 ●…cesse to him would be to little purpose without faith, Mat. 13. 58.   

§. 86. Of Christ a Priest, both God and man, and of our duty thereupon.  
TO show distinctly who this Priest was, he expresseth his Name jesus. This Name was his proper Name, given to him upon his incarnation. Of it See Chap. 2. v. 9 §. 73. & Chap. 3. v. 1. §. 29.  
By this title the Apostle declareth Christ to be man: whereby he was fit to do all works of service and suffering that were to be done and endured by a Priest. He declareth himself hereby to be a Saviour. See Chap. 2. v. 9 §. 73.  
Because the Priesthood which Christ undertook required matters of Divine dignity and authority, the Apostle addeth that special relation which Christ had to God, in this phrase, The Son of God. Of this relation See Chap. 1. ver. 2. §. 15.  
By this it appeareth that our Priest was both God and man, able and fit for that Function. Hereby is Christ distinguished from Aaron, and from all other Priests. Hereof see more Chap. 2. v. 17. §. 172.  
The duty required by virtue of Christ's Priesthood, is thus expressed, Let us hold 〈◊〉 our profession.  
Of the manner of the Apostles expressing his mind in the plural number and first person, whereby with others he incites himself, See v. 1. § 3.  
By profession is here meant the true faith professed. Of the word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  profession, See Chap. 3. v. 1. §. 27.  
The Verb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What it is to hold fast.  hold fast, signifieth to hold a thing so fast, as not to set it go again: Thus it is used of holding Christ, when they had apprehended him, Matth. 26. 48. And of Herod's holding john when he bound him in prison, Mark 6. 17. It is also used of the Jews holding the traditions of their Elders, which they would by no means let go, Mark 7. 3, 4, 8. It is applied to retaining of sin in ob●…inate persons which shall not be forgiven, joh. 20. 23. Here it implieth perseve●…. In this sense is this Verb used three times by Christ, namely in his Epistle to Pergamus, (Revel. 2. 13.) to Thyatira, (Revel. 2. 25.) and to Philadelphia, Rev. 3. 11.  
Of Perseverance in the faith, See Chap 3. v. 6. §. 68  
The inference of this duty upon the description of Christ our Priest, sheweth, 
Christ's Priesthood is the ground of perseverance.  that the ground of our Perseverance resteth on Christ's Priesthood. For this end doth the Apostle exhort us to consider the Highpriest of our profession, Chap. 3. ●…ers. 1.  
The Sacrifice which Christ as our Priest once offered up, the intercession which he continually maketh, and the benefits which flow from his Priesthood (whereof See Chap. 2. v. 17. § 174.) are both means and helps to Perseverance.  
It becomes us even in this respect to be well informed in this mystery of Christ's Priesthood, much to meditate thereon, and well to place our confidence on it.   

§. 87. Of the Inf●…rence of v. 15.  Verse 15. For we have not an Highpriest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are, yet without sin. 
THis verse is added to remove a scruple which might arise from the excellency of that Priest, who is described in the former verse. For a poor sinner upon a deep apprehension of his own unworthiness, vileness and cursedness, might thus reason: True it is that Christ is a Priest, but so great an Highpriest, 〈◊〉 on a glorious Throne in heaven, the very Son of God, as I poor, weak, cursed sinner, who am subject to many infirmities and corruptions, dare not go to him for mediation.  
To remove that scruple, The Apostle here showeth, that albeit he were so great and glorious a Priest, yet he was withal touched with a feeling of our infirmi●…; and tempted as we are: so as we have good cause to believe that he will be m●…cifull unto us, and ready to receive and relieve us. (Hereof See Chap. 2. v. 1●…. §. 176.)  
Thus this causal Conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, is here fitly added, in that it pointeth 〈◊〉 a reason, why we should hold fast the profession of our faith in Christ: because ●…e is not only the Son of God, a great Highpriest in heaven (which was one r●…son) but also because he was touched with the feeling of our infirmities, and 〈◊〉 as we are, which is another reason.  
We may well hence infer, that it is necessary to be instructed in Christ's ●…liation, 
Christ's infirmities to be known.  temptations, passions and infirmities, as well as in his Divine Majesty, Dignity, Authority and Power. The sacred Scripture doth distinctly, perspiceously and fully declare both. Where it speaks of the one, it frequently speaks 〈◊〉 the other.  
Christ's humiliation, infirmities and sufferings, are the means whereby we 〈◊〉 access to Christ: They are the ground of our encouragement to ●…ie unto 〈◊〉. His Divine dignity and power are means of strengthening our faith, and ma●… us wholly to rely upon him. Were it not for the former, we durst not appro●… unto him. Were it not for the later, we could not with confidence rest 〈◊〉 him.   

§. 88 Of Christ's fellow-feeling.  
IN setting down the infirmities of Christ, the Apostle useth two negatives, 〈◊〉▪ 
Two negatives make a strong affi●…mative.  We have not an Highpriest which cannot be touched, etc. This he doth to convi●… us the more of the truth of the point. Two negatives in Greek make a 〈◊〉 affirmative, (as was showed, v. 13. §. 76.) It is more than if he had said, We 〈◊〉 a Highpriest that can be touched, etc. These two negatives intent an improbab●…▪ if not an impossibility of the point, yea they imply that it cannot be ot●… thought, but that Christ should be so touched: of i●… we may not make any 〈◊〉 or question.  
The word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  can, is in this case turned 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  able, which impli●…●… fitness and readiness to a thing. See Chap. 2. v. 18. § 183.  
This phrase 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  touched with a feeling, is the interpretation of one Greek 〈◊〉, which is a compound. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p●…i.  The simple Verb signifieth to suffer: the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Preposi●… with: The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound, to suffer with: or to be mutually affected with o●… sufferings: even so, as if those sufferings touched ones self: and he himself 〈◊〉 weight or pain of them.  
This word is used to set out the compassion which these Hebrews had of the Ap●…stle in his bonds, and it is thus translated, Ye had compassion of me in my 〈◊〉 (Heb. 10. 34.) They so tendered him, or were so affected towards him in his bonds, as they would have been toward themselves in the like case: according to that di●…ection which is given, Heb. 13. 3. A Participle derived from this Verb, is thus ●…nslated, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  having compassion one of another, 1 Pet. 3. 8. This word to sympathise is drawn from that Greek word. Our English phrase touched with a feeling, im●…eth that Christ is so affected with our miseries, as if he himself lay under them, and felt them as much as we.  
To set forth the compassion of the Highpriest under the Law, there is another compound derived from the same simple Verb, which signifieth to 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  have compassi●… with measure: that is to have so much compassion as is sufficient. Herein he was a type of Christ, who hath indeed as much compassion as is requisite. In this respect Christ is said to be a merciful Highpriest, in that he was made like to us. See Chap. 2. v. 17. §. 176.   

§. 89. Of the infirmities whereof Christ hath a fellow-feeling.  
THe particulars whereof Christ is here said to have a feeling, are comprised under this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  infirmities. The Greek word is a privative compound. The simple Noun signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strength. Thence a Verb which signifieth to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strengthen. ●… Pe●…. 5. 10. The privative compound hath a contrary signification, which is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to 〈◊〉 sick or weak, Jam. 5. 14. Rom. 14. 2. So this Noun signifieth sickness, Joh. 11. 4. 〈◊〉 any other weakness and infirmity, 2 Cor. 12. 9, 10.  
The plural number, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  infirmities, is here used, because they were very many. They are said to be 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  OUR infirmities, because they were such as we have in their 〈◊〉: and because they were undertaken for our sakes. In this respect he is afterwards in this verse said to be tempted like as we are.  
We have infirmities of soul and of the several faculties thereof: and of the body 
Infirmities to which we are subject.  and several parts thereof, both inward and outward: yea all the temptations and afflictions from others, whereunto we are subject may be comprised under in●…. Of all these had Christ a feeling.  
That which is here taken for grant, that Christ was touched with a feeling of our i●…ities, may be taken two ways.  

1. In reference to those infirmities wherewith he was in his own person afflicted. These were such as we are subject unto, as is showed before. He was herein made ●…ke to us. See Chap, 2. v. 17. §. 169.  
2. In reference to those infirmities wherewith we are afflicted. Christ being our Head he had a fellow-feeling of them. It is oft noted in the History of the Gospel, that he was moved with compassion. See Chap. 2. v. 17. §. 176.   
As an evidence of Christ's fellow-feeling of our infirmities he wept, joh. 11. 35. 
Evidences of Christ's fellow-feeling.  Luke 19 41. He groaned and mourned, Mark 3. 5. He invited such as were ●…vy laden to come unto him, Matth. 11. 28. He preached to the poor, Matth. 11. 5. He comforted the afflicted, Matth. 9 2. and absolved the penitent sinner, L●…k. 7. 47, 48.  
Because we are most affected with outward evidences, it is expressly noted that ●…e ●…ed the hungry, cleansed the lepers, healed the sick, eased the pained, gave sight, ●…ring and speech to such as wanted them, restored limbs, raised the dead, and dispossessed devils.  
To show that he had this fellow-feeling not on earth only, but that he retaineth it even still in heaven, he hath not only in general said concerning his people, He t●…t toucheth you toucheth the apple of mine eye, (Zech. 2. 8.) but also in particular, when his Church was persecuted, he said to the persecutor, Saul, Saul, why per●…est thou me? Act. 9 5. In this respect the Apostle calleth the afflictions of the Church, The remnant of the afflictions of Christ, (Col. 1. 24.) namely such as Christ through his compassion and fellow-feeling suffereth in his mystical Body.  
Obj. It cannot stand with Christ's heavenly glory to have a fellow-feeling of ●…iseries.  
Answ. This fellow-feeling ariseth not from any passion, or proper suffering in soul or body; but from the mystical union which is betwixt him and his members. He accepts kindnesses done to them as done to himself: and accounts wrongs done to them as done to himself, Mat. 25. 40, etc.  
Christ is thus touched with the feeling of our infirmities, that we might be the better persuaded to seek to him for succour in all our needs. See Chap. 2. v. 17. §. 176 in the end.  
This doth much commend Christ's tender heartedness to us. He doth every way respect both our weakness and our wretchedness.  
It becomes us oft to meditate hereon for strengthening our faith. It is a great encouragement for us to go unto him: especially if we consider how he was touched in his own person, and by reason of his union with us. Let us hereupon lay open our sores and griefs before him. The more we are afflicted the more he will pity us.   

§. 90. Of Christ being tempted as we are.  
TO prove that Christ was touched with the feeling of our infirmities, the Apostle showeth how far he was tempted. This he bringeth in by a particle of opposition 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, which here importeth a reason of the aforesaid fellow-feeling; which was because he was tempted.  
To make this reason the more clear, the Apostle thus expresseth the extent of Christ's temptations, in all points, or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to all things: even all things wherein it was needful and useful for him to be tempted.  
How Christ was tempted, and how many ways, See Chap. 2. v. 18. §. 182.  
It is further added, like as we are, or word for word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the similitude: s●… is this very phrase translated, Heb. 7. 15. Here the phrase is used after the Hebre●… manner, for the Adverb 
d Similiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similis. I●…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudo.  like; namely like to us. Not unfitly therefore for sense is it here translated, like as we: Christ was tempted, as we are tempted, in that 〈◊〉 assumed the nature of our infirmities, and thereby made himself subject to the infirmities of our nature. Thus was he made like us: and that in all things, as is showed Chap. 2. v. 17. §. 68, 69.  
This the Apostle doth here thus distinctly set down, to assure us that Christ hath compassion on us: and will succour and support us in all our infirmities and ●…stresses. See Chap. 2. v. 18. §. 186.   

§. 91. Of Christ's being without sin.  
TO prevent a cavil against the foresaid truth that Christ was in all things tempted as we are, the Apostle addeth this exception or limitation, yet 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 sin. Though Christ might be tempted to sin, yet could no sin seize upon 
See Ch. 9 v. 14. §. 80.  him.  
The purity of Christ is set out negatively, thus, without sin, to demonstrate 
Christ's perfect purity.  the point more clearly and fully. For such as are just and holy, (Mark 6. 20.) ●…trous and blameless, (Luke 1. 6.) may have sin in them; for the regeneration of men is not perfect in this world, but to be without sin, is to be perfectly pure: for sin only polluteth and defileth a man. Christ then is here set forth to be light, in whom is no darkness; to be perfectly pure. There was no corruption within him, no speak or spot without him. This was prefigured by the quality of the sacrifices, which under the Law were to be offered up as a type of him. 
Sacrifices typified Christ's purity.   
In general, every sacrifice was to be without blemish, Leu. 1. 10.  
In particular, the Paschall Lamb (which was an especial type of Christ) was to be without blemish, Exod. 12. 5. And the red Cow (which was a like special type) was to be without spot, and without blemish, Numb. 19 2. The perfection of Christ's purity is more fully set forth under the Legal sacrifice, by these inhi●…tions, that they might not be blind, nor lame, nor sick, Mal. 1. 8. That which was blind wanted a member. That which was lame was defective in what it had. Th●… which was sick was inwardly infected. By these negatives is implied that the sacrifice should be sound within, and full in all the parts, and perfect in those which it had. Th●… it set forth the inward sincerity of Christ, the outward integrity of all parts of obedience, and the perfection of every thing that he did. In reference to the sacrifice under the Law, Christ is styled a Lamb without blemish, and without spot, 1 Pet. 2. 19  
As legal sacrifices, so Priests also did set out the integrity of Christ; for they 
So did Priests.  〈◊〉 to have no blemish, Leu. 21. 17, 18. and the Highpriest was to carry this title, 〈◊〉 to the Lord, Exod. 28. 36.  
The Prophets also foretold as much, and that both negatively, thus, He had 
Prophet's foretold Christ's purity.  〈◊〉 〈◊〉 violence, neither was any deceit in his mouth, Isa. 53. 9 and affirmatively, 〈◊〉, The Spirit of the Lord shall rest upon him, the spirit of wisdom, etc. Isa. 11. 2, etc.  
In these respects he is styled just, (Zech. 9 9) the branch of righteousness, 〈◊〉. 33. 15.) The Lord our righteousness, (Jer. 33. 16.) The holy of holiest, 〈◊〉. 9 24.  
In the New Testament this is more plentifully and distinctly set forth in his con●…, birth, and whole course of life, and thereupon called that holy thing, Luk. 1. 〈◊〉. and the Just one, Act. 22. 14.  
Obj. Sin is natural, joh. 3. 6. Psal. 51. 5. job 14. 4. 
Sin is an accident to man's nature.   
A●…sw.  

1. Sin is not essentially natural: it is only an accident.  
2. It is an inseparable accident to such as come from man by man in the ordi●…y course of nature: yet not so but that God can sever this accident, and not ●…roy the nature.  
3. Though Christ came from man, yet he came not by man. He was conceived 〈◊〉 ●…e holy Ghost, Matth 1. 20.   
Obj. 2. Christ was in the loins of Adam and thereupon guilty of Adam's 〈◊〉.  
Answ.  

1. The Proposition may be denied, if Adam be considered as a public per●…, representing others, and receiving or losing for them. For Christ was himself another public person and root: as is evident by these phrases, The first 〈◊〉, The last Adam: The first man, the second man, 1 Cor. 15. 45, 47. ●…n this respect Adam is styled the figure of Christ, (Rom. 5. 14.) As Adam was a Head and a Root, so was Christ. If Adam had not fallen, Christ had not been born.  
2. The consequence may also be denied. If the Proposition be meant of that common matter from whence all men came: For though the matter of Christ's body were from Adam, yet it was not by natural generation, but by a supernatural operation of the holy Ghost.   
As there was no original sin in Christ, so nor actual. Not inward, for he knew 〈◊〉 sin, ●… Cor. 5. 21. Not outward; for not in speech, No guile was found in his 〈◊〉, 1 Pet. 2. 22. Nor in deed: for he challenged his adversaries if they could ●…peach him of any blame: And when the devil himself sifted him, he found nothing 
Joh. 14. 30.  in him, for he loved the Lord with all his heart, etc. and his neighbour as himself; and therein fulfilled the whole Law, and so transgressed no part thereof.  
As for Christ it was sufficient that he took man's nature. He needed not to take 〈◊〉 corruption. 
The Virgin Mary not without sin.   
This which the Apostle here citys as a prerogative of Christ, discovers the do●…age of Papists about the conception of the Virgin Mary without original sin. She was conceived by natural propagation, and so had sin conveyed into her. Had the had no original sin, she could have had no actual sin. If no actual sin, why was she reproved by Christ? Luk. 2. 49. joh. 2. 4. If she had had no sin, she had needed no Saviour, nor offering for sin; yet she acknowledged Christ her Saviour, (Luk. 1. 47.) and carried a pair of turtle Doves for her offer●…g. Luk. 2. 24.  
Christ was pure without sin upon these grounds.  

1. That his humane nature might be fit to be united to the Divine nature. 
Why Christ without sin.   
2. That he might be a sufficient Saviour of others. For such an Highpriest be●… us, who is holy, (set apart by God for that Function) harmless, (without ●…uall sin having never done harm, nor wrong to God or man) undefiled, (free from original corruption) separate from sinners, (exempt from the common guilt of Adam's sin under which all men lie, Heb. 7. 26.  
3. That we might be made the righteousness of God in him, (2 Cor. 5. 21.) which he could not have been, if he had not been without sin.  
4. That we might be saved, and yet the Law not frustrate, Rom. 8. ●…. & 10. 4.  
5. That Satan might have nothing to object against him.  
6. That death, grave, and devil might lose their power by seizing on him 〈◊〉 was without sin.   

1. The foresaid purity of Christ, to be without sin, puts a difference 〈◊〉 
Uses arising from Christ's purity.  Christ and other Priests, who offered for themselves, and for the errors of the 〈◊〉, Heb. 9 7. But Christ being without sin offered not for himself.  
2. It hence appeareth that no other man could have been a sufficient Priest: 〈◊〉 there is none righteous no not one. All have sinned, Rom. 3. 10, 23.  
3. This affordeth much comfort to us, against our manifold sins. For 〈◊〉 we appear before God, he beholds us in our Surety. God's eye is especially 〈◊〉 upon him who is without sin.  
4. This may be a good incitement unto us to cleanse ourselves from all 〈◊〉 as far as possibly we can, that we may be like unto him. Every man that 〈◊〉 hope in Christ purifieth himself, even as he is pure, 1 Joh. 3. 3. Christ was free 〈◊〉 original corruption. We must labour to subdue it in us, Eph. 4. 20, 21, 22. 〈◊〉 knew no sin within him: We ought to be so circumspect over our inward 〈◊〉 position, as in truth to say, I know nothing by myself, 1 Cor. 4. 4. There was 〈◊〉 guile found in Christ's mouth: we ought to put away lying and speak every 〈◊〉 truth with his neighbour, Eph. 4. 25. Christ did not evil: We ought to 〈◊〉 〈◊〉 which is evil, and to cleave to that which is good, Rom. 12. 9    

§ 92. Of the inference of the 16th verse.  Verse 16. Let us therefore come boldly unto the throne of grace, that we may 〈◊〉 mercy and find grace to help in time of need. 
IN this verse is laid down a second use of Christ's Priesthood. The 〈◊〉 was to hold fast our profession, vers. 14. This is to approach to the 〈◊〉 〈◊〉 grace. Both of them are brought in with this usual particle of reference, Therefore.  
This later is inferred both upon the dignity, and also upon the infirmities 〈◊〉 Christ. The former especially upon his dignity. This shows Christ's 〈◊〉 that his ableness to help. Where these two concur, Will and Power, no ●…stion need be made of any needful succour. Well did the Leper which 〈◊〉 to Christ, thus join them together, Lord, if thou wilt thou caused make me 〈◊〉 Matth. 8. 2. Both these must be known, believed, and called to mind when 〈◊〉 to God.  
From this inference it may be inferred that without such a Priest as 〈◊〉 〈◊〉 there is no access to God. If we must therefore go to God, because we 〈◊〉 such a Priest; it followeth, That without such a Priest we cannot go to God. 〈◊〉 Chap. 2. v. 17. §. 179.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The compound Verb translated come unto, ariseth from the same 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 Verb that that other word did which is translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  passed into, v. 14. § 85.  
It in general implieth an act on our part, which testifieth our endeavour ●…ter that which we desire. Hereof See v. 11. §. 63.   

§. 93. Of boldness in going to God.  
THe manner of going to God is thus expressed, boldly: word for word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 boldnosse, or confidence. Of this word, See Chap. 3. v. 6. §. 61.  
It is here opposed to distrustfulness and fearfulness. According to the ●…tion of the original word it implieth a free uttering of a man's whole mind, 〈◊〉 craving whatsoever may and aught to be asked of God.  
This is indeed a great privilege: but yet no other than what we may 〈◊〉 Christ our great Highpriest lay claim unto: and in all our wants freely and ●…rantably use.  
The main point is implied under these phrases, Ask, seek, knock, Matth. 7. 7. Open thy mouth wide, Psal. 81. 10. Especially under these qualifications, draw near in 〈◊〉 of faith, Heb. 10. 22. Ask in faith, nothing wavering, Jam. 1. 6. These phrases import such cheerfulness and confidence as may remove fear and dread of 〈◊〉 and vengeance, and make us without staggering rest upon God's gracious accepting our persons and granting our desires. For Christ our Priest hath done to the full whatsoever is requisite to satisfy justice, pacify wrath, procure favour, and obtain acceptance: on which grounds we may well go▪ to God with an holy boldness and confidence. See more hereof, Chap. 3. v. 6. §. 61. in the end.   

§. 94. Of the Throne of Grace.  
THe place whither we are exhorted to come, is said to be A Throne of Grace. A Throne is a Chair of State, or Seat of Majesty. See Chap. 1. v. 8. §. 106. This is here Me●…onymically applied to God to set out his glorious Majesty.  
It is styled a Throne of Grace, because Gods gracious and free favour doth there accompany his glorious Majesty. Majesty and mercy do there meet together. This was under the Law typified by the Ark. At each end thereof was an Angel to set out God's glorious Majesty. The cover of it is styled a Mercy-seat, Exod. 25. 17, 18.  
Of grace put for God's favour, See Chap. 2. v. 9 §. 78.  
The place of our approaching to God being a Throne of grace, it becomes us in approaching to him, duly to consider his Majesty and mercy: his greatness and goodness: and for this end to meditate on his glorious attributes and great works, which set forth his glory and Majesty; and also to call to mind his promises which declare his grace and mercy. See The Guide to go to God, or Explanation of the Lords Prayer, on the Preface §. 4, 6.   

§. 95. Of good to ourselves gotten by going to the Throne of Grace.  
TO encourage us to go to the Throne of grace, and that with boldness, the the Apostle addeth the end of approaching thereunto, which is in general our own good, that we may obtain, etc. So as advantage to ourselves may be expected from our access to God; we may be sure not to lose our labour. If we ask we shall receive; if seek, find; if knock, it shall be opened unto us, Matth. 7. 7. Open thy mouth wide, saith the Lord, and I will fill it, Psal 81. 10. Thou Lord hast not forsaken them that seek thee, Psal. 9 10.  
Obj. 1. They shall call upon me, but I will not hear, they shall seek me early, but they shall not find me, Prov. 1. 28.  
Ans. That is spoken to despisers of God, who only in their extremities, to serve their own turn call on God.  
Obj. 2. Though Moses and Samuel stood before God, he would not hear them, Jer. 15. 1.  
Ans. Though he would not hear them for a rebellious people, yet he would hear them for themselves.  
Obj. 3. God heard not Paul praying for himself, 2 Cor. 12. 8.  
Ans. Though God did not at the present grant the particular thing desired, which was to remove the temptation, yet he granted grace sufficient for him, to withstand the temptation, which was equivalent.  
Obj. 4. Christ prayed that the cup might pass from him, Matth. 26. 39 but it did not pass.  
Ans.  

1. He did not simply pray to have it clean pass away, but with submission to his Fathers will.  
2. He was beard in that he feared, Heb. 5. 7. He was supported and enabled to pass thorough all that was laid upon him.   
To conclude, Saints well know what God hath absolutely promised, answerably they frame their petitions, as Dan. 9 2, 3, etc.  
Other things they pray for with submission to the will of God, 2. Sam. 15. 26. Mark 1. 40. Matth. 26. 39  
God's granting the warrantable desires of his servants, is a strong motive to go boldly to the Throne of grace. Many beggars are importunate suitors to men, yet oft in vain: so petitioners to Kings, Parliaments, Judges, and other great ones. Believers may be sure to obtain their desire of God; Therefore they may and must go to the throne of grace in faith, Mar. 11. 24. jam. 1. 6. We lose much for want of faith.   

§. 96. Of mercy and grace, receiving and finding.  
THe benefits to be expected from our approach to the Throne of grace, are 〈◊〉 down under these two words, Mercy, Grace. They are here Metonymically 
God's mercy and grace distinguished.  put for all the effects of Mercy and Grace, even for whatsoever God in mercy and grace seeth meet to bestow on them that come to him: For mercy and grace are the cause of all.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mercy hath particular reference to man's misery and wretchedness, so it implieth pity and compassion. See Chap. 2. v. 17. §. 176.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Grace hath reference to man's unworthiness, so as it implieth the free will of God: that what God doth he doth for his own sake, of his own gracious good pleasure, without any desert on man's part. For God's grace and man's works are drametrically opposed one to another, Rom. 11. 5. Of God's grace, See Chap. 2. ver. 9 §. 78.  
As mercy and grace in general intent the same thing, (namely the fountain of all 
What it is to receive and find.  good, and the free manner of conferring the same.) So these two words, Obtain, Find, imply the same thing, which is to be made partakers of such and such blessings.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The former Greek word signifieth to take or receive, Heb. 5. 4. & 7. 5. It hath reference to offering or giving a thing, Matth. 20. 8, 9 & 25. 15, 16. See Chap. 7. v. 5. §. 37.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The other word find hath reference to seeking, as Matth. 7. 7, 8. To be found without seeking is counted extraordinary, Isa. 65. 1. or accidental and casual, as Act. 5. 10.  
The former presupposeth an offer or gift on God's part, whereupon we may be bold to take and receive.  
The other implieth an act on our part, whereupon we may be sure to find, Luk. 11. 9, 10.  
The Greek word is also translated to obtain, Chap. 9 v. 12.   

§. 97. Of mercy and grace the ground of all good.  
THe foresaid description of the benefit obtained by going to the Throne of grace, (in these words, to obtain mercy and find grace) shows, that mercy and grace are the ground of all that good which we can expect from God. Therefore the Apostles use to join them together in their salutations, wherein they desire all good for those to whom they write: thus, Grace and mercy from God, &c 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 joh. v. 3. All Saints in all ages have acknowledged and pleaded this in their addresses to God, Num. 14. 18, 19 Psal. 51. 1. Dan. 9 18.  
There is nothing out of God which can move him to any thing: It must therefore 
Nothing out of God to move him.  be his grace and mercy that moves him to do good to man: the rather because man is in himself most miserable through sin, and in that respect a fit object of mercy: and withal most unworthy of the least good: so as free grace must needs come in to do him good. There is nothing in man to deserve, or any way procure good from God.  
Great is the pride of our adversaries the Papists, who too too audaciously plead 
Man cannot merit.  their own merits before God. Adam in his innocency could merit nothing of God, all that he could do was but duty. Should the glorious Angels conceive any merit in what they did, they would slain their glorious works, and make themselves devils thereby. See The whole Armour of God, Treat. 2. Part 4. of righteousness, §. 7. on Eph. 6. 14. 
No works of ●…tion.   
Great also is the folly of those that trust to the supererrogatory works of others, as if any man were able to do more than he is bound to do, or more than the Law requires. This is an higher degree of presumption than the 〈◊〉.  
No marvel that neither the one nor the other receive any fruit of mercy and 〈◊〉. For by the conceit of merit and supererrogation, mercy and grace are 〈◊〉 null to them. 
Rest on mercy and grace.   
Considering mercy and grace are the ground of all our hope, let us take 〈◊〉 notice thereof; and as we cast one eye on our wretchedness and unwor●…, so let us cast another eye on God's mercy and grace; that by our 〈◊〉, we be not discouraged from approaching to the Throne of 〈◊〉.  
This brought the Publican thither, who said, God be merciful to me a sinner, 〈◊〉 18. 13.  
Of God's grace see more Chap. 2. v. 9 §. 78.   

§. 98. Of God's readiness to afford succour.  
A Particular blessing arising from God's mercy and grace is thus expressed, to help in time of need. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  help is a Noun: for perspicuity 〈◊〉 it may be thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for help.  
Of the emphasis of the Greek word translated help, See Chap. 2. vers. 18. §. 184.  
This word implieth a readiness in God to afford succour. God, according 
God runs at his children's cry.  to the notation of the Greek word is ready to run at the cry of his children to succour them.  
He is said to ride upon the heavens for their help, Deut. 33. 26. God himself renders this reason of succouring his people in Egypt, I have heard their cry, Ex●…d. 3. 7. In this respect God is resembled to parents, (Psal. 103. 13. Isa. 66. 13.) who use to run when they hear their child cry. Yea God in pity and compassion is preferred before earthly parents, Psal. 27. 10. Isa. 49. 15.  
This is a point of admirable comfort to us that are subject to many miseries, and oft forced to cry bitterly. God hath an ear to hear our cries, and an heart to pity us. When Hagars child cried, and Hagar could not help it, God heard the voice of the lad, and afforded help, Gen. 21. 16, etc. This is sufficient to keep us from ●…ainting in our distresses.  
This also may be a motive to stir us up to cry and call to God in all our distresses. Children in their need will cry to their parents, yet it may be their parents hear them not; or if they hear them, are not able to help them; as Hagar could not help her child, Gen. 21. 16. But God always hears, even our inward cries, Exod. 14. 15.   

§. 99 Of God's doing good in season.  
THis phrase, in time of need, is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word, which signifieth seasonable. It is translated convenient, Mark 6. 21. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Substantive is translated opportunity, Matth. 26. 16. The Adverb 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  conveniently, Mar. 14. 11. and in season, 2 Tim. 4. 2.  
The word is compounded of a Noun that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  season: and an Adverb that in composition signifieth good: So as this compound signifieth a good season.  
The Grecians have two words that in general signify time. But 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one useth to be indefinitely put for any kind of time, as Mat. 25. 19 The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  other determinately for a season or fit time. It is translated season, Mar. 12. 2. due season, Matth. 24 45. opportunity, Cal. 6. 10. Heb. 11. 15. This interpretation, in due time, doth give the full sense of the word.  
As the Grecians have two words to distinguish time and season, which are both set down together, Acts 1. 7. So the Hebrews also have two distinct words, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus.  one for time indefinitely, Psal. 34. 1. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus statutum opportunitas  the other for a set time or season, Gen. 1. 14. Heb. 2. 2.  
The word here used by the Apostle, (signifying in the simple use thereof a season, 
God helps in the finest time.  or fit time: and in the composition a good season) gives us to understand, that God affords help in the best time, even the fittest season that can be. All things that God doth, he ordereth in due time and season, especially the succour that he affordeth unto his children. He giveth rain in his due season, Deut. 11. 14. He giveth to all their meat in due season, Psal. 145. 15. His Saints reap 〈◊〉 crop which he giveth in due season, Gal. 6. 9 To every thing there is a season, Eccl. 3. 1.  

1. God herein doth much manifest his wisdom. For as in wisdom 〈◊〉 made all things, (Psalm. 104. 24.) so most wisely doth he dispose 〈◊〉 same.  
2. Hereby good things are clearly manifested to be of God: For in the 〈◊〉 the Lord shall be seen, (Gen. 22. 14.) that is, in the time of greatest need, and fittest season. To this purpose saith the Lord, In an acceptable time 〈◊〉 I heard thee, and in a day of salvation have I helped thee, Isa. 49. 8.  
3. Then will help do most good, when it is afforded in season.   
This is a great inducement to wait for a season. God who is the Lord 〈◊〉 times and seasons, (Acts 1. 7.) better knoweth which is the fittest season 〈◊〉 succour than we can. Indeed God oft seemeth long to put off help: but 〈◊〉 is to afford help in the fittest season. Ignorance hereof makes many impatient.  
Had the Israelites known the season of their deliverance through the red sea, they would not have murmured as they did, Exod. 14. 11, etc. Nor would the King of Israel have blasphemed as he did, (2 King. 6. 33.) if he had understood the season of his deliverance. Men not knowing this, imagine that God hears them not, or regards them not: and hereby they deprive themselves of that good which otherwise they might have. So did Saul, 1 Sam. 13. 8, 9 God himself is so punctual in observing his season, as he will not suffer 〈◊〉 to be prevented or overslipt. He therefore that believeth will not make 〈◊〉▪ Isa. 28. 16.   

§. 100 Of the Resolution of Heb. 4. v. 14, 15, 16.  14. Seeing then that we have a great Highpriest, that is passed into the 〈◊〉 jesus the Son of God, let us hold fast our profession. 15. For we have not an Highpriest which cannot be touched with the 〈◊〉 of our infirmities: but was in all points tempted like as we are, yet 〈◊〉 out sin. 16. Let us therefore come boldly unto the Throne of grace, that we may obtain ●…cy, and find grace to help in time of need. 
THe sum of these three verses is a transition from Christ's Prophetical to 〈◊〉 
Vers. 14.  Priestly Function.  
Hereabout we may observe,  

1. The inference of Christ's Priesthood on his Prophetical Office.  
2. The substance of his Priesthood.   
Of the substance there are two parts,  

1. A description of the person.  
2. A declaration of the duties arising thereupon.   
In the description are set down,  

1. The Function.  
2. The person that executeth it.   
In setting down the Function three points are expressed.  

1. The kind of Function, Priest.  
2. The excellency of it, High.  
3. The right which we have to it, in this phrase, Seeing we have.   
The person is illustrated,  

1. By his Dignity, v. 14.  
2. By his infirmities, v. 15.   
His Dignity is manifested,  

1. By the place where he is, He is passed into the heavens.  
2. By his title, jesus.  
3. By his relation to God, The Son of God.   
Upon this Dignity of Christ, the first duty is inferred.  
The duty is set out,  

1. By an Act, Let us hold fast.  
2. By the Subject matter thereof, Our profession.   
Christ's infirmities are hinted two ways:  

1. Negatively.  
2. Affirmatively. 
Vers. 15.    
The negative is doubled to make the stronger affirmative.  
The first branch of the negative again expresseth,  

1. The kind of Function, Priest.  
2. The excellency thereof, High.   
The second branch sets down,  

1. Christ's compassion, Touched with a feeling of.  
2. The Object thereof, Our infirmities.   
The affirmative declareth,  

1. The evidence of Christ's infirmities.  
2. The limitation thereof.   
The evidence is  

1. Propounded in this word, Tempted.  
2. Amplified. 

1. By the extent, In all points.  
2. By the manner, Like as 〈◊〉 are.     
The limitation is in this phrase, Yet without sin.  
The other duty arising from Christ's Priesthood is set out, 
Vers. 16.   

1. By the kind thereof.  
2. By the end thereof.   
The kind of duty is set out,  

1. By an act, Let us come.  
2. By the place, Throne of grace.  
3. By the manner, Boldly.   
The end is,  

1. Generally propounded.  
2. Particularly exemplified.   
In the general is implied,  

1. The ground of all goodness in two words, Mercy, Grace.  
2. The participation thereof in two other words, Obtain, Find.   
The exemplification points at the benefit of mercy and grace.  
This is set out,  

1. By the kind of benefit, Help.  
2. By the seasonableness of it, In time of need.    

§. 101. Of Observations raised out of Heb. 4. 14, 15, 16.  
I. MEans of grace are to be improved. This ariseth from the inference, Then. 
Vers. 14.  〈◊〉 §. 〈◊〉.  
These three Doctrines are expressed in the Text. See §. 83.  
II. Christ is a Priest.  
III. Christ is an Highpriest.  
IV. Christ is a great Highpriest.  
V. We have a right to the great Highpriest. This phrase, Seeing that we have, 〈◊〉 our right. See §. 83.  
VI Heaven is the place where Christ exerciseth his Priesthood. The mention of 〈◊〉 about this point declares as much. See §. 84.  
VII. Nothing could hinder Christ from entering into heaven. The emphasis of the word translated, passed into, proves this point. See § 85.  
VIII. Saints on earth have communion with Christ in heaven. This is gathered from the conjunction of this act of ours, woe have, with Christ's being in heaven. See §. 85.  
IX. Our Priest is a Saviour. The title jesus, signifieth a Saviour. See §. 86.  
X. Our Priest is true God. He is in a proper sense the Son of God. See § 86.  
XI. Professors of the true faith must persevere therein. This is to hold fast our ●…fession. See §. 86.  
XII. Christ's Priesthood is the ground of our perseverance. The inference of the duty upon Christ's Priesthood proves this point. See §. 86.  
XIII. Christ was subject to infirmities. This is here taken for grant. See §. 89. 
Vers. 15.   
XIV. Christ had a fellow-feeling of our infirmities. This is here set down with much emphasis by doubling the negative. See §. 88  
XV. Christ fellow-feeling of our infirmities should make us the rather hold fast 〈◊〉 profession. This is here brought in as a reason thereof. See §. 87.  
XVI. Christ was tempted. This is here plainly expressed. See §. 90.  
XVII. Christ was subject to all sorts of temptations. This phrase, in all points, cleareth this point. See §. 90.  
XVIII. Christ was subject to such temptations as we are. This phrase, like as 〈◊〉, declares as much. See §. 90.  
XIX. Christ was perfectly pure. He was without sin. See §. 91.  
XX. Without such a Priest as Christ, there is no access to God. The inference of this duty of going to God on the description of Christ's Priesthood implies this Doctrine. See § 92.  
XXI. In Christ we may and must go unto God. This is the main duty here required. 
Vers. 16.  See §. 92.  
XXII. Believers may with confidence go to God. This word, boldly, intends as much. See §. 93.  
XXIII. God to whom we go is a King of Majesty. He sits on a Throne. See §. 94.  
XXIV. God's Majesty is mixed with mercy. His Throne is a Throne of grace. See §. 94.  
XXV. The benefit of going to God redounds to us. This phrase, that we may 〈◊〉, imports our benefit. See §. 95.  
XXVI. Mercy moves God to succour us in our misery. The object of mercy is ●…sery. See §. 96.  
XXVII. The good which God affordeth is of his ow●… good pleasure. This word, Grace, sets out God's good pleasure. See §. 96.  
XXVIII. God's mercy and grace are the ground of all our help. They are here 〈◊〉 down so to be. See §▪ 97.  
XXIX. God is ready to help. This is gathered from the notation of the Greek wo●…d translated help. See §. 98.  
XXX. God's help is most seasonable. The Greek word translated, In time of 〈◊〉, signifieth seasonable. See §. 99    

CHAP. V.  

v. 1. Of the Analysis of Heb. 5.  
THat which the Apostle had in general delivered about Christ's Priesthood in the three last verses in the former Chapter, he here beginneth to exemplify. This he doth very copiously from the beginning of this Chapter to the 22th verse of the 10th Chapter.  
The main scope of this and the next Chapter is to prepare the Hebr●…ws to a diligent heeding of that which he intended to deliver 〈◊〉 Christ's Priesthood. For this end,  

1. Hel●…yeth down the Sum of that function from the first to the eleventh 〈◊〉.  

2. 〈◊〉 their nonproficiency in Christ's school from v. 11. to the end.  
〈◊〉 laying down the foresaid Sum,  

1. He propounds.  
2. He proves the point.     
He propounds it in a description of a Priest, v. 1, 2.  
He proves it two ways:  

1. By an exemplification of the several branches of the description in legal 〈◊〉.  
2. By an application of the said branches to Christ himself.   
Six points in the description are exemplified:  

1. That a High▪ Priest is taken from among men.  
2. That he is ●…rdained.  
3. That he is for men.  
4. That he is for men in things appertaining to men.  
5. That is to ●…ffer gifts, etc.  
6. That he must be one that can have compassion, etc.   
In the exemplification these six points are proved, though not in that order:  

1. He shows that the legal Priests might be compassionate in that they themselves 〈◊〉 〈◊〉 with infirmities, v. 2.  
2. That they offered Sacrifices, v. 3.  
3. That he offered them for the people, v. 3.  
4. That they were ordained, v. 4.  
5. That they were in things pertaining to God. This is implied by their offering 〈◊〉 si●…s, v. 4. For none can forgive sins but God only.  
6. The mention of Aaron, v. 4. showeth that a legal Priest was taken from 〈◊〉 men, so was Aaron.   
In the application of these points to Christ is showed,  

1. That Christ was called, v. 5, 6.  
2. That he was a true man, taken from among men. The mentioning of the 〈◊〉 of his flesh, v. 7. intimates as much.  
3. That he was for man, even such as obey him, v. 9  
4. That he had compassion. This is implied under his crying and tears, 〈◊〉. 7.  
5. That he offered is evident by his prayers and supplications, which were as Incense offered. The mention of his death, v. 7. implieth the Sacrifice of himself; ●…gether with the things which he suffered, v. 8.  
6. That he was in things pertaining to God, is clear: For he offered up 〈◊〉 to him that was able to save him from death, and this was God his Father.   
In this application, as the Apostle makes a resemblance betwixt Christ and 〈◊〉 Priests, so in every of the branches, he showeth, that Christ was much more ●…cellent than they.  

1. Christ was called after a more excellent order of Priesthood, namely the ●…der of Melchizedech, v. 6, 10. and that by an oath, Ch. 7. 21.  
2. Christ was not only a true man, but also true God, even the Son of God, 〈◊〉 was God-man: both Nature's united in one Person.  
3. He was for men, to obtain salvation for them, which no other 〈◊〉 could do.  
4. Christ manifested more compassion than ever any Priest, in that he 〈◊〉 suffered for us, v. 8. and made strong cries with tears, v. 7.  
5. The Sacrifice which Christ offered being his own body was more 〈◊〉 than any Sacrifice under the Law, v. 9  
6. He was in things pertaining to God after a more excellent manner, in 〈◊〉 became thereby the author of eternal salvation, v. 9   
The Apostles taxation of the Hebrews nonproficiency is,  

1. Generally hinted, Seeing ye are dull of hearing, v. 11.  
2. Particularly amplified, by two resemblances.   
One taken from Catechists, who were to be instructed in the first 〈◊〉 vers. 12.  
The other, from babes which must be fed with milk, v. 12.  
These resemblances are,  

1. Propounded, v. 12.  
2. Amplified.   
The Amplification is by manifesting a difference betwixt babes and 〈◊〉 men.  
Babes are unskilful in the word of righteousness, v. 13.  
Strong men have their senses exercised to discern both good and evil, v. 14.   

§. 2. Of a Priest being taken from among men.  Verse 1. For every Highpriest taken from among men, is ordained for 〈◊〉 things pertaining to God: that he may offer both gifts and 〈◊〉 for sins. 
THe description of an Highpriest is here set down, to demonstrate the 〈◊〉 
The inference.  of that which in the later end of the former Chapter was delivered ●…ing Christ's being an Highpriest. It is therefore inferred by this causal 〈◊〉 FOR. As if the Apostle had said, I may well avouch that Christ is our 〈◊〉▪ priest, FOR all the essential pains of an Highpriest belong to him: So as 〈◊〉 to the full underwent whatsoever was meet to be undergone by an Highpriest 〈◊〉 he came to save to the uttermost, Heb. 7. 25. and to leave nothing that he 〈◊〉 to be finished by another.  
Of a Priest, and of an Highpriest, See Ch. 2. v. 17. §. 172.  
The first branch in the description of an Highpriest, is, that he is taken 〈◊〉 
How one taken from among men.  among men; that is, he being a man himself, of the same nature that 〈◊〉 are, is taken out of the society of men, not out of the society of Angels, 〈◊〉 other spirits  
Or, according to the proper signification of the Greek Preposition, it 〈◊〉 thus translated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Out of man, that is, out of the stock where others are; 〈◊〉 the same nature with others. In this sense all are said to be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of one, and to be ●…kers of flesh and blood, Ch. 2. v. 11. §. 164. & v. 14. §. 139.  
The former English phrase, From among men, may intend as much. 〈◊〉 is said of the Paschal Lamb or Kid, Ye shall take it out from the sheep, or fr●…m 〈◊〉 Exod. 12. 5.  
To show that this holds true of all sorts of Priests, extraordinary as Melchize●…; ordinary as Aaron and his posterity: typical as the legal Priests, and the 〈◊〉 true Priest Jesus Christ, the Apostle premiseth this general particle 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every. Hence it appeareth, that no person can be a fit Priest for men, but a son of man: 
No fit Priest but out of man  〈◊〉 of the same nature and mould: of the same fellowship and society. When God first ordained Priests, he thus said, Take Aaron and his sons from among the children of Israel, Exod. 28. 1.  

1. Priests are in special manner for men: They stand betwixt God and men, and therefore it is requisite that they be men. For this end Christ himself was made man Ch. 2. v. 17.  
2. It becomes Priests to have compassion on their brethren: Therefore they ●…ost be of the stock of mankind. For this end also was Christ of man, that he might be a merciful Highpriest, Chap. 2. 17.   

1. This may well be pressed against those heretics that deny the humane nature of Christ: or deny that he took that nature from the Virgin Mary: but say he brought it from heaven. If so, then were he no true Priest. Of these heretics, See Chap. 2. v. 14. §. 140. The like may be pressed against those who make Angels Mediators, and in that respect Priests: For it belongs to the Office of a Priest to be a Mediator betwixt God and man. This qualification of a Priest to be from 〈◊〉 men cuts off all such spirits from that office; neither is there any clause of Scripture that makes for them in this case.  
2. This instructs us in the great respect of God to man: and that two 〈◊〉: 

1. In that he so beheld man's weakness, as to afford unto him such a Priest as he might endure. If Christ, only as God, had been our Mediator, the brightness of his glory would have confounded us. The appearance of Angels oft affrighted sons of men, though they appeared in man's shape: Instance the case of Gideon and Manoah, Judg. 6. 22. & 13. 22. The like is noted of Za●…, Luk. 1. 12.  
2. In that God did overlook our unworthiness. For though we had sinned, and thereby our nature was odious in his sight, and a fit object for his wrath, yet he made this very nature a means of Mediation and Reconciliation: 1. Typically, in the legal Priests: then truly in his own Son, a Son of man Jesus Christ.  
3. This is a matter of great Comfort and Encouragement to us children of men. For we may well infer, that he who hath ordained a Priest from among men, will assuredly accept of us in that Priest, and will not reject our persons or prayers: As Ma●…oahs wife said to her husband, If the Lord were pleased to kill us he would 〈◊〉 have accepted a burnt-offering (Judg. 13. 23.) So we may say, If the Lord would condemn us all, he would not take a Priest from among us to be for us in things pertaining to God.      

§ 3. Of Priests being ordained.  
THe second branch of the description of a Priest, is, that he is ordained.  
Of the divers acceptions of the Greek word translated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ordained, See Ch. 2. v. 7. §. 61. Here it may be taken actively (the Verb being taken in the middle voice.) Thus he may be said to order things which pertain to God. Our English takes it passively. Both acceptions may in general intent the same thing.  
In the passive signification, it implieth, That Priests must be ordained or appointed: they must be set apart to their function: they must have a call and warrant. Thus is this word used by Christ, where he said, Who made, or appointed me a judge? Luk. 12. 14. He would not take upon him that Office, whereunto he was not deputed. This word is also thus used of Pharaoh, He made, or appointed joseph Governor over Egypt, Act. 7. 10. It is applied to ordaining Elders, Tit. 1. 5. yea and to making Priests, Heb. 7. 28. So as they only are true Priests who are lawfully called thereto. Of Priests, this is expressly proved, v. 4. Of the calling or ordaining of other Ministers, See Ch. 3. v. 2. §. 34, 35.   

§. 4. Of the High-priests being for men.  
THe third branch of the description of an Highpriest, is, that he is for men; 〈◊〉 their use, for their good.  
The phrase translated [for] is used in a double sense:  

1. It being joined with an Accusative case, signifieth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  above, as the Disciple 〈◊〉 not above his Master, nor the servant above his Lord, Mat. 10. 24.  
2. Joined with a Genitive case it importeth the end or good of a thing, 〈◊〉 where Christ saith of his body given, and of his blood shed, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for you, Luk. 22. 19, 20. So here, God appointed an Highpriest for the good of men. This may be exemplified in all the parts of his function. The gifts, Sacrifices, incense, and 〈◊〉 manner of oblations which he offered, were for the good of the people: So 〈◊〉 his entering into the holy place, and carrying their names before the Mercy-sea●…, together with other sacred duties.   
The grounds hereof were, man's need, and Gods tender respect to man.  


1. This showeth, that they who sought the Priesthood for their own advancement and advantage, clean perverted the end thereof: as they did against 〈◊〉 the Prophets much cried out: and they who in Christ's, and in his Apostles 〈◊〉 thrust themselves into that function, though they were not of the poster●…ty of A●…ron. Likewise they who abused the Priesthood for their own emolument, as the 〈◊〉 of Eli, 1 Sam. 2. 13. and Eliashib, Neh. 13. 4, etc.  
This may be applied to false prophets, false Ministers of the Gospel: and to 〈◊〉 Prophets and Ministers as do all for filthy lucre sake.   
2. This warranteth us to apply what Christ did as an Highpriest to ourselves: for he was an Highpriest for men, even for their salvation.  
3. This showeth, that who have charge over others must seek their ●…tuall good. See Chap. 7. vers. 27. §. 114.    

§. 5. Of an High-priests performing things pertaining to God.  
THe fourth branch of an High-priests description, is, that he be in 〈◊〉 pertaining to God. Word for word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Things that are to God. Thus by 〈◊〉 of his Office he was a Mediator betwixt God and man. This he was in a 〈◊〉 respect, 
See Chap. 2. v. 17. §. 179.   

1. In those things wherein people had to do with God.  
2. In those things wherein God had to do with the people.   
In the former he represented the people.  
In the later he stood in God's room.  
As representing the people, he bore their names upon his breast, and ●…proached to the Mercy-seat: he offered all manner of Sacrifices, and made ●…cession,  
In God's room he heard and judged causes: He declared who were clean and 〈◊〉 clean, and blessed the people.  
All these, and other like points of Mediation betwixt God and man, the 〈◊〉 Priests did as types of Jesus Christ the true Priest.  

1. This gives intimation of the wretched and woeful estate of man by 〈◊〉, who by himself can have no communion with God, nor do things pertaining 〈◊〉 God.  
2. This gives us evidence of the absolute necessity of a Priest, and of the 〈◊〉 mercy of God to man in affording his Son to be that Priest.    

§. 6. Of Priests offering to God.  
THe fifth branch of an High-priests description, is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That he may offer, 〈◊〉 This is added as the end of all the former branches. Something therefore 〈◊〉 be offered to God by those that have access to him. This is somewhat more 〈◊〉 set down in this phrase, Every Highpriest is ordained to offer gifts and 〈◊〉 Heb. 8. 3.  
This property of a Priest's offering concerns that which is declared (§. 3.) of the 〈◊〉 of him that is for others in things pertaining to God. Uzziah, though a 〈◊〉, was struck with leprosy, for presuming to offer Incense without a calling, 〈◊〉. 26. 16. A great part of Uzzah's sin consisted in this, that he meddled 〈◊〉 that which was without his calling, 2 Chro. 13. 9, 10.  
A special part of the Priest's function was to offer.  
The Greek word translated offer, is a compound, and properly signifieth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●…fferre & offer.  to 〈◊〉 〈◊〉; and it is so translated, Mar. 10. 13. Luk. 12. 11.  
There is another 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sustollere.  Compound, and signifieth to offer up, Heb. 7. 27. & 9 28. & 13. 15. Jam. 2. 21. 1 Pet. 2. 5.  
Gifts and Sacrifices under the Law were brought to God, and dedicated to him, 〈◊〉 which respect this compound word is here fitly used. And the Gifts which were 〈◊〉 and offered to God are called 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  offerings, Ch. 10. v. 5. §. 16.  
It is frequently translated offer. For offering presupposeth a bringing to 〈◊〉.  
As for the Gifts and Sacrifices here intended, they were brought to God.  
It is said of the Princes of Israel, that they brought their offering before the Lord, (Numb. 7. 3.) and of the Captains that overcame the Midianites, That they brought 〈◊〉 for the Lord, Numb. 31. 50. These and other like gifts the Priest offered 〈◊〉 the Lord. 
God needeth not man's gifts   
Quest. Doth God stand in need of any thing that man can give?  
Answ. That which Elihu said of man's righteousness (job 35. 7.) and Eliphaz of the fruit or profit thereof (job 22. 3.) may much more be applied to the Gifts and Sacrifices which were offered to God. What givest thou to him? or what recei●… 〈◊〉 of thine hand? Is it any pleasure to the Almighty? or is it gain to him that 〈◊〉 dost this and that?  
Of the Lord it is said, Sacrifice and offering thou didst not desire, Psal. 40. 6. Yea the Lord himself saith, I will take no bullock out of thy house, etc. Psal. 50. 9 But for 〈◊〉 sake did the Lord accept gifts and Sacrifices offered to him: and that on these grounds. 
Why God accepted gifts of men.   

1. To show, that he acknowledged them for his people, and in testimony thereof accepted presents from them.  
2. To gain proof of their obedience, faith and thankfulness.  
3. To prefigure the acceptable gifts and Sacrifices, which our great Highpriest offereth to him.   
Of giving to God, See, The Saint's Sacrifice on Psal. 116. v. 17. §. 113.  

1. This Prerogative of Priests to bring to God, showeth one main difference betwixt 
Difference betwixt Priests and Prophets.  Priests and Prophets. Priests bring from man to God: Prophets bring from God to man. They bring Instructions, Directions, Admonitions, Consolations, Promises, threatenings, and other like things. Herein also lieth a difference betwixt Christ's priestly and prophetical function. As Priest he offered up prayers and supplications, yea, and his own body unto God. As Prophet he spoke to the world those 〈◊〉 which he had heard of his Father, Joh. 8. 26.  
2. The Priests offering what was brought to God (Levit. 2. 2. & 5. 8.) was a 
Christ makes acceptable.  type of Christ's offering whatsoever is acceptable to God. Wherefore whatsoever 〈◊〉 in word, or de●…d, do all in the name of the Lord jesus, Col. 3. 17. Especially our sp●…ritual Sacrifices of prayers and praises must by him be offered to God. Hereof see The whole Armour of God on Eph. 6. 18. Treat. 3. Part. 1. §. 8, 62.    

§. 7. Of Gifts and Sacrifices.  
THE things which Priests offered are distinguished into two kinds, Gifts, Sacrifices.  


* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, act. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, med. dono, Marc. 15. 45.  Gifts, according to the notation of the word, signifieth such things as are given.  
Gifts, being distinguished from Sacrifices, are by some applied to peace-offerings, which were brought to God in way of thankfulness for peace and reconciliation with God: Such were the offerings mentioned, Leu. 3.   
Others apply them to such Oblations as were of things without life. For 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 Greek word translated Sacrifice is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb that signifieth to kill or 〈◊〉 John 10. 10. Luk. 15. 23. Now because beasts and fowls offered to God were 〈◊〉, the Verb is used to set out the slaying of a Sacrifice, and tra●…slated to 〈◊〉▪ 1 Cor. 5. 7. & 10. 20. and to do sacrifice, Act. 14. 23, 28. and the word of my 〈◊〉 is frequently applied to such Sacrifices. Only once mention is made of a 〈◊〉 Sacrifice, (Rom. 12. 1.) but metonymically and purposely to distinguish the 〈◊〉 from a legal Sacrifice that was slain. The Verb to offer up applied to such ●…ces implieth a slaying of them. So much is intended, Chap. 11. v. 17.  
The two words being thus distinguished, Gifts are put for Oblations without 〈◊〉 and sense: and Sacrifices for such creatures as were slain.  
Under Gifts may be comprised all those meat-offerings which are prescribe●…, 
What were gifts.  Levit. chap. 2. and oil, frankincense, and salt mingled therewith: and 〈◊〉 fruits, 〈◊〉, and other freewill offerings. All things whatsoever 〈◊〉 offered to God by the Priest are comprised under these two words, 〈◊〉 Sacrifices. Of the distinct kinds of Sacrifices, See The Saint's Sacrifice on 〈◊〉▪ 116 17. §. 111.  
The Priests offering of Gifts carrieth a perpetual equity, namely, that 〈◊〉 
Saints are Priests.  be offered by such as are counted Priests, as all Saints are, Revel. 1. 6. & 5. 〈◊〉 & 20 6.  
That they should be Priests was of old foretell, Isa. 66. 21. They are styled 〈◊〉 holy Priesthood, a royal Priesthood, and that for this very end, to offer up 〈◊〉 Sacrifices, and to show forth the praises of God, 1 Pet. 2. 5, 9  
The offering of Sacrifice gave a visible evidence of the desert of sin, 〈◊〉 
Why Sacrifices slain.  was death, Rom. 6. 23. For the Sacrifice was slain in stead of him that brought 〈◊〉: therefore he was to lay his hand on it (Levit. 1. 4.) whereby he testified his 〈◊〉 guiltiness, and that he deserved to be dealt withal, as the Sacrifice was▪ 〈◊〉 also testified his faith in Gods accepting that Sacrifice, as an atonement for him.  
This was a type of Christ, who offered up himself for us, and made ●…tion betwixt God and us.   

§. 8. Of sin the end of Sacrifices.  
THe foresaid end both of the type and truth, in offering Sacrifice, is 〈◊〉 by this phrase, for sins.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The preposition here used, and translated for, is the very same that was 〈◊〉 §. 4. In general it here intends the end of a thing: but not, as there, the good 〈◊〉 it: unless metonymically the effect be put for the efficient, sins for sinners: 〈◊〉 where God saith, I will be merciful to their sins (Heb. 8. 12.) that is, to 〈◊〉 that have sinned in pardoning their sins. Thus saith the Publican, God be 〈◊〉 to me a sinner, Luk. 18. 13.  
The Sacrifice may be said to be for sinners even for their good, in that it 〈◊〉 〈◊〉 means of removing the guilt and punishment thereof.  
But this particle for, being indefinitely taken for an end, sins may here 〈◊〉 be understood: and Sacrifices offered to obtain pardon of sins. Hereupon it is 〈◊〉 concerning such an one as had a Sacrifice offered up for his sin, it shall be 〈◊〉 him, Leu. 4. 35.  
If any will extend this end, for sins, to offering up of gifts also, the end 〈◊〉 further be taken in reference to sin pardoned: for which mercy, gifts in ●…mony of thankfulness, were brought to God: as they who to testify their ●…nesse for Gods bringing them out of their bondage into the promised Land, brought gifts to be offered to the Lord, Deut. 26. 10.  
But I take the former sense of Sacrifice offered for pardon of sin, to be most proper to this place. 
Sin may be pardoned.   
Hereby is intended that sin is pardonable. All Sacrifices for sin, all legal ●…ings for uncleanness, all prayers for pardon, all promises of pardon, all 〈◊〉 of sinners do prove as much.  

1. This gives evidence of God's free grace and rich mercy to man, Exod. 34. ●…. Is●…▪ 43. 25.  
2. This affords matter of admiration, in that none is like unto God herein, Micab 7. 18.  
3. This is a ground of singular comfort, as Christ said to a poor distressed man, Son, be of good cheer, thy sins be forgiven thee, Matth. 9 2. Assurance of the pardon of sin, is the most sovereign ground of comfort that can be.  
4. This affords manifold Directions, as, 

1. To be well-instructed in the grounds of pardon.  
2. To consider the need we have thereof.  
3. To apply it aright unto ourselves.  
4. To rest thereupon.  
5. To be watchful against sin for the future, joh. 5. 14. & 8. 11.     
See more hereof in my Treat of the sin against the holy Ghost, §. 5, 6.   

§. 9 Of compassion in such as have to do with others in the things of God.  Verse 2. Who can have compassion on the ignorant, and on them that are out of the way: for that he himself also is compassed with infirmities. 
THe sixth branch of the Description of an Highpriest is, That he can have compassion.  
Of the notation of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word translated have compassion, and of the Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  can, how it signifieth a fitness and readiness to do a thing, See Ch. 4. v. 15. §. 88  
From adding this property of an Highpriest, to have compassion, to the former, 
Compassion in Priests and Ministers.  about his dealing for men with God, may be inferred, that they who are to deal for men, especially about God, must be full of compassion. This the Apostle implieth under sundry properties belonging to a servant of the Lord (who must be for 〈◊〉 to God,) 2 Tim. 2. 24.  

1. He must not strive. It is want of compassion that makes men strive, or be contentious.  
2. He must be gentle unto all men. Gentleness and meekness arise from compassion.  
3. He must be apt to teach. None more fit and meet to teach others than men of compassion.  
4. He must be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  patient. One ready to bear with the evils, and weaknesses of others.   
Such an one was Moses, who is said to be a man very meek above all the men which were upon the face of the earth, Num. 12. 2. This language of the Apostle Paul, My little children of whom I travel in birth again, Gal. 4. 9 showeth him to be a man full of compassion.  
All men are subject to many weaknesses and imperfections: yea in many there 〈◊〉 much perverseness, especially about the ways of God: they are as children prone to provoke them that seek their good: so blind as they cannot discern their own good: if therefore they who have to do with them, be not, as Parents use to be to their children, full of compassion, they will soon cease to seek their good. There is no such means of overcoming evil with goodness, as bowels of compassion.  
Cruel and hard-hearted men are unfit to be Ministers, who are to be for men in things pertaining to God. Ministers oft meet with cases which require much pity, and great patience. If they be ready to fret and fume, and in scorn put away such as propound their cases to them, they may send away poor souls comfortless.  
Let Ministers therefore put on bowels of mercy, kindness, humbleness of mind, ●…eeknesse, long-suffering, Col. 3. 12. They are as Priests for men in things pertaining to God.  
That they may do this, let them consider, that they with whom they have to do, are their own flesh, Isa. 58. 7. and that no man ever yet hated his own flesh, but nourisheth and cherisheth it, Ephes. 5. 29. Let them also consider how ou●… Lord pr●…nounceth the merciful to be blessed; and promiseth, that they shall obtain mercy▪ Ma●…. 5. 7.   

§. 10. Of Ignorance.  
THe persons on whom compassion is especially to be had, are here specified to be of two sorts,  

1. Such as are ignorant.  
2. Such as are out of the way. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
Of the distinct kinds of ignorance, and of the dangers thereof, and duties thence arising, See Ch. 3. v. 10. § 111, 112.  
In that the ignorant are here brought in as an instance of such sinners as were to 
Ignorance a sin.  have Sacrifices offered up for their sins, the Apostle giveth us to understand, that Ignorance is a sin. It is expressly said, That if any soul sin through ignorance, he shall bring a sin-offering, Num. 15. 27, 28.  

1. Ignorance is a transgression of the Law of God, for it is contrary to that knowledge which the Law requireth: But every transgression is since, 1 john 3. 4.  
2. Ignorance is a defect of that Image of God after which God at first created man, for knowledge was a part of that Image, Col. 3. 10.  
3. Ignorance is an especial branch of that natural corruption which seized upon the principal part of man, namely his understanding.  
4. 〈◊〉 is the cause of many other sins, Gal. 4. 8. 1 Tim. 1. 13. Therefore it must needs be a sin itself.  
5. Judgements are denounced against ignorance, as against a sin, Hos▪ 4. 6. 2 Thess. 1. 8.  
6. Ignorance is a punishment of other sins, Isa. 6. 10. joh. 12. 40.   
Though Ignorance be a sin, yet ignorant persons are here brought in as a 〈◊〉 object of compassion. Christ renders this ground of his praying for the Jews that had a hand in crucifying him, Luk. 23. 34. And Peter allegeth it as a ground of his tendering mercy unto them, Act. 3. 17.  
Ignorance is a spiritual blindness, so as they see not the dangerous course wherein they walk, and in that respect are the more to be pitied.   

§. 11. Of having compassion on all sorts of sinners.  
THe other sort of persons on whom compassion is to be showed, are thus set out, On them that are out of the way, which is the interpretation of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one Gree●… word, which signifieth to err, and is so translated, Ch. 3. v. 10.  
Some here take it for erring in the will, which implieth wilfulness, which is a●… aggravation of sin, as was showed Ch. 3. v. 10. §. 107, 108. Thus it implieth that compassion is to be had not only on the ignorant, but also on the wilful, provided that they be not such as are intended Heb. 10. 26.  
It will be the safest to take the word erring, or being out of the way indefinitely, as if he had said, on the ignorant and on other sinners. God's Law is styled a way▪ To transgress that Law is to wander out of the way wherein we should walk, and to err. Thus it showeth the extent of compassion to all sorts of sinners, ignorant and others: For thus saith the Lord, When a man or woman shall commit any si●… 〈◊〉 men commit, etc. they shall confess their sin, etc. Numb. 5. 6.  
Every sin is a spiritual malady, and makes a man miserable▪ therefore as Christ had compassion on blind, deaf, dumb, lame, sick, and others affected with any malady or misery: so ought the Priest under the Law to have compassion on all sorts of sinners. So also should we Christians whom Christ hath made Priests, Rev. 1. 6.  
This will be an evidence, that the compassion we show, is not on by-respects: but for compassion and pity's sake; in tender love to our brother, which will make it to be the more acceptable, and manifest us to be the children of God herein.   

§. 12. Of High-priests subject to infirmities.  
THe reason of the Priest's compassion is thus expressed, For that he himself also 〈◊〉 〈◊〉 with infirmity.  
Of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  infirmity, see Chap. 4. v. 15. §. 89.  
The singular number infirmity, is here to be taken indefinitely. An indefinite 〈◊〉 is equivalent to a general, as, The wages of sin is death (Rom. 6. 23.) 〈◊〉, of every sin. The Highpriest was subject to every infirmity, not any 
Several kinds of infirmities.  〈◊〉 excepted, whether natural or personal, whether inward in soul, as disturbed passions, and other the like: or outward in body, as sickness, lameness, and 〈◊〉 maladies, whether oppressions and wrongs from men, or afflictions and 〈◊〉 from God, or whatsoever else may be grievous to man, not sin itself excepted.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compassed about, implieth a necessary subjection to the fore●… infirmities, so as there is no avoiding of them.  
I find the Greek word applied to a millstone hung about one's neck, Mark 9 42. L●…k. 17 2. and to a chain wherewith one is bound, Act. 28. 20.  
There is no avoiding these. It is also applied to a thick cloud that compasseth one 〈◊〉, Heb. 12. 1.  
Here it implieth, that the Highpriest was at all times, and in all places as it were 
High-priests subject to sin.  〈◊〉 〈◊〉 with infirmities, as he could not be clean freed from them: yea, and 〈◊〉 every where arose occasions of more and more infirmities.  
These words [He himself also] carry emphasis. They are to be taken in opposition to other men, on whom he was to have compassion by reason of their in●…: as if it had been said, Not only other men to whom compassion was to be showed, were subject to infirmities, but even he also, who was to show com●….  
The infirmity here intended being especially meant of sin, showeth plainly, that the Highpriest himself was subject as to other humane infirmities, so also to 〈◊〉. Aaron one of the best High-priests that were, gave many evidences hereof: as his murmuring against Moses, Levit. 12. 1. His rebelling against God's word 〈◊〉 the water of Meribath, Numb. 20. 21. His making the molten Calf, Exod. 32. 4. So Eli, who restrained not his son's vileness, 1 Sam. 3. 13. and Abiathar who con●… with Ad●…nijah, 1 Kin. 1. 7.  
High-priests were sons of Adam, their office did not alter their nature, they still continued weak, and frail men, subject to the same temptations and passions that others. are.  
This the Lord suffered that they might the better know in what need they them●… stood of a Sacrifice, of others prayers, of God's mercy, and of a Saviour: 〈◊〉 this the rather, that they should not be too much puffed up with their functi●…▪ This was further an occasion of making them careful in using means for red●…essing of sin, and establishing them in grace; and to make them also more ready to bear with others infirmity, tenderly to deal with them, to comfort them, and to hope the best of them.  
That which is here said of High-priests may be applied to Ministers of the Word, 〈◊〉 to extraordinary Ministers.  
Moses manifested his infirmity, Num. 20. 12 So did Peter, Gal. 2. 11.  
People therefore had need to pray for their Ministers.  
But especially they must learn to distinguish betwixt a Minister's Office and Person, and not despise the ministerial function by reason of the Ministers infirmi●….   

§. 13. Of experience of infirmities making fit to succour others.  
THis phrase, for that, are the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek particle, which implieth a reason of a thing, and here showeth, that sense and experience of infirmity makes one more fit and ready to succour others. This is a reason why Christ made himself subject to humane infirmities. Hereof see Chap. 2. v. 18. §. 183, 186.   

§. 14. Of the meaning of Heb. 5. 3.  Verse 3. And by reason hereof he ought as for the people, so also for himself to offer 〈◊〉 sins. 
IN this verse is set down a consequence following upon the legal Priest's 〈◊〉, which is, that he offered for his own sins, as well as for others.  
This phrase, And by reason hereof, is in the Greek thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And for 〈◊〉 The particle [This] hath reference to the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  last word of the former verse; 〈◊〉 being repeated, may thus make up the sense, And for this infirmity. Or else 〈◊〉 word which signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cause, may be added, thus, And for this cause. Our 〈◊〉 hath to the full expressed the sense of the phrase.  
This Verb, he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ought, implieth a necessity of the consequence.  
The necessity is double,  

1. In regard 
Necessitate praecepti.  of God's command, Leu. 4 3.  
2. In regard 
Necessitate med●…i.  of the means sanctified to obtain pardon. For by offering Sacrifice, faith in the blood of Christ was testified, which was the only means of 〈◊〉 king away sin. 
See Chap. 2. v. 17. §. 166. Means for our good to be used    
The word of necessity here used, showeth, That we ought to use the 〈◊〉, which make for our own good.  
This is to be done as we tender God's honour, and our own ●…nesse.  
God's honour is set out, in subjecting ourselves to his Ordinance.  
Our happiness may be promoted, by using the means which 〈◊〉 thereto.  
This clause, As for the people, takes it for grant, That the Priest was to 〈◊〉 
Priests offered for others sins.  for the people's sins. For he had said before, that the Highpriest was 〈◊〉 for men; namely, for other men than himself: and that he offered for si●…s, 〈◊〉 the sins of others. See v. 1. §. 4, 8.  
By people are here meant such as professed the Lord to be their God. See 〈◊〉 4. v. 9 §. 57  
This particle [AS] is premised to show, that he who is a means of 〈◊〉 
Priests off●…red for them●…elves.  good, must also take care of his own. Therefore this reddition or application is ●…ded, So also for himself.  
This is again thus testified, He offered for himself, and for the errors of the 〈◊〉 Heb. 9 7.  

1. He hath need of the same means for himself, as for others.  
2. He may reap good thereby, as well as others.  
3. There was no other to offer for the Highpriest but himself. For there was 〈◊〉 one High priest at a time.   
This may be a good Direction for us Ministers to preach to ourselves, to 〈◊〉 for ourselves, to apply to ourselves what we deliver to others. It was Pauls●…rection ●…rection to the Ministers at Ephesus, To take heed unto themselves, and to all the 〈◊〉 (Act. 20. 28.) So also to Timothy, To take heed unto himself, etc. and he 〈◊〉 this reason, Thou shalt both save thyself, and them that hear thee. He well 〈◊〉 this direction in himself. For thus he saith, I keep under my body, and bring it 〈◊〉 subjection, l●…st that by any means, when I have preached to others, I myself should 〈◊〉 〈◊〉 castaway, 1 Cor. 9 27.  
The Verb offer compriseth Sacrifice under it. See v. 1. §. 6.  
This last phrase, to offer for sins, hath reference to the Priest, as 〈◊〉 
The High●… 〈◊〉 sin.  as to the people: and it declareth, That the High priest was subject to sin. 〈◊〉 comprised under the word infirmity, v. 2. §. 12.  
〈◊〉 having reference to the Highpriest under the Law implieth two things 〈◊〉 which Christ the true Highpriest was exempt.  
One was, that he was without sin. Hereof see Ch. 4. v. 15. §. 91.  
The other is, that Christ offered not for himself, as the Highpriest under 〈◊〉 
Christ had no 〈◊〉. Christ offered ●…ot ●…or himself  Law did, He needed not daily as those High-priests to offer up Sacrifice, 〈◊〉 himself, etc. Heb. 7. 27. What Christ did in offering Sacrifice, he 〈◊〉 〈◊〉 〈◊〉, who needed it. He himself needed none. Though in many other things 〈◊〉 was like the Highpriest under the Law, yet in these two he had a prerogative 〈◊〉 them.   

§. 15. Of the Resolution of Heb. 5. 1, 2, 3.  1. For every Highpriest taken from among men, is ordained for men in things pertaining 〈◊〉 God, that he may offer both gifts and Sacrifices for sins. 2. Who can have compassion on the ignorant, and on them that are out of the way: for 〈◊〉 he himself also is compassed with infirmities. 3. And by reason hereof, he ought as for the people, so also for himself, to offer for 〈◊〉. 
THe Sum of these three verses is, A Description of an Highpriest. 
Vers. 1.   
Two points are herein observable,  

1. The Connexion of this Description with that which was before delivered of Christ's Priesthood. The Connexion is by this causal particle, FOR.  
2. The parts of the Description: which are six, 

1. The stock whence he is taken. Hereabout is set out, 

1. A difference of Priests, whereof one is an Highpriest.  
2. A common condition in this indefinite particle, Every.  
3. The kind of stock, men.  
4. His rise from the same, He is taken from among.    
2. His calling, in this word, is ordained.  
3. A general end, for men, namely for their good.  
4. The subject of his function, Things pertaining to God.  
5. A special end, to offer, etc. In setting down this observe, 

1. The Priest's act, to offer.  

2. The matter thereof.  
This is of two sorts,  

1. Gifts.  
2. Sacrifices.    
3. The end thereof, for sins. 
Vers. 2.     
6. His qualification. About this is declared, 

1. The point itself, v. 2.  
2. The consequence following, v. 3.       
In setting down the point is manifested,  

1. The kind of qualification.  
2. The ground thereof.   
The kind is propounded in this phrase, Who can have compassion.  
2. Amplified by a double object.  

1. Them that are ignorant.  
2. Them that are out of the way.   
2. The ground of his compassion is, his own condition. Herein observe,  

1. The emphatical expression of the person, For that he himself also.  
2. The ground itself, Infirmity.  
3. His subjection thereto, is compassed with.   
2. The consequence is set out, 
Verse 3.   

1. In general, For by reason hereof.  
2. In particular, and that 

1. By an act, to offer, amplified by the necessity, he ought.  
2. By the end thereof, for sins.  
3. By the persons, whose sins they were. These are of two sorts, 

1. The People's.  
2. His own, for himself.       
These are amplified by the manner of joining them together, by these particles of comparison, As, so, also.   

§. 16. Of Observations out of Heb. 5. 1, 2, 3.  
I. CHRIST is a true Priest. FOR the essentials of a Priest belong to him. 
Vers. 1.  See §. 2.  
II. There were divers kinds of Priests. For one was an Highpriest.  
III. All High-priests are of the same mould. This particle every, includes all See §. 2.  
IV. High-priests were of man's stock. For they were taken from among men. See §. 2.  
V. High-priests were appointed to their function. For they were ordained. See §. 3.  
VI The High-priests function was for man's good. This is the sense of this phrase, For men. See §. 4.  
VII. When men have to do with God, they have one to be for them. See §. 5.  
VIII. High-priests offer to God. This is expressly set down. See §. 6.  
IX. Gifts may be tendered to God. This is implied under the mention of Gifts. See § 7.  
X. Beasts under the Law were slain for men. These were the Sacrifices here mentioned. See § 7.  
XI. Sacrifices were offered for pardon of sin. This is the meaning of this phrase, 〈◊〉 sins. See §. 8.  
XII. Ministers must be men of compassion. For Priests were Ministers, and it is 
Vers. 2.  said of them, They can have compassion. See §. 8.  
XIII. Ignorant persons are to be pitied. Such are here set down as the object of the Priest's compassion. See §. 9  
XIV. Ignorance is a sin. Sacrifice was to be offered for their sin. See §. 10.  
XV. Compassion is to be showed to all sorts of sinners. Under this phrase, Them the are out of the way, all sorts are comprised. See §. 11.  
XVI. High-priests were subject to all manner of infirmities. He was compassed 〈◊〉 with infirmity.  
XVII. Experience of infirmities is a means to make one compassionate. The inference in this phrase, for that, intendeth this point. See §. 13.  
XVIII. Means afforded for our good must be used. This phrase of inference, 〈◊〉 
Vers. 3.  by reason hereof he ought, hinteth so much. See §. 14.  
XIX. Priests offered Sacrificesor others. This title, God's people, is a note of diff●…ction from Priests. See §. 14.  
XX. Priests offered Sacrifice also for themselves. This is expressly set 〈◊〉▪ See §. 14.  
XXI. High-priests had sins. For this end they offered Sacrifice for themselves. See §. 14.   

§. 17. Of the meaning of those words, No man taketh to himself.  Verse 4. And no man taketh this honour unto himself, but he that is called of God, 〈◊〉 was Aaron. 
THe Apostle in this verse gives an exemplification of the second branch of the Description of an Highpriest: which is, that he was ordained. See §. 3.  
The exemplification is set down in general terms, thus, No man, etc. But it is reduced to a particular instance of Aaron.  
This general extent of the person, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Not any, or no man, is to be restrained 〈◊〉 men of conscience, who will do nothing, but that for which they have good 〈◊〉 For Corah sought the Priesthood, Num. 16. 10. though he were not called theretoby God. And sundry others usurped it, Luk. 3. 2. Act. 23. 5.  
That which is here spoken of 
b De sacto.  fact, in this word, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  taketh, is intended 
De ●…ure.  of right: as if he had said, No man ought to take: or no man hath right to take.  
This word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to himself, is also to be extended to a right, as due to himself; and intendeth two things,  

1. Taking a thing upon one's own head without gift from another, or without 〈◊〉 good warrant, 2 Tim. 4. 3.  
2. Taking it to one's advantage, Luk. 12. 21. But advantage to ones self is no good plea for an unlawful thing. As we may do no unjust, or unwarrantable act 〈◊〉 another, so neither for ourselves, Rom. 14. 7. The righteous Law is a 〈◊〉 for ourselves, as well as for others.    

§ 18. Of the honour of the High-priests function.  
THe High-priesthood is here styled an honour. For the Relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This, hath reference thereunto.  
Of the Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  honour, See Ch. 2. v. 10. §. 60.  
It here declareth, that the High-priests function was an honourable function, wh●…ch is thus manifested.  

1. The solemn manner of inaugurating, or setting them apart thereto. 〈◊〉. 29. 1.  
2. His glorious apparel, Exod. 28.  
3. The great retinue that attended him: as all sorts of Levites, together with 〈◊〉 inferior Priests, Num. 3. 9 & 8. 19  
4. The liberal provision made for him out of the Meat-offerings, Sacrifices, First-fruits, Tenths, and other Oblations, Levit. 2. 3. & 5. 13. & 7. 6. 〈◊〉. 18. 3.  
5. The difficult cases that were referred to him.  
6. The obedience that was to be yielded to him.  
7. The punishment to be inflicted on such as rebelled against him, Deut. 17. 8, 9, 10, etc.  
8. The sacred services which they performed, as to be for men in things pertaining to God: to offer up what was brought to God, v. 1. and to do other particulars set down, Chap. 2. v. 11. §. 173.  
In such honourable esteem were High-priests, as Kings thought them fit matches for their daughters, 2 Chron. 22. 11.  
10. The most principal honour intended under this word [Honour] was, that the Highpriest, by virtue of his calling, was a kind of Mediator betwixt God and man. For he declared the answer of the Lord to man, and offered up Sacrifices to God for man.   
Hereby it appeareth, that it is an honourable employment to deal between God and man.  
Hence it followeth, That the Ministerial function is an honourable function: For Ministers of the Word are by virtue of their office for God to men, and for men to God.   

§. 19 Of the honour of the Ministerial function.  
THere are many considerations, which prove the calling of Ministers of the Word to be honoura●…le: as, their Master, their Place, their Work, their End, their Reward.  

1. Their Master is the great Lord of heaven and of earth. If it be an honour to be an especial Minister of a mortal King: what is it to be the Minister of such a Lord?  
2. Their Place is to be in the room of God, even in his stead, Ambassadors for 〈◊〉, 2 Cor. 5. 20.  
3. Their Work is to declare God's counsel, Acts 20. 17.  
4. Their End is to perfect the Saints, Eph. 4. 12.  
5. Their Reward is greater than of others, Dan. 12. 3.   
Thus hath the Lord honoured this function that it might be the better respected, and prove more profitable. Ministers in regard of their persons are as other men, of like passions with them, and subject to manifold infirmities, which would cause disrespect were it not for the honour of their function.  

1. This honour should move Ministers to carry themselves worthy thereof, answerably thereto, Ephes. 4. 1. The Apostle intendeth thus much under this Exhortation, Let no man despise thy youth, (that is, give no just occasion to any to despise thee:) but be thou an example, etc. 1 Tim. 4. 12. Ministers are styled Angels, that they should be as ready as Angels to do Gods will. They are Stewards, and must be faithful: Elders and grave: Rulers and just. Thus shall they honour their Master, credit their place, make themselves respected, and the●… pains regarded.  
2. The foresaid honour should move people to respect their Ministers: Off●…cers of Kings use to be respected. This is the rather to be done, because 〈◊〉 done to Ministers is done to God himself, and to his Son Christ, john 13. 20. The Galatians received Paul as an Angel of God, even as Christ jesus, Galat. 4. 14.  
3. On the other side, they who despise Ministers, despise those whom God 〈◊〉 honoured, yea and God himself, 1 Sam. 8. 7. Mal 3. 8.  
4. This is a great encouragement to Ministers against that ordinary 〈◊〉 which is cast upon them even for their Calling sake. No calling ordinarily 〈◊〉 contemptible▪ but we ought not to regard the censure of men in those 〈◊〉 which God accounteth honourable.    

§ 20. Of God's calling High-priests.  
THe High-priesthood is expressed under this word honour, as a reason why 〈◊〉 man should take it to himself: yet lest any should thence infer, that whosoever undertook it, presumed upon more than was meet, the Apostle addeth this ●…tation, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But he that is called. This conjunction of opposition, BUT, 〈◊〉 that that may be done by one, which may not be done by another.  
To be 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  called in this place signifieth as much as ordained, §. 3. and appointed, 〈◊〉 3. v. 2. §. 33.  
This passive, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He that is called, hath reference to another that calleth 〈◊〉 and it is opposed to the former phrase, of taking to himself. Thus it 〈◊〉 the second part of the Priest's description, that he must be ordained, v. 1. §. 3. It was the brand of jeroboams false priests, that whosoever would, he consecrated him, and 〈◊〉 became one of the Priests of the high-places, 1 King. 13. 33.  
That it might be distinctly known who was the first founder of the High- 〈◊〉 function, he is here expressly set down, namely God.  
It was God that first said, Take Aaron from among the children of Israel, that ●…e 〈◊〉 minister unto me in the Priest's office, Exod. 28. 1. So as this function was of 〈◊〉 Institution. None had power to call and appropriate any to appear for men before God, as the Highpriest did, but God himself. For this was a point of divine 〈◊〉 and grace.  
As the Highpriest, so all other Priests were of Divine Institution, Exed 〈◊〉 and as Priests, so other Ministers of God, who are for men in things 〈◊〉 to God, must be called of God. See Ch. 3. v. 2. §. 34, 35.   

§. 21. Of Aaron's Calling and Name.  
THe Apostle gives a particular instance of an High-priests divine Institution 〈◊〉 Aaron, and that upon these grounds:  

1. Aaron was the first National Highpriest that was ordained for the 〈◊〉 Church in his time. Heads of families were before his time, Priests for distinct 〈◊〉.  
2. All lawful, legal Priests descended from Aaron; and had that warrant to be Priests, that by lineal descent they came from him, Exod. 29. 9  
3. His Calling to the Priesthood by God himself is expressly set 〈◊〉 Exod. 28. 1.  
4. His calling was ratified by a memorable miracle, Num. 17. 8, 10.  
5. They who opposed his Calling were punished with a terrible 〈◊〉 Num. 16. 10, 16, 17, 35.  
6. This is one special reason why Aaron is called The Saint of the Lord, (Psalms 106. 16.) because he was first chosen of God, and was anointed 〈◊〉 God's appointment to be the first Highpriest, and the stock of all other Priests.   
This note of comparison, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AS, implieth in general, that others must enter upon their function as Aaron did.  
There is a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  copulative conjunction added in the Greek, which implieth some emp●…asis, and might be thus translated, even as Aaron.  
This particular instance produced by the Apostle as a proof of a general case, 
Notation of Aaron's name.  giveth evidence, that warrantable Rules about some particular cases and persons may be applied to others of like kind, Rom. 4. 23, 24. See Chap. 13. v. 5. §. 68  
Concerning this name 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aaron, or Aharon, it may be derived from 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Verb that in the third Active signifieth to teach, Psal. 27. 11.  
Thus it implieth a Teacher, and by a Prophetical Spirit it might be given him in reference to his Calling: by virtue whereof he was to instruct people.  
O●… Aharon may be derived from 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mon●….  a Noun that signifieth a Mountain: and thus also be given him by a like spirit in reference to his Priesthood, whereby he was lift up as a mountain above his brethren.  
Abraham was the great-grand-father of Levi; and Levi the great-grand-father of Aaron: so as Aaron was the sixth degree from Abraham.   

§. 22. Of the Resolution of Heb. 5. 4. and of Observations thence arising.  
THe Sum of this verse is, The High-priests calling. This is,  

1. Generally propounded.  
2. Particularly exemplified.   
Of the general there are two parts,  

1. The dignity of the function, in this phrase, This honour.  
2. The authority which he had for the execution thereof.   
The Authority is set out two ways,  

1. Negatively.  
2. Affirmatively.   
In the Negative observe,  

1. The manner of setting it down, in this general phrase, No man.  
2. The matter, in this phrase, Taketh to himself.   
In the Affirmative observe,  

1. The kind of warrant, called.  
2. The Author thereof, God.   
The exemplification is set out,  

1. By a note of comparison, AS.  
2. By the first person that was called, Aaron.   

Observations.  
I. The High-priesthood was an honourable function. This title honour▪ is put upon i●…. See §. 18.  
II. No man might intrude himself into the High-priests function. This is the meaning of this phrase, No man taketh to himself. See §. 17.  
III. He that was called might take that honour on him. This is implied under this particle of opposition, BUT. See §. 20.  

IV. God was the ordainer of the High-priests function. He is here so expressed to be. See § 20.  
These four Doctrines may be applied to Ministers of the Gospel. See §. 20.   
V. Particular cases approved in Scripture are directions for other like cases. So was the particular case of Aaron about entering on the High-priesthood. See §. 21.    

§. 23. Of Christ doing what was warrantable.  Verse 5. So also Christ glorified not himself, to be made an Highpriest: but he 〈◊〉 said unto him, Thou art my Son, to day have I begotten thee. 
HEre the Apostle begins to apply to Christ, what he had in general delivered about an Highpriest.  
These two Conjunctions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  So, Also, being joined together are notes of a ●…dition, or later part of a comparison, which is the application thereof.  
This application may have reference either to the general Proposition; 〈◊〉▪ 
Christ no pattern in unmeet matters.  As no man taketh this honour unto himself, so also nor Christ. Or to the particular instance of Aaron; thus, As Aaron took not to himself that honour, so 〈◊〉 Christ. Both tend to the same end. Christ would not take liberty to himself to do that which was unlawful, or unmeet for others to do. He made himself an exa●…ple in all manner of good and warrantable matters: but would not be a 〈◊〉 to bolster up any in an undue course. Thus his pattern is a guide, joh. 13. 15.   

§. 24. Of Christ's not glorifying himself.  
BEcause the Apostle had before declared the high-Priesthood to be an 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉▪ he here showeth, that to attain thereunto, is to be glorified.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Glory implieth excellency (as was showed Chap. 1. v. 3. §. 19 & Chap. 2 v. 7. §. 6.)  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To glorify, according to the notation of the word is to make glorious: and ●…o it is translated, 2 Cor. 3. 10.  
This is done two ways:  

1. By ascribing to one that glory or excellency which is his own, most due to him. Thus creatures may glorify their Creator, Rev. 15. 4.  
2. By conferring glory upon one: even such glory as he had not before. 〈◊〉 the Creator glorifieth creatures, Act. 3. 13. Rom. 8. 30.   
These words following, to be made an Highpriest, give evidence that the 〈◊〉 kind of glorifying is here meant: namely a conferring of that glory upon Christ, which he had not before.  
The Highpriesthood was an honour: for Christ to have taken that to himself, had been to glorify himself by conferring glory and honour upon himself.  
This negative that Christ glorified not himself, giveth proof that Christ 〈◊〉 no honour to himself, I seck not my own glory, (saith he) joh. 8. 50. This Christ ●…veth by many arguments, joh. 5 31, etc.  
Christ would not arrogate honour to himself, but rather wait upon the Father to confer upon him what honour he saw meet, that our faith might be the 〈◊〉 strengthened in those things which Christ did on our behalf: and also that he might make himself an example unto us.  
Let therefore the same mind be in us that was in Christ jesus, Phil. 2. 5. Let 〈◊〉 not thrust ourselves into any place, before we are called; nor arrogate any honour to ourselves, that belongeth not unto us. We are by nature too prone hereunto. Let Magistrates, Ministers, and all of all sorts so carry themselves, as it may be truly said of them, They glorified not themselves.  
The particular instance whereby this general negative, that Christ glorified 〈◊〉 himself, is evidenced, is the high-Priesthood: For that was an honour, and Christ, by having that conferred on him, was indeed glorified. So much is intended under his particle of opposition, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BUT: as if it had been said, Though Christ ●…fied not himself by assuming the Priesthood to himself, yet he was glorified thereby, by his Father's conserring it upon him.  
To make the Apostles meaning more clear, take all these words, He that 〈◊〉 unto him, Thou art my Son, to day have I begotten thee, as a description of the Father: and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  repeat the word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  glorified, (which must needs be here understood) then the sense will appear to be this, Christ glorified not himself to be 〈◊〉 an Highpriest, but his Father glorified him, in ordaining him to be the Highpriest.  
This Verb, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be made, is inserted to confirm that which was before noted, (●…ers. 1. §. 3.) about ordaining an Highpriest. For to be made an Highpriest, is to be deputed or appointed and set apart to that Function. In this sense is this 〈◊〉 made, frequently used, as Hebr. 7. 16, 21, 22.   

§. 25. Of Psal. 2. 7. applied to Christ's Priesthood.  
THese words, He that said unto him, Thou art my Son, to day have I begotten thee, are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son, as we have showed, Chap. 1. v. 5. §. 48, etc. where the ●…hole text is expounded.  
The Apostle doth here again allege it, to prove that the Father ordained Christ to be the Highpriest for his Church.  
Obj. In this testimony there is no mention of a Priesthood.  
Answ.  

1. This testimony is an express description of the Father: and it being i●…serted upon the question of Christ's Priesthood, it implieth that the Father made him Highpriest.  
2. This word, begotten, may be extended to conferring dignity, or an honourable Function upon one, as well as communicating essence.  
3. It being taken for grant that Christ was an Highpriest, for the Father to acknowledge him to be his Son, ratifieth that Function, and implieth that it was his Father's pleasure that he should be the Highpriest. Thus Christ being come a Prophet into the world, his Father ratified that Function by this testimony, This is my beloved Son in whom I am well pleased: and thereupon he inferreth this duty, 〈◊〉 him, Matth. 17. 5.  
4. The Psalmist immediately after this testimony, expresseth a branch of Christ's Priesthood, in these words, Ask of me, etc. Psal. 2. 8. Now in quoting a Text it is not unusual to express only a part of it: because the remainder may be found in the place out of which it is quoted.  
5. It was the purpose of the Apostle to set out the dignity of the Office, as well as the Office itself. That this was his purpose is evident by these two words, ho●…, glorified, applied thereunto. Now that God the Father should glorify his begotten Son by making him an Highpriest, much amplifieth the dignity of that Function.   
Thus is this testimony a most pertinent testimony. It is a testimony taken out of sacred Scripture, and in that respect the more sound, as was showed Chap. 1. ver. 5. § 46.  
Of quoting the very words of Scripture, See Chap. 3. ver. 7. §. 74.  
Of quoting neither Book nor verse, See Chap. 2. ver. 6. § 50.   

§. 26. Of Christ being glorified by his Priesthood.  
Quest. HOw could the begotten Son of God, who is true God, equal to the Father, be glorified by being made an Highpriest?  
Answ.  

1. Distinguish between the Son of God singly considered in his Di●… nature or as the second Person in sacred Trinity; and united to the humane nature, and thereby made also the son of man. In this later respect was he g●…orified.  
2. Distinguish between honour conferred on one by such and such an under●…, and the honour arising from undertaking such a thing. Though such a 〈◊〉 can simply confer no honour on Christ, yet in the managing of it, he ●…ight bring much honour to himself and to his Father, who appointed him there●…: as glory of mercy, justice, truth, wisdom, power, and other like Attributes. Thus was Christ and his Father by him glorified in the lowest degree of his humiliation; even in his kind of death. 
Men are glorified by the things wherein they glorify God.    
Such undertake as bring glory to God, do glorify the undertakers. Therefore Christ exhorteth his to let their light so shine before men, that they may see their 〈◊〉 works, and glorify their Father which is in heaven, Matth. 5. 16. No man can in a right way glorify God, but he shall therein glorify himself: 〈◊〉 that,  

1. In regard of the work itself: For every thing is so much the more gloric●…s▪ by how much the more God is glorified thereby.  
2. In regard of the fruit and reward that will follow thereupon. For he 〈◊〉 can and will perform what he hath said, hath said, Them that honour me I will 〈◊〉 1 Sam. 2. 30.   
This is the right way to be glorified. Walk in this way whosoever thou 〈◊〉 〈◊〉 wouldst be glorified.   

§. 27. Of Gods begotten Son our Highpriest.  
A Main point intended in the foresaid testimony is, that God the Father ●…ed his begotten Son to be an Highpriest.  
In this respect is he said to be called of God an Highpriest, v. 10. As he was 〈◊〉 a Prophet, (Chap. 3. v. 2.) so an Highpriest.  
In this respect he is said to be sent, (Joh. 3. 34.) and anointed, Luk. 4. 18.  
There was an absolute necessity that this Son of God should be our Priest, in 〈◊〉 respects.  

1. In that none was able to do the work that was to be done for us by our 〈◊〉, but the Son of God. Of those works, See Chap. 2. v. 17.  
2. In that none was worthy to appear before God for us, but his own Son, 〈◊〉 none sit but he for the honour of the true Priesthood.   
This doth much commend the love of God, who gave his begotten Son to be our Priest, joh. 3. 16.  
It doth also Minister great ground of boldness unto us to approach unto the Throne of grace, having the begotten Son of God to be our Priest. We 〈◊〉 make no question of his sufficiency to the whole work, which he is able to 〈◊〉 to the very utmost: nor can we make any doubt of Gods accepting him. H●… is the begotten Son of God, and beloved: in him the Father is well-pleased▪ Matth. 3. 17.   

§. 28. Of the Coherence and meaning of the sixth verse.  Verse 6. As he saith also in another place, Thou art a Priest for ever after the 〈◊〉 ●… 〈◊〉. 
BEcause the former testimony was somewhat obscure, the Apostle addeth 〈◊〉 other, which is more perspicuous, and less subject to exception. For 〈◊〉 the Priesthood itself, and also Gods deputing Christ thereunto, are here 〈◊〉 set down.  
These two Conjunctions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As, Also, give proof that the following 〈◊〉 tends in general to the same purpose that the former did: so as more than one Dvine testimony may be produced to prove one and the same thing, as hath 〈◊〉 showed, Chap. 1. v. 5. §. 67.  
This Verb 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he saith, may admit a treble reference.  

1. To David, who was the Penman of this testimony.  
2. To the Holy Ghost, who inspired David.  
3. To God the Father, who is brought in conferring what is here affirmed 〈◊〉 his Son.   
Neither of these cross the other: but all of them may stand together.  
I take the last to be most principally intended, because the Father who in the ●…mer testimony said to his Son, Thou art my Son, this day have I begotten 〈◊〉 saith also, Thou art a Priest for ever, etc. Thus will these two testimonies more ●…cohere.  
This later testimony is said to be, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in another place. Though the word 〈◊〉 be not in the Greek, yet it is well supplied. For it is in another Psalm; 〈◊〉 Psal. 110. v. 4.  
That Psalm is a Prophecy of Christ, (as hath been proved, Chap. 1. v. 13. §. 〈◊〉▪ In this respect the proof is the more proper.  
In this testimony Christ's Priesthood is thus expressly asserted, Thou art a Priest. Of Christ's Priesthood, See Chap 2. v. 17. §. 172, 173.  
God's deputing Christ to that Function, is here also declared. For It is the Lord that saith to him, Thou art a Priest. Of God's appointing Christ to be Priest, See 14. §. 20, 24.   

§. 29. Of the everlastingness of Christ's Priesthood.  
THe everlasting continuance of Christ's Priesthood, is plainly set down in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for ever.  
Of the notation of the Greek word translated ever, See Chap. 1. v. 8. §. 108. Many points there delivered about the everlastingness of Christ's Kingdom, may be applied to the everlastingness of Christ's Priesthood:  
It is here evident by this testimony that Christ is an everlasting Priest, he ever remaineth to exercise this Function himself. This point is oft pressed by this Apostle, 1●… Chap. 7. v. 17, 21, 24, 25, 28.  
There were two parts of Christ's Priesthood. One was to offer sacrifice. That i●…, he gave, Chap. 7. 27. The other to make intercession. This doth he continue for ever; and for this end ever remaineth a Priest. Chap. 7. 25.  
It is necessary that the Church ever have a Priest; and that such a Priest as Christ is, as was showed §. 27.  
If Christ should cease to be our Priest, who should succeed him? No mere creature can go forward with that work which he hath begun.  
The everlastingness of Christ's Priesthood discovereth the vanity and folly of Papists about their Priests, whom they account, true, real sacrificing Priests. What need other Priests, Christ being a Priest for ever? Either Christ's execution of his Priesthood is insufficient, (which to hold is blasphemy) or their Priests are altogether in vain.  
This continuance of Christ's Priesthood hath been the ground of the Churches address to the Throne of grace, ever since the ascension of Christ into heaven, and so will be as long as the world continueth. For ever will this our Priest be for 〈◊〉 in things pertaining to God. So long as he continueth our King to govern us, so long will he continue our Priest to intercede for us.  
We may with as much confidence still apply the sacrifice of Christ, as if his blood were still trickling down: His blood still speaks, Heb. 12. 24. and ever will, while there is any sin of any of Gods Elect to be expiated.   

§. 30. Of the Order of Melchisedec.  
THe word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Order, signifieth a due and seemly disposition. It is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Verb that signifieth to appoint or set in order. It is applied to the setting of Commanders or Officers of War in their places, (Luk. 7. 8.) yea and to Gods ordaining unto eternal life, Act. 13. 48. The Noun in my Text is used to set out a decent ordering of Church affairs, (1 Cor. 14. 40.) and a comely carriage of Christians, Col. 2. 5. It here implieth that the Priesthood is a 〈◊〉 kind of Office ordained and Ordered by him that hath power to do it. It is in a like sense 〈◊〉 to Aaron's Priesthood, Heb. 7. 11.  
Hereby we are given to understand that the Priesthood here mentioned, and the 
Christ's Priesthood & Aaron●… 〈◊〉. See Chap. 7. v. 11. §. 66.  Priesthood of Aaron are two distinct kinds.  
The Apostle doth here bring in this Priesthood as distinct from Aaron's, because there were many things in Christ which were not agreeable to the Order of 〈◊〉: as  

1. Christ was a King: But a King might not be of Aaron's Order.  
2. He was of the Tribe of judah, of which Tribe no man gave attendance at the Altar, Heb. 7. 13.  
3. He neither had predecessor nor successor, (Heb. 7. 24.) but Priests after Aaron's Order had both.   
Other differences are observed by this Apostle, Chap. 7.  
If therefore from such differences any should infer, that Christ could not be a Priest, the Apostle showeth that there was another Order of Priesthood.  
Besides, there were such infirmities and delects in the Order of Aaron, as 〈◊〉 
Defects of Aaron's Priesthood.  not agreeable to Christ's excellency: so as there must of necessity be another 〈◊〉 of Priesthood.  
The infirmities and defects of Aaron's Priesthood were these.  

1. That the Priest should offer for their own sins, v. 3.  
2. That they should offer beasts and birds, Leu. 1. 2, 14.  
3. That they should oft offer the same kind of sacrifices.  
4. That they should offer such sacrifices as could not make perfect, Heb. 10. 1.   
There are but two kinds of typical Priesthoods mentioned in Scripture, 〈◊〉 are these: One after the Order of Melchisedec. The other after the Order of 〈◊〉. Of these two the former was many ways the more excellent, Herein therefore 〈◊〉 Christ said to be after the order of Melchisedec.  
Whatsoever was essentially belonging to a Priest in Aaron, that was in 〈◊〉 truth accomplished by Christ: and wherein there was any preeminent 〈◊〉 in Melchisedec's Priesthood above Aaron's, therein was Christ after the 〈◊〉 of Melchisedec. All these excellencies were really and properly accomplished 〈◊〉 Christ.  
The history of Melchisedec is set down, Gen. 14. 18, 19, 20.  
This Apostle hath so distinctly and fully observed, and applied to Christ 〈◊〉 thing that is expressed, or by just consequence may be inferred from that Priesthood in the seventh Chapter of this Epistle, as I suppose it meet to refer the 〈◊〉 of this mystery to that place.  
In general this may be observed, that Christ was the most excellent Priest 〈◊〉 
Christ the excellentest of Priests.  ever was. Melchisedec was more excellent than Aaron, Heb. 7. 4. yet was Melchisedec but a type of Christ. Therefore Christ the true Priest must needs be 〈◊〉 excellent than Melchisedec himself.  
Sundry excellencies of Christ's Priesthood (as the Dignity of his person, his ●…ny great undertake, and the glorious fruits and benefits flowing from 〈◊〉 have been expressly noted, Chap. 2. v. 17. 1. 173, 174.  
If the Jews had Aaron's Priesthood in high account, and Abraham the 〈◊〉 〈◊〉 the Jews gave tithes of all to Melchisedec, and accounted himself blessed, 〈◊〉 blessed of Melchisedec, how should we esteem Jesus Christ and his Priesthood, 〈◊〉 rest in his blessing?   

§. 31. Of the Resolution of Heb. 5. v. 5, 6:  5. So also Christ glorified not himself, to be made an Highpriest: but he that said 〈◊〉 him, Thou art my Son, to day have I begotten thee. 6. As he saith also in another place, Thou art a Priest for ever after the Order 〈◊〉 Melchisedec. 
THe sum of these two verses is, Christ's call to his Priesthood.  
Hereabout observe,  

1. The connexion of Christ's call with the call of other Priests, So also.  
2. The expression of Christ's calling.   
This is done two ways,  

1. Negatively  
2. Affirmatively.   
In the Negative,  

1. Three things are taken for grant. 

1. Christ's Office, He was a Priest.  
2. His warrant, He was made.  
3. The glorious effect thereof, in this word, Glorified.    
2. One thing is expressly denied, namely an undue usurpation, in these 〈◊〉. Not himself.   
The Affirmative is  

1. Implied in this conjunction of opposition, But.  
2. Confirmed by two testimonies.   
In the former testimony one thing is expressed: Another understood.  
That which is expressed is a description of the persons: which are of two sorts.  

1. The Ordainer.  
2. The ordained.   
Both these are,  

1. Generally hinted in this phrase, He that said to him. This relative, He, point●… at the Ordainer. This correlative Him, at the ordained.  
2. They are both distinctly expressed.   
The Ordainer is expressed in these Pronouns of the first person, My, 1: and in 〈◊〉 act of paternity, begotten: Amplified by the time, to day.  
The ordained is expressed in these Pronouns of the second person, Thou, Thee: And in this correlative, Son.  
The point understood is, that God glorified his Son in making him a Priest. 
Vers. 6.   
In the other testimony we may observe,  

1. The connexion of it with the former.  
2. The expression of the main point.   
In the connexion there is  

1. An agreement betwixt the two testimonies, in this phrase, As he saith 〈◊〉.  
2. A difference betwixt them, in this phrase, In another place.   
In the expression of the main point is set down,  

1. The person deputed, Thou art.  
2. The Function whereunto he is deputed. This is, 

1. Propounded in this word, a Priest.  
2. Illustrated two ways. 

1. By the kind of Priesthood, After the Order of Melchisedec.  
2. By the continuance thereof, For ever.        

§. 32. Of Observations out of Heb. 5. 5, 6.  
I. CHrist took no unlawful liberty to himself. As no other man took to himself to be an Highpriest, so also Christ did not. See §. 23.  
II. Christ usurped not the Highpiesthood. Therein he glorified not himself. See §. 24.  
III. Christ was an Highpriest. This is here taken for grant. See §. 24.  
IV. An Highpriest was instituted. This is the meaning of this word, Made. See §. 24.  
V. Christ was ordained an Highpriest. The Conjunction BUT, intends as much.  
VI God gave his begotten Son to be our Priest. This is the intendment of this testimony. See §. 27.  
VII. The Son of God was glorified by his Priesthood. The inference of this testimony upon glorifying one by a Priesthood proves as much. This will more evidently appear, if the Verb understood be expressed; which is this, glorified him. See §. 26.  
Other Observations arising out of the letter of this testimony have been noted, Chap. 1. v. 5. §. 65.  
VIII. Many testimonies may be produced for proof the same point. These words, As 
Vers. 6.  〈◊〉 〈◊〉 another place give proof hereof.  
IX. God spoke in the Scripture. This word, He saith, hath reference to God.  
X. Christ is a Priest. This is taken for grant in this testimony also.  
XI. God gave assurance to Christ that he was a Priest. For God expressly saith to him, Thou art a Priest.  
Of the four last Observations, See §. 28.  
XII. Christ Priesthood is everlasting. It is for ever. See §. 29.  
XIII. Christ's Priesthood is after the most excellent order. So was the order of Melchisedec. See §. 30.   

§. 33. Of this phrase, In the days of his flesh.  Verse 7. Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him fro●… death, and was heard in that he feared. 
THe Apostle having proved that Christ was called to be a Priest, proceedeth to show, that the other things which made up a Priest belonged to him. He begins with this, that Christ was true man, taken from among men. This he gives 〈◊〉 to understand by making mention of his flesh. Of the divers acceptions of flesh, 
Flesh for Christ's humane nature.  and how it sets out the whole humane nature, and that in reference to Christ, See Chap. 2. v. 14. § 137, 139.  
Christ's humane nature is frequently set out by flesh, as in these phrases, 〈◊〉 Word was made flesh, (John 1. 14.) God was manifest in the flesh. 1 Tim. 4. 16.  
Here by days of flesh, the time wherein Christ lived on earth is set out. Where David saith, I will call upon God in my days, We thus translate it, as long as 〈◊〉 live, Psal. 116. 2.  
The word days are used to show the brevity of Christ's life. To this purpose 〈◊〉 
Days for brevity of life.  job, Are not man's days like the days of an hireling? Job 7. 1. In this respect 〈◊〉 Psalmist saith, Teach us to number our days, (Psal. 90. 12.) that is, well to understand and consider the shortness of our time.  
The word flesh is used to show the infirmity of our nature. In this respect saith 〈◊〉 Psalmist, God remembered that they were but flesh, Psal. 78. 39 and another Prophet, All flesh is grass, Isa. 40. 6.  
From this phrase, in the days of his flesh, some doubts arise.  
Quest. 1. Did Christ after this life clean cast off his flesh?  
Answ. No, After death he raised up his flesh: in which respect it is said, 〈◊〉 
Christ still retains his flesh.  flesh shall rest in hope, Act. 2. 26. The Angels that stood by while many witnesses 〈◊〉 Christ in his flesh ascend into heaven, said, This same jesus which is taken up 〈◊〉 you into heaven, shall so come in like manner, as ye have seen him go into 〈◊〉, Act. 1. 11.  
Quest. 2. Why then is the time of Christ's life on earth styled the days of 〈◊〉 flesh?  
Answ.  

1. In opposition to the time before his incarnation: to show 〈◊〉 then when he took flesh, he properly and actually began to execute his 〈◊〉 Function.  
2. In opposition to his glorified estate. Then his humane nature was freed 〈◊〉 all humane infirmities. For flesh is here taken for his humane nature 〈◊〉 with all manner of infirmities, as 2 Cor. 5. 16. This phrase therefore setteth out 〈◊〉 time of Christ's humiliation.   
Quest. 3. Did Christ cease to be a Priest after this life?  
Answ. No, It was showed (§. 29.) that Christ remaineth a Priest for 〈◊〉 
Christ did works of service in this life.  That part of Christ's Priesthood which is restrained to the days of his flesh, is 〈◊〉 which consisted in service and suffering, Luk. 24. 26. As for his intercession 〈◊〉 he maketh at God's right hand, it is far different from the supplications which 〈◊〉 made on earth.  
The principal point intended under this phrase, In the days of his flesh, is 〈◊〉 Christ as a true man, and a man subject to humane infirmities, became a 〈◊〉 for us. Hereof see more Chap. 2. v. 17. §. 166, etc.  
This further shows that the days of our flesh, even the time of this life, is 〈◊〉 〈◊〉 for us to do what works of service are to be done by us. It was David's 〈◊〉 〈◊〉, that he served his own generation by the will of God, Act. 13. 36. 〈◊〉 is he that said, I will call upon God as long as I live, Psal. 116. 2.  
This also is a matter of singular comfort to the members of Christ, whose ●…cations 
Saint's tears only in this life  against evils, whose crying and tears are bounded within the day's 〈◊〉 〈◊〉 flesh, as Christ's were within the days of his flesh. For after those days, 〈◊〉 〈◊〉 hunger no more, nor thirst any more, etc. But God shall wipe away all tears from 〈◊〉 eyes, Rev. 7. 16, 17.  
Herein lieth a main difference betwixt Christ's members and others. In the days of this flesh all things come alike to all, Eccles. 9 2. But after these days than shall 〈◊〉 wicked weep and gnash their teeth, Matth 22. 13. If the damned in hell had but so many years for their howling and crying, as Saints have days, yea minutes on 〈◊〉, it might be some stay and ground of hope unto them: But they can have to such hope. We have cause patiently to endure what the Lord shall lay upon us 〈◊〉 the days of our flesh, because no misery shall lie upon us any longer. Death 〈◊〉 our last enemy: the pangs of death our last pangs.   

§. 34. Of Christ's frequent praying.  
THe act here applied to Christ, as he is our Priest, is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Participium Aorsti primi.  When he had offered up. This is the interpretation of one Greek word, which in reference to things offered unto God, is proper to a Priest. Hereof see v. 1. §. 6.  
The word is a Participle of the time past, to show the efficacy of that which Christ 〈◊〉: For it hath reference to Gods hearing Christ. Christ having offered up pray●… to God, God heard him.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prayers is derived from a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, egeo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oro.  Verb that signifieth to need, (Act. 17. 25.) and also to crave: For we use to crave the things which we need. 〈◊〉 Noun is oft indefinitely used for any kind of prayer, Phil. 1. 4. Sometimes 〈◊〉 is distinguished from 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  p●…tition for good things, and then it is put for deprecation 〈◊〉 prayer for removing evil, as Act. 1. 14. Eph. 6. 18. 1 Tim. 2. 1. Our English, when it is thus distinguished, translates it supplication.  
That which in general is here intended is, that prayer was the means which 
In time of need Christ prayed.  Christ used for help in time of need. He herein verified the foresaid double signification of the Greek word, which was to need and to ask.  
The holy Ghost takes special notice of Christ's frequent use of this duty, in the 〈◊〉 of his flesh, when he was compassed about with many infirmities, and stood in need of many things.  
When Christ was first baptised he prayed, (Luke 3. 21.) Early in the morning 
Christ's frequent prayers.  before he went out to preach, he prayed, Mark 1. 35. He prayed all night, before he chose, and sent forth his Apostles, Luke 6. 12. After he had fed his bearers with his word in their souls, and with bread and fish in their bodies, and had sent them away, he went to a mountain to pray, Mark 6. 46. He prayed a little before he gave his Disciples the power of binding and losing, Luke 9 18. He prayed when he prescribed a form of prayer, Luke 11. 1. At the raising of Lazarus he prayed, joh. 11. 41. When he first began to be troubled in his soul, he prayed, john 12. 27, 28. A solemn prayer of his is recorded, john 17. In his great agony he prayed again and again, Matth. 26. 39, 42, 44. On the Cross he prayed for his persecutors, (Luk. 23. 34.) and for himself, Luk. 23. 46. On sundry other occasions it is said that 
* Mat. 14. 19 Joh. 17. 1.  he lift up his eyes and looked unto heaven, which was an outward evidence of the prayer of his heart.  
This Christ did,  

1. In acknowledgement of his Father to be the fountain of all 
Why Christ prayed.  blessing.  
2. To show his prudent care and conscience in using warrantable means for obtaining what he desired, Matth. 7. 7.  
3. To obtain a blessing upon what he had, 1 Tim. 4. 5.  
4. To show himself a worshipper of God, Psal. 95. 6.  
5. To show himself to be of the number of God's people, who call upon God, Psal. 99 6. Act 9 14. 1 Cor. 1. 2. 2 Tim. 2. 22. Others call not upon God, Psal. 14. 4. Jer. 10 25.  
6. To give evidence of the Spirit of grace and supplication in him, Zech. 12. 10.  
7. To make himself an example to us, joh. 13. 15.   
Of this duty of prayer, See The whole Armour of God, Treat. 3, Part, 1. on Eph. 6. 18. § 4, etc.   

§. 35. Of Christ's Supplications.  
THe Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Supplications, is no where else to be found in the New Testament, but in other Authors it is oft used. It is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 that signifieth to come. Thence a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supplex.  Noun, which signifieth one that asketh a thing on his bended knee, or prostrate on the ground: We may call him a 〈◊〉. Hence the word in my text.  
This word in other Authors signifieth such things as suppliants did bring i●… their hands: as 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicitur ramus olea lana obvolutus, quem supplex manu ferebat.  a branch of an Olive tree wrapped about with wool. ●…mically it is put for the supplication that was made by such an one, and in that respect is here fitly translated supplications, and especially intendeth such prayers as are made by such as kneel or lie prostrate on the ground. This may here have respect to Christ's manner of prayer, who kneeled down and prayed, Luk. 22. 41. 〈◊〉 fell on his face and prayed, Matth. 26. 39  
By this pattern of Christ we are taught to tender our prayers to God with 〈◊〉 humility in the most submissive manner that we can. Hereof see more in The whole Armour of God, Treat. 3. Part. 1. Of Prayer, on Eph. 6. 18. §. 9, etc.   

§. 36. Of the Gifts Christ offered up.  
THe foresaid prayers and supplications were some of those gifts which 〈◊〉 as our Priest offered up: they were in special as the incense under the Law. As his body was the Sacrifice, so these the gifts. These were offered up for himself to enable him to go through the work: and for us, that we might be delivered 〈◊〉 saved thereby.  
Nothing could be more pleasing to God: nothing more honourable to hi●…, nothing more effectual for our good.  
Hereby we are taught what gifts we may offer unto God. These are the 〈◊〉 of the lips which the Church promiseth to render, Host 14. 2. This is that ●…cense, which in every place shall be offered to God, Mal. 1. 11.   

§. 37. Of the meaning of these words, With strong crying and tears.  
THe manner of offering the foresaid gifts, is with emphasis thus set out, 〈◊〉 strong crying and tears.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb whence the Greek Noun translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  crying is derived, useth to be applied to such as are in great distress; as to blind men, (Matth. 9 27.) to men affrighted and in danger, (Matth. 14. 26, 30.) to a woman in travel, (Revel. 12. 2.) to lamenters of great desolations, (Revel. 18. 18, 19) to such as 〈◊〉 others destruction: and to such as seek pardon for others sins, (Acts 7. 57, 60.)  
There is also another 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Verb derived from this Noun, that carrieth a greater emphasis; and is attributed to the woman, who cried after Jesus for her child grievously vexed with a devil, (Matth. 15. 22.) to them that would have 〈◊〉 crucified, (joh. 18. 40. & 19 6, 15.) and to them that would have Paul destroyed, (Act. 22. 23.) yea it is used to set out Christ's cry at the raising of 〈◊〉, joh. 11 43.  
This 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Noun is applied to that cry which was raised about the dissension 〈◊〉 〈◊〉 and Sadduces, Acts 23. 9 To the Angel that called for Divine ●…geance, (Rev. 14. 18.) and to the cry that shall be at Christ's coming to judgement, Matth. 25. 6.  
Thus the word itself intendeth vehemency and ardency.  
Whether we take crying for extension of voice (for so much is noted of 〈◊〉 on the Cross, Matth. 27. 46. and it may be that he did so in his agony in the Ga●…den, Matth. 26. 39) or to the inward extension, earnestness and 〈◊〉 of his spirit, (as Exod. 14. 15. Psal. 119. 145. Lam. 2. 18.) It implieth one and the same thing; namely ardency in prayer: Christ manifested his ardency both ways, by voice, Matth. 27. 46. in spirit, Luk. 22. 44.  
To show further that it was more than ordinary ardency, this epithere 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strong is 〈◊〉 thereunto.  
This epithet is derived from 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, robur.  a Noun that signifieth power: Thence a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possum.  Verb 〈◊〉 signifieth to be able. It useth to be applied to such things as are extraordinarily 〈◊〉: as a strong man (Mat. 12. 29.) a strong wind (Mat. 14. 30.) a strong or mighty 〈◊〉 (Luk. 15. 14.) a strong, or mighty City, (Rev. 18. 10.) a strong, or mighty thun●…, (Revel. 19 6.) a strong Angel, (Revel. 5. 2.) and to the strong Lord, Revel. 18. 8.  
Strong crying then implieth an extraordinary great crying.  
This is yet further illustrated by adding 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tears thereunto: For tears are signs of 〈◊〉 prayer. Of this see The whole Armour of God, Treat. 3. Part. 2. Of 〈◊〉 on Ephes 6. 18. §. 97. Tears are an effect of inward anguish, jer. 31. 15. They are attributed to the anguish of hell, Matth. 8 12.   

§. 38. Of Christ's grievous Agony.  
IN these words, With strong crying and tears, the Apostle hath an especial relation to Christ's Agony, partly in the Garden, and partly on the Crosse.  
Christ's tears are not mentioned in his Agony. Yet on other occasions they are 
When Christ shed tears.  ●…entioned. For he wept at Lazarus grave, john 11. 35. and he wept over Ieru●…, Luk. 19 41.  
As for Christ's Agony, it may be well supposed that he also then shed tears. For 〈◊〉 is not credible, that he which wept at the foresight of jerusalem's calamity, had ●…ry eyes in his own bitter Agony. Can we think that his sweat should be as it 〈◊〉 great drops of blood, (Luk. 22. 44.) and that no tears should gush out of his eyes? It doth not follow that he shed no tears, because no mention is made thereof. Many other things did jesus, which are not written, John 20. 30.  
That which the Apostle here saith of Christ's strong crying and tears, giveth 
Christ's great anguish. See Chap. 2. v. 9 §. 76.  evidence of the great anguish that Christ endured. Christ had not a childish, womanish, faint spirit. Never any so manfully endured so much as Christ did.  
If other circumstances be compared with these, it will appear, that never such effects of anguish were manifested in any other.  
To omit his falling to the ground, and grovelling thereon, his falling down to prayer, and rising up again and again, his bloody sweat, the matter of his prayer, (If it be possible, let this Cup pass. Why hast thou forsaken me?) and the descent of an Angel to strengthen him: All which do show, that never any man's agony was 〈◊〉 to his.  
Beside these evidences the Scripture saith, That at the time of his Agony, he began to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sorrowful, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be sore troubled, and to be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  very heavy; and that in his Agony his soul was 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exceeding sorrowful, even unto the death (Matth. 26. 30, 39 M●…k 14. 33, 34.) and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our sin the cause of Christ's anguish.  troubled, Joh. 12. 27. Hence it appears that Christ's anguish was very great.  
The cause hereof was our sin, and the just desert of it. For he became our surety, and took upon him our debt: In this respect it is said, That he was made sin for us, 2 Cor. 5. 21. And that he hath born our griefs, and carried our sorrows, Isa. 53. 3, etc. yea it is said, That he was made a curse for us, Gal. 3, 13.  
In this case two things caused his foresaid Agony  

1. The weight of the burden that lay upon him.  
2. The weakness of his humane nature.   
1. The weight must needs be great: for it was the punishment of all the 
The heavy burden that was laid on Christ.  sins of all the Elect. Sin being committed against God hath a kind of infinite heinousness, and the punishment must be proportionable. The punishment is God's wrath, and thereupon infinite. The reprobate, because they are not able to stand under it themselves, nor have any to hear it for them, lie eternally under it.  
Obj. Christ was the Son of God's love, and never provoked his wrath●…; How 
How Gods wrath lay on Christ.  then could it lie upon him?  
Answ.  

1. To speak properly, God was never angry with his Son; nor did his wrath lie upon him: but rather the effects thereof. God was as well pleased with the person of his Son, even then when he was in his greatest Agony, and said, Why hast thou forsaken me? as he was at his Baptism and transfiguration▪ when he said, This is my beloved Son in whom I am well-pleased.  
2. We must distinguish betwixt the person and undertaking of Christ: Though Christ in his Person was the beloved Son of God: yet by his undertaking to be a Surety, he stood in the room of sinners: and though he himself never provoked God's wrath, yet they whose Surety he was had provoked it: and for their sakes●… endured the heavy burden thereof. 
How Christ endured the punishment of sin, and not in hell.    
Object. 2. The effects of God's wrath for sin is to be cast into hell, to lie in ●…nesse, to be tormented with fire, and all this everlastingly.  
Answ. The place, the distinct kinds of torments, and other like circumstances, are but accidents belonging to the punishment of sin. God can in any place ma●… the creature feel the fierceness of his wrath. As for darkness, fire, worm, and other like expressions of hell torments, they are but metaphors to aggravate 〈◊〉 torment in our apprehensions. Concerning the Eternity of hell's torment, it is because the damned are not able to bear it in time, and they have none to deliver th●…. But Christ being supported by his Divine power, was able at once to bear the ●…then of sins punishment: and then to cast it from him. Besides, it could not 〈◊〉 with the dignity of his Person for ever to lie under that burden, nor with the 〈◊〉 for which he undertook that burden, which was to deliver them who were subj●… to bondage (Heb. 2. 15.) and to free them from the curse, Gal. 3. 13.  
2. As the burden which Christ undertook was very weighty, so the humane 
Christ's humane Nature weak.  nature which he assumed was very weak: in all things like ours, even in infirmities that were not sinful, Chap. 2. 17. & 4. 15. His disability in bearing his Cross gi●…s instance of his weakness: for though at first the Cross was laid upon himself 〈◊〉 19 17.) yet before he came to the place of execution, they were forced to lay it upon another, Luke 23. 26.  
Quest. If such were the weight of the burden, and such his weakness, how 〈◊〉 
How Christ was supported.  it that he was not overwhelmed therewith?  
Answ. He was supported by his Divine Nature: which though it somewhat ●…drew assistance for a while, that he might feel the burden: yet it suffered him 〈◊〉 to sink under the same, nor to be overwhelmed therewith.  
Some supposing it to be incongruous that the Son of God's love sho●… lie under God's wrath, produce other reasons of the greatness of Christ's Agony: As  
1. The apprehension of the terrible Majesty of God, showing himself a Judge 
Pretended causes of Christ's Agony.  against sinners.  
Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge, his terror might affright and astonish one: but would not make him cry, and weep, and pray, as Christ did.  
2. The foresight of the Jews rejection and dispersion, and of the persecution ●… the Church: yea also, that so excellent a Person, as his was, should be so 〈◊〉 under foot as a worm: and one so innocent, as Christ was, be so evilly entreated, and Satan by his ministers so much prevail.  
Answ. These and other like things were long before known by Christ: How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did, and not before?  
3. His bodily pains: which they aggravate two ways:  

1. By the kinds thereof. 
Christ's sensibleness of bodily yains.   
2. By Christ's extraordinary sensibleness of them. For the kinds, they mention his scourging, the platting of a crown of thorns upon his head, and the nailing of his hands and feet unto the cross. His more than ordinary sensibleness they make to arise from a perfect mixture of humours and qualities in 〈◊〉 body: so as a small prick on his flesh, was more painful than a deep wo●… in another's: And further they say, That his sense was not dulled by ●…nuall languishing: ●… but that at the very instant of his death he retained the 〈◊〉 vigour of his sense; for he cried with a loud voice, and gave up the Ghost, 〈◊〉 15. 37.   
Answ. 1. True it is, that Christ's bodily torments were very great, and greater 〈◊〉 by many they are taken to be: And it may be granted, that he retained the ●…igour of all his senses to the last moment of his life. But yet I take it to be without question, That many Martyrs have endured more sharp bodily torments, 〈◊〉 that longer together then Christ did: and also in full vigour of sense: yet have 〈◊〉 without such cry as Christ made, endured all. Besides, we never read that Christ quitcht at his bodily pains. They therefore cannot be the reason of his great Agony. Christ was cast into his Agony before he felt any pains. It remains therefore that the burden and punishment of sin was it that made Christ to 〈◊〉 such strong cries, and shed such tears, as are here noted: and that especially 〈◊〉 his soul.  

1. There is a conceit that many have, that the least drop of Christ's blood, even 
Whether one drop of Christ's blood sufficient.  〈◊〉 ●…rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉, by reason of the dignity of his Person. But that which is noted in Scripture of the extreme Agony of Christ, showeth, that this is but a mere conceit▪ ●…losophers say, That Nature doth nothing in vain. Much more may we Chri●… truly say, That Christ the God of Nature, in that which he undertook for 〈◊〉 redemption, would do nothing in vain: nor more than was needful. Satisfaction was to be made to Divine Justice, which the prick of a needle could 〈◊〉 do.  
2. The great Agony whereunto Christ was brought doth much amplify the incomprehensible love of God, Father and Son, to us sinners.  
3. It doth also much aggravate that woeful plight whereunto man by sin was 
Christ's Agony aggravates sin.  b●… ought. If such loud crying and tears were forced from our Surety by underta●…g to free us, What should we ourselves have been brought to? even unto outer 〈◊〉, where shall be weeping and gnashing of teeth, and everlasting fire, Mat. 25. 30, 41. There can no like instance be given to aggravate the horrid and heavy be●…den of sin, as this of Christ's Agony. Indeed sin pressed the evil Angels from the highest heaven to the lowest hell: It forced Adam out of Paradise. It 〈◊〉 away the old world with a general deluge: It destroyed Sodom, and other Cities, and their Inhabitants with fire and brimstone: It brought sundry fearful judgements upon other people in every age of the world: It maketh the very life of many to be so grievous unto them, as to lay violent hands on themselves: It causeth merciless and remediless torments in hell: Yet this particular instance of the Agony of him that was the Son of God, even true God, upon his undertaking to expiate sin, far surpasseth all other instances.   
Quest. If such be the burden of sin, How is it that many wicked ones do so lightly 
Why many feel not the burden of sin.  carry it?  
Answ. Two reasons may be given hereof:  

1. Their spiritual senselessness and deadness. If a Church lie upon a dead man, he feels nothing.  
2. Sin is as the proper element wherein unregenerate persons lie, and live. Now creatures feel no burden in their proper element; as Fishes in a River.   

4. Christ's crying and tears as being our Surety for sin, should make us cry 
Christ's tears should make us weep for sin  and weep for our sins: Shall we make light of that which forced our Surety to make such strong cries as he did? We have cause every one of us to say, sins●… ●… Jer. 9 1.    

§. 39 Of praying in distress.  
THe foresaid Agony of Christ put Christ upon praying. For his prayers and supplications were 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  WITH strong crying and tears. He being in an agony prayed 〈◊〉 earnestly, Luk. 22. 44. This prayer, My God, my God, why hast thou forsaken 〈◊〉 ●… Mat. 27. 46. was in the extremity of his Agony.  

1. Christ ever apprehended God to be his Father: even when he felt the greatest effects of his wrath, joh. 12. 27. Mat. 26. 39 & 27. 46.  
2. Christ knew no better means of supportance and deliverance than prayer. Therefore as he prayed himself, so he called upon his Disciples to watch and pray, Mat. 26. 41.   


1. Judge hereby what spirit is in them, who in their dangers and distresses cry aloud, and weep, and wail much, but offer up no prayers and supplications to God, Host 7. 14.  
Others murmur against God, as the Israelites did oft times in the wilderness, Exod. 14. 10, etc.  
Others blaspheme God, 2 King. 6. 33. Rev. 16. 11.   
2. Labour to be of the same mind that Christ was, Let distresses drive thee to God. Let the greatness of the distress enlarge thy heart, and open thy mouth i●… prayer to God. This hath been the mind of such in all ages as have been 〈◊〉 by the spirit of Christ, Exod. 14. 15. Psal. 130. 1. jon. 2. 1.   
Thus shalt thou find comfort and succour in thy distress. 
Extraordinary prayer in extraordinary need.   
The strong crying and tears of Christ here mentioned, were signs of an extraordinary distress, and they were also effects of extraordinary prayer: so as extraordinary need requireth extraordinary prayer. Of extraordinary Prayer, See The whole Armour of God, Treat. 3. Part. 2. Of Prayer on Eph. 6. 18. §. 95, etc.   

§. 40. Of God's power a prop of faith in prayer.  
HE to whom Christ offered up his prayers, is thus set out, Unto him that 〈◊〉 
Prayer to God only.  able to save him from death. This is a description of God, and giveth evidence that prayer is to be made to God, and to God alone. Hereof see The whole Armour of God, Treat. 3. Part. 1. on Eph. 6. 18. § 5, 6.  
God is here described by his power, in this phrase, That was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  able. 〈◊〉 God's Power, See The Guide to go to God, or, An Explanation of the Lords-Prays, §. 210, etc.  
The power of God is here mentioned, to show, that Christ's mind was 〈◊〉 in his great extremity, and that his faith was thereby supported in his prayer 〈◊〉 God.  
Hereby we are given to understand, that God's almighty power is to be 〈◊〉 
God's power to be thought on in prayer.  and believed by such as call on him.  
It is said, That he that cometh to God must believe that he is, and that he is ●…der of them that seek him, Heb. 11. 6. I may in like manner say, He that cometh unto God must believe that God is able to help him. This is thus expressly 〈◊〉 of Christ, Abba, Father, all things are possible to thee, Mark 14. 36. So Asa, 〈◊〉 it is nothing with thee to help, 2 Chro. 14. 11. So the Leper, Lord, if thou wilt thou 〈◊〉 〈◊〉 make me clean, Mat. 8. 2.  

1. This is a strong encouragement to go to God. Who will go to such as 〈◊〉 think cannot help them? This was thus upbraided to Amaziah, Why hast thou 〈◊〉 after the gods of the people, which could not deliver their own people out of thine 〈◊〉▪ 2 Chron. 25. 15.  

2. Meditation on God's power is a strong prop to saith in God's promise, 〈◊〉 〈◊〉 21. Heb. 11. 19  
This is a sure ground of patience, and of subjection to Gods will, Da●…. 3. 〈◊〉. Mar. 14. 36. He that knoweth that God is able to do what he desireth, will 〈◊〉, that if his desire be not granted, it is the best for him.   
4. That we may be moved in our need with boldness and confidence to go 〈◊〉 God, and be supported in our distresses, and willingly subject to what God 〈◊〉, and patiently expect the issue which he will give; Let us among other 〈◊〉 of God acquaint ourselves with his power. Hereof see The whole Armour of 〈◊〉, Treat. 2 Part. 6. Of Faith on Eph. 6. 16., §. 26.    

§. 41. Of God's power over death.  
THe particular object whereabout God's power is here said to be manifested, was Death, that God was able to save him from death. This is a great 〈◊〉 of God's Almighty Power. Nothing is so powerful as death. No crea●… can save from it, Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God.  
God alone hath the power of death, Psal. 9 13. & 68 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God, Isa. 38. 3. 〈◊〉. 2. 1.  
Death itself is God's servant and minister. As it was at first appointed by God, 〈◊〉 God still holds his dominion over it.  
Obj. The devils is said to have the power of death. Hereof See Chap. 2. v. 14. §. 143.  
This is a great comfort in sickness, in imprisonment, against oppressions, trea●…, invasions, and other dangers. When the people spoke of stoning David, he en●… himself in the Lord his God, 1 Sam. 30. 6. When Hezckiah had received the sentence of death, he was bold on this ground to call upon God to be preserved, Isa. 38. 3.  
This power of God over death is a good encouragement even in death itself. For God in death is able to save us from death, and to translate us unto life.   

§. 42. Of God's saving Christ from death.  
THe exemplification of God's power over death, is here set down in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To save variously taken.  Save: which is used sometimes for temporary preservation (Matth. 8. 25.) and sometimes for eternal salvation, Acts 4. 12. It is likewise put for a total freedom from all fear and danger (Heb. 7. 25.) or for a supportance in danger: In which respect the Apostle being in great danger, said, The Lord will preserve (or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  save) me unto his heavenly Kingdom, 2 Tim. 4. 18. In this later sense of supportance may the word be here taken. For by saving from death, we may not think that Christ desired a mere immunity, and freedom from death: So as he should not taste thereof: but rather a supporting and upholding him in death, that ●…e should not be swallowed up thereof, or overcome thereby. For he apprehended death as the punishment of sin, the curse of the Law, and the effect of God's 〈◊〉.  
Thus it might seem dreadful and horrible unto him: and Christ as a weak man be so affrighted therewith, as to fear that he should not be able to stand under that insupportable burden. 
God can save from death's power.   
By this he showeth, that God was able to preserve those who are subject to death from being swallowed up in death.  
The children of Israel were under sore bondage in Egypt, yet God preserved them, and exceedingly multiplied them in that bondage. They went into the red Sea, but passed safe through the red Sea. God suffered jonah to be swallowed up by a Whale, but yet preserved him in the fishes belly, jonah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery furnace, yet preserved them in that furnace, (Daniel 3. 25.) and Daniel to be cast into the Lion's Den, but there kept him 〈◊〉, Daniel 6. 22. Many such evidences doth the Scripture afford: Yea all ages have afforded examples of Gods powerful providence in this kind. To this end 〈◊〉 that promise, When thou passest thorough the waters, I will be with thee: 〈◊〉 thorough the rivers, they shall not overflow thee: when thou walkest thorough 〈◊〉 fire, thou shalt not be burnt: neither shall the flame kindle upon thee, Isai. 43. 2.  
Such an absolute power hath God over death, as he can say to it, Hi●… shalt thou come, and no further: and here shall thy proud waves be stayed, 〈◊〉 38. 11.  
This ministereth much comfort and hope in death. In this respect we may after an holy manner insult over death, and say, O death, where is thy sting? 1 Cor. 15. 55. Though death may arrest us, yet we need not fear that judgement and 〈◊〉 shall be got against us. ●…o this may be applied that ancient Prophecy, The sucking child shall play upon the hole of the Asp: and the weaned child shall put his hand on the Cockatrice-den, Isa. 11. 8. Christ was saved from death, not as 〈◊〉 private man, but as a public person, and as an Head to save all his Members 〈◊〉 death, Heb. 2. 15.  
The mention of death in this place gives us to understand, that Christ was offered 
Christ offered up to death.  up to death, though he prayed to be saved from death. As therefore his prayers and supplications were the gifts that as a Priest he offered up, so the putting of 〈◊〉 body to death was the Sacrifice. O●… Christ's death, See Chap. 2. v. 9 § 80, 83.   

§ 43. Of God's hearing Christ.  
THe issue of Christ's Intercession as a Priest, is thus expressed, And 〈◊〉 heard. If we well observe the whole sentence in this verse, we shall find th●… copulative AND to be a redundancy: or else the sentence must be extended 〈◊〉 the next verse.  
The issue here set down, sheweth, That the prayers Christ offered up to 〈◊〉 Father, were accepted of him. They were not made in vain, but effectual 〈◊〉 available.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  heard, is a compound, and signifieth 〈◊〉 only hearing, but also granting the request that is heard, Luke 1. 13. Acts 10. 31.  
God's sending of an Angel to strengthen him when he was in his prayer, is 〈◊〉 evidence of Gods hearing him, Luke 22. 42, 43. When Christ at his Baptism prayed, The heavens was opened, and the holy Ghost descended, and a voice from 〈◊〉, which said, Thou art my beloved Son, in thee I am well-pleased, Luk. 3. 21, 22. When Christ in his Agony thus prayed, Father, glorify thy Name, there 〈◊〉 a voice from heaven, saying, I have both glorified it, and will glorify it 〈◊〉, John 12. 28. When Christ raised Lazarus, he thus said, Father, I 〈◊〉 thee, that thou hast heard me, and I know that thou hearest me always, 〈◊〉 11. 41, 42.  
Such like grounds as these may be produced for Gods hearing Christ.  

1. The Dignity of Christ's Person, and near relation betwixt him and the Father, Heb. 1. 5.  
2. The affection which the Father bore him, He was his beloved Son in 〈◊〉 he was well pleased, Mat. 3. 17.  
3. The matter of his prayer, which was according to the will of his Father, Not as I will, but as thou wilt, ●…aith Christ to his Father, Mat. 26. 39 If we 〈◊〉 thing according to his will, he 〈◊〉 us, 1 Joh. 5. 14.  
4. The end of Christ's prayer, which was God's glory, Father, glorify thy 〈◊〉, Joh. 12. 28.   

1. This respect of God to his Son in hearing his prayer, is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God, than he who is always heard?  
2. This ratifieth God's approbation of Christ's Priesthood: For the praye●… which he offered up were a part of his Priestly function. If Gods hearing 〈◊〉 prayer of Elijah did assure the people, that he was a Prophet sent of 〈◊〉, (1 Kings 18. 36.) much more doth God's hearing Christ show, that Christ is a 〈◊〉 ordained of God.  
3. This may be an incitation unto us, when we are in any distress, and 〈◊〉 cause to fear, in faith to offer up prayers unto God. As Christ's pattern is a 〈◊〉 to pray: So Gods hearing him is a ground of faith: especially if our prayers 〈◊〉 made thorough the mediation of Christ. He that heard Christ's prayer will 〈◊〉 those that pray in Christ's name.    

§. 44. Of the fear from which Christ was delivered.  
THe Greek Noun translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fear, is compounded of a Verb that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  take, and an Adverb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  well: so as according to the notation of the word it implieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res bene caepessere, i. caute, circumspect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caveo, religio mihi est. Religiose caveo.  well to take or apprehend a thing. Thence followeth a very circumspection, and an holy fear. They who are circumspect and wary 〈◊〉 the things which concern God's worship, are expressed under this word, 〈◊〉 our English translates 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  devout, Luk. 2. 25. Act. 2. 5. & 8. 2. It is used to set 〈◊〉 natural fear, thus: The chief Captain 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fearing lest Paul should have been pul●… pieces, Act. 23. 10.  
By reason of the divers acceptations of the word, some translate it piety, or re●…; and some fear. Our last Translators have noted both; the later in the 〈◊〉, the former in the margin.  
They who take it for piety or reverence, make this clause to be a cause why God 〈◊〉 him; which was that piety which was in Jesus, and reverence which he bore 〈◊〉 Father, and thus translate it, for his piety, or for his Religion, or for his 〈◊〉. This interpretation may well stand with the general scope of the Apo●…, and with the analogy of faith. But it doth not well agree with the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Preposi●…, which properly signifieth from.  
The other acception of the word, which signifieth fear, will very well stand with the fore said Preposition, and word for word may be thus translated, He was heard 〈◊〉 his fear: that is, he was so heard as he was delivered from that which he 〈◊〉.  
This Substantive is only twice used in the New Testament, and that in this Epi●…: Once here, and again, Heb. 12. 28. where it is translated godly fear. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A Participle derived from the same root is used Heb. 11. 7. and thus translated, moved with fear.  
Other Authors do put this word for fear; and that where they speak of a natural fear. Thus may it be here taken, and imply that fear which possessed Christ in the depth of his agony: which was one of his sinless infirmities.  
Christ upon the present sense and feeling of that heavy burden, might in that 〈◊〉 fear lest he should be left alone, and pressed above his strength. Herein he was heard, in that he was not forsaken, nor overpressed, but enabled to bear the burden, and to free himself from it. Thus was Paul heard, when there was given to him a thorn in the flesh, the messenger of Satan to buffet him, and he prayed, and received this answer, My grace is sufficient for thee, 2 Cor. 12. 7, 8, 9  
This plainly showeth that Christ was subject to fear. Christ's fear may be reckoned among the other infirmities, whereunto in his humane nature he was subject: so as 〈◊〉 all fear is not simply in itself a sin.  
Of the general nature of this passion of fear, See Chap. 13. v. 6. §. 84, 85.  
This effect of fear doth much amplify Christ's agony; It shows it to be exceeding great. For it was no small matter that could make Christ, who was of a most undaunted spirit, and of all the most courageous that ever was, to fear. Of the extremity of Christ's agony, See §. 38.   

§ 45. Of Faith and Fear standing together.  
THe earnest prayer of Christ, together with the fruit thereof, which was Gods hearing of him, is an evidence of his faith. In that his fear is here added, it plainly appeareth that faith and fear may stand together. Moses retained his faith when he said, I exceedingly fear and quake, Heb. 12. 21.  
Though these be distinct and different, yet are they not contrary, but helpful one to another: as sight and hearing which are distinct senses. Fear makes faith to look up unto God: Faith supports and makes us rest upon God.  
Let not us sever those things that may stand together: but in all our fears let us believe and pray. so shall we be heard in the things we fear. If faith be severed from fear, an infirmity will be made a vice: and that which is natural be made diabolical. But mixed with faith, it will be sanctified and made very useful.  
As a means hereunto, consider,  

1. That God hath his hand in all things that may cause thee to fear, 〈◊〉 19 11.  
2. God remains thy Father in thy greatest fears, Matth. 26. 39  
3. God in wisdom ordereth thy estate, Matth. 10. 29.  
4. God can deliver thee from thy fears, jer. 32. 27.  
5. God is faithful, and will never fail thee, Heb. 13. 6.   
How faith may stand with fear, though it be somewhat a sinful fear, See the 〈◊〉 Sacrifice, on Psal. 116. 11. §. 75.  
The Preposition 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from, set before Christ's fear, showeth that God delive●… him from his fear. He did not leave him therein, nor forsake him, Hereupon Sa●… may rest upon this, not to be forsaken. See Chap. 13. v. 6. §. 73.   

§. 46. Of the most excellent and dearest Son of God suffering.  Verse 8. Though he were a Son, yet learned he obedience by the things 〈◊〉 i●… suffered. 
THis verse is added to satisfy a doubt which might be raised from the dignity 〈◊〉 Christ, and from the relation betwixt the Father and him: For he ●…s ●…styled a Son in reference to God the Father. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
To express this relation the more clearly, the Vulgar Latin setteth down 〈◊〉 correlative, thus, 
Filiu●… Dei.  Son of God. But there is an emphasis in this indefinite expre●…▪ Son; as was showed, Chap. 1. v. 2. §. 15.  
The doubt is this: Christ is the Son of God: far more excellent 〈◊〉 
Why the Son of God suffered.  the most excellent of creatures: he is the beloved Son of God: how then 〈◊〉 it that he should be brought to such an agony as is mentioned in the fo●… verse?  
Answ. God would have it so, that his Son might experimentally know 〈◊〉 far he ought to subject himself to his Father: namely, not only by doing 〈◊〉 his Father required, but also by enduring what his Father was pleased to 〈◊〉 on him: and therein to make himself a pattern to others. This is the main scope 〈◊〉 this verse.  
This Conjunction 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Though, is the note of an argument that is called 
c Diversum.  〈◊〉 which showeth a difference from another thing, not simply in the nature of 〈◊〉 thing, but in some special respect: as where God saith of the Israeli●…es, T●… broke my Covenant, although I was a husband unto them, Jer. 31. 32. To keep Covenant with an husband well agree: but in them who kept not Covenant with 〈◊〉 their husband, they did disagree. Thus to be a Son, and to be free from ●…fering may stand well together: But in Christ they were divers; for he was ●… Son, yet not freed from suffering. Of the kinds of argument, See Chap. ●… v 9 § 59  
This title Son, in reference to God properly belongeth to Christ, as 〈◊〉 
Christ the Son 〈◊〉 God.  been showed, Chap. 1. v. 2. §. 15. It sets out the dignity and excellency of 〈◊〉 above the most excellent of creatures, as hath been proved, Chap. 1. 〈◊〉 §. 39, 41.  
Here it is taken for Christ's person consisting of two natures, God and 〈◊〉. As man he suffered; as God he was able to endure the utmost that was in 〈◊〉 upon him.  
From this instance we may well infer, that neither excellency in ones self, 〈◊〉 
T●…e ●…eatest 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉  dearness unto God exempteth any in this world from suffering.  
Can any be thought to be more excellent than the Son of God, whom G●… hath set at his right hand, and made King of Kings and Lord of Lords? O●… 〈◊〉 any be thought dearer to God then his dear Son, styled the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Son of 〈◊〉 (Col. 1. 13.) The beloved, (Eph. 1. 6.) His beloved Son in whom he is well 〈◊〉 (Matth. 3. 17.) His elect in whom his soul delighteth, Isa. 42. 1.  
If this Son be not exempted from suffering, who can look to be exemp●… ●…y instances in all ages of such as have been highly advanced by God, and 〈◊〉 beloved of him might be produced to demonstrate, that neither excel●…cy in place or parts, nor interest in God's favour have exempted them from 〈◊〉 ●…rings.  

1. As for dignity and excellency it makes no difference before God. God is the supreme Lord over all, and in reference to him all are fellow-servants: so as the greatest can plead no more immunity at God's hand, than the 〈◊〉.  
2. As for interest in God's favour, God can and will turn the sufferings of his children to his own glory, and their good. Nothing ever made more to God's glory than Christ's sufferings, and nothing more made to Christ's advancement than they, Phil. 2. 8, 9   

1. Let them who have excellency above others in this world, apply this to them●…es, and be willing to put their necks under God's yoke, and contentedly bear what God shall lay upon them.  
2. Let them who think they have interest in God's favour, not so rely thereupon, ●…s to count themselves free from all correction. God is not like a foolish cockering 〈◊〉 other. He knows that corrections are needful and useful for his children. They who take themselves to be beloved of God, may rather look for trial of their obe●…ence this way, Heb. 12. 6, 7, 8.  
3. This is a matter of great consolation to such as are thus tried. Herein they 〈◊〉 dealt withal as God useth to deal with his dearest. Herein also they are made conformable to Christ their head.  
4. Let others take heed of censuring such as are brought to suffer. This was the error of jebs' Friends. God's best and dearest children may be thus miscensured.    

§. 47. Of experimental Learning.  
IT is said of the Son of God, that he 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  learned obedience.  
A thing is learned two ways.  

1. By attaining to the knowledge of that which we knew not before. In this sense saith Christ, Learn what that meaneth, I will have mercy and not sacrifice, Matth. 9 13.  
2. By an experimental evidence of what we knew before. In this sense saith the Apostle, I have learned in whatsoever state I am, therewith to be content, (Phil. 4. 11.) that is, by experience I find that this is my best course. Thus it is said, They shall learn war no more, (Isa. 2. 4) they shall experimentally find no more War amongst them. I have learned by experience, that the Lord hath blessed me for thy sake, saith Laban to jacob, Gen. 30. 27. Thus we say in common speech, when by experience of paying another's debt, we find how costly a thing it is to be a Surety, I have learned what suretyship is. Thus Christ learned what it was to be a Surety for sinners.   
In this particular case of Christ, that so excellent a person as the Son of God, so beloved of the Father, so pure, so harmless, should suffer so as he did, was a new lesson, never heard of before, first learned by him.  
Yea further in his own example he so practised this lesson, as he became an example to others, so to teach it others, as they might learn it of him.  
Christ had an experimental proof of sufferings. He had not only a general notion that the humane nature which he assumed was subject to manifold sufferings, but he learned it to be so by experience in his own person: he sensibly felt the smart, pain, weight and grief thereof: witness his great agony set down §. 38.  
Of the end and use of this experimental learning, See Chap. 2. vers. 18. § 183, 186.   

§. 48. Of Christ's Obedience in suffering.  
THe chief lesson which Christ by his suffering learned, is here styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉. The Greek word is a compound. The simple Verb from which it is derived signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to hear. The Preposition with which it is compounded, signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  under. So as according to the notation it signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. subauscultare.  to hearken under, or to listen, as Rhoda did, Act. 12. 13. and Sarah, Gen. 18. ●…0. Most usually it signifieth so to hearken to that which is required, as to do and perform the same; this is to obey▪ Thus Abraham being required of God to go to such a place, obeyed; for he 〈◊〉 thither, Heb. 11. 8. ●…n Latin he that 
e Dicto audience.  hears what is spoken, is said to obey. This is the notation of the Greek word here translated obedience. For obedience is a real demonstration of one's hearing that which is spoken to him: Because a voice is attributed to God's rod, that is, to his chastisements, and they who observe God's mind and meaning in correcting them, are said to hear the rod, (Mic. 6. 9) Obedience is applied to enduring suffering.  
Obedience therefore is manifested two ways. 
Active and passive obedience.   

1. By doing what is required, Rom. 6. 16.  
2. By enduring what is said upon one, Phil. 2. 8.   
In this later sense is the word here used. For Christ by experience found that it became him willingly and patiently to bear what his Father was pleased to ●…y upon him.  
Thus patience under a Cross is a kind of obedience; yea it is a great degree of 
Patience is obedience.  obedience; the highest and chiefest point of obedience. Unto you it is given 〈◊〉 only to believe on Christ, but also to suffer for his sake, saith the Apostle, 〈◊〉▪ 1. 29. To believe is a great part of obedience: but to suffer is there made ●… greater.  
Obj. We are oft brought to suffer, Will we, nill we. There is a necessity of e●…during. 
Willingly to endure what we cannot avoid is to obey  How then can this be counted obedience?  
Answ. Though the bearing of a burden be a matter of necessity, yet a 〈◊〉 and willing bearing it is a point of obedience.  
Herein lies a difference betwixt God's children and others. By their 〈◊〉 yielding they show that they prefer the good pleasure of God, before their 〈◊〉 ple●…sure; yea before their own ease, liberty, and life itself, if God call them 〈◊〉 lose their 〈◊〉.  
Let us not therefore think it sufficient that in peace, health, prosperity we ha●…e yielded some active obedience to Gods will for doing this or that: but let 〈◊〉 also be ready to 〈◊〉 passive obedience. This is commanded, Matth. 16. 〈◊〉 2 Tim. 2. 3.  
This hath been performed by God's servants, Heb. 11. 27. God hath commended it in them that have done it, Rev. 2. 3. and promised a great reward, Matth. 5. 11, 12.  
By this kind of obedience we shall show that we serve God not simply for 〈◊〉 selves, o●… our own advantage here in this world. And hereby we shall answer that cavil of Satan, Doth he fear God for nought? Job 1. 9  
If the things which Christ suffered be duly weighed, his obedience therein will more 〈◊〉 be manifested. Hereof see Chap. 2. v. 9 §. 76.   

§. 49. Of the benefit of Christ's being perfected.  Verse 9 And being made perfect, he became the author of eternal salvation, unto 〈◊〉 them that obey him. 
THe blessed effects of Christ's suffering are here added for further satisfaction of the doubt mentioned, § 46. For here is showed that glorious effects ●…ded to himself, and to such as believed on him. Therefore it is no wonder 〈◊〉 so excellent a person, and so dear to God as the Son was, should suffer 〈◊〉 he did.  
In reference to Christ himself it is here said, that he was made perfect, namely by his sufferings. This point is distinctly handled, Chap. 2. v. 10. §. 97.  
The manner of bringing in this effect, and inferring another effect concerning 
All that Christ did and suffered concurs to man's salvation  our salvation, by a Participle, thus, being made perfect he became, etc. showeth 〈◊〉 Christ by his fulfilling all that was required for man's redemption, which is implied under this word perfected, wrought out our salvation. It was not only his incarnation, nor his living here on earth, nor his preaching and working miracles, but also his sufferings (even till it came to this, that he said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is finished,) whereby he came to be the author of salvation: We may not therefore sever Christ's active and passive obedience; nor think by this or that part of his active obedience, or by this or that part of his suffering to be saved, but rest upon all that he 〈◊〉 and endured, to the making of him perfect. For thus he comes to be the author of salvation.  
Two things are comprised under the salvation here intended.  

1. Final redemption from all misery.  
2. Perfect fruition of all felicity.   
This is the salvation which was Prophesied of before Christ was exhibited, Isa. 62. 11. Zech. 9▪ 9 This is it that was proclaimed upon his coming into the world, L●…k. 1. 69. & 2. 30.  
This was it that was confirmed by the Apostles, after Christ was taken out of the world, and by all faithful Minister's age after age, Act. 28. 28. 2 Cor. 6. 2.  
Man was implunged into such misery by sin, as if this salvation had not been procured for him, it had been better for him never to have been. In this misery 〈◊〉 was so far held, as all creatures in the world could not help him: but Christ 〈◊〉 him, and had compassion on him, as he had on the Leper, Mar. 1. 41. and on the Widow, Luk. 7. 13. and thereupon saved him.  
The necessity and benefit of Christ's Priesthood is hereby demonstrated. By it that salvation is brought unto us, which if we had been without, we had been worse than dogs, and in the case of devils. But by it we are brought into a better estate then that wherein Adam was created.  
What matter of rejoy●…ing doth this give unto us! Not only the Mother of Jesus, (Luk. 1. 47.) and old Zacharias, (Luk, 1. 68) and old Simeon, (Luk. 2. 28, etc.) and other sons of men that partake of the benefit of this redemption, much rejoiced and praised God for this salvation; but also the Angels of heaven, Luk. 2. 13, 14. praise God for the same, and that on man's behalf. How did the Israelites rejoice at that salvation which God gave them when they passed thorough the red sea, Exod. 15. 1, & c.? and so upon other deliverances at other times. How much more ought we to be quickened up unto this holy and heavenly duty, to whom this great salvation belongeth?   

§. 50. Of the Author of Salvation.  
THere is another effect of Christ's sufferings, whereby the scandal of his Cross is taken away, thus expressed, He became the author of salvation.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  author, is not elsewhere to be found in the New Testament▪ 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Isocrat. a●… Phil.  Heathen Philosophers attribute it to their gods, whom they make the authors of all the good they have.  
In such a sense as Christ is here called the author of salvation, he is styled the 〈◊〉 of salvation, Chap. 2. v. 10. §. 95.  
Christ is here called the author of salvation in a double respect.  

1. In reference to his Father of whom he purchased those whom he saveth, Act. 
Christ author of salvation by purchase and conquest.  20. 28. Eph. 1. 14.  
2. In reference to Satan, whose slaves all mankind were. Him Christ overcame, and delivered them who were in bondage to him, and having rescued t●…em, made them heirs of salvation, Heb. 2. 14. & 1. 14.   

1. Herein lieth an especial difference betwixt Christ the true Priest, and all other 
Difference betwix●… Christ & other Priests.  Priests whatsoever. No Priest that ever was before Christ, was author of s●…lvation. If any had been so, Christ needed not have been a Priest.  
2. This giveth us good ground to look unto jesus, (Heb. 12. 2.) because he is the 
R●…st on Christ for salvation.  author of salvation. We may safely rest and rely upon him for salvation. Incredul●…us persons, who refuse to rest upon Christ; and Idolaters, who rest upon any other, deprive themselves of salvation, and deservedly perish.  
3. Ascribe all glory for that hope of salvation which ye have, unto Christ: 〈◊〉 
Ascribe salvation to Christ.  they who cried and said, Salvation to our God that sitteth on the Throne, and 〈◊〉 to the Lamb, Rev. 7. 10. The equity hereof is thus set down, Of him, and 〈◊〉 him, and to him are all things: to him be glory for ever, Rom. 11. 36.    

§. 51. Of eternal Salvation.  
OF the salvation here intended, See Chap. 1. vers. 14. §. 159. & Chap. 2. ver. 10. §. 95.  
The more to commend this salvation, whereof Christ is the author, it is here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  eternal. The Greek Adjective is derived from that word which is 〈◊〉 translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See ●…b. 1. v. 8. §. 108.  ●…ver. Of Eternity see the Guide to go to God, or my Explanation of 〈◊〉 Lords Prayer, §. 224.  
Here it is taken for an everlasting continuance, without date or end. In this sense it is here said that salvation is eternal. This is that which is styled, 〈◊〉 eternal, Matth. 25. 46. And an inheritance incorruptible, that fadeth not 〈◊〉, 1 Pet. 1. 4.  
Thus is this salvation set forth to manifest and magnify the greatness of his Majesty, the riches of his mercy, and the worth of his sacrifice that is the 〈◊〉 thereof.  

1. We have good ground hereupon to prefer this salvation before honour, 
Prefer eternal before transitory.  ease, profit, pleasure, or any thing else that this world can afford. For this 〈◊〉 and all things therein are transitory. What shall it then profit a man to gain the whole world, which soon passeth away; and lose salvation which is 〈◊〉? Consider how desirous men are of such inheritances of land and houses in 〈◊〉 world, which have no date nor time of expiration; and yet expire they will 〈◊〉 must. There is no worldly inheritance so settled on any, but he must leave it, or 〈◊〉 will leave him: but here is an everlasting inheritance, which shall never decay, ●…ver be taken away.  
2. Well may we patiently endure whatsoever the Lord shall be pleased to lay 〈◊〉 
Patiently endure momentany afflictions.  us, because Our light affliction which is but for a moment, worketh for us a far 〈◊〉 exceeding and eternal weight of glory, 2 Cor. 4. 17.   
This made Martyrs so patient and joyful in all their sufferings. See more 〈◊〉 Martyr's sufferings, and of their joyful manner of suffering in my Sermon 〈◊〉 A Recovery from Apostasy, on Luk. 15. 31. § 23, 25, 26.   

§. 52. Of Obedience a sign of Salvation.  
THat it may be known to whom the foresaid salvation belongeth, the 〈◊〉 addeth this description of them, To all them that obey him. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The particle 〈◊〉 the Verb translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  obey is that from whence the Noun 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  obedience is 〈◊〉: Whereof see v. 8. §. 48.  
Hereby in this place is intended a doing of that which is required. He that requireth that which is to be done, is comprised under this relative 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Him, 〈◊〉 hath reference to the Son mentioned, v. 8. So that the obedience here set down is 〈◊〉 that which Christ requireth, according to that which was noted of hearing 〈◊〉 voice, Chap 2. v. 7.  
By this we may conceive that faith, and other like graces are here 〈◊〉 under this phrase, obey him: for faith is much urged and pressed by Christ, 〈◊〉 3. 18, 36. & 6. 47. Therefore he that believeth not is said to disobey, 〈◊〉. 3 vers. 18.  
This qualification of the persons for whom salvation was purchased, is here 〈◊〉 down as a sign and mark whereby they may have assurance in themselves, 〈◊〉 may give evidence to others that salvation belongeth unto them. For Christ 〈◊〉 set this mark upon his sheep, My sheep hear my voice, and I know them, and 〈◊〉 ●…low me, Joh. 10. 27.  
Thus it appeareth that none can lay claim to salvation till they obey Christ.  
This is a condition annexed to the participation of salvation: it is a way appoin●… for attaining thereunto.  

1. This discovereth the folly of those who so rest upon what Christ hath done ●…dendured for man's salvation, as they regard not Christ's voice, nor hearken to 〈◊〉 which Christ requireth of them. Though the obedience here required be no 〈◊〉 of salvation, yet without it a man cannot attain to salvation.  
2. Make this a trial of thy spiritual estate: and hereby examine thyself, that 〈◊〉 mayst know thy right to salvation. This showeth that thou art a member of 〈◊〉 body whereof Christ is the Saviour, Eph. 5. 23.  
3. As thou desirest to partake of this benefit of Christ's Priesthood, so take him 〈◊〉 be thy King: and let his will revealed in his Word, be thy rule, and a Law unto 〈◊〉.    

§. 53. Of the extent of Salvation, To all that obey.  
AS the foresaid point of obedience was a matter of restraint, excluding all that obeyed not from salvation, so this general particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ALL, is a note of extent 〈◊〉 all of all sorts, of what rank or degree soever they be, so as none at all 〈◊〉 obey shall miss of salvation. He that observes the condition, shall assuredly 〈◊〉 the fruition of that which is promised. God rewardeth every man according to 〈◊〉, Psal. 62. 12.  

1. He that propoundeth the condition bindeth himself to perform what is pro●… thereupon.  
2. Christ is no respecter of persons, Act. 10. 34. What he giveth to any one, he 〈◊〉 give to every one that is guided by the same spirit.   
All of all sorts, great and mean, rich and poor, male and female, or of what 〈◊〉 rank or degree soever they be, that are in the number of those that obey, may 〈◊〉 this ground lay hold on salvation, and rest assuredly to be made partakers thereof.  
This may give a good direction to all that are in God's room over others, and 〈◊〉 power to reward, that they do it impartially; and look to the work, not to the person.   

§. 54. Of Christ called a Priest after the most excellent Order.  Verse 10. Called of God an Highpriest, after the order of Melchised●…c. 
THis verse is added as a conclusion of what the Apostle had said concerning the acts and ends of Christ's Priesthood; which were such as could agree to none of the Priests under the Law: so as he must needs be a Priest after a more excellent order then the order of Aaron. This he had showed before, v. 6. to be the 〈◊〉 of Melchisedec, and thereupon concludeth that he is called of God an Highpriest after this order. The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cognominatus.  called, is a compound; here only used in the New Testament. It signifies a free, open acknowledging one; and 〈◊〉 it were by name calling him.  
This act is ascribed to God in this phrase, Called of God; and implieth that God 〈◊〉 Christ unto this excellent Priesthood. As was noted before, §. 24, 27.  
Of this phrase, After the order of Melchisedec, See v. 6. §. 30.   

§. 55. Of the Resolution of Heb. 5. v. 7, 8, 9, 10.  7. Who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared: 8. Though he were a Son, yet learned he obedience by the things which he suffered. 9 And being made perfect, he became the author of eternal salvation unto all them, 〈◊〉 they him, 10. Called of God an Highpriest after the Order of Melchisedec. 
THe sum of these four verses is, A proof of the excellency of Christ's Priesthood.  
Hereof are two parts,  

1. A confirmation of the point, v. 7, 8, 9  
2. A conclusion thereof, v. 10.   
The point in general was before declared, v. 5, 6. It is here proved by an ●…ction of particulars. The particulars may be brought to two heads.  

1. The act of Christ's Priesthood, v. 7.  
2. The ends thereof, v. 8, 9   
The principal act is  

1. Propounded.  
2. Illustrated. 
Vers. 7.    
About the act four things are propounded.  

1. The kind thereof, He offered.  
2. The subject matter which he offered. Hereof are two branches. 

1. Prayers.  
2. Supplications.    
3. The manner of offering them up. Hereof are also two branches. 

1. With strong crying.  
2. With tears.    
4. The person to whom he offered. This person was God, who is described, 

1. By his ability to do what was desired, To him that was able.  
2. By the extent of his power in this phrase, To save from death.     
The foresaid point is illustrated two ways;  

1. By the time when it was done.  
2. By the issue thereof.   
The time is described two ways;  

1. By the brevity of it, implied in this phrase, In the days.  
2. By the infirmity of Christ's humane nature, in this phrase, Of his flesh.   
The issue of Christ's prayers is set out,  

1. By the kind thereof, He was heard.  
2. By the subject whereabout he was heard, in that he feared.   
The ends of Christ's executing his Priesthood are here noted to be two, 〈◊〉 〈◊〉 reference to his Father, v. 8. The other in reference to his Church, v. 9  
In the former we may observe two points: 
Vers. 8.   

1. The manner of bringing it in by these discretive particles, Though, yet.  
2. The matter whereof it consists. Hereof are two branches. 

1. A Lesson.  
2. The means of learning it.     
In the lesson are expressed,  

1. The Scholar, a Son.  
2. The kind of learning, which was experience.  
3. The lesson itself, Obedience.   
The means of learning the foresaid lesson were sufferings.  
In declaring the other end which hath reference to the Church, there is 〈◊〉▪ 
Vers. 9   

1. The ground of it, Christ was made perfect.  
2. The kind of it. This is 

1. Propounded.  
2. Amplified.     
In propounding the end is manifested,  

1. The kind of it, Salvation.  
2. The continuance of it, eternal.   
It is amplified,  

1. By the efficient, in this phrase, He became the author.  
2. By the persons to whose good it tended: These are manifested, 

1. By a restraint, Them that obey him.  
2. By an extent of that restraint in this general particle, ALL.     
The conclusion is, that Christ is the most excellent Priest. 
Vers. 10.   
Concerning this three points are expressed:  

1. The author of his calling, Called of God.  
2. The kind of his Function, An Highpriest.  
3. The Order after which he was a Priest, After the Order of 〈◊〉.    

§. 56. Of Observations raised out of Heb. 5. 7, 8, 9, 10.  
I. CHrists time on earth was but short. Here it is set forth by days. See §. 33. 
Vers. 7.   
II. Christ's humane nature was a frail nature. It was flesh. See §. 33.  
III. Christ's sufferings were only for the time of this life. They were in the days of 〈◊〉 〈◊〉. See §. 33.  
IV. Christ as our Priest offered for us. This is plainly expressed. See §. 34.  
V. The gifts which Christ offered up were prayers. This also is plainly expressed. 〈◊〉 〈◊〉 36.  
VI Christ added supplications to prayers. Of the difference betwixt prayers and 〈◊〉, See §. 35.  
VII. Christ prayers were very ardent. They were strong cry. See §. 37.  
VIII. Christ prayers were mixed with tears. This is here expressed. See §. 37.  
IX. Christ's agony was very great. The effects thereof here noted do demonstrate is much. See §. 38.  
X. In extraordinary distress, extraordinary prayer is to be made. Christ's distress 〈◊〉 extraordinary, so was his prayer. See §. 39  
XI. Prayer is to be made to God alone. Christ's pattern teacheth thus much. See §. 40.  
XII. They who call on God must believe that he is able to help. For this end is God 〈◊〉 described, Who is able, etc. See §. 40.  
XIII. God hath power over death. For he can save from death. See. §. 41.  
XIV. God can keep such as die from being swallowed up of death. Thus was Christ 〈◊〉 from death. See §. 42.  
XV. Christ was offered up to death. Thus much is intended by the mention of death i●… this place. See §. 42.  
XVI. Christ prayers were heard. This is expressly set down. See §. 43.  
XVII. Christ feared. This is here taken for grant. See §. 44.  
XVIII. Christ was delivered from what he feared. This is the meaning of this 〈◊〉, 〈◊〉 was heard. See §. 44.  
XIX. Faith and fear may stand together. Christ prayer was an effect of faith, yet 〈◊〉. See §. 45.  
XX. Christ's sufferings are no matter of offence. These discretive particles, Though, 
Vers. 8.  〈◊〉, import as much. § 46.  
XXI. Christ was the Son of God. This is here intended under this word, A Son. See §. 46.  
XXII. The best and dearest to God are subject to sufferings. So was the Son of God. See § 46.  
XXIII. Experience is a teacher. This is the learning here intended. See §. 47.  
XXIV. Suffering is a kin●…e of obedience. This is the obedience here meant. See §. 48.  
XXV. Christ suffered much. This is taken for grant under this phrase, By the thi●…gs which he suffered. See §. 48.  
XXVI. Christ was 〈◊〉 by his sufferings. This is here implied under this phrase, 
Vers. 9  〈◊〉 〈◊〉 〈◊〉. See §. 49.  
XXVII. What Christ ●…uffered was for man's salvation Salvation is here laid down 〈◊〉 the end of Christ's sufferings. See §. 49.  
XXVIII. Christ is the author of salvation. These are the very words of the text. See § 50  
XXIX Salvation purchased by Christ is ●…ternall. So is it here styled. See §. 51.  
XXX. True obedience is that which is yielded to Christ's Word. This relative HIM (〈◊〉) hath reference to Christ and his Word. See §. 52.  
XXXI. 〈◊〉 but such as they Christ can be saved. Salvation is here appropriated 〈◊〉 〈◊〉. See §. 52.  
XXXII. All that obey Christ shall be saved. The general particle ALL, intends 〈◊〉 much. See §. 53.  
XXXIII. Christ was an Highpriest. 
Vers. 10.   
XXXIV. Christ was called of God to be an Highpriest. These two last Doctrines are in the words of them expressed.  
XXXV. Christ was an Highpriest after the most excellent Order. This was 〈◊〉 order of Melchizedech. Of these three last Doctrines, See §. 54.   

§. 57 Of the many profound mysteries of Christ's Priesthood.  Verse 11. Of whom we have many things to say, and hard to be uttered, seeing ye 〈◊〉 dull of hearing. 
FRom this verse to the end of the sixth Chapter, the Apostle maketh a ●…on: which he doth of purpose to stir up the Hebrews more 〈◊〉 to attend to that which he should further deliver about the excellency of 〈◊〉 Priesthood.  
This verse is a transition betwixt his former Doctrine, and the following ●…sion. It is a perfect transition, looking backward and forward. It looks ●…ward to the former Doctrine, by setting down the multitude and difficulty of ●…steries concerning Melchizedech, in these two phrases, Many things hard to be ●…tered. It looks backward to the digression in declaring their dulness, thus, Ye 〈◊〉 dull of hearing.  
This Relative, whom (
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of whom) hath reference to Melchizedech, the last 〈◊〉 of the former verse: but so as it intends also Christ and his Priesthood, which 〈◊〉 after the order of Melchizedech.  
Of the Greek phrase, thus translated, Of whom we have 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  many things to say, 〈◊〉 Ch. 4. v. 13. §. 79.  
Thereby is implied that many mysteries were couched under that kind of ●…hood: and the phrase following showeth them to be very difficult.  
This phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hard to be uttered, or hard by interpretation, to speak, or 〈◊〉 manifesteth a difficulty.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word is a compound. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The simple Verb signifieth to interpret 〈◊〉 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the particle added thereto implieth a difficulty. As in this phrase, burdens ●…vous to be born, or 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hard to be born, Luk. 11. 46. and this, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hard to be unde●… 〈◊〉 2. Pet. 3. 16. 
ᵍ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Hereby we are given to understand, that the doctrine of Christ's 〈◊〉 contains many profound mysteries.  
This is evident by sundry mysteries heretofore delivered on Chap 2. v. 17, 18. 〈◊〉 on Chap. 4. v. 15, 16. and on the beginning of this Chapter: but especially by 〈◊〉 which are set down in the seventh, and other Chapters following.  
Christ's Priesthood is the main ground of our salvation: most of the 〈◊〉 
Mysteries belonging to Christ's Priesthood.  points of our Christian Religion must be known for attaining the knowledge 〈◊〉 of: as the distinction between Father and Son, and betwixt the two 〈◊〉 〈◊〉 Christ, in both which he was our Priest: God, for works of Authority and ●…nity: Man, for works of service, and suffering: the union also of those two ●…tures in one Person, because the perfection of all those things, which 〈◊〉, 〈◊〉 our Priest did, consisted therein: yea the several mysteries contained under 〈◊〉 many Rites of Aaron's Priesthood, and the difference betwixt Aaron's and ●…zedechs Priesthood are to be known, as the Apostle himself in the seventh 〈◊〉 expressly showeth.  

1. This giveth evidence of the singular use and benefit of this Epistle to the 〈◊〉 〈◊〉. No part of Scripture doth more distinctly, and fully lay forth the 〈◊〉 of Christ's Priesthood then this. What wrong therefore do those to God's 〈◊〉 who impugn the authority of this Epistle? See Ch. 1. §. 1. in the Pro●…m 〈◊〉 before this Epistle.  
2. It can be no wonder that so many heresies have been in all age's 〈◊〉 about the Priesthood of Christ, in that it is a mystery so profound as it 〈◊〉. 〈◊〉 of the Popish heresies, especially those that are most fundamental, are 〈◊〉 Christ's Priesthood. For of it there are two parts: The oblation of Christ's 〈◊〉, and his continual Intercession: Against which are most of their 〈◊〉 resies: as the Sacrifice of the Mass; which they say is a true, real, 〈◊〉 Sacrifice for the quick and dead: their sacrificing Priests: their doctrine of 〈◊〉 〈◊〉 Supererogation, of Intercession of Saints and Angels: most of their errors about 〈◊〉 Sacraments, with many other.  
3. Hereby we see how necessary it is to be well instructed in the Priesthood of Christ.  
4. This may stir up Ministers among other mysteries to study and preach this my●… of Christ's Priesthood. And this may also stir up people patiently and diligently to attend unto it.   
Of the Papists cavil hence raised about the difficulty of the Scripture, See The 〈◊〉 Armour of God. Treat. 2. Part. 8. on Eph. 6. 17. Of God's word, §. 18, 19, etc.   

§. 58. Of men's dulness in hearing.  
THe other part of the transition followeth in these words, Seeing ye are dull of hearing, or slow in ears. The Greek word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tardus, segnis iners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non potest currere.  dull, properly signifeth slow, or slothful, and so it is translated Heb. 6. 12. The Greek Epithet is 〈◊〉 to an 
b Homer.  Ass, a slow beast: to an 
c Lucian.  old man, and to 
d Epigram.  water running 〈◊〉.  
The other word translated hearing doth signify ears, for it is of the Plural number, and is translated ears, Mark 7. 35. Acts 17. 20. They who are ready, wil●…, and forward to hearken to a thing, are said to be 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  swift to hear, Jam. 5. 19 Contrarily they who are negligent and careless, are said to be slow in their ears, 
ᵉ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aures.  〈◊〉 in hearing. Hereby we see that their want of knowledge was through their 〈◊〉 default: So as, That dulness of understanding, which men by their own 〈◊〉 bring upon themselves, makes the mysteries of the Word to be more 〈◊〉, than otherwise they would be. This is the reason that moved Christ to reprove his Disciples for not understanding what he spoke, Matth. 15. 16. & and 16. 9 Luke 24. 25. john 3. 10. So the Apostles, 1 Corinth. 3. 1. 2 Pet. 3. 16.  
This affords matter of humiliation to all such as understand not the Word, and the mysteries contained therein: For it showeth, that they have been slothful and careless about exercising themselves in God's Word: and thereby they have 〈◊〉 themselves dull in hearing, dull in conceiving.  
Let them therefore lay the blame, not upon God's Word, but upon themselves: for take away dulness from men's understanding, and the Scriptures will appear to be much more easy then to many they appear to be.  
Of the perspicuity of the Scripture, and of means to find out the sense and meaning thereof, See The whole Armour of God, Treat. 2. Part. 8. on Ephes. 6. 17. §. 3, 7, 18, 21.  
This phrase 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hard to be uttered, shows, that hearer's dulness keeps Ministers from a full and clear expressing of the mysteries of the Word. They know not how to speak to their hearers, 1 Cor. 3. 1.  
Hereby they are forced to pass over sundry mysteries, or to express them in such low terms as may seem more fit for dull capacities, then for divine mysteries. This further aggravates that fault of dulness in hearing.   

§. 59 Of reproving upon just ground.  Verse 12. For when for the time, ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat. 
IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse: namely, for 〈◊〉 dulness in hearing.  
〈◊〉 exemplification is brought in as a proof of his reproof. So much is ma●… by this causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR. Before which in Greek is set the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  co●… particle: which is not without emphasis: and may be thus translated, For, Even.  
The Apostles exemplification is set out in two Metaphors: One is taken from Catechists, who need to be instructed in the first principles of Christian Religion, v. 12. The other from children who must have plain and easy matters delivered unto them, v. 13, 14.  
By this manner of proceeding, in showing the ground of his reproof, we may observe, That reproof must be upon good ground.  
If thy brother shall trespass, go and tell him his fault, Matth. 18. 15. This is to be done in private reproof. Them that sin rebuke before all, 1 Tim. 5. 24. This is to be done in public reproof. In the one, and in the other there must be a trespass, 〈◊〉 sin, for which the reproof is. Nicodemus took this for an undeniable principle, which he thus expresseth, Doth our Law judge any man before it hear him, and 〈◊〉 what he doth? Joh. 7. 51.  
Hereby the Reprover justifieth his deed, and showeth, that there was need thereof. Thus he maketh his reproof to pierce more deeply, and 〈◊〉 the reproved see his fault, whereby he may be brought to confess and redress it, or at least his mouth will be stopped that he shall not have to oppose against it.  
To reprove upon light report or mere suspicion, savoureth too rankly of 〈◊〉 rashness which beseemeth not Christians in such a duty.   

§. 60. Of Proficiency answerable to the means afforded.  
THis phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For the time, implieth that these Hebrews had had the Gospel many years preached unto them: thereby they were called unto the Christian Church, and made scholars in Christ's school: and had Christ's Ministers to be their instructors, and the holy Scriptures their books. This is here noted as an ●…vation of their dulness, and implieth, that our proficiency ought to be answerable to our continuance under the Ministry of God's Word. Christ thus 〈◊〉 Philip for failing herein, Have I been so long time with you, and yet, hast thou not 〈◊〉 me, Philip? Joh. 14. 9 Herein Moses aggravateth the sin of the Israelites in the wilderness, who had been there tutored forty years, Yet, saith he, the Lord 〈◊〉 not given you an heart to perceive, and eyes to see, and ears to hear unto this day, Deut. 29. 4.  
This also made jeremiah to complain, That three and twenty years' ●…ther he had spoken to them the Word of the Lord, but they had not hear 〈◊〉▪ jer. 25. 3.  
The continuance of means of knowledge among us, is a great aggravation of our people's ignorance. For who among us have not been born and brought 〈◊〉 under the light of the Gospel? Are there any now that were born before Queen Elizab. this days? But from the beginning of her days, till these our day's 〈◊〉 the Gospel been preached in this Land, and I hope will continue to be preached to the world's end. The truth of God's Word, and mysteries of godliness have 〈◊〉 this time been publicly preached, and strongly maintained against Papists and other Adversaries. A shame therefore it is for people to be dull in hearing the mysteries of the Word. See more hereof, §. 63.  
Of Ignorance as it is a sin, See v. 2. §. 10. Of the danger thereof, See Chap. 3. v. 10. §. 112.   

§. 61. Of Learners proving Teachers.  
BY the continuance of means which these Hebrews had enjoyed, the Apostle 〈◊〉 showeth, that they might have attained to such a measure of knowledge as they might have been able to have instructed others.  
The Word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Teachers is derived from a Verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Teachers in ability and office.  to 〈◊〉. It setteth forth such an one as hath been so taught, and thereupon hath so learned, as he is able and fit to teach others. Sometimes it is put for him that hath an office of teaching, Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach, Rom. 2. 20. So it is here taken. So as it will not follow that all who are able to instruct others, should thereupon take upon them the ministerial function, without being called and set apart thereunto. All that have the office of teachers must have the ability of teachers: but all that have the ability need not have the 〈◊〉.  
The word set before this, and translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Long learners ought to be able teachers.  Ye ought, signifieth a bounden duty. Of the various acception of this word, See Chap. 2. v. 17. §. 166. Here it showeth, that it became them, and it was their duty so to have improved the means of knowledge that was so long afforded unto them, as they might have been fit to 〈◊〉 taught others. In this respect the Apostle requires aged women, to be 〈◊〉 of good things, Tit. 2. 4. Thus Aquila and Priscilla instructed Apollo's, Act. 18. 26.  
By such proficiency both God, his Word, and Ministers are much honoured: Yea thereby the Church may be much increased, and they themselves made able to 〈◊〉 much good to others, and to themselves.  
What now may we judge of them, who do all they can to keep people from knowledge, and to nuzzle them up in ignorance. Hereof see The whole Armour of God, Treat. 2. Part. 8. on Ephes. 6. 17. §. 22, 23, 24. How such are made Satan's 〈◊〉, See ibid. Treat. 1. Part. 1. on Eph. 6. 12. §. 24.  
This may be a spur to such as think they have gone far, if they have attained to the knowledge of some fundamental principles. Are such fit to be Teachers? Where is that fullness of knowledge (Col. 1. 9) and abundance therein (2 Cor. 8. 7.) which 〈◊〉 required of Christians?  
I●… it be the duty of private Christians to be able to instruct others, How 〈◊〉 more of Ministers, Governors of Families, Parents, and such as 〈◊〉 charge over others? What a shame is it for such to be unable to be ●…eachers?  
It becomes us therefore to give the more earnest heed to the things we hear (Heb. 2. 1.) So as we may the more profit thereby, and still more and more grow in knowledge, till we come to be able teachers.   

§. 62. Of instructing others according to their need.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ye have need, is brought in as a reason of the Apostles forbearing to handle deep points. They had need of other kind of instructions: So as people are to be instructed according to their need. Ye are not able to bear such and such Doctrines, 1 Cor. 3. 2. I have yet many things to say unto you: but you cannot bear them now (saith Christ to his Disciples, john 16. 12.) It is expressly said of him, That he spoke the Word unto them as they were able to bear it, Mark 4. 33. This was the reason why Christ would not press upon his Disciples that 〈◊〉 Discipline of much fasting, while they were but novices. He declareth the equity hereof in two familiar comparisons: One taken from putting a 〈◊〉 of new cloth unto an old garment: The other from putting new wine 〈◊〉 old bottles; which he saith no man will do, Matth. 9 14, 15, etc. See more §. 66.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Need, signifieth also use, Ephes. 4. 29. 〈◊〉 3. 14. And Experience teacheth, That things needful do prove useful.  
It is therefore an especial point of wisdom in those who have a charge over others, carefully to observe of what they have need.  
This Conjunction 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Again, hath reference to their first entrance into Christ's School, and it intends as much as if he had thus said, As at the beginning when 〈◊〉 first became hearers of the Gospel, ye were ignorant of the mysteries thereof, and had need to be instructed in the first Principles of Christian Religion: So 〈◊〉 ye remain ignorant: and notwithstanding the great means of knowledge afforded unto you, and the long time that you have enjoyed the same, ye are in such a case as you were in the beginning: So that it is needful that we begin all 〈◊〉 again.  
Hereby the Apostle gives us to understand, that where need requires it, the same 
The same to be taught again if need require.  same things are to be taught again, yea and again. To write the same things to you 〈◊〉 for you safe, saith the Apostle, Phil. 3. 1. To this tends the Prophet's ingemination, Precept must be upon precept, precept upon precept, line upon line, line 〈◊〉 line, Isa. 28. 10.  
Thus we deal with our friends about bodily food. If we observe that by reason of weakness they need to be said with such sustenance, as they used in their childhood, we will give them the same again. Physicians in deep consumptions use to advise well-grown persons to suck women's breasts.  
Should we not be as wise for people's souls, as for their bodies?   

§. 63. Of the first principles of the Oracles of God.  
THat which these Hebrews had need to be taught again, is thus expressed, 〈◊〉 first principles of the Oracles of God.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  principles, is derived from a Verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉. This is the first evident demonstration of a child's strength: that he can feel 〈◊〉 legs and go. The Metaphor is transferred to Arts, wherein the first things that 〈◊〉 learned are called Principles or Elements. All Arts have their distinct 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Principles, which, they who desire to learn this or that Art, are first taught. So 〈◊〉 have their Principles, wherein they who desire knowledge of the Christian Religion, are instructed.  
These are here said to be the first principles, or word for word, The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  principl●… of the beginning: such as at the beginning are first taught: and thereupon not ●…ly turned, first principles  
More distinctly to show what kind of principles he meaneth, he addeth th●… clause, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of the Oracles of God.  
The word translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Oracles, is derived from another Noun that signif●… 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word, or speech. Heathen Authors do put the word here used in the 〈◊〉 number for a 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  divine answer, in English it is styled 
i Oraculum.  an Oracle.  
The Apostle here to show distinctly what he means, adds this word, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of G●…, (Oracles of God.) So as he means such principles as are made known by God i●… his Word. Therefore the Laws which Moses declared from God are styled 〈◊〉 Act. 7. 38. And the precepts committed to the Jews, Rom. 3. 2. and in general 〈◊〉 whole word of God, 1 Pet. 4. 11.  
This is an aggravation of the fault of the Hebrews in that they neglected 〈◊〉 principles of humane Arts, but the very Oracles of God himself.  
In particular these are called, The Principles of the Doctrine of Christ, Ch●…. 6. §. 3.  
In this case to be ever learning, and never able to come to the knowledge of 〈◊〉 truth, is a great shame, 2 Tim. 3. 7.  
God himself is hereby much dishonoured: His Word and Ministers ●…graced.  
This nearly concerns such as have been ancient Professors and He●… of God's Word. The Adversaries of our profession will be ready to open 〈◊〉 mouths against such: So as the name of God may be blasphemed there●…, Rom. 2. 24.  
Such also may soon be made a prey to every seducer, Ephes. 4. 14.  
Take heed therefore how you hear.   

§. 64. Of Catechism.  
THis p●…ase, Ye have need that one teach you again which be the first principles & ●…. i●… is a description of such as were to be instructed in the first principles of 〈◊〉 Christian Religion. Hereby it appeareth, that the Primitive Church, 〈◊〉 in the Apostles days had forms of Catechisms, and a custom of ●…zing: As the Jews had the Law for their Catechism, and the abbreviation there●…▪ Ma●…. 22. 37, 38, 39  
To 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  catechise according to the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so●…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i●…●…. nare aliquid ●…ribus 〈◊〉, vel iusti●…re viv●… 〈◊〉, vel initiare praeceptis artis. In●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ricdimeuta religionis doc●…re.  notation of the Greek Verb, is to instruct, 〈◊〉 that by word of mouth, or by sounding a thing in one's ears.  
Among Christians, to catechise is to teach the first principles of Christian Re●…gion: and a Catechism is a brief form of such principles. Such forms there 〈◊〉 〈◊〉 the beginning of the Primitive Church. These and such like phrases import as ●…uch: A form of knowledge, (Rom. 2. 20.) A form of Doctrine, (Rom. 6. 17.) A 〈◊〉 ●…f sound words, (●… Tim. 1. 13.) The principles of the Doctrine of Christ, (Heb. ●….) and this phrase in my text, The first principles of the Oracles of God. Thus was 〈◊〉, (Luk. 1. 4.) and Apollos catechised, Act. 10. 25.  
As in the Apostles time, so in succeeding ages, sundry Churches had their dis●…ct Catechisms.  
So frequent was the practice of Catechising in ancient times, as they had Minis●…rs s●…t apart for this particular duty to Catechise, called 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Catechisers: and all 〈◊〉 were admitted to the Church, were from time to time Catechised, and instru●…ed 〈◊〉 the principles of Christian Religion, who from the time of their entrance into the Church, till they were judged ●…it to partake of the Sacrament, were called 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉, or disciples of the Catechisers.  
Many o●… the ancient 
e 〈◊〉. N●…aes. Can. 6, & 7. Concil. Iher. 2 Concil. Bra. Can. 1. 4 Concil. Tolet. Can. 24.  Councils have made sundry Decrees for Catechising. And many o●… the 
C●…m. Alex. Paedag Or●…g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril. Hicros. Myster. Aug. Ench●…r. & ●…e Symbol. ad Catech. F●…lgem. de side Theodores. Epitome. Lactant. Instit. Why Catechising necessary.  ancient Fathers have made Treatises thereabouts.  
Weighty reasons may be given for the necessity of Catechising.  

1. By Catechising a good and sure foundation is laid. Now it is necessary that in all building, a good foundation be laid, lest for want of it the building come to 〈◊〉, Matth. 7. 20, 27.  
2. By Catechising people are by degrees made capable of deeper mysteries: as children by learning letters and syllabies, and to spell them, are brought on to 〈◊〉 distinctly. The most intelligent hearers are such as have been well instructed 〈◊〉 the principles of Religion.  
3. By Catechising such as profess the faith are enabled to render a reason of 〈◊〉 〈◊〉 that is in them, (as is required, 1 Pet. 3. 15.) For a Catechism well compiled, contains the sum and substance of all that a Christian is to bel●…ve.  
4. By Catechising Pastors may know their people's capacity and understanding: and this is requisice in two respects. 

1. That he may the better know whom to admit to the Lords Table.  
2. That he may the better discern how to order his preaching both for matter and manner.    
5. The fruits of Catechising have ever been observed to be many and great. Thereby have families been made seminaries for the Church. Catechising was one of the most effectual ordinary means of drawing Pagans to embrace the Christian saith. The fruit which julian the Apostate observed to arise from instructing children in the principles of Christianity, made him put down all places that were used to that end. It hath ever been observed that in this later spring of the 〈◊〉, the use of Catechising hath been an especial means of drawing people from the darkness of Popery, to the light, of the Gospel. For every Reformed 
Concil. Trident. ●…ss. ul●…. sub Pio 4. Decret. 19  Church hath her Catechism, whereby multitudes have been so grounded in the 〈◊〉 Religion, as nothing could draw them from the same. Hereupon Papists by 〈◊〉 of their Council at Trent, were moved to compile a Catechism of the prin●… o●… their Religion.   
〈◊〉 the question be demanded wherein the difference lieth betwixt Catechising 
Difference betwixt Catechising and Preaching.  and Preaching: I answer, in these particulars especially.  

1. By Catechising a foundation is laid, Heb. 6. 1. By Preaching the building is 〈◊〉 〈◊〉 reared up, beautified and perfected.  
2. 〈◊〉 Catechising many and large points are contracted into brief sums: as in ●…e ten Commandments, Creed, and Lords prayer. By Preaching sundry points ●…e amplified, enlarged, and sundry ways applied.  
●…. By Catechising weak and ignorant ones are fed, as with milk. By Preaching the strong are further nourished with strong meat. For in Catechising the 〈◊〉 necessary principles are plainly laid down: but in Preaching all sores of 〈◊〉, the difficult as well as easy, use to be handled; yea and contrary errors 〈◊〉.  
4. By Catechising a particular account is taken of the learners▪ which is not so done by Preaching. For Catechising is by question and answer: so as the catechised g●…e an account of their proficiency. But Preaching is only by a Minister's de●… his mind.  
5. Catechising is for such as are newly entered into the Church: and tha●… 〈◊〉 a time, till they may be fitted for the Sacrament. But Preaching is for all of 〈◊〉 sorts, so long as they live. For though a man had all knowledge, yet is ●…ing requisite to work upon their affections; and to bring to their mind and memory such things as they know. Preaching is profitable to all those uses that are mentioned, 2 Tim. 3. 16.   
Hereby it is evident that Catechising is to be used as well as Preaching. ●…n 〈◊〉 
Duties in reference to catechising.  respect,  

1. They who are in authority to order Church affairs, aught to make order 
1. O●… Magistrates.  and Laws for Catechising: and be careful to see them put in execution.  
2. Ministers who have the charge of souls committed unto them, must be 〈◊〉 
2. Of Ministers.  scionable in laying this foundation where they see just cause. Though they be ●…ed, yet they need not be ashamed thereof. It is no shame to lay a foundation: 〈◊〉 a great shame to build without a foundation.  
3. Parents and governor's of families are especially to be conscionable in Catechising 
3. Of Parents.  their families. This is intended, Deut. 6. 7. and commended by 〈◊〉 himself in Abraham, Gen. 18. 19 This would be a great help to the public ●…nistry of the Word. If in family's milk were frequently and seasonably ●…ven, then might more strong meat be ministered unto them in 〈◊〉 Churches.  
4. Such as are ignorant aught to suffer this foundation to be laid in their 〈◊〉 
4. Of ignorant persons.  and not think much to be Catechised, that so they may better profit by the 〈◊〉 Ministry of the Word.    

§. 65. Of grounding principles of Religion on God's Word.  
THe addition of these words, Oracles of God, giveth proof that the 〈◊〉 which are taught in Catechisms ought to be grounded on God's Word. 〈◊〉 were the principles in which these Hebrews were instructed. To this purpose 〈◊〉 advice was given, If any man speak, let him speak as the Oracles of God, 1 Pe●…. 4. 11▪ In this sense catechistical points are styled The Principles of the Doctrine of 〈◊〉 Heb. 6. 1.  
These only are sound (2 Tim. 1. 13.) or wholesome words, even the words of 〈◊〉 Lord jesus Christ, and the doctrine which is according to godliness, ●… 〈◊〉 6. 3.  

1. This giveth a good direction to such as frame Catechisms, that they be 〈◊〉 to have good warrant out of God's Word for every principle that they set 〈◊〉 It will be useful in this respect, to quote the Scriptures, on which their 〈◊〉 are grounded, in the margin.  
2. This is a forcible motive to those that have such Catechisms as may 〈◊〉 〈◊〉 styled, The first principles of the Oracles of God, conscionably to use them. M●…sters, Governors of families, Parents, Tutors, Schoolmasters, and others 〈◊〉 have the charge of souls ought to be the more conscionable in instructing 〈◊〉 〈◊〉 are under them, because they are the Oracles of God, wherein they do 〈◊〉 them: and learners, in that respect ought to be the more diligent in 〈◊〉 them.    

§. 66. Of instructing according to learners ability.  
THe Apostle the more to aggravate the forementioned fault, setteth it 〈◊〉 familiar comparison taken from those that are fit to be fed with milk or 〈◊〉 meat.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milk.  Milk is a food of light digestion, fit for weak stomaches, such as 〈◊〉 have.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong meat.  Strong meat, as Bread, Mutton, Beef, and such like, is fit for strong 〈◊〉 such as they have, who are somewhat grown in years.  
The foresaid first principles are resembled to milk: and deeper mysteries 〈◊〉 strong meat.  
By affirming that they had need of milk, he giveth them to understand that 〈◊〉 could no otherwise account of them then of children.  
He doth not simply say, They had need, but ye 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dullness of hearing from men's selves.  are become such as have need. Hereby he implieth, that God had afforded them sufficient means to be as strong 〈◊〉: but they had made themselves to be as children. Thus this word is used jam. 2. 4, 11. Yea this very word is used in the verse before this Text, but thus translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ye 〈◊〉. It implieth, that the fault was in themselves: they brought upon themselves that 〈◊〉 fitness, to be fed with strong meat.  
This negative, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not of strong meat, is to be taken comparatively; as if he 〈◊〉 said, Ye have need of milk rather than of strong meat: or else the word need 〈◊〉 be taken for fit or meet, thus, Ye are such as milk, not strong meat is sit for: 〈◊〉 as may be fit to have the principles of a Catechism delivered to you: but not (or rather then) deep Doctrines of Divinity. That this is his meaning is clear by 〈◊〉 own exposition of this phrase in the two next verses.  
By this comparison it appears, that God's word is to be dispensed according to 
Instruction to be ordered according to learners capacities.  bearers capacities. See § 62.  
The end of dispensing Gods Word is to edify, 1 Cor. 14, 12, 26. But this is the 〈◊〉 way to edify people. Children best thrive with milk, and grown men with 〈◊〉 meat Wise Schoolmasters will observe the capacities of their Scholars, and 〈◊〉 instruct them. Should not Ministers much more? 
Obscure pre●…ching.   

1. Contrary to this Direction is an affectation of strong lines (as obscure preaching is called.) Many so preach as none can understand them: it is well if 〈◊〉 can understand themselves. Such were as good be silent: For as good never a 〈◊〉 as never the better. They think they shall be accounted deep Scholars; but 〈◊〉 it must be by such as know not what a Scholar is.  
2. They transgress the foresaid Direction, who put no difference betwixt A●…ditors and Places: but preach the same things in populous Assemblies and 〈◊〉- villages, that they do in Universities, or Assemblies of Divines: 〈◊〉 their Sermons with unknown tongues, humane testimonies, obscure comparisons, and curious School-points; as if the Doctrine of the sacred Scripture were too plain.  
3. It will be the wisdom of Ministers to distinguish betwixt persons and places: 
Auditors to be distinguished.  and carefully to observe what may be fitted for them with whom they 〈◊〉 in present to do; especially for the meaner sort. It is better in this 〈◊〉 to stoop too low, then to soar too high. It is better to feed men with 〈◊〉, then to choke children with strong meat. Mind not high things, but 〈◊〉 to men of low estate, Rom. 12. 16. Note Paul's example in this case, 1 Cor. 14. 18, 19    

§. 67. Of blaming every one that deserveth blame.  Verse 13. For every one that useth milk, is unskilful in the word of righteousness: for he is a babe. 
THe Apostle, to demonstrate the equity of his reproof, amplifieth his former comparison in this, and the other verse following: and showeth what a dis●… it is to stand always in need of milk, v. 13. and what a benefit it is to be capa●… of strong meat, v. 14.  
The causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR, implieth a confirmation of that which went be●…: namely, that it is a shame to be so ignorant, as to stand in need of learning the first principles of Religion: in that he must needs be unskilful in the word of righteousness.  
This point is set down in general terms, thus, Every one that useth milk, etc.  
This general expression 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  every one, compriseth all of all sorts; as Magistrates, 〈◊〉, Parents, other Governors, and such as are under them: and also 〈◊〉 men, honourable, wealthy, aged persons, male and female, Professors and 〈◊〉 sorts.  
Of the meaning of the Greek word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  useth. See Chap. 2. verse▪ 14. §. 139  
Here it is taken for the need wherein one standeth of milk: that is, of being in●… in the first principles. Now no outward estate or condition can excuse such an one, or exempt him from blame: especially after long teaching. Read the Prophet's reproofs of such, and you shall find that they spared none, nor Princes, no●… Priests, nor Prophets, nor people.  
God is the master of all: all are his Scholars; his instructions are given to all: all are bound to learn them: with whom is no respect of person: to him King and beggar are alike.  
How great is their folly, who, to excuse themselves, put the blame on 〈◊〉 Poor and mean men will say, It is a shame for rich and great men to be 〈◊〉 These again will lay the blame upon the meaner sort: as if they had more leisure 〈◊〉 attend upon the means of knowledge: So others in other cases, one puts off to the other. Again, men of great place, much wealth and many years, think they 〈◊〉 a protection: and that though they be ignorant, yet they ought not to be ●…ed, or called babes.  
For our parts, let us every one apply that which is here said by the Apostle to 〈◊〉 selves: and if we deserve the blame, lay it upon our own souls: that we may be 〈◊〉 bled and moved to redress that wherein we have formerly failed.   

§. 68 Of dulness from want of exercise in God's Word.  
THe disgrace and damage of the forenamed ignorant persons, is thus expressed, unskilful in the word of righteousness.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unskilful is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co●…atus, experimentum.  The simple No●…e ●…nifieth endeavour or experience. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Preposition, being privative, 〈◊〉 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Qui experientiam non habet ●… vel qui peritiam non habet.  want of experience. He is as one that hath seldom heard, or at least little 〈◊〉 the Word. He hath not exercised himself therein: He hath learned no 〈◊〉 thereby.  
The Apostle by this phrase pointeth at two points:  

1. Dullness in hearing argueth want of exercise, and experience in 〈◊〉 word.  
2. Such dulness makes men unable to use God's word aright.   
Concerning the former, exercise in any Art and Science, maketh the 〈◊〉 〈◊〉 it easy and familiar to a man; as is evident by daily experience.  
But among, and above all other Sciences God's word hath an inward, 〈◊〉 virtue, whereby it sharpeneth the wit of the most simple that exercise 〈◊〉 therein, Prov. 1. 4. It is therefore called quick and powerful, Heb. 4. 12. 〈◊〉 thereby was made wiser than his enemies, than all his teachers, than the ancient, 〈◊〉 119. 98, 99, 100  
Concerning the second point, That dulness in hearing makes men unable to 〈◊〉 God's word aright. This also may be confirmed by experience, as the former: 〈◊〉 he that is not his craft's master can do no good in that science which he doth ●…sesse.  
Some do here object, That many who read and hear much, still remain d●…ll 〈◊〉 uncapable of the mysteries of the Word: Being ever learning, and never 〈◊〉 to the knowledge of the truth, 2 Tim. 3. 7.  
Answ. I may say of such as is said of many that pray, jam. 4. 3. They ask 〈◊〉 They are like the grounds on which corn was sown, and yet brought forth no 〈◊〉 they either understand not the Word, or suffer it not to take root in them, or with 〈◊〉 cares of this world, choke it, Mat. 13. 19, etc.  

1. This may be a matter of trial, whereby it may be known who have 〈◊〉 themselves aright in the Word: namely, they who understand the Word, and 〈◊〉 capable of the Doctrines that are raised out of it: Who can try the spirits (〈◊〉 4. 1.) Who can discern such as make divisions, contrary to wholesome Doctrine (〈◊〉 16. 17.) Who are not as children carried about with every wind of Doctrine, 〈◊〉 14. Who are established with grace, Heb. 13. 9  
2. This manifesteth the great wrong that many do to themselves by 〈◊〉 and dulness in hearing: they make that Word which is in every respect 〈◊〉 to be useless unto them: they can have no skill therein.    

§. 69. Of the word of Righteousness.  
THe word that is useless to dull hearers is styled, The word of righteousness. 
Of righteousness, See Ch. 1. v. 9 §. 114. & Chap. 6. v. 10. §. 61.  Hereby is meant the Word of God; and that both as it is written and preache●…. This is it that is said to be righteous altogether, Psal. 19 9  
Thus it is in four especial respects.  

1. In regard of the author thereof, who saith, All the words of my mouth are in righteousness, Prov. 8. 8.  
2. In regard of the matter contained therein; which is all manner of righteousness, It declareth all the parts of righteousness, and how a man may be made righteous.  
3. In regard of the end for which it was written and given to men, which was to make them righteous. It is profitable for instruction in righteousness, that the 〈◊〉 of God may be made perfect, thoroughly furnished unto all good works, 2 Tim. ●…. 16, 17.  
4. In regard of the effect, It doth indeed make a man righteous. For it work●…●…aith whereby he layeth hold on Christ's righteousness, (Rom. 10. 17.) and also ●…epentance, which maketh a man walk in the way of righteousness. The word is 〈◊〉 ●…hereby men come to be justified and sanctified, and to grow up in sanctification, till by degrees he come to be perfected, Ephes. 5. 26. james 1. 18. Iohn●…7 ●…7. 17▪   

1. This much aggravateth their fault who do not exercise themselves in this ●…ord, but are unskilful therein. It is the word of righteousness which they ●…eglect.  
2. How should this stir us up to give the more earnest heed to this word. What 〈◊〉 can more stir us up? Hereby we shall be directed to put on the breastplate of righteousness, Eph. 6. 14.  
3. How do they pervert this word who thereby pretend to justify error, fals●…ood, impiety or iniquity▪    

§. 70. Of children, wherein it is a grace or disgrace to be like them.  
THe Apostle in following the metaphor of using milk, addeth this reason, For ●…e is a babe. Babes must be fed with milk.  
The Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qua●…i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  babe, according to the notation of it, signifieth 〈◊〉 that cannot speak: To this purpose saith the Prophet, I cannot speak, for I am ●… child, Je●…. 1. 6.  
An 
b Infant qui fari non potest.  infant in Latin hath also the same notation. He is not able to give an account of his faith.  
This title child or babe, is a word of disgrace to one grown in years. The Apo●… doth here use it for a further aggravation of the forementioned fault of being 〈◊〉 in hearing.  
Quist. How can that be a matter of reproach which is required of us: for we are commanded, As new born babes to desire the sincere milk of the word, 1 Pet. 2. 2. and to be as children, Matth. 18. 3.  
A●…sw. The same thing in divers respects may be divers, and accordingly, in 
The same things may have divers references.  〈◊〉 respect be praiseworthy; and in another respect blameworthy. Christ and righteous ones in courage are resembled to a Lion, (Rev. 5. 5. Prov. 28. 1.) Satan 〈◊〉, and wicked ones, in cruelty, (1 Pet. 5. 8. Psal. 10. 9) Christ in his sudden 〈◊〉 is resembled to a thief, (Rev. 16. 15.) and false teachers in deceit, (joh. 10▪ 8.) Christians in prudence are resembled to a serpent, (Matth. 10. 16.) and 〈◊〉 ones in venom or poison, (Psal. 58. 4.) Man's regenerate part in softness 〈◊〉 resembled to flesh, (Ez●…k. 11. 19) and the unregenerate part in corruption, (〈◊〉. 3. 6.) The things of the Kingdom of God in communicating their good 〈◊〉 are resembled to leaven, (Matth. 13. 33.) and false doctrine in infecting, Matth. 16. 6.  
To apply this to the point in hand, there are sundry respects wherein it is 〈◊〉 to be as a child or babe: and other respects wherein it is discom●….  
The former respects are these,  

1. Simplicity, honesty, plainness, truth. These graces are implied to be in children, 
Wherein we ought to be as children.  Isa. 11. 8. We have a Proverb, that, Children will tell truth.  
2. Humility and meekness: Herein doth Christ set forth children as a pattern, Matth. 18. 4. So doth the Psalmist, Psal. 131. 2. By experience we see that a great man's child scorns not to play with the child of a mean man.  
3. Freedom from rancour, malice, envy and such like violent and evil passions, 1 Cor. 14. 20.  
4. Desire of milk whereby they are nourished. A child is seldom quiet 〈◊〉 the breast-milk: that quickly quiets it. Herein we are exhorted to be like 〈◊〉, 1 Pet. 2. 2.  
5. Growing and increasing, 1 Pet. 2. 2. Childhood is a growing age: Whe●… men come to man-age they use to stand at a stay.  
6. Taking notice of their parents, and depending on them. Lambs, 〈◊〉 and other young ones know their own dams, and will quickly find them out i●…●… great Flock or Herd. The Prophet showeth that the Ox and Ass, the most ●…tish of bruits know where they are fed, Isa. 1. 3. Your heavenly Father 〈◊〉 that you have need of these and these things, (Matth. 6. 31.) Will you not then 〈◊〉 on him?  
7. Subjection to their parents will, which is a Law to children, (1 Pet. 1. 14.) and seeking their parent's honour, Mal. 1. 6. Christ hath made himself a patter●… herein, Luk. 2. 51.  
8. Care to imitate their parents, and seeking to be like them, joh. 8. 39 〈◊〉 12. 1 Pet. 1. 16, 17. Eph. 5. 1. Matth. 5. 48.  
9 Retaining a childelike affection to their parents, and reverencing them, 〈◊〉 they correct them, Heb. 12. 9  
10. Returning to them after they have offended them, Luk. 15. 18. That ●…ction which a child conceiveth to be in his parents towards him, will be in him towards his parents.   
The respects wherein it is discommendable and disgraceful to be as children, are 
Wherein we ought no●… to be like children.  such as these.  

1. Ignorance and want of capacity, 1 Cor. 14. 20.  
2. Vanity and delighting in toys; as painted pears, rattles and such like. 〈◊〉 I became a man 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I put away childish things, 1 Cor. 13. 11.  
3. Levity, inconstancy, Eph. 4. 14. We say of a child that it is won with a 〈◊〉, and lost with the shell.  
4. Disability to manage weighty affairs, Eccl. 10. 16. Isa. 3. 4. jer. 1. 6.  
5. Nonproficiency, and a small measure of knowledge, faith, and other graces. In this respect children are here opposed to men well grown: and babes are counted carnal, and opposed to such as are spiritual. This last respect is here especially meant.    

§. 71. Of the disgrace of old Babes.  
THe Apostle here useth this metaphor of babes in the worst part, as a matter of disgrace: because after sufficient means to have made them strong men, they remained as babes. For they who being long trained up under the Gospel, grow not thereby in knowledge, may well be accounted babes, or young novices, or freshmen (as they say in Schools) or nibs, or pages. The Apostle calls them 〈◊〉 only babes, but also carnal, 1 Cor. 3. 1.  
It is not time and means which bringeth true honour, and makes men highly 〈◊〉 be accounted of: but a good use of that time and means, and progress and proficiency answerable thereunto.  
Without these, long standing and much means are but a reproach. In Sc●…oo's such an one is counted a dunce. As the bodies of men have their degrees of gro●…th, so their spirit.  
It is growth in knowledge and grace, and ripeness of understanding that ma●…es a Christian to be accounted strong and spiritual.  
Among other motives to provoke every hearer, to improve to the best 〈◊〉 〈◊〉 that he can, the time and means which God doth afford to him, this is one, to avoid the reproach of an old babe.  
These two Epithets, old, and babe, do not well agree. Oldness or antiquity is a matter of glory and dignity. The younger are to reverence them. But for old persons to be children or babes, doth not only take away their honour, but also bring a reproach upon them. A young babe is no disgrace, but an old babe is.  
The Philosopher observed this to be a matter of infamy: and he puts no more difference 
Aristor. Ethic. Nicom. li. 1. c. 1.  betwixt a child in years, then in understanding.  

1. The babes of whom we speak may happily be deprived of such means as they 
Damages of old babes.  shall never get again.  
2. They may be made more uncapable of receiving benefit by such means.  
3. Upon conceit that it is a shame for them to be instructed in the first principles, they may reject those means.  
4. Their ignorance may not be suspected, and thereupon means not afforded to them.   
Thus we see what a disgrace and damage it is to be an old babe, yet what Congregation is there wherein there be not many such?  
Some lay the blame hereof upon their Minister; and I cannot deny but that there may be a fault in some Ministers, by not attending their Flock as they should: yet that doth not wholly excuse the dull hearer, Ezek. 3. 18.  
But the fault is not in every Minister: witness the Ministers whom God afforded to these Hebrews. Where there have been the best Ministers, most painful, most faithful, yea and prudent also in bringing forth both milk and strong ●…eat, and that in due season there have been old babes.   

§. 72. Of men of full age to whom strong meat belongeth.  Verse 14. But strong meat belongeth to them that are of full age, even those, who by reason of use, have their senses exercised to discern both good and evil. 
AS the damage of nonproficiency in Christ's School was set down in the former verse: so here the advantage of good proficiency.  
The Conjunction of opposition BUT, showeth that a different, yea and a contrary 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  matter is here added. For contraries laid together, do each of them appear more fully in their own colours. On this ground the wise man doth frequently oppose contraries, Prov. 10. 1, 2, etc.  
Strong meat is here opposed to milk: not as directly contrary thereunto, but 
Strong meat how opposed to milk.  differing in some circumstances: For the same matter may be milk and strong meat. Milk in the plain and easy manner of delivering it: Strong meat in collecting deep and profound mysteries out of it. As, to show that there is a God, and but one God, yet distinguished into three persons, may be milk: But to show how the persons are distinguished, by inward operations in relation to themselves, and by outward operations in reference to creatures, may prove strong meat. So to declare that Jesus Christ is both God and man, and our Saviour, may be milk: but distinctly to demonstrate what works are proper to each 〈◊〉, and what are works of authority; what works of Ministry may be strong meat. They are not curious School-points, nor Philosophical discourses, nor R●…etoricall affections which the Apostle counteth strong meat; for such he pro●… against, 1 Cor. 2. 6. Col. 2. 8. But great and deep mysteries of the word: especially such as are not in direct terms expressed in the word: but such as by just and necessary consequence are drawn out of the same, whereof we have an instance, Heb. 7. 3.  
The persons for whom strong meat is, are said to be of full age: or as it is in Greek, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  perfect.  
A person is said to be perfect two ways. 
Perfection two ways.   

1. Simply, when he is so complete, as nothing more, in that kind wherein he is said to be perfect, need to be added. Thus is the word used in this phrase unto a perfect man, Ephes. 4. 13. and in this, That we may present every man perfect, Col. 1. 28.  
2. Comparatively, in reference to such as have not attained to such a degree as they, who are accounted perfect have.   
Thus saith the Apostle, we speak wisdom among them that are perfect, 1 Cor. 26. and, Let us as many as be perfect be thus minded, Phil. 3. 15.  
Here it is comparatively taken in reference to babes: So as it implieth grown men: such as have well profited by the Word, and attained to a great measure of knowledge and grace. When any are past childhood and youth, we say, he is 
Adultus.  〈◊〉 age. In this respect our English translateth the word perfect, thus, of full age▪ Nonage, and full-age are opposites. Yet he that is counted to be of full age 〈◊〉 further grow both in years and stature. Therefore no absolute perfection can ●…e here meant: nor such a state as should make men cease to learn. For whilst we live in this world, we know but in part, 1 Cor. 13. 9 In this sense this very word is translated men, in opposition to children, thus, Be not children in understanding, but is understanding be 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  men.  
The right that these persons have to strong meat, is in our English thus expressed, Belongeth to them, etc. In the Greek this right is comprised under the Gen●… case, thus, Is of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perfect: or, Is of them that are of full age.  
Thus Christ styleth the bread that belongeth to children, children's bread, or 〈◊〉 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bread of children, Mat. 15. 26. That which is due to them: That whereunto they have had a good right: and thus our English hath well expounded it in this phrase, belongeth to them.   

§. 73. Of Minister's ability to preach the deep Mysteries of the Word.  
IN that strong meat belongeth to them that are of full age, by just and necessary consequence it followeth, That Ministers must be able to feed with strong mea●…. They must be able to preach the deeper mysteries of the Gospel, as well as the easier principles. For that which belongeth to any must be given to him. The Lord sets it down as the part of a faithful Steward, to give the household 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their 〈◊〉 of meat (Luke 12. 42.) That which in kind and quantity belongeth unto th●…. They who are not able themselves to understand deep mysteries, cannot reveal th●… to others. Nothing gives that which it hath not. 
Nihil 〈◊〉 quod non habet.   
That a Minister must be able to declare deep mysteries, is evident by this qualification, which the Apostle requires of him, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  apt to teach, 1 Tim. 3. 2. and by this duty of rightly 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dividing the Word. The Apostle takes his metaphor from the Priests, who divided the Sacrifice, and laid every part in order according to the prescript of the Law.  


1. The conceit which many have concerning the sufficiency of a Minister, by 
Ministers unlearned not sufficient.  this appears to be a plain deceit: namely, that it is enough to have knowledge of the principles of Religion: if at least he have a free and ready speech, and a forward and zealous spirit: So as he can thunder out God's judgements against sinners, and pithily exhort to piety and virtue. I deny not but that these are needful and commendable: but this very Text showeth, that they are not sufficient.  
If it be said, That they may be sufficient for Country Congregations.  
I answer, That it is hard that there should be a Congregation of Christians, where no strong ones are. If no spiritual growth were required of Christians, but that they might always be babes, such might be sufficient Ministers. B●… all aught to grow, till they come to be strong and perfect. Will any acco●… him a sufficient Schoolmaster to train up Scholars for the University, ●…ho himself can only read? Are not Ministers master-builders, and shall it be sufficient for them only to work some plain work, or to square out timber? Pharaoh would have men of activity to be rulers over his cattle (Gen. 47. 6.) and shall not choice men be feeders of the Lords flock? It is recorded as an aggravation of jeroboams sin, That Priests were made of the lowest of the 〈◊〉. 1 Kin, 13. 33.  
This than may be an aggravation of the sin of our times, that apprentices, ser●… men, tradesmen, and others like them, who have no learning, nor are able 〈◊〉 strong meat to them that are of full age, do notwithstanding usurp the mi●… function.   
2. Parents and others that intent to have children, or others under them to be 〈◊〉 of the Word, aught to take care about training them up in Schools and ●…sities where they may learn the deepest mysteries.  
3. Such Scholars as intend the Ministry must endeavour to prepare them●… thereto by Arts, Tongues, diligent study, much reading, and other helps, thereby they may be enabled to give strong meat to such as are of full age, 〈◊〉▪ 2. 15.  
●…. They that have the power of Ordination must be careful that they 〈◊〉 none but such, 1 Timothy 5. 22.    

§. 74. Of delivering deep mysteries to fit Auditors.  
THat which is directly intended in these words, Strong meat belongeth to them that are of full age, is this, Where there are fit auditors, deep mysteries may, 〈◊〉 ●…st be delivered. We speak wisdom among them that are perfect, saith the Apo●…▪ 1 Cor. 2. 6. By wisdom he meaneth the mysteries of the Gospel. That Paul 〈◊〉, is evident by this phrase, In which (namely, in Paul's Epistles) are some things 〈◊〉 to be understood, 2 Pet. 3. 16.  
By this means may men grow more and more in knowledge, till they come 〈◊〉 a perfect man, Ephes 4. 13. But so long as here we live we cannot attain to 〈◊〉 perfection: Therefore it is necessary that we have strong meat to bring us ●…nto.  
It will hereupon be a Minister's wisdom to be thoroughly acquainted with his people, 
Hearers capacity to be observed.  〈◊〉 to observe the Assembly where he preacheth, that he may answerably or●…r his matter. As there may be a fault in delivering too deep points to some, so 〈◊〉 in delivering too plain points to others. There is a mean betwixt extremes. 〈◊〉 our Assemblies are mixed with weak and strong, as occasion is offered, 〈◊〉 mysteries may be opened, and controversies touched, and Objections answer●…▪ yet so perspicuously as the meanest may receive some profit.   

§. 75. Of the advantage of good Proficients.  
THat it might be the better known, who are of full age in Christ's family, the Apostle describes them in these words, Even those who by reason of 〈◊〉, etc.  
That 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habitus ab habeo.  Noun which we translate use, the Latins translate habitum, and our Eng●… thence taketh this word, habit. An habit according to the Greek, Latin and 〈◊〉 notation, signifieth an inward qualification which a man hath, or a ready 〈◊〉, or able readiness in a man to do this or that. Of a Scholar who is prompt 〈◊〉 ●…eady on any occasion to make verses, we say, he hath an habit of versifying. So 〈◊〉 other things.  
As 〈◊〉 is ordinarily gotten by diligent and frequent use of that whereof he hath 〈◊〉: thereupon not unfitly it is here translated, use.  
〈◊〉 ●…tural matters, three things are requisite for attaining an habit. 
What requisit●… for an habit.   

1. A free inclination and disposition of a man's nature to a thing.  
2. Good instruction and teaching, whereby nature is helped.  
3. 〈◊〉 use and exercise, whereby life and vigour is added to the two former; 〈◊〉 to nature and instruction.   
〈◊〉 an habit is gotten by degrees.  
〈◊〉 spiritual matters, which are things of the Spirit of God, and supernatural, 〈◊〉 〈◊〉 ●…o natural inclination or disposition, Gen. 6. 5. john 3. 6. Ephes. 2. 1. By 〈◊〉 savour the things of the flesh, and are wholly inclined thereto. All 〈◊〉 ●…sposition which is in any to spiritual matters, is infused into them 〈◊〉 〈◊〉 holy Spirit, They that are after the Spirit, savour the things of the Spirit, 〈◊〉 8. ●….  
The forementioned infusion is ordinarily by the use of means, public 〈◊〉 private, as reading, and hearing the Word preached, partaking of the ●…ments, holy Conference, Meditation and Prayer. Hereby Grace is 〈◊〉, and increased; and by much exercise thorough God's blessing an holy habit is ●…btained.  
This habit being obtained, maketh a man able readily to inform the judgeme●…t, resolve the conscience, and direct the practice of men.  
This habit makes men more and more exercise the means; and as exercise 〈◊〉 an habit, so an habit puts on men to exercise the more.  
Hereupon the Apostle addeth these following words, Have their senses ●…cised.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  senses, properly signifieth those 
c Organa censoria.  organs or i●…struments, wherein and whereby the senses do exercise their several ●…aculties, 〈◊〉 ears, eyes, etc. Here metonymically they are put for the senses themselves: 〈◊〉 more principally and especially for the faculties of understanding, conceiving, ●…ing and discerning, as the words following do demonstrate.  
This effect 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  exercised, in Greek, is derived from a root that signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ch. 12. v. 11 §. 64.  〈◊〉 For among the Grecians they who strove to excel in bodily exercises and 〈◊〉, did use to strip themselves naked, that they might be the more free, ready and ●…ble to do what they undertook.  
In common use it is taken for a diligent exerci●…ing ones self to this or that. 〈◊〉 they attain to an ability to this or that.  
That whereunto they are here said to be exercised, is thus expressed, to 〈◊〉 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word is a Noun, and implieth a judging, or putting difference 〈◊〉 things, as 1 Cor. 12. 10. This doth here set forth both the end, which 〈◊〉 who exerciseth himself, aimeth at: And also the effect that 〈◊〉 thereupon. For by exercise he is enabled to discern and put difference 〈◊〉 things.  
The general heads whereunto he referreth the things to be discerned are 〈◊〉▪ 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Good and evil: under these all contraries of like kind are comprised, as tr●…e 〈◊〉 false, lawful and unlawful, expedient and inexpedient: So as hereby is 〈◊〉 the benefit of that habit, and exercise beforementioned. For thus men are 〈◊〉 able to discern betwixt things that differ, and so to resolve themselves and others, 〈◊〉 to choose the better, and leave the worse.  
This Description is noted as a reason, to show why strong meat belongeth 〈◊〉 them that are of full age: even because they can well use it: and they can well 〈◊〉 such false glosses, and undue consequences drawn from deep mysteries, as 〈◊〉 ●…ceive and seduce babes.  
Thus it appears, that good exercising ourselves in God's Word, works 〈◊〉 〈◊〉 
Exercise makes prompt.  habit of knowledge and wisdom, as may make us able readily to judge betwixt 〈◊〉 that differ. As a Scholar exercised in versifying will readily distinguish 〈◊〉 true and false verse: so Logicians in Syllogisms: so Musicians in music: so ●…lers in jewels.  
Thus they who are well exercised in God's Word will quickly in matters of ●…ment discern what is true or false: and in matters of conscience, what lawful 〈◊〉 law●…ull, meet or unmeet. This is it that the Apostle prays for in the behalf of ●…stians, Rom. 16. 17. Phil. 1. 9, 10. This is it also whereunto they are exho●…ted, 1 〈◊〉▪ 5. 21. 1 john 4. 5.  

1. There is a latent virtue in God's Word, which worketh in, and upon 〈◊〉 exercise themselves therein.  
2. God's blessing doth accompany that divine exercise, and makes it 〈◊〉 the foresaid end.   
Hereby we may gain assurance to ourselves, and give evidence to others 〈◊〉 we have been good proficients in Christ's School; and that we are not bab●…s, 〈◊〉 of full age.   

§. 76. Of the Resolution of Heb. 5. 11, 12, 13.  11. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of ●…earing. 12. For when for the time, ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have ●…eed of milk, and not of strong meat. 13. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14. But strong meat belongeth to them that are of full age, even those who by reason of ●…se have their senses exercised to discern both good and evil. 
THe Sum of these four last verses, is, A Taxation of Non-proficients. 
Vers. 11.   
Hereabout two points are to be observed,  

1. A Transition from the main Doctrine to a Digression.  
2. An Intimation of their fault for which they are taxed.   
Of the Transition there are two parts,  

1. What he intended.  
2. What hindered him from that which he intended.   
That which he intended was to set out the excellency of Christ's Priesthood, and that in two branches,  

1. The multiplicity of mysteries couched therein, Of whom we have many things to say.  
2. The profundity of them, And hard to be uttered.   
That which hindered him was their dulness in hearing.  
The Taxation of their Nonproficiency is set down in two metaphors. One of 
Vers. 12.  such as were to be catechised, v. 12. The other of children, v. 13, 14.  
In the first he declares,  

1. What they might have been.  
2. What they were.   
The former sets out that measure of proficiency which they should have attained to, They ought to be teachers. And the ground thereof, which was their long coninuance in Christ's School, in this phrase, When for the time.  
Their present condition is, that they were as persons to be catechised.  
This is aggravated by their need thereof, Ye have need. And by their former Instructions, implied in this word, Again.  
Their former catechising is described,  

1. By the groundwork thereof, First Principles.  
2. By the excellency of them, Oracles of God.   
The other metaphor taken from children, is,  

1. Propounded.  
2. Proved.   
In the Proposition is set down,  

1. What they needed, Milk: This is aggravated by their own default, in this phrase, Are become.  
2. Of what they were not capable, Strong meat.   
In the proof there is a difference betwixt Nonproficiency and good proficiency. 
Vers. 13.  Concerning the former there is set down the damage of Nonproficiency.  
This is,  

1. Propounded.  
2. Confirmed.   
In the Proposition there is,  

1. A Description of the Persons.  
2. A Declaration of the Damage.   
The Persons are described,  

1. By their generality, Every one.  
2. By their kind of nourishment, that useth milk.   
The Damage is propounded in this phrase, Is unskilful. And aggravated by the subject matter wherein he is unskilful, The word of righteousness.  
The Confirmation of their Damage is by a disgraceful condition, A babe. In setting down the advantage of good proficiency is manifested, 
Vers. 14.   

1. The Privilege.  
2. The Reason thereof.   
About the Privilege is showed,  

1. What they are, Of full age.  
2. What belongeth to them, Strong meat.   
The Reason is taken from their habit, and amplified by the effect following.  
The Effect is,  

1. Propounded, They have their senses exercised.  
2. Amplified by the subject matter, wherein is expressed, 

1. The End, To discern.  
2. The Object, Good and evil.      

§. 77. Of Observations collected out of Heb. 5. 11, 12, 13, 14.  
I. IT is useful to add uses to doctrine. The Apostles disgression consists of uses. 
Verse 11.   
II. Reproof is a warrantable use. This is the first use which the Apostle here ●…keth in this his digression. See §. 59, 67.  
III. Reproof must be on just ground. Here the Apostle laid down the 〈◊〉 〈◊〉 his reproof. See §. 59  
IV. Hearers dulness makes mysteries hard to be understood. This made the 〈◊〉 about M●…lchizedech to be hard to these Hebrews. See §. 58.  
V. Proficiency must be answerable to means afforded. Because these Hebrews●…ted ●…ted 
Vers. 12.  not according to the time in which they enjoyed the Gospel, they are 〈◊〉 See §. 60.  
VI Learners by continuance may prove teachers. This is plainly implied. See §▪ 〈◊〉▪  
VII. Instructions must be ordered according to hearers need. So doth the 〈◊〉 here. See §. 62.  
VIII. The same things may be taught again. This is implied under this phrase, 〈◊〉 one teach you again. See § 62, 66.  
IX. There are fundamental principles of Religion. These are here called first ●…ciples. See §. 63.  
X. Fundamental principles must be grounded on God's word. They must be 〈◊〉 of God. See §. 63, 65.  
XI. Catechising is needful. This is to teach first principles. See §. 64.  
XII. Dullness of hearing ariseth from men's selves. This phrase, Ye are 〈◊〉, ●…tendeth as much. See §. 66.  
XIII. Dullness in hearing argueth want of exercise in God's word, 
Vers. 13.   
XIV. Dullness in hearing makes men unfit to reap benefit by God's word.  
These two last Doctrines arise out of the meaning of this word 〈◊〉. See §. 68  
XV. God's word is a word of righteousness. So it is here expressly called. See §. 〈◊〉▪  
XVI. First principles are as milk.  
XVII. Deep mysteries are as strong meat. Both these resemblances are here 〈◊〉 〈◊〉 this sense. See §. 66, 72.  
XVIII. It is a great disgrace to be an old babe. This is here set down as a 〈◊〉 See §. 71.  
XIX. Ministers must be able to instruct in deep mysteries. This follows by ●…quence 
Verse 14.  from that strong meat which is due to men of full age. See §. 73.  
XX. Deep mysteries are to be delivered to intelligent, hearers. Such mysteries 〈◊〉 ●…long unto them. See §. 74.  
XXI. Good proficients are accounted men of full age. So they are here called 〈◊〉 §. 75.  
XXII. Men of full age have a discerning gift. They are here said to discern 〈◊〉 §. 75.  
XXIII. Things most to be discerned are good and evil. These here are made the special object of discerning. See §. 75.  
XXIV. Exercise in God's word works an habit of discerning. The word here ●…slated [use] intends as much. See §. 75.    


§. 1. Of the Analysis of HEB. Chap. VI  
IN this Chapter the Apostle prosecuteth his digression which he began, Chap. 5. v. 11.  
The first part of his digression was reprehensory, in the four last verses of the fifth Chapter.  
The other part is exhortatory, throughout this whole Chapter.  
He exhorteth unto two Christian duties.  

1. To Progress in the Christian course, from the beginning, to verse 11.  
2. To Perseverance therein, from verse 11. to the end.   
His exhortation to Progress is,  
1. Briefly propounded, v. 1. Secondly, largely amplified.  
In the amplification are set down,  

1. The distinct heads of those first principles from which they must proceed, or wherein they must grow. These are six in number, v. 1, 2.  
2. A motive to enforce that progress.   
Betwixt those heads and the motive, there is a transition, v. 3.  
The motive is taken from the danger of not proceeding. This is first propounded, secondly illustrated.  
The danger propounded is Apostasy: which he sets out two ways.  

1. By the steps whereon men ascend, before they fall, which are five. v. 4, 5.  
2. By the fearful downfall of Apostates. This is 

1. Affirmed.  
2. Confirmed.     
That which is affirmed, is an impossibility of recovery, v. 4, 6.  
The Confirmation is taken from an utter rejecting of the only means of recovery, v. 6.  
The Illustration is set forth by a comparison of ground moistened with rain, v. 6, 7.  
Betwixt the fearful downfall of Apostates, and the other part of the exhortation to perseverance, the Apostle inserteth a sweet insinuation, whereby he testifieth  

1. His good persuasion of them, v. 9  
2. The ground of that persuasion, v. 10.   
The second part of the Apostles exhortation, is to Perseverance.  
This is,  

1. Propounded, v. 11.  
2. Proved by sundry arguments.   

1. By their own former practice, employed under this phrase, the same diligence, v. 11.  
2. By the pattern of such Saints as were before them, v. 12.  
3. By the recompense of reward. This is 

1. Generally hinted, in this phrase, Inherit the promises, v. 12.  
2. Distinctly confirmed in Abraham's example, v. 13.     
The confirmation is by God's oath. About which the Apostle noteth,  

1. The Object of it, God himself. v. 13.  
2. The Form of it, v. 14.  
3. The Issue of it, v. 15.  
4. The Reason why God swore. This is set out two ways. 

1. Comparatively, by men's confirming matters, v. 16.  
2. Simply, v. 17, 18.     
In the simple consideration, two reasons of God's oath are rendered. One in reference to God himself, which was to manifest his immutable counsel, v. 17.  
The other in reference to men: wherein two points are expressed.  

1. The Benefit arising from God's oath, Strong consolation.  
2. The Persons that partake thereof, v. 18.   
The last argument which the Apostle useth to incite them unto Perseverance, is the certainty of their Hope. This is  

1. Set out by a fit resemblance, namely an anchor.  
2. It is amplified by the place, where that anchor is settled.   
This place is described,  

1. By a type, the veil, v. 19  
2. By Christ's abode there.   
For illustration of this last point, the Apostle sets out Christ two ways.  

1. In his entrance thither, as a forerunner.  
2. In his abode there, as a Priest. Thus he falleth upon the main point, from which he had digressed, namely, the Order of Christ's Priesthood. v. 20.    

§. 2. Of adding exhortation to reproof.  Heb. 6. 1. Therefore leaving the principles of the Doctrine of Christ, let us go on unto 〈◊〉, not laying again the foundation of repentance from dead works, and of faith towards God. 
THe Apostle here beginneth the second branch of his digression: which is in g●…nerall, an exhortation to the duties which they had neglected.  
The first particle is a note of inference, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 10. v. 5. Sect. 13. Remedies to be added to reproof.  Therefore, it hath reference to his former reproof, and showeth that as faults be reproved, so remedies are to be prescribed.  
This was usual with the Prophets, as, (Isa. 1. 16.) with Christ 〈◊〉 (joh. 6. 27.) and with the Apostles. Gal. 5. 1.  

1. The end of reproof is reformation: even as the end of Potions and Pil●… i health, a Cor. 2. 7.  
2. Thus it will appear that reproofs are not in malice to disgrace, but in love to am●…nd; and that reprovers aim thereat.   
This is a good direction for such as are in place to reprove. This also is a ●…tive to such as are reproved, patiently to take reproof: and to endeavour to ●…dress the faults reproved. Thus will reproof prove to be as good Physic.   

§. 3. Of staying still upon the first principles.  
THis word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leaving, both in Greek and other languages, implieth 〈◊〉 things.  

1. Utterly to forsake a thing upon dislike. Thus those hypocrites that assayed to tempt Christ, but could not ensnare him, left him, and went their way, Matth. 〈◊〉. ●…2. In this sense, saith Christ, to his Disciples, concerning blind leaders, 〈◊〉 them alone, or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leave them, Math. 15. 14.  
2. To go further off from a thing, without any dislike of it. In which 〈◊〉, saith Christ, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  leave thy gift, Math. 5. 24. he would not have him abide by his gift, while his brother remained offended with him; but rather go from 〈◊〉 gift to his brother. Thus runners in a race leave the place where the race 〈◊〉, and make speed to the Goal where it ends.   
Thus Grammar Scholars leave their Accidence. The meaning then of this phrase is, that they should not always stay, and abide in learning the first principles: but go on forward in learning more and more the Doctrine of Christ. 〈◊〉 the Apostle expoundeth himself in these words following, Let us go on.  
That which good Christians must so leave, is in our English styled, The 〈◊〉 of the Doctrine of Christ: in Greek 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word of the beginning of Christ: which ●…tendeth the beginning of the Doctrine of Christ: which is that word whereby we are at first brought to know Christ, and to believe in him. This is the 〈◊〉 same, which before, he called, the first principles of the oracles of God, whereof 〈◊〉 Chap. 5. v. 12. §. 63. 65.  
The main dri●…t of the Apostles intendment lieth in this word, beginning, or pri●…ciples. For the Word, or Doctrine of Christ, generally taken, containeth all the mysteries of godliness: not the deepest excepted. In this extent Christ's word is to be left by none: no not by the strongest.  
It is a proud conceit for any to think that they are above, or beyond the Scripture: which is the word of Christ.  
〈◊〉 ●…re they, saith Christ, which testify of me, Joh. 5. 39  
These are the things, in which the A●…ostle would have Timothy to 〈◊〉, 〈◊〉 he had known the holy Scriptures from a child, 2 Tim. 3. 14, 15.  
He terms it the word of Christ, because Christ was the subject matter thereof. For Christ is the object of a Christians faith: and that which above all he most desires to be instructed in, 1 Cor. 2. 2.  
But that which the Apostle especially intendeth is, that Christians must not al●…ayes be learning the first principles. That which he further mentioneth, of not l●…ying again the foundation, tendeth to the same purpose: for a wise builder will not always be spending his time, pains, and cost upon the foundation only. If any should so do, all that behold him, will mock him, saying, This man began to 〈◊〉, and was not able to finish, Luk. 14. 28, 29, 30.  
Such are those, who being trained up in a religious family, or under a pious Ministry, and taught the principles of religion, have no care to learn any more.  
This incomparable privilege that they live where the word, and doctrine of Christ is taught, even the word of their salvation, doth much aggravate their carelessness. See more hereof, Chap. 5. v. 12. §. 63. and v. 13. §. 71.  
This phrase, principles of the Doctrine of Christ, gives us to understand, that the Church then had her Catechism. See Chap. 5. v. 12. §. 64.   

§. 4. Of going on in learning Christ.  
THe word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let us go on, is of the passive voice, thus, let us be carried: but it implieth a voluntary act, yet such an one as is performed with some earnestness, and diligence. It is the word that is used of those that penned the Scriptures, They were moved (or carried) by the Holy Ghost, 2 Pet. 1. 21. They faithfully, and diligently did what the Spirit moved them to do. In that a voluntary act on our part is here required, it is in our English, not impertinently translated, Let us 〈◊〉.  
That whereunto we must proceed, is here said to be 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection taken two ways.  Perfection. Perfection is taken simply, for that which is every way absolute, so as nothing need be added thereunto. In this sense the Apostle saith of charity, that it is the bond of perfection. It being here thus taken, the going on here required implieth a faithful and constant endeavour after perfection. Thus Christ requireth us to be perfect, even as 〈◊〉 Father which is in heaven is perfect, Matth. 5. 48.  
Perfection is also taken comparatively, in reference to the first beginning of things. Thus in relation to the first principles, it implieth deeper mysteries: so as, going on to perfection is a proceeding further and further in learning the deep mysteries concerning Christ. Hereof see more, Chap. 5. v. 14. §. 72.  
Both the foresaid acceptions tend to the same intent, namely that there ought to be a continual progress in understanding the mysteries of godliness. Saints are in this respect resembled to growing cedars, (Psal. 92. 12.) and to the increasing light of the Sun (Prov. 4. 18.) and to the increasing waters, that came out of the Sanctuary, (Ezek. 47. 3. etc.) and to the growing Corn (Mar. 4. 28.) and mustard Seed, and Leaven (Matth. 13. 32, 33.) and to the rising up of a building, (Eph. 2. 21.) yea also to runners in a race, 1 Cor. 9 24.  
Frequent are the exhortations of Scripture to this kind of proceeding, Phil. 3. 16. Epo. 4. 15. 1 Pet. 2. ●…. ●… Pet. 3. 18. The metaphors also of walking, and 〈◊〉 frequently used in Scripture tend thereunto.  
Of necessity there must be a going on, because that measure, and degree which is appointed unto us, Eph. 4. 13. cannot be attained till death. Besides, the greater measure of grace that we here attain unto, the greater degree of glory we shall hereafter attain unto. Matth. 25. 29.  
This much concerns those who have well begun, to take heed that they stand not at a stay, but still go on. Herein lieth a main difference betwixt the upright and hypocrites. The former are never satisfied, but still desire more and more. The latter are contented with a mere show. Among good husbands, he is almost counted a prodigal, who only keeps his own. Remember the doom of him that improved not his talon, Matth. 25. 30. See more in the Saint's Sacrifice, on Psal. 116. v. 9 §. 61.   

§. 5. Of endeavouring after perfection.  
THe object, whereat Christians should aim in their continual progress, is perfection: which whether it be taken simply, for an absolute perfection: or comparatively, for an increase in measure, tends in general to the same scope: namely, that no stint must satisfy a Christian: he must not content himself with a medioc●…ity: but still proceed as far as possibly he can. We are hereupon exhorted, to seek 〈◊〉 we may excel, 1 Cor. 14. 12. To be rich in good works, 1 Tim. 6. 18. To abound 〈◊〉 the work of the Lord, 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgement, Phil. 1. 9 To abound in hope, Rom. 15. 13. and in faith, and 〈◊〉 diligence: and in love, 2 Cor. 8. 7. and to be filled with the Spirit. Eph. 5. 18. and to be perfect, 1 Cor. 13. 11.  
The patterns that are set before us, do prove as much: for the choicest ●…thies of God in all former ages are set before us, as examples for us to follow, He●…. Chap. 11. We are commanded to take the Prophets for an example, who were ●…ed with an extraordinary spirit, jam. 5. 10. and an Apostle requires us to 〈◊〉 him, as he followed Christ, 1 Cor. 11. 1. And, as if the best patterns on earth were not sufficient, we are enjoined to pray, to do Gods will on earth, as it is in 〈◊〉, Mat. 6. 10. and, as if the patterns of all mere creatures were not sufficient, it is required that that mind be in us which was also in Christ jesus, Phil. 2. 9 yea, yet ●…ther, we are exhorted to be followers of God, Eph. 5. 1. and to be perfect as he 〈◊〉, Mat. 5. 48.  
Such is the excellency, such the commodity, such the sweetness of Christian knowledge and grace, as a man ought never to be satisfied therewith.  
How corrupt is the treasure of the men of this world, who account an earnest ●…suance after those things, to be more than needs? yea not only needless, but ●…ness, as Festus said to Paul, Act. 26. 24.  
Let this add a spur to those who are most forward, still to press on further: 〈◊〉 to do as the Apostle professeth of himself, Phil. 3. 13. etc.  
Of propounding a perfect pattern, and aiming at more than we can attain to. See The guide to go to God, or my explanation of the Lords prayer, on 3. Petit. §. 68, 69.   

§. 6. Of building upon a foundation well laid.  
THis phrase, not laying again the foundation, is metaphorical. In effect it 〈◊〉 down the same thing which was intended under this phrase, leaving the ●…ciples. §. 3. Only by this metaphor the point is more fully and plainly declared For he resembleth principles to a foundation. If only a foundation be laid, and 〈◊〉 
A foundation is not sufficient.  more, no benefit will redound to the builder, but rather loss of labour: there is no fit house to dwell in. We can be no fit house, or temple, as is intended 〈◊〉 should be, (Heb. 3. 6. Eph: 2. 21. 1 Cor. 3. 16.) if we stick only in principles.  
What a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  foundation, in the proper signification of the word, is, hath 〈◊〉 showed. Chap. 1. v. 10. §. 131.  
A foundation is both the beginning of a greater building (Luk. 14. 29, 3●…) and also the groundwork, whereupon the rest of the building is erected, 〈◊〉 whereby it is upheld, Eph. 2. 20, 21.  
It is therefore needful that it be very solid, and substantial; for it must 〈◊〉 long as the building: and it useth to be but once laid.  
By the way here note an undue cavil of the Rhemists, against reading the Scripture, 
Rhemists' cavil.  and for traditions, raised out of this place, which is this, we see hereby 〈◊〉 there was ever a necessary instruction and belief had by word of mouth and 〈◊〉, before men came to the Scriptures.  
To grant there was such a kind of instruction, I deny that it was 〈◊〉 by tradition without the word of God. I deny also that it was before 〈◊〉 came to the Scriptures; for all of all sorts had liberty to read 〈◊〉 Scriptures. As for the points which by word of mouth were taught them 〈◊〉 were catechised, they were no other than the Doctrine of the Prophets and ●…postles: as also the higher and deeper mysteries were. For milk, and 〈◊〉 meat may for matter be of the same Doctrine, but the difference betwixt them 〈◊〉 〈◊〉 the manner of delivering it. For that instruction which was brought into easy 〈◊〉 familiar principles, and by word of mouth delivered to babes, was taken out of 〈◊〉 Scripture: as the several heads following show. See more hereof. 〈◊〉. ●… v. 14. §.  
The participle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  laying, joined with this noun, foundation, addeth further emphasis. It signifieth to cast, or lay down: and from thence is derived another Greek word, which also signifieth, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a foundation, as is showed, Chap. 4. v. 3. §. 29.  
This conjunction, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  again, giveth hint of a total apostasy; as if they were in danger to fall from all their former principles: so as a new foundation must be laid, or else there could be no further going on. This danger is more fully manifested v. 6.  
In this caution, not laying again the foundation, each word is observable. 
Foundation well laid to be built on.   

1. For erecting a good edifice there must be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a foundation: the first principles must be taught them who would be well instructed in the Christian faith. See Chap. 5. v. 12. §. 64.  
2. A foundation must be well laid, surely, and sound. The notation of this word, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  laying, intends as much. This Christ distinctly observeth Luk. 6. 48. This phrase, As a wise master builder I have laid the foundation (1 Cor. 3. 10.) showeth that the Apostle was very circumspect about laying the foundation. Now there is no such way to lay the foundation of Religion sound, as to ground it on God's word. S●…e Chap. 5. v. 12. §. 65.  
3. Laying a foundation intendeth a further building. For a foundation is but the beginning of an edifice. The negative particle, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not, imports thus much: for by forbidding to lay a foundation, he stirs them up to diligence in building up the house. So as more must be learned then the first principles. See §. 4.  
4. The inserting this word, again, gives us to understand, that a foundation useth to be but once laid. A Christian once well instructed must not stand in need to be taught the first principles again. Such an one in disgrace is called a babe. See Chap. 5. §. 71.    

§. 7. Of the six principles of the Apostles Catechism.  
THe manner of joining the particular principles following with this general word, foundation, showeth that they are as so many stones of that foundation. They are joined with this 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note of the genitive case, OF. This phrase, The Foundation of 〈◊〉 Stones (1 Kings 7. 10.) showeth, that those stones made up the foundation.  
The number of principles here set down is diversely taken by different expositors. I leave others to their own opinion. I suppose that the most proper distribution will be into six heads.  

1. Repentance from dead works: which manifesteth the natural man's misery.  
2. Faith towards God: which declareth the way of freeing man from misery, and bringing him to happiness.  
3. The Doctrine of Baptisms: which pointeth at the outward means of working faith, and repentance, and of revealing and sealing up unto us God's mercy: which are the Word, and Sacraments.  
4. Imposition of hands: which hinteth the order, and discipline of the Church.  
5. Resurrection from the dead; namely of our bodies.  
6. The eternal judgement: and that of all sorts, good, and evil: the one to receive the sentence of everlasting life: the other the doom of eternal death.   
These are the heads of that Catechism which the Church had in the Apostles time, and was to be learned of such as were to be admitted into the Church.   

§. 8. Of repentance from dead works.  
THe first of the foresaid principles is thus expressed, Repentance from dead works. By dead works are meant all manner of sins: which are so styled in regard of 
Why dead works.  their cause, condition, and consequence.  

1. The cause of sin is privative: the want of that spirit which is the life of the soul: as the want of life is the cause of putrefaction. Men that are without that spirit are said to be dead in sin. They must needs be dead works, which come from dead men. Eph. 2. 1.  
2 The condition of sin is to be noisome and stinking in God's nostrils, as dead carrion, Psal. 38. 5.  
3. The consequence of sin is death: and that of body, and soul, temporal and eternal, Rom. 5. 12. and 6. 23.   
Repentance implieth a turning from those works. The several notations of the word in all the three learned languages imply a turning. The Hebrew 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  noun is derived from a verb, that signifieth to turn, and is used, Ezek. 33. 11. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word, according to the notation of it, signifieth a change of the mind, 〈◊〉 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Resipiscentia:  change of counsel. So the Latin word also.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod significat post, Act. 15. 13  
Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men's, Tit. 1. 15. seu intellect●…, Phil. 4. 7. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intelligo, confidero, Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, post, vel i●…erum considero: ut ij solent quos hujus vel illius facti poenitet. Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, posterior cogitatio, qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (convert●…, vel convertor) tanquam Synonyma, conjunguntur, Act. 3. 19 & 26. 20.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cura est. Est impersonale. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenite●…. Impersonale. Est enim poenitentia posterior cura. Solemus nos p●…itere alicujus facti, cum animum id attentius expendentes cura & solicitudo subit.  
Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij, sed nunquam legit●…●… novo Testamento.  
Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meditor, 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor, ut senior filius, Matth. 21. 29.  
In general, repentance implieth a reformation of the whole man. It presupposeth 
What repentance it.  knowledge, sense, sorrow, and acknowledgement of sin: but yet these m●…e not up repentance. For they may all be where there is no true repentance. I●…das had them all: yet was he not reform. He retained a murderous mind: fo●… he murdered himself.  
Reformation makes a new man. A man turns 
d Terminus a quo, terminus ad quem.  from what he was, to what he was not. This the Apostle thus expresseth, to turn them from darkness to light, and from the power of Satan unto God, Act. 26. 18.  
From this ground there are made two parts of repentance.  

1. Mortification, whereby we die to sin. Sin is like the Egyptian darkness, which 
Parts of repentance.  extinguished all lights: it is like thorns in the ground which soak out all the life thereof. Sin therefore must be first mortified.  
2. Vivification, which is a living in righteousness. If grace be not planted in the soul, it will be like the ground which will send forth weeds of itself.   
The soresaid reformation is of the whole man. For the mind seeth a necess●…y thereof; the will pursueth it: the heart puts to an holy zeal, and the outward parts help to accomplish it.  
Therefore repentance consisteth not simply in sins leaving a man: for a prodigal when he hath spent all may cease to be prodigal; and an old adulterer, when his strength is ceased, may forbear his adulterous acts: but in these, and others like them, though the act be forborn, the inordinate desire may remain.  
Nor doth repentance consist in leaving some sins only: So did Herod, Mar. 6. ●…. Nor in turning from one sin to another: as from profaneness to superstition; so did they whom the Pharisees made Proselytes, Matth. 23. 15.  
Nor in a mere ceasing to do things unlawful, so may such as are idle on the Sabbath day.  
The special principles that are comprised under this first head, have reference either to the expression of dead works, or of repentance from them. They are such as these.  

1. Man by nature is dead in sin (Eph. 2. 1. Tit. 1. 16.) though he live a n●…rall life, 1 Tim. 5. 6.  
2. All the acts of a natural man are dead works. His thoughts, words, and deeds, though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men.  
3. The end of all a natural man doth is death, Rom. 6. 16.  
4. There is a necessity of man's being freed; for there must be repentance from de●… works. He were better not be then not be freed. Repentance is necessary for freedom from dead works, Luk. 13. 3, 5. for this end, knowledge, sense, sorrow, desire, resolution, and endeavour to forbear dead works, are requisite.   
Under this first head is comprised whatsoever is meet to be taught in a Cate●…hisme, of the law, rigour, and curse thereof: of sin, the kinds, and issue thereof: of death, and the several sorts of it: of all man's misery and impotency: of repentance, of the nature, necessity and benefit thereof: of means, and motives to at●…in it, and signs to know it.   

§. 9 Of principles concerning God.  
THe second principle is this, Faith towards God. By virtue of this principle, they were instructed in two great points. One concerning God. The other concerning Faith.  
God is here to be considered essentially, in regard of his divine nature, or personally, in reference to the three distinct persons, Father, Son, Holy-Ghost.  
In the former respect, they were taught what God is: what his divine properties: what his works.  
In the latter respect they were taught the distinction betwixt the three persons: and that in regard of order, and kind of works, (which are to beget, to be begotten, and to proceed) and also in their distinct manner of working, the Father by the Son, and Holy-Ghost: the Son from the Father by the Holy-Ghost: the Holy-Ghost, from the Father, and the Son.  
Concerning the Father, they were taught that he is the primary fountain of all good: that he sent his Son to save the world, joh. 3. 17. that he gave the com●…orter which is the Holy-Ghost. joh. 14. 16, 26.  
Concerning the Son, they were instructed in his two distinct natures, and the union of them in one person, which was God manifest in the flesh. 1 Tim. 3. 16. and in his three offices, which were, King, Priest, and Prophet.  
A King to gather, preserve, and protect his Church. A Priest to make satisfaction for our sins by offering himself up a Sacrifice; and being risen from the dead, to make intercession for us, by entering into the most holy place, and there presenting himself to his Father for us.  
A Prophet to make known his Father's will to us; and to enlighten our understandings, so as we may conceive it.  
Concerning the Holy-Ghost they were instructed that he was true God, a distinct person, and the Spririt of Sanctification.   

§. 10. Of principles concerning Faith.  
THe reason why Christians were at first instructed in principles concerning God, was, that they might believe on him. Therefore this principle is thus set down, Faith towards God.  
The Greek preposition translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  towards, properly signifieth, TO, and it is oft used in the same sense, that the preposition is which we translate, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ON, joh. 1. 12. So is the preposition here used in this Text, oft translated by our English, as Act. 9 42. and 22. 19 Rom. 4. 5. 24.  
Thus do most interpreters here translate it, Faith on God. The faith then here meant, is a justifying faith: about which they who are Catechised might be instructed in these, and such like principles.  
God is to be believed on.  
Faith in God is the means to free us out of our natural, miserable condition.  
They might also be further instructed in the nature of Faith, and in the distinct kinds thereof: and how a justifying Faith differeth from other kinds of Faith: and what are the grounds of Faith, and what the fruits thereof: how it is wrought, and how it worketh; what are the signs, and evidences thereof; and concerning the benefits thereof, how thereby we have a right to the things of this world, yea and a right to all that Christ did, and endured, to purchase man's salvation: and thereupon a right to salvation itself.  
Of Faith, see more in the whole Armour of God, Treat. 2. Part. 6. on Eph. 6. 16. §. 1. etc.   

§. 11. Of principles about God's word.  Heb. 6. 2. Of the Doctrine of Baptisms, and of laying on of hands, and of Resurrection o●… 〈◊〉 dead, and of eternal judgement. 
THis is the third principle, the Doctrine of Baptisms. Some make these two distinct principles: comprising one under this word Doctrine: The other under this word Baptisms. Whether they be made two distinct principles, or only 〈◊〉, it is without question, that both the foresaid points of Doctrine, and 〈◊〉 〈◊〉 included: and were both taught: as repentance, and dead works in the first principle: and God, and Faith in the second.  
The Greek noun translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Doctrine is derived from a verb that 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to teach. It pointeth at God's word in the holy Scriptures, whereby God i●…structeth us in his will. But more particularly the Gospel may be here intended▪ For the Gospel is the most proper means of working Faith. Rom. 1. 16, 17. 〈◊〉 the Gospel is in special manner the Doctrine of Baptism: that Doctrine whic●… first taught Baptism, and whereof Baptism is a seal.  
About this Doctrine, or word, they might be instructed in these particulars. 〈◊〉 it is a Doctrine of divine authority, even the word of God himself. That it is the ground, and rule of all things to be believed, and practised about Salvation. 〈◊〉 it instructeth us in all the ordinances of God: and declareth both what are 〈◊〉 ordinances, and also how they ought to be observed. That it instructeth us in 〈◊〉 manner of duties to be performed to God, or our neighbour. That it is the 〈◊〉 true light that can direct us in the way to Salvation. That it is the ordinary 〈◊〉 to breed, and increase grace. That by preaching it is made most powerful. 〈◊〉 it containeth the covenant, whereof the Sacraments are seals.  
Of God's word, see more in the whole Armour of God. Treat. 2. Part▪ ●…. 〈◊〉 Eph. 6. 17. §. 1. etc.   

§. 12. Of the reasons of Baptisms in the plural number.  
Baptism is added to the foresaid Doctrine, because the first Preacher of the Gospel did preach Baptism; and upon his preaching it, people 〈◊〉 themselves to that Ordinance, Mar. 1. 4, 5. and because Baptism is a seal of 〈◊〉 Gospel: and from time to time all that have embraced the Gospel, have 〈◊〉 baptised.  
The plural number is here used, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Baptisms, whereabout sundry 〈◊〉 are given, such as these.  
1. To put a difference betwixt the Baptism of john, and the Baptism of Christ, for some affirm that they were two distinct Baptisms, and that many that were baptised with john's Baptism were rebaptised with the Baptism of Christ, Act. 19 5.  
Answ. This is a great error: john's Baptism, and Christ's were the same. For 
Christ's and john's Baptism the same.  john Preached the same Doctrine that Christ, and his Apostles did, and with 〈◊〉 same Baptism confirmed it. Christ himself was Bapti●…ed with john's 〈◊〉▪ He did thereupon confirm, and sanctify that Baptism: which ratification, 〈◊〉 sanctification, that Baptism which the Christian Church now useth, would 〈◊〉, if john's Baptism were not the same with Christ's. Besides, the Apostle acknowledgeth but one Baptism. Eph. 4. 5. We cannot therefore imagine that there 〈◊〉 two distinct and different Baptisms taught in the Apostles time. As for 〈◊〉 which is alleged about rebaptising those which were before baptised by 〈◊〉, it is a manifest mistake of Scripture. For that Baptism which is mentioned 〈◊〉. ●…9. 5. was not a rebaptising of those who were baptised before, but a declaration of the ground, why they were at first baptised by john in the name of the Lord 〈◊〉: namely, because john taught them, that they should believe on Christ Jesus: so as this phras●…, When they heard this, (Act. 19 5.) hath reference to those who 〈◊〉 〈◊〉 Preach, and not to those Disciples with whom Paul then conferred.  
It is again objected that john professeth that he Baptised with water, but Christ with the Holy Ghost, Matth. 3. 11.  
Answ. john speaks of himself as a Minister, who only could use the outward element: and of Christ as of God the Author of Baptism: who could also give the Holy Ghost. Peter, Paul, and other Ministers of the Gospel, may say as john did, We Baptise with water, for it is all that a mere man can do.  
2. Others say, that the Apostle hath respect in using this plural number, Baptis●…es, to the legal washings which were among the Jews, and are called, Baptisms. For this word in the plural number is but three times more used throughout the new Testament, and in every one of them applied to legal washings, as Heb. 9 10. 〈◊〉. 7. 4.  
Answ. All those legal washings were either abolished by the coming of the Messiah, or else they were but superstitious rites invented and used by men: so as it was not probable that the Church than would instruct such, as were to be her members, therein.  
3. Others suppose that the two parts of Baptism, inward and outward (joh. 3. 5.) are called Baptism.  
Answ. This reason must warily be taken: for howsoever the inward, and outward washing may be distinguished, and so respectively called Baptisms: yet are they not to be severed: they are but two parts of one, and the same Sacrament: and both of them indeed make but one Baptism.  
4. Others think that the Apostle hath reference to a threefold Baptism: 
* Baptisma Fluminis, Flaminis & Sanguinis.  one of water, another of the Spirit, a third of blood, which they say Martyrdom is. For this they allege, 1 joh. 5. 8. and compare together, joh. 3. 5. and Matth. ●…0. 2●…. this is the reason ordinarily rendered by Popish expositors. But they mistake the meaning of this word blood, mentioned joh. 5. 8. it is not the blood of Martyrs, but the blood of Christ, which the Apostle there meaneth.  
5. Some of our best expositors are of opinion, that this plural number, Baptis●…es, is here used in reference to the many persons which were Baptised together, and to the several set times, when Baptism was administered: which reason is confirmed by that name, which in our ancient Ecclesiastical Authors, is given to the days wherein Baptism was solemnly administered; for they were called days of Baptisms.  
6. Baptism may here Synecdochically be put for both Sacraments; and to show that the Lords Supper is included under the Sacrament of Baptism, the plural number, Baptisms, is used.   

§. 13. Of principles about Sacraments.  
WE cannot imagine that the Sacrament of the Lords Supper was clean left out of the Catechism used in the primitive Church. This therefore will be the fittest place to observe the principles about a Sacrament in general: and in particular about Baptism, and the Lords Supper. Wherefore about a Sacrament there might be delivered such principles as these.  
Christ instituted Sacraments in his Church. A Sacrament was a Seal of God's Cov●…nant. There were two parts of a Sacrament: the outward sign; and inward grace. A Sacrament was of use to ratify God's promise, and to strengthen our faith.  
It was of singular use in regard of our dulness to conceive, and backwardness to believe. The resemblance betwixt the sign, and the thing signified was of use to help our understanding in the mysteries set out in a Sacrament. There are only two Sacraments of the new Testament. One a Sacrament of regeneration. The other a Sacrament of spiritual nourishment.   

§. 14. Of principles about Baptism.  
Baptism is a Sacrament of regeneration. The outward sign in Baptism is water. The inward thing, or substance thereof, is the blood of Christ. The pouring, or sprinkling of water upon the party baptised setteth out the inward cleansing of the Holy Ghost. The form of Baptism is, In the name of the Father, and of the Son, and of the Holy-Ghost. Baptism is to be administered by a Minister of the word. They who profess the true faith are to be Baptised. The children also of such are to be Baptised. By Baptism we are engrafted into Christ's mystical body. Baptism setteth out both our dying to sin, and also our rising to righteousness. Baptism is but once to be administered. The force, and efficacy of Baptism lasteth as long as a man liveth.  
Of Baptism, See more in Domest: Duties, on Eph. 5. 26. Treat. 1. §. 40. etc.   

§. 15. Of principles about the Lords Supper.  
THe Lord's Supper is a Sacrament of spiritual nourishment. It is added to Baptism, to show the spiritual growth of such as are new born. There are two outward signs thereof, bread, and wine. These set out the body, and blood of Christ. The bread showeth that Christ's body is spiritual nourishment: 〈◊〉 wine that his blood is spiritual refreshing. Those two elements show, that C●… is sufficient nourishment. The bread and wine at the Lords Table, differ from other bread, and wine, in use only, not in substance. The form of that Sacram●… consisteth in the Sacramental union betwixt the signs, and things signified. A Minister of the word must administer that Sacrament. They who have been baptised, and are fit, and worthy may partake thereof. The Minister is to bless 〈◊〉 elements, to break the bread, to pour out the wine, and to give them to the p●…ple. The people are to take the elements, and to eat the one, and drink the 〈◊〉. The body of Christ is eaten, and his blood drunk spiritually by faith. This Sacr●…ment is oft to be received, in regard of the weakness of our faith, and repen●…, which need oft to be renewed; and that Christ might oft be remembered.   

§. 16. Of Imposition of Hands.  
THe fourth principle is thus set down, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Of Imposition of Hands. This 〈◊〉 been an ancient right in the Church of God: no other so long continued. ●…cob when he blessed the Sons of joseph, laid his hands upon them. Gen. 48. 14. Under the Law it was usual to lay hands on the Sacrifices that were offered up. 〈◊〉. 4. 15. and 16. 21. Num. 8. 12.  
But because we have to do with the time of the Gospel, and with a rite 〈◊〉 used, we will pass over the times of the law, and show about this rite of 〈◊〉 of Hands.  

1. By what persons.  
2. In what cases.  
3. To what ends.  
4. 〈◊〉 what exercises, it was used.   

1. They were public persons that used it, as Christ. (Mar. 10. 16. Luk. 4. ●…0) 
Public persons laid hands on others. Cases of laying on hands.  his Apostles (Act. 8. 17.) other public Ministers, and Elders. 1 Tim. 4. 14▪ 〈◊〉 5. 22.  
2. It was used in extraordinary, and ordinary cases. The extraordinary 〈◊〉 spiritual, or temporal. Spiritual extraordinary cases wherein Imposition 〈◊〉 hands was used, were the giving of extraordinary gifts, oft expressed under 〈◊〉 title, the Holy Ghost, Act. 8. 17, 19 and 19 6. extraordinary temporal cases were 〈◊〉 extraordinary manner of restoring health, and other like miracles. Luk. 4. 〈◊〉 Mar. 6. 5. Act. 28. 8. Ordinary cases wherein Imposition of Hands was used were   

1. Blessing children: Mar. 10. 16.  
2. Setting men apart to a public function: as Ministers of the word, 1 〈◊〉. 〈◊〉. 22. and Deacons. Act. 6. 6.  
3. Deputing men to some special work, Act. 13. 3.  
4. Confirming such as had been instructed in the principles of Religion.   
This last particular is not expressly set down in Scripture: but gathered out o●… it by the ancient orthodox Fathers: and with a joint consent acknowledged by 〈◊〉 Divines: not Papists only, but Protestants also. It hath indeed been much abu●… by Papists with their manifold superstitio●…s additions, and vain opinions the●…bout; which hath been, I suppose, one cause of Protestants much neglecting it.  
Imposition of hands for confirming him on whom hands were laid, was of old used in two cases.  

1. When one of age, having been well instructed in the principles of Christian religion, was brought to the Church to be Baptised.  
2. When such as had been Baptised in their infancy, and afterwards well instructed in the foresaid principles, were judged fit to be made partakers of the Lords Table.    

§. 17. Of laying on of hands at Ordination.  
THis rite of laying hands on them that were to be set apart to the Ministry, is most expressly set down in God's word. For Timothy was set apart by laying on 〈◊〉 the hands of the Presbytery, 1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite, where he saith, Lay hands suddenly on no man, 1 Tim. 5. 22.  
Such as under the Gospel are to be set apart for ordinary Ministers, are Pastors, and Teachers. men's abilities to these functions are to be tried: and good Testimony given of their orthodox judgement, and pious conversation: and in a public assembly on a day of fasting, and prayer, they are, after some exhortation, and direction concerning the Ministerial function; and prayer made for God's blessing on them, they are to be set apart to the Ministerial function, by this rite of imposition of hands.  
This rite was used, to show that the blessing which they desired, and the ability 
Ends of laying on hands. Prayer joined with laying on hands.  which was given, or was further to be expected, was from above: and for obtaining thereof, prayer used to be joined with imposition of hands, Act. 6. 6. and 13. 3 and 20. 8.  
Of ordaining Ministers, see more Chap. 3. v. 2. §. 35.   

§. 18. Of principles about Prayer, and Thanksgiving.  
BEcause Prayer was joined with imposition of hands, and lifting up of hands is a rite proper to Prayer, and put for Prayer (1 Tim. 2. 8.) I suppose this to be a fit place to bring in that head of our Christian Religion: which was questionless one branch of that ancient Catechism.  
Principles about Prayer may be such as these.  
Prayer is a bounden duty. It is to be made only to God; and in the name of Jesus Christ. It is to proceed from the heart: and to be made with reverence, and and in faith. It is a means of obtaining all needful blessings. All things that tend to God's glory, our own, or brothers good, whether temporal, or spiritual, may be sought of God by Prayer.  
To this head also may Thanksgiving be referred. Christian's ought to be as conscionable in giving thanks, as in making Prayers. Hereby they shall testify their zeal of God's glory, as well as they testify their desire of their own good.  
Thanks must be given to God; and that for all things; and at all times, and in all places, publicly, and privately: ever in the name, and thorough the mediation of Jesus Christ.  
Of Prayer, and Thanksgiving, see more in the Whole Armour of God. Treat. 3. Part. 1. on Eph. 6. 18. §. 1. etc.   

§. 19 Of principles about Death.  
THe fifth principle is thus set down, And of the resurrection of the dead. Of this principle there are two heads. One concerning the dead: the other concerning their resurrection.  
About the dead, there might be these principles. No man ever yet remained alive on earth for ever. It is appointed unto men once to die. Heb. 9 27. only one exception is recorded, which was enoch's, of whom it is said, that God took him, 
Enoch died not.  Gen. 5. 24. which phrase the Apostle thus expoundeth, Enoch was translated that he should not see Death. Heb. 11. 5. as for Elijah, who went up by a whirlwind int●… heaven. (2 King. 2. 11.) it is not expressly said that he died not. Though in his body he were taken up from the earth, yet might his soul only be carried into heaven. Yet I will not deny, but that he also might be exempted from Death. But if this be granted, there are only two, that we read of, exempted from this common condition: and one or two exceptions, especially they being extraordinary, do not infringe a general rule. [This rule must not be extended to such as shall be 
Who live at Christ's coming die not.  living at the moment of Christ's coming to judgement: for in reference to them, thus saith the Apostle, We shall not all sleep, 1 Cor. 15. 51. and again, we which are alive shall be caught up together in the clouds, with them that are raised from the dead, 1 Thess. 4. 17.] Death is only of the body: which the soul leaveth, and thereupon 
The soul doth not die.  it remaineth dead: the soul itself is immortal, Eccles. 12. 7. man's body was not at first made mortal: for Death came by sin, Rom. 5. 12. yet by Christ is the sting of Death pulled out, 1 Cor. 15. 55. and the nature of it is altered. For at first it was denounced as an entrance to hell, Gen. 2. 17. Luk. 16. 22, 23. by Christ it is ma●… a sweet sleep, 1 Thes. 4. 13. and the entrance into heaven, 2 Cor. 5. 1. Phil. 1. ●…3. it is to believers, a putting off the rags of mortality, 1. Cor. 15. 53, 54. it is a full abolition of sin, Rom. 6. 7. and they rest from all labours, and troubles, Rev. 14. 13   

§. 20. Of principles about Resurrection.  
THe bodies of men are not like the bodies of beasts, which ever remain in the 
Bodies only raised.  earth, but they shall be raised. Which the Apostle proveth by many argume●…▪ 1 Cor. 15. 12, etc. They shall be raised by the power of Christ's voice, joh. 5. ●…. and that at the last, and great day, Matth. 13. 49. all at once in a moment, 1 C●…. 15. 52. even the very same bodies that they had on earth, job. 19 27. not the substance, but the quality only of the bodies shall be changed, 1 Cor. 15. 43, 44. B●…ing raised, each body shall be united to his own soul, and that for ever, not to be separated again. As for men's souls, they never die: but immediately upon their separation from the body, they go to those places, where, after the day of Judgement, their bodies shall be with them, Luk. 16. 23. they that are living at the day of judgement shall be changed, 1 Cor. 15. 51. and suddenly caught up to judgement only the dead shall first rise, and then the quick shall be taken up with th●…, 1 Thes. 4. 15, 17. of Christ's Resurrection, see Chap. 13. v. 20. §. 164.   

§. 21. Of principles concerning the last judgement.  
THe sixth, and last principle is thus expressed, and of eternal judgement.  
This principle noteth out two points.  

1. The matter itself, judgement.  
2. The continuance thereof, Eternal.   
About the matter itself, these particulars following are observable.  
There shall be a day of Judgement. All men shall be judged. Jesus Christ in his humane nature shall be the visible Judge. (Act. 17. 31.) He will judge all men according to their works, Matth. 16. 27. every work shall be brought to Judgement: whether it be open, or secret: whether it be good, or evil, Eccles. 1●…. 1●…. men shall give an account for every idle word, Matth. 12. 36. all shall not recei●… the same sentence. The righteous shall receive a blessed sentence of life; the wicked a fearful doom of condemnation, Matth. 25. 34, etc. There is a set day for this Judgement. Act. 17. 31. but it is unknown to men, and Angels, that men might always watch, Mar. 13. 32, 33. but it shall not come till the number of God's 〈◊〉 shall be fulfilled, Rev. 6. 11.  
The continuance of the day of Judgement, under this word Eternal (which is 
How judgement eternal.  to be taken of the time following, that shall never have an end) hath respect to 〈◊〉 reward of the righteous, and of the wicked.  
The righteous shall be taken with Christ into the highest heaven, where they ●…all enjoy such glory, and happiness, as the tongue of man cannot express, nor heart of man conceive. It shall never be altered, but be everlasting, and therefore called eternal life, Matth. 25. 46.—  
The wicked shall be cast down into hell fire prepared for the devil, and his angels, where they shall be tormented in soul, and body, which torment shall be endless, and remediless, and therefore called eternal fire, jud. v. 7. Many more principles, especially such as may be counted strong meat, might have been reckoned up. But the principles intended by the Apostle, are such as may be comprised under the metaphor of Milk. In that respect we have reckoned up no more. Yet these which are reckoned up do evidently demonstrate, that the six principles, named by the Apostle, are such as may comprise a complete Catechism, even all the fundamentals of Religion.   

§. 22. Of the resolution of Heb. 6. 1, 2.  Heb. 6. 1, 2. Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God, Of the Doctrine of Baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgement. 
THe sum of these two verses is an exhortation to progress in the Christian Religion. Hereabout are two points.  

1. An inference. Therefore.  
2. The substance.   
The substance is set down two ways.  

1. Negatively.  
2. Affirmatively.   
The Negative declares from what we must proceed. 
Terminus a quo, Terminus ad quem.   
The Affirmative, to what.  
The Negative is, 1. Propounded. 2. Repeated.  
In the Proposition there is,  

1. An act required, leaving.  
2. The object to be left. Herein is showed, 

1. The kind of object, the principles of the Doctrine.  
2. The Author thereof, Christ.     
The Affirmative also noteth,  

1. An act to be done, Let us go on.  
2. The mark to be aimed at, unto perfection.   
In the repetition of the negative, another act is inhibited, not laying again. And another object is specified: and that is  

1. Generally set down in a Metaphor, the foundation.  
2. Particularly exemplified in six heads.   
The first declares a duty, of repentance, and the subject thereof, from dead works.  
The second manifesteth a grace, of faith, and the object thereof, towards God.  
The third hinteth two special means of grace, Doctrine and Baptisms.  
The fourth pointeth at an ancient rite, laying on of hands.  
The fifth reveals a special privilege, resurrection, and the persons to be made partakers thereof, the dead.  
The sixth declareth the last act of Christ as Mediator, judgement, and the continuance or the issue thereof, eternal.   

§. 23. Of the Doctrines raised out of Heb. 6. 1, 2.  
I. TO reproof instruction must be added. This Chapter contains many instructions, which the Apostle adds to his reproof, in the latter end of the former Chapter. See §. 2.  
II. Christians must not always stick in first principles. This is the meaning of this word, leaving. See §. 3.  
III. The principles taught in Christ's Church must be the Doctrine of Christ. This is here expressly set down. See §. 3.  
FOUR Christians must daily grow in grace. This is to go on. See §. 4.  
V. Perfection must be a Christians aim. This is it whereunto he must go o●…. See §. 5.  
VI A foundation of Religion must be laid. This is implied under the Metaphor of a foundation here used. See §. 6.  
VII. The foundation must be but once laid. It is here forbidden to be laid again. See §. 6.  
VIII. The primitive Church had a set Catechism. The distinct principles here set down import as much. See §. 7.  
IX. The natural man's works are all dead. So here they are said to be. See §. 8.  
X. Repentance is necessary. It's here set down as the first principle. See §. 8.  
XI. God is to be known. For this end mention is here made of God. See §. 9  
XII. Faith is a true grace. It is therefore here expressly required. See §. 10  
XIII. Faith is to be fixed on God. This is the meaning of this phrase, towards God See §. 10.  
XIIII. God's word is the Church's Doctrine; It is that wherein the members of the Church are to be instructed. See §. 11.  
XV. Baptism is the Church's privilege. It is here reckoned among the pri●…ledges which belong to the Church. See §. 14.  
XVI. There is an inward and outward Baptism. This may be one reason of using the plural number, Baptisms. See §. 12.  
XVII. Baptism is common to many. This may be another reason of the plural number. See §. 12.  
XVIII. Imposition of hands is an evangelical rite. It is one of the principles of the Christians Catechism. See §. 16.  
XIX. Ministers may be set apart by imposition of hands. Hereabout was this 〈◊〉 used in the Apostles time, See §. 17.  
XX. Our bodies are subject to death. This is here taken for granted. See §. 19  
XXI. Our dead bodies shall be raised. The resurrection here mentioned is of our bodies. See §. 20.  
XXII. There shall be a general judgement. This also is here taken for gra●… See §. 21.  
XXIII. The sentence at the last judgement will be inalterable. In this respect it 〈◊〉 styled eternal judgement. See §. 21.   

§. 24. Of the sense of these words, And this will we do.  Heb. 6. 3. And this will we do, if God permit. 
THe Apostle to his exhortation made to the Hebrews, that they would go 〈◊〉 persection, by this copulative particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND, addeth a promise of his OWN endeavour, to do what in him lieth, for helping them on in that progress.  
The relative 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THIS, hath reference to that general point, which he intended about leaving principles, and going on to persection.  
There▪ about he maketh this promise, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We will do, namely that which belonged to a Minister, to help on people's going to perfection: which was, not to lay the foundation again, but to open deeper mysteries: as he doth in the seventh, and other Chapters following.  
In setting down the promise, he useth the plural number, We will do.  

1. In reference to other Ministers. For there were other Ministers of this Church, besides the Apostle himself; who were all of the same mind: as the Apostle testifeth of himself and Titus, thus, Walked we not in the same Spirit? 2 Cor. 12. 18.  
2. To set forth the disposition of other Ministers in his own example: as where he saith, We Ambassadors for Christ, as though God did beseech you by us, we pray▪ 〈◊〉  
3. In relation to the endeavour of them to whom he wrote. For being persuaded, that they would make progress according to that Doctrine, which should be delivered to them by him, he saith, this will we do. I in Doctrine, and you in pro●…iency will go on to perfection. Thus he includes them with himself, where he saith in the plural number, and first person, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let us go on, vers. 1.   
Thus it appears, that it was not an ambitious, episcopal humour, in which he here useth this plural number, as they who in their edicts thus begin, We Gregory, We Pius.  
By expressing his mind in the future tense, he declareth his purpose before hand: 
Good purposes may be professed.  which is a lawful and useful course. Other faithful Ministers in all ages have so done: yea, and Christ himself, especially about the time of his departure, as joh. 14. 3, 13, 16, 18, 21, 23. all Gods promises are such professions.  
Such professions before hand do much support the spirits of them to whom they are made: and make them expect the accomplishment of what is professed: yea this is an holy tie and bond to him that maketh the profession, to be faithful in performing the same.  
This may be a good pattern, for such as intend good to others, freely to profess their intent before hand, and that with a faithful resolution to perform what they profess.   

§. 25. Of the Ministry of the Word, a means of going on to Perfection.  
THe foresaid Apostolical promise is both a means to lead on people forward to Perfection: and also a motive to stir up people to endeavour after it. That it is a means is evident, by this effect of making people to grow, attributed to the Ministry of the Word. In this respect saith an Apostle, desire the Word that you may grow thereby, 1 Pet. 2. ●…, and I commend you to the Word, which is able to build you up. Act. ●…0. 32.  
God hath sanctified the Ministry of the Word, both for our spiritual birth, and also for our spiritual growth: to begin, and to perfect grace in us: in which respect Ministers are styled Planters, and Waterers, 1 Cor. 3. 6. Fathers, and instructors 1 Cor. 4. 15.  
Such Ministers as having well instructed their people in the first principles of Religion, do there set down their staff, and go no further: though they may seem to have gone far, yet come far short of that which becomes a faithful Minister. Should a parent that had well trained up his child in the childhood, and youth thereof, then leave it, and take no care of fitting it unto some good calling, he would be counted both improvident, and unnatural; much more Ministers, that do not what they can to perfect their people. This was the end why Christ gave Pastors, and Teachers, Eph. 4. 11, 12, 13.   

§. 26. Of Ministers helping their people to attain Perfection.  
AS the Apostles promise was a means of drawing on his people to Perfection, so it was a motive to incite them so to do. For a Minister's pattern in doing his duty, is a forcible inducement unto people, for them to do their duty. Hereupon saith the Apostle, Brethren, be followers together of me, etc. Phil. 3. 17.  
Men are much moved by the example of their guides. A generous mind will count it a great disgrace to be a slothful hearer of a diligent Preacher, and to remain ignorant, under a well instructing Minister.  
This should stir up us Ministers still to be going on in laying forth all the mysteries of Godliness, that thereby we may draw on our people, nearer, and nearer to Perfection.  
This is the rather to be done, because it is a singular help to people's progress: which Ministers must endeavour every way they can. As they incite their people to perform duty, so they must direct them how to do it. Where the Apostle exhorteth to covet earnestly the best gifts, he further addeth, And yet sh●…w I unto you a more excellent way, 1 Cor. 12. 31. See Chap. 3. v. 13. §. 142.  
Thus there may be hope that a Ministers labour shall not be in vain. Exhortation is of good use to work upon affection; But directory Doctrine so worketh upon the understanding, as a man's affection is thereby well ordered, and directed.  
They much fail in their Ministerial function, who are earnest in exhortation, and reproof: but scanty in directing the people. They are like a foolish rider, who letteth go the reins of his bridle, and whips, and spurs on his horse; so as the horse may carry him much further out of the way than he was before. Many cry out against ignorance, and nonproficiency: and earnestly exhort to knowledge, and good progress in grace: they complain that their people care not how they present themselves to the Lords Table: yet do not such Ministers perform their duty in instructing their people, and building them up from one degree of grace to another.  
For our parts, as we desire to be accounted faithful (as Moses was, Num. 12. 7.) and would be pure from the blood of all men, let us not shun to declare unto our people 〈◊〉 the counsel of God, (Act. 20. 26, 27.) but upon the good foundation which we have laid, build gold, silver, and precious stones, 1 Cor. 3. 11, 1●…. This is the way to bring people to Perfection.   

§. 27. Of subjecting our purposes to Gods Will.  
THe Apostles foresaid promise is thus limited, If God permit. The conditional Particle, IF, implieth such a limitation, as makes him subject his purpose to the guiding providence of God: as if he had said, I fully purpose what I promise; but yet with this caution, if God suffer me to do what I intent: by which pa●… we see that our purposes must be submitted to God's permittance. This is thus expressly commanded, Ye ought to say, If the Lord will, (jam. 4. 15.) and this had been the practice of God's Saints. When David had a purpose to bring the Ark of God into a settled place, he thus expresseth his purpose, If it be of the Lord our G●…, 1 Chro: 13. 2. and Saint Paul thus, I will return again unto you, if God will, Act. 18. ●…1. and again, I will come to you shortly, if the Lord will, (1 Cor. 4. 19) and I 〈◊〉 tarry a while with you, if the Lord will.  
This submission giveth evidence of that knowledge which we have of the overruling providence of God, of our faith therein, and respect thereto. For though there may be a preparation in the heart of man, yet the answer of the tongue is fr●… the Lord. And though a man's heart deviseth his way, yet the Lord directeth his 〈◊〉▪ Prov. 16. 1, 9 So as a man's purposes, and promises will be all in vain with●… this permission.  
They are impious, and blasphemous thoughts, and speeches of men, who think or say, they will do this or that, whether God will or no. 
a Sophocl. in Ajac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  An Heathen Poet who noteth out this speech of Ajax, He that is no body may with the help of the G●…▪ much prevail: But I am confident to get this done without them, withal observeth, that divine vengeance followed him. How much more is 
b julius. 3. Bal●…l Chron. de Act. Pontif.  that Pope of Rome to be condemned, who being forbidden by his Physician, to eat of a 〈◊〉 which he liked exceeding well, but was hurtful to his health, blasphemously said, Bring me my dish in despite of God. Such speeches argue atheistical minds.  
They go too far in this point of Atheism, who peremptorily promise, vow, and bind themselves to do such things as are against the mind, and will of God. As those Jews who bound themselves under a curse to kill Paul, Act. 23. 12.  
It becomes us, who are instructed in the overruling providence of God, to have always in our heart, and as occasion is given, to manifest in our words, our submission of all our intents to the divine providence: that so we may rest content, if at any time we be crossed in our intent. Well may we know what we wo●…ld have fall out: but God doth best know what should fall out, and what is best so to do. Let us not therefore be too eager in pursuing our own purposes. This caution being interposed, may keep us from breach of promise, when matters fall 〈◊〉 otherwise then we have promised.   

§. 28. Of the efficacy of man's Ministry, depending on God's blessing.  
THe Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb, which here setteth out Gods permitting act, is a compound of a simple verb that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●… to  turn: and a preposition that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 He that permits a thing, to testify his permission, will turn to him, and grant his desire.  
The same simple verb joined with another preposition, that signifieth, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  From, 〈◊〉 ●…ndeth the contrary, namely, to turn from one, and that in dislike in what he desired. Thus is it used, 2 Tim. 3. 5.  
The word of this Text implieth Gods approving of a thing, and such a permitting as he adds his helping hand thereunto. For God doth not barely suffer good things to be so, and so done; but he hath his hand in ordering, and disposing them, and thereby brings them to a good issue. Well therefore doth the Apostle, in reference to the efficacy of his Ministry, add this caution, If God 〈◊〉: For man's Ministry is so far effectual, as God adds his blessing thereunto. I ●…ate planted (saith the Apostle) Apollo watered, but God gave the increase, 1 Cor. 3. 6. In this respect also he saith, God hath made us able Ministers of the New Testa●…ent, 2 Cor. 3. 5. To this purpose may that in general be applied, both to the efficacy of man's Ministry, and also to the profit of people's hearing, which a Prophet thus expresseth, I am the Lord thy God, which teacheth thee to profit, which leadeth thee, by the way that thou shouldest go, Isa. 48. 17.  
All means are voluntarily appointed by God; subordinate to his providence, and ordered thereby, as the lower wheels in a Clock by the great one.  
This is a great encouragement with diligence, good conscience, and in faith to use the means, which are warranted by God: and in the use of them to call on God, and to depend on him for a blessing.   

§. 29. Of the resolution, and Observations of Heb. 6. 3.  Heb. 6. 3. And this will we do, if God permit. 
THe sum of this verse is a Ministers duty.  
In it two points are observable.  

1. The connexion of this verse with the two former, by this copulative particle, AND.  
2. A Declaration of the duty itself. Hereabout is set down 

1. The Minister's intention.  
2. The limitation thereof. In setting down the intention, the matter, and manner are both observable.     
The matter setteth out an act, Do. And the object thereof, THIS.  
The manner is manifested in two circumstances.  

1. The plural number. WE.  
2. The time future. WILL.   
The limitation is  

1. generally propounded, in this conditional particle, IF;  
2. Particularly expressed, in this phrase, God permit.   

Doctrines.  
I Ministers must endeavour to effect what they exhort their people to. This ariseth from the connexion of this verse with the former, by this copulative, AND. See. §. 24.  
II. Ministers must direct their people, in what they incite them to. By this word, 〈◊〉, he intendeth his preaching, or writing, which is a means to direct them. See §. 26.  
III. Ministers must lead on their people to perfection. This relative THIS hath reference to that point. See §. 25.  

FOUR Ministers must judge others in good things to be of their mind.  
The plural number WE includeth other Ministers. See §. 24.   
V. Good purposes may be before hand professed. This the Apostle here doth by a wo●… of the future tense, we will do. See §. 24.  
VI men's purposes must be submitted to God's providence. This conditional particle IF, as here used, intends as much. See §. 27.  
VII. God's blessing makes men's Ministry effectual. Thus much is intended under this phrase, God permit. See §. 28.    

§. 30. Of declaring before hand the utmost danger.  Heb. 6. 4, 5, 6. Verse 4. For it is impossible for those who were once enlightened, and have tasted of 〈◊〉 heavenly gift, and were made partakers of the holy Ghost, Verse 5. And have tasted the good word of God, and the powers of the world to come: Verse 6. If they shall fall away, to renew them again unto repentance: seeing 〈◊〉 crucify to themselves the Son of God afresh, and put him to an open shame. 
IN these three verses a strong reason is rendered to press the Hebrews on 〈◊〉 
Sum of these three verses.  in their progress of Religion. This causal particle, FOR, implieth as much.  
It may have reference either to the Apostles promise, v. 3. or to his exhortati●…, 
The reference of them.  v. 1. Both tend to the same end: for his promise is to help them on in that where 〈◊〉 he exhorted them. Applied to his exhortation, it implieth thus much, be yo●… careful to go on unto perfection, lest you fall into the fearful estate of Apo●… Applied to his promise, it implieth that he would not fail to do his best 〈◊〉 to help them on to perfection, lest they should fall backward so far as to pro●…▪ postates.  
The reason than is taken from the danger which they may fall into, who, 〈◊〉 well begun, go not on forward, till they come to perfection. That da●…ger 〈◊〉 out in the estate of Apostates; which is a most desperate estate.  
The Apostles argument may be thus framed.  
Whatsoever may bring professors unto Apostasy is carefully to be avoided.  
But negligence in going on unto perfection, may bring professors unto Apo●…. Therefore such negligence is to be avoided.  
To enforce this argument the further, he describeth the woeful estate of Apostates: and that in such a manner, as the very hearing thereof may well wo●… 〈◊〉 men Belshazzars passion, Dan. 5. 6.  
By this it is evident that the utmost danger, where into professors may fall, 〈◊〉 
Utmost danger to be declared.  be laid before them. This did God, when he said to man, In the day that 〈◊〉 ●…est of such a tree, thou shalt surely die, Gen. 2. 17. so did Moses in those 〈◊〉 curses that he denounced against God's people for their transgressions, Leu. 〈◊〉 〈◊〉 Deut. 28. 15. This was usual with the Prophets (Isai. 5. 5. Host 1. 9) with the 〈◊〉▪ runner of Christ (Mat. 3. 10.) with Christ himself (Mat. 23. 35.) Rev. 25. 〈◊〉 3. 16.) and with his Apostles, Rom. 11. 21.  
This may be an especial means to make men circumspect in avoiding all thi●… which may bring us into that danger. Seafaring men, that are before hand 〈◊〉 such and such quicksands, Rocks, Pirates, or other like dangers, will, as 〈◊〉 〈◊〉 they can, avoid them all. Of the great need wherein we do stand of circum●…on in avoiding spiritual dangers, and particularly in doing all we can to p●… Apostasy. See Chap. 3. v. 12. §. 122.  

1. This is a good warrant, yea, and a motive also for Ministers prudently to ●…serve the danger whereunto people are subject, and plainly to declare as much ●…to them. Cry aloud, spare not, etc. saith the Lord to a Prophet in such a case (〈◊〉 58. 1.) If Ministers in this case hold their peace, their people may fall into that ●…ger, and the blood of people be required at the Minister's hand, Ezek. 3. 18.  
2. This should make people patient in hearing such kind of doctrine: and 〈◊〉 think and say, as many use to do, our Preachers are more terrible than God: 〈◊〉 God were not more merciful than they, we should all be damned. To remove 〈◊〉 scandal, let these considerations be duly observed. 

1. As Prophets and Apostles of old denounced such judgements as God's Sp●… suggested to them, so we their successors denounce such as they have 〈◊〉 ●…corded for all ages.  
2. This is but an ancient cavil, which was made against Gods own Proph●… 〈◊〉 jeremiah they said, he is mad, Jer. 29. 26. and of Paul, he was beside ●…self, Acts 26. 24. yea jeremiah was further charged that he sought 〈◊〉 welfare of the people, but the hurt, jer. 38. 4. and that the Lord had not sent him, jer. 43. 2.  
3. Such Preachers as are counted Boanerges, sons of thunder (Mark. 3. 17.) may be most earnest with God for their people's good. Instance Moses. Exod. 32. 32. who more grieved for the people's running on to destruction then jeremiah, Jer. 4. 19 and 9 1. who more earnestly called upon God for them, jer. 14. 7, 8. who more expostulated the people's case with God, jer. 12. 1.  
4. Minister's declaration of danger before hand, may be a means of preventing the danger: witness the case of Nineveh. jonah. 3. 10. and this is the end which good Ministers do aim at. He that wisheth another's destruction, will hold his peace, and not make known the danger whereunto he is subject.      

§. 31. Of Five Steps on which Apostates may ascend towards Salvation.  
IN setting forth the danger, whereunto Professors are subject, the Apostle showeth how far such as fall, may ascend upon the ladder to Salvation; and withal how far they may fall from thence.  
There are Five Steps, each higher than other, whereon he that falleth clean away, may ascend. 
* junius in Pa●…al. Five degrees of Apostates ascent referred to five principles.  Some refer those Five Steps to the forementioned principles of the Doctrine of Christ: as,  

1. Illumination, to repentance from dead works. For till a man be enlightened, he cannot know his natural, miserable condition: but being enlightened, he well discemeth the same: so as he is brought to think of repentance from dead works.  
2. The taste of the heavenly gift, to saith towards God. For faith is an heavenly gift: and the means whereby we partake of such gifts as come from God, who is in heaven.  
3. Participation of the holy Ghost, to the Doctrine of Baptisms: for they who having heard the word were Baptised, had gifts of the Holy Ghost bestowed upon them, as a Seal of Gods accepting them Acts 2. 38.  
4. A taste of the good word of God, to the laying on of hands: for they, who haing given evidence of their faith, were Baptised, were further by imposition of hands confirmed. Thus the Gospel, which is here called the good word of God, was of use to build them up further, 1 Pet. 2. 2. Acts 20. 32.  
5. A taste of the powers of the world to come, to resurrection of the dead, and eternal judgement: which are the two last principles: and they are the very beginning of that full happiness and glory, whereof here we have a taste.   
By this comparing of these things together, some light is brought to a more full opening of them.  
We will further proceed in handling the foresaid five steps distinctly by themselves.   

§. 32. Of the illumination of Hypocrites.  
THe first step is thus expressed, once enlightened. The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  enlightened is Metaphorical. The noun whence it is derived, signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  light. The active verb, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to give light, Luk 11. 36. Metaphorically to give knowledge or understanding. Thus it is attributed to Christ, joh. 1. 9 The passive signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be endued with knowledge, or understanding. Eph. 1. 18. So it is here taken.  
Illumination then is a work of the Holy Ghost, whereby man's mind is made capable 
What illumination is.  of understanding the things of God, and able to discern divine mysteries. In one word the grace or gift of a mind enlightened, is knowledge: not such knowledge as heathen had, who by the heavens and other works of God might somewhat conceive many invisible things of God, Rom. 1. 20. Psal. 19 1. but such as the word of God revealed concerning the mysteries of godliness. This is that knowledge whereof Christ speaketh, Luk. 12. 47. and his Apostle, 2 Pet. 2. 21.  
This knowledge may make men acknowledge, profess, maintain, and instruct others 
Knowledge of hypocrites.  in the mysteries of Godliness, though they themselves be but hypocrites, and reprobates. judas did all these: for he was ordained an Apostle, (Luk. 6. 13, 16.) and therein so carried himself, as none of the other Apostles could judge of him amiss, till Christ manifested his hypocrisy.  
This kind of illumination is here said to be, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Once enlightened.  once, in two especial respects,  


1. Because there was a time, when they were not enlightened; forthey were, 〈◊〉 darkness, Eph. 5. 8. By nature men are blind in regard of spiritual matt●…, 2 Pet. 1. 9 Rev. 3. 17. That desire which man had to know more th●… God would have him know, (Gen. 3. 5, 7.) broke his eyestrings: so 〈◊〉 man is not now capable of understanding the things of God, 1 Cor. 2. 14.  
Though the word be a bright light, yet to a natural man, it is but as the brightsun to a blindman. He must be enlightened before he can understand the mysteries of Godliness.   
2. Because, if after they are enlightened, they grow blind again, th●… is no recovery of their illumination. In such a sense the faith i●… said to be, once delivered unto the Saints Judas v. 3. In this sense also Ch●… is said to be once offered up. And we are said, once to die, Heb. 9 27, 〈◊〉 Therefore, it had been better for them not to have known the way of righteous●…▪ 2 Pet. 2. 21.   
This gift of illumination is fitly set in the first place, because the Spirit firstwodeth this gift in a man. For it is the ground of all other spiritual 〈◊〉 Though it be not sufficient, yet is it of absolute necessity: a gift to be ●…boured after, 2 Pet. 1. 5. Prov. 4. 5. Yea we must seek to be filled 〈◊〉 knowledge. (Col. 1. 9) and to abound therein, 2 Cor. 8. 7.  
Quest. Wherein lieth the difference betwixt this knowledge, and the knowledge 
Difference betwixt knowledge of hypocrites and upright.  of them that are effectually called, which doth not thus vanish away?  
Answ.  

1. The knowledge of hypocrites is only a general knowledge of the word, and the mysteries thereof, that they are all true, but it is not an experi●… knowledge of them in themselves. The power, wisdom, mercy, and other 〈◊〉 attributes of God are not experimentally known in themselves: nor the 〈◊〉 o●… Christ's death: nor the misery of man, nor other like points. But this experimental knowledge is in those that are effectually called. Eph. 1. 18, 19 Phil. 3. 1▪ Rom. 7. 24.  
2. It swimmeth only in the brain of hypocrites: it diveth not into their heart▪ 〈◊〉 make them fear, and love God, and trust in him: to make them carry themselves according to that which they know of God's word, of God, and of themselves▪ 〈◊〉 the knowledge of them, who are effectually called, doth so affect them, as it is acompanied with other saving graces. This knowledge is said to be life eternal joh. 17. 3.  
3. The knowledge which hypocrites have, is as a wind that puffeth them 〈◊〉 1 Cor. 8. 1. it makes them cast their eyes on their own parts, and to be too 〈◊〉 conceited therein, joh. 9 40. Rev. 3. 17. but the knowledge of them that are effectually called, maketh them abhor themselves, job. 42. 6.   
This as it may be a trial of our knowledge, whether we may rest in it or no●… so it may be an admonition unto such as know much, not to be proud thereof, in 〈◊〉 it may be no other gift then that which an hypocrite, and reprobate may have, 〈◊〉 which may aggravate thy damnation, Luk. 12. 47. Use all thy good means 〈◊〉 canst to get that eye salve of the Spirit, whereunto Christ adviseth, Rev. 1. 18. which may sharpen thy eye-light, and make thee fully, and distinctly know the word of Salvation, and the mysteries thereof to thy eternal happiness.   

§. 33. Of tasting the heavenly Gift.  
THe second step whereon hypocrites may ascend towards salvation, is thus 〈◊〉 down, and have tasted of the heavenly Gift.  
Of the meaning of this word, tasted, See Chap. 2. v. 9 §. 79.  
Tasting is properly an effect of that sense which we call 
* Gustus. A double kind of tasting.  Tast.  
It is here Metaphorically taken. Applied to the Soul, it intendeth two things.  

1. The beginning of true sound grace. For by taste, the sweetness, and goodness of a thing is discerned: and an appetite after it provoked: yea and much comfort received thereby, 1 Sam. 14. 29. In this sense it is said, O taste, and see that the Lord is good, Psal. 34. 8.  
2. A shallow apprehension of the good, and benefit of a thing. For by tasting only, and not eating, some sweet smack, and relish may be in a man's mouth: but 〈◊〉, or no nourishment received thereby. By this kind of taste, the benefit of a things is lost. A man may starve, though after this manner he taste the most nourishing meat that can be. In this sense this Metaphor is here twice used. Once in this verse, and again in the next verse.   
In the former sense tasting is a preparation to eating, and it is opposed to an utter 〈◊〉, and rejection of a thing; and implies a participation thereof.  
In this sense Christ saith of those that refused to come, None of them shall taste of 〈◊〉 Supper (Luk. 14. 24.) that is, none of them shall any way partake thereof.  
In the latter sense, tasting is opposed to eating, and implieth no true, and real participation of a thing; As they who being at a Feast, do only taste of that which is set before them, lose the benefit of that meat.  
To follow this Metaphor: Christ is set before all that are in the Church, as dainty, wholesome meat.  
They who are effectually called, being as guests bidden to the Table, do by a true justifying faith so eat, and digest this spiritual meat, as they are refreshed, nourished, strengthened, and preserved thereby unto everlasting life. But they who a●…e only outwardly called, do only see, touch, and taste, how comfortable and profitable a meat it is: yet in that they eat not thereof, the sweet taste in time vanisheth without any good, or benefit thereby.  
By tasting faith is here meant. For faith is that gift, whereby we do in any 
Faith meant by tasting.  kind receive, or apply Christ.  
Of the nature of faith in general, and of the different kinds thereof. See, The W●…de Armour of God. Treat. 2. Part. 6. on Eph. 6. 16. §. 11, 12, etc.  
Hypocritical and temporary faith is set out by tasting only, as opposed to eating; and this is the faith here meant. But justifying, and saving Faith is set forth by tasting, as it implieth participation of a thing. This cannot be here meant, because this kind of faith never falleth away.  
The object of this faith is here styled, The heavenly Gift. Hereby Christ himself 
Christ with his benefits a Gift.  is meant, together with all those blessings, which in him, and with him are received. Eph. 1. 3.  
Christ is called a Gift, because he is given to us of God, joh. 3. 16. and 4. 10. so are all manner of spiritual graces; they are given of God. In this respect they are to be sought of God: and those means are to be used for partaking thereof, which God hath appointed, and sanctified. And the praise, and glory of this Gift is to be ascribed to God, by those that are made partakers thereof, Rom. 11. 35, 36.  
This Gift is called, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heavenly.  

1. In general, by reason of the excellency thereof: for excellent things are styled heavenly. See Chap. 3. v. 1. §. 15.  
2. In a particular reference to the prime author, who is above in heaven (jam. 
An heavenly Gift.  1. 17.) And to the kind of Gift, which is sent down from heaven (Col. 3. 1.) and worketh in us an heavenly disposition, Phil. 3. 20. Col. 3. 2. and also is a means to bring us to heaven, 2 Thos. 2. 12.   
The description of the object of Faith doth,  

1. Aggravate the wretched disposition of Apostates, who content themselves with a bare taste of such an heavenly Gift.  
2. It putteth us on more earnestly to seek after this Gift: and not to rest till we ●…nd that we are truly and really made partakers thereof.  
3. It should make us careful in proving our faith, whether it be a true justifying faith, or merely hypocritical, and temporal. Hereof see, The Whole Armour of God on Eph. 6. 16. §. 12, 35. etc.    

§. 34. Of being made partakers of the Holy Ghost.  
THe third step whereupon Apostates are here said to ascend, is in these word●…, 〈◊〉 were made partakers of the Holy-Ghost.  
Of the meaning of this word partakers. See Chap. 3. v. 1. §. 17.  
Of this title Holy-Ghost. See Chap. ●…. v. 4. §. 35.  
The Holy Ghost is here metonymically put for the gifts and operations of 〈◊〉 
Holy-Ghost put for gifts.  Spirit of God, which he worketh in men. In this sense this title Holy-Gho●…t is f●…equently used, as Act. 8. 15. and 19 6. This is evident by joining of the gil●…s ●…selves to the Spirit; thus, The Spirit of wisdom, the Spirit of counsel, the 〈◊〉 knowledge, etc. Isa. 11. 2. So the Spirit of Faith, 2 Cor. 4. 13.  
They properly are said to be made partakers of the Holy-Ghost, in whom the ●…fying 
Who partakers of the Holy-Ghost.  Spirit hath wrought special spiritual Gifts, such as are above nature; 〈◊〉 such as cannot be attained either by the instinct of nature, or by any help of 〈◊〉, without an especial work of the Holy-Ghost. Such were those moral 〈◊〉 which were wrought in him, of whom it is said, jesus loved him, Mark 10. 2●…, 〈◊〉. such was that counsel wherewith Achitophel was endued, 2 Sam. 16. 23. and 〈◊〉 ●…bility which Saul had to govern the Kingdom. 1 Sam. 10. 9 and 11. 6. and 〈◊〉 gift of prophecy, and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge, Matth. 7. 22, 23. and that▪ obedience which 〈◊〉 yielded to john's Ministry, Mark. 6. 20. and that rejoicing which the Jews h●…d 〈◊〉 that light which john held forth, john. 5. 35.  
Quest. Can hypocrites, and reprobates partake of the gifts of the sanctifying 〈◊〉?  
Answ. Yes, they may partake of such gifts as the sanctifying Spirit 〈◊〉, 
How hypocrites partake of the Holy-Ghost.  though not of his sanctifying gifts. They are said to be made 〈◊〉 of the Holy-Ghost, because that Spirit which sanctifieth others, doth work 〈◊〉 gifts in them: and because many of those gifts which arewrought in them, 〈◊〉 in others to be sanctifying gifts: as knowledge, wisdom, faith, repentance, 〈◊〉 God, temperance, and such like.  
The difference betwixt that participation of the Holy-Ghost, which they 〈◊〉 
Difference betwixt gifts of hypocrites and others.  are effectually called, and they, who are only formally called, have, lieth in 〈◊〉 things especially.  


1. In the kind of them. For the former are altered, and renewed in their 〈◊〉. In this sense saith David, Create in me a clean heart O God: and renew a right Spirit within me, Psal. 51. 10. The other are only restrained; As Saul, and 〈◊〉 were.  
This difference is herein discerned, in that they who are effectually called, 〈◊〉 wrought upon throughout, as David who is said to have a perfect heart: but the other in some respects only, as Abijam 1 Kin. 15. 3. and Herod, Mar. 6. 20.   
2. In the use of them. Renewing gifts are for the good of the parties themselves, even their own Salvation. Eph. 2. 8. 1 Pet. 1. 9 Restraining gifts are for the good of others; in which respect the Apostle saith that they are given to pr●…fit 〈◊〉, 1 Cor. 12. 7. such was Achitophel's prudence. 2 Sam. 16. 23. These gifts are, as the Lantern in the Admiral's Ship, for the good of the whole Navy.  
3. In the continuance of them. Renewing gifts are permanent, they never 〈◊〉, Rom. 11. 29.   
The other are like the corn sown in stony ground, which endureth but for a while, 〈◊〉. 13. 21. If they continue the whole time of a man's life, yet than they clean fall away. For when a wicked man dyeth, his expectation shall perish, Prov. 11. 7.  
Quest. What difference is there betwixt the second, and third step: namely betwixt tasting the heavenly gift, and being made partakers of the Holy-Ghost.  
Answ. Though the second may be comprised under the third: for the 〈◊〉 〈◊〉 
Difference betwixt tasting the heavenly gift and partaking the Holy-Ghost.  the heavenly gift is wrought by the Holy-Ghost: yet by the latter, such effects as follow upon the former, and are extraordinary evidences of the work of God●… Spirit in men, are meant. The effects are such as make a difference betwixt a di●…bolicall, and hypocritical faith. For the Devil believes and trembles, Ia●…. 〈◊〉. but many hypocrites who are outwardly called, believe, and rejoice, as the Je●…es did, john 5. 35. and Herod, Mark. 6. 20. This joy presupposeth comfort, and con●…; and restraineth from many sins, and putteth upon the practice of many duties. Extraordinary evidences of God's Spirit are those gifts, which the Apostle 〈◊〉 up, 1 Cor. 12. 8, 9, 10. These confirm the truth of God's word to themselves, and others. Thus they prove the more useful: in which respect they who f●…ll from them, are the more inexcusable.  
That which is here said of hypocrites being made partakers of the Holy-Ghost, should work care, and diligence about trying and proving those gifts of the Spirit, which we think we have: and not upon every work of the Spirit too rashly infer, that we are certainly sanctified, and shall undoubtedly be saved.   

§. 35. Of tasting of the good word of God. Verse V.  
THe fourth step whereon hypocrites ascend towards salvation is thus expressed, And have tasted the good word of God.  
This Metaphor taste, is here used in the same sense, wherein it was before §. 33.  
Of this phrase, Word of God. See Chap. 4. v. 12. §. 69.  
By 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the extent of this Epithet good, See Chap. 13. v. 9 Sect. 12●…. The Gospel is a good word. How the Law is good.  the good word of God, he meaneth the Gospel, which according to the Greek, and our English notation, also signifieth a good word, a good speech, or good message and tidings. Hereof see more Chap. 4. v. 2. §. 16.  
The Gospel brought the best tidings that ever was brought to any. The sum thereof is expressed, joh. 3. 16.  
The law also is called good, Rom. 7. 12. but a thing may be styled good two ways.  

1. In the matter of it.  
2. In the effect that proceedeth from it.   
The law in regard of the matter of it is most pure and perfect, no corruption, no fal●…hood therein: and in this respect, it is also styled, holy and just, Rom. 7. 12.  
The Gospel is not only good in the matter of it: but also in the profit, and benefit of it. The law to a sinner in and by itself brings no profit: but the Gospel doth, by making known a Saviour, and the means of attaining to salvation by him: yea, further the Gospel is a word of power, enabling sinners to observe the condition which it requireth of them. In this respect it is styled, the power of God unto sal●…, Rom. 1. 16. for want of this power the law is said to be a kill letter, a ministration of death, 1 Cor. 3. 6, 7. but the Gospel the word of life.  
To taste of the good word, is not only to be enlightened in the truth thereof: 
What it is to taste of the good word.  which was comprised under the first step, §. 32. but also to have an apprehension and sense of the benefit of it: namely of God's love to man, and of his gracious offer of Jesus Christ, and of pardon of sin and eternal salvation, in and with Christ, such a taste this may be, as for the time to work a sweet smack: but yet to bring no true fruit nor lasting benefit to him that hath it.  
This degree exceeds the other three, in two especial respects. 
Wherein tasting the word exceeds other gifts.   

1. In that it followeth after them, and presupposeth them to be first wrought in a man; for upon enlightening, and tasting of the heavenly gift, and partaking of the Holy Ghost, a man feels such sweetness in the means whereby those gifts were wrought, as he doth exercise himself the more therein: he reads the word, and performs other duties of piety privately: and frequents the public Ordinances of God, and that with some joy, in that he feels a smack of sweetness in them, Mark. 6. 20. Matth. 13. 20. joh. 5. 35.  
2. In that this good word is a means further to build up them who have been enlightened, and tasted of the heavenly gift, to build them up further in grace: and more and more to assure them of God's love, and of all those good and precious things, which Christ by his blood hath purchased, Acts 20. 32.   
The difference in tasting the good word of God betwixt the upright and hypocrites, 
Difference betwixt hypocrites & the upright i●… tasting the good word.  consisteth especially in this, that the upright do not only taste the sweetness of it, but also feel the power of it in their souls. There is such a difference between these, as is betwixt the Corn sown in the stony ground, and in the good ground, Matth. 13. 20. 23. Hypocrites only taste it. The upright eat it also, Ezek. 3. 3. Da●…id hid God's word in his heart, Psal. 119. 11. The Gospel came unto the Thessalonians not in word only, but also in power, etc. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them, Rom. 6. 17. This is that hearing, and keeping of the word, whereupon Christ pronounceth a man blessed.  
This nearly concerns us, who have any way tasted the sweetness of this good word of God, not to content ourselves with a mere taste: but so to eat it, so to believe it, so to conform ourselves thereby, as we may live thereby, both here, and hereafter, Isa. 55. 3.   

§. 36. Of tasting the powers of the World to come.  
THe fifth, and last step whereon hypocrites ascend toward salvation, is in th●…e words, and the powers of the World to come. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The verb in the former clause, thus translated, have tasted, is here understood, and that in the same sense wh●… it was there used.  
Many expositors do here understand the Militant Church under the Gospel, to 
What meant by world to come.  be meant by this phrase, World to come, as it was, Chap. 2. v. 5. §. 41. But,  

1. There is not the same Greek word here put for the World, as was there. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word there used, signifieth a place of habitation: and is frequently put for the earth. But the word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  here used, signifieth a perpetual duration of time. 〈◊〉 see Chap. 1. v. 2. §. 18.  
2. This Text doth not so well bear the interpretation of the Militant Church, 〈◊〉 that; here the triumphant Church is meant. For this clause hath reference to 〈◊〉 two last principles before mentioned, of the resurrection, and eternal judg●…. Besides it is the highest step, and degree that an hypocrite can attain unto.  
3. The things which they intent, who take the World to come, in this place, 〈◊〉 the Militant Church, are gifts conferred on the Church of the new Test●…: which are comprised under the third step, namely, partaking of the Holy Gh●….   
I take the state of the triumphant Church in heaven to be here meant by 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 World to come.  
Thus is this phrase most properly, and frequently used. Thus it is opposed 〈◊〉 the World, where here we live. For every one hath two Worlds, one here ●…sent, the other to come. The World to come is indefinitely put for the future glorious estate of Saints: though to the reprobate, the World to come, is a time, 〈◊〉 place of horror, and torment. Thus resurrection is indefinitely put for resurrection 
Luk. 12. 36.  to life; because resurrection to condemnation is as no resurrection: for such as are raised thereto, were better not be raised at all.  
By the powers of this world to come, those excellent privilege▪ whereof S●… 
What be powers of the world to come.  are made partakers in heaven, are meant. These are Communion with God, ●…ther, Son, and holy Spirit: with glorious Angels, and glorified Saints: the per●…on, and glory of their Souls, and Bodies, and of all the powers, and parts of th●…: Immunity from all evil: Fullness, and Satlety of all happiness: and these unch●…able, everlasting.  
These privileges are called, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possum.  powers.  

1. Because they are evident effects of Gods mighty power.  
2. Because they are ensigns, and trophies of power, victory, and triumph 〈◊〉 all our enemies.  
3. Because no adverse power can ever prevail against them that are in 〈◊〉 world to come. They are firmly established in Christ.   
Hypocrites are said to taste of these powers, in that they have such an appre●…sion 
How hypocrites taste of celestial glory.  of that surpassing glory as to be enamoured, and affected there with: as he 〈◊〉 said, Blessed is he that shall eat bread in the kingdom of God, Luk. 14. 15. Balaa●… 〈◊〉 a taste hereof: which moved him to say, Let me die the death of the righteous, 〈◊〉 let my last end be like his, Num. 23. 10. Though that glory, and happiness be 〈◊〉 concealed from our sight, and sense, yet by faith, and that a temporary fai●…, it may be discerned, and tasted. Thus they who are enlightened, and have 〈◊〉 of the heavenly gift, and have been made partakers of the Holy Ghost, and 〈◊〉: 
An hypocrites highest ascent.  tasted the good word of God, may also taste the powers of the world to come.  
This step, of an hypocrites ascending towards heaven, is apparently highe●… 〈◊〉 all the rest. The things themselves are the greatest privileges of Saints; and a 〈◊〉 of them far surpasseth all the former tastes. Hereby an hypocrite in conceit may be, as it were, rapt out of his body, and out of this world into heaven; and he may be brought lightly to esteem all this world, in comparison of the world to come.  
It was the greatest prerogative that any had, who died in the wilderness, to se●… the Land of Canaan, which was vouchsafed to Moses alone, Deut. 34. 1. Even so, it is the greatest privilege of any that never enter into that glory, to have this taste of the powers of the world to come.  
In this privilege there is a great difference betwixt the hypocrite, and upright: 
Difference betwixt the upright, and Hypocrites taste of heavenly happiness.  in that the hypocrite contents himself with a bare apprehension of such excellencies, and a presumptuous conceit of some right that he may have thereunto: but he doth not thoroughly examine himself, whether he be fitly qualified for the same: nor is ●…e careful to get true, and sure evidences thereof: which the upright with the utter-most of his power indevoureth to do. Briefly to sum up all: these are the steps 
Steps whereupon such as miss of salvation may ascend towards it.  whereupon such as miss of salvation may ascend towards it.  

1. Their mind may be supernaturally enlightened in the mysteries of the word.  
2. They may have Faith in those heavenly promises, which by the word of God are revealed.  
3. They may have spiritual fruits of faith wrought in them by the Holy Ghost: as outward restraint from sin, practise of many good things, inward joy, etc.  
4. A sweet apprehension of the Gospel, to be that good word of grace, which bringeth salvation unto all men.  
5. An inward sight, and sense in spirit of that eternal glory, and happiness which is provided for the Saints.   
Seeing that an hypocrite may go thus far, and yet come short of heaven, how diligent ought we to be in the trial of the truth of grace. We have before showed in every branch, differences betwixt the upright, and hypocrite. In brief, the knowledge of the upright is experimental: their faith un●…ained: the work of the Holy Ghost renewing: the good word abideth ever in them, and they have assured evidence of their future happiness.   

§. 37. Of an Hypocrites fall. Verse 6.  
THe Apostle having declared in the two former verses, how far an hypocrite may ascend on the ladder of salvation; In this sixth verse, he declareth how far he may fall down. The main point is expressed in this phrase, If they shall fall away. In Greek thus, and falling away; For it depends on the former, thus, It is impossible, that person enlightened, etc. And falling away, etc.  
The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek participle, is a compound; and here only used: and no where else throughout the New Testament. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The simple verb signifieth, to fall; Of it see Chap. 3. v. 17. §. 168. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The preposition with which it is compounded signifieth, from. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The compound verb to fall from a thing; or to fall clean away. The Metaphor may be taken from an house that is fairly built above ground, but the foundation thereof not found. The fall of such an house useth to be a total, or universal fall, not of this, or that part alone. Christ speaking of the fall of such an house, saith, Great was the fall of it, Matth. 7. 27.  
This Metaphor may also be taken from a man that having ascended high on a ladder, falleth down to the bottom, and so bruiseth his body, and breaketh his bones, as he is not able to rise up again. Thus the falling here spoken of, is not a falling away, only from some particular graces and gifts received, nor from some measure of them; but a total and universal falling from them all: as in the Angels which kept not their first estate, but left their own habitation, Judas v. 6.  
That the fall here spoken of, may the better be discerned. I will here more distinctly show how far such as profess the Gospel, (for the description before mentioned, v. 4, 5. is of such) may fall.  
Falling away may have respect to the measure, or continuance of grace. 
Divers kinde●… of falling away.   
In regard of the measure, some fall away in part, some in whole.  
In regard of continuance, some so fall, as they recover themselves again: so●…e so as they can never be recovered.  
Both the degrees of the measure, namely, partial, and total, have respect to the outward profession, and to the inward disposition of him that falleth away.  
In profession he falleth away in part, who denyeth some of those principles 〈◊〉 Religion, which formerly he professed, as Peter, and Barnabas, Gal. 2. 12.  
In disposition he falleth away in part, who thorough his own weakness, carelesn●… or temptations, decayeth in those graces which once he had: at least in the measure, power, and comfort of them. Hereof see Chap. 3. v. 12. §. 136.  
In profession, he wholly falleth away, who renounceth all his Religion, even 〈◊〉 whole saith, which once he professed: as those Levites in the captivity, whom God afterwards (though they repented) would not admit to offer sacrifice before 〈◊〉, (Ezek. 44. 9, 10.) and many Christians in the ten fiery persecutions: and many 〈◊〉 our Countrymen in Queen Mary's days.  
They in disposition wholly fall away, who do not only deny the saith, but 〈◊〉 clean put away a good conscience, 1 Tim. 1. 19 and 4. 1, 2. Hence followeth, ●…tred of the truth, persecution against the Preachers, and professors thereof, and ●…sphemy against Christ himself. Such were many of the Pharisees, Mark. 3. 30. H●…meneus, and Alexander, 1 Tim. 1. 20. and julian. These, and such other fall aw●… 
d 〈◊〉.  wholly: in outward profession, and inward disposition: in tongue and 〈◊〉 And 
e A Toto.  from the whole: even from all the Articles of Christian Religion, 〈◊〉 
f In Totum.  the whole, or for ever: even with a settled peremptory resolution never to ●…turn to the Religion again.—  
They that fall away in these last respects, are such as are here meant.  
Seeing there are such degrees of falling away, let us take heed of proc●… from one degree to another. Let us carefully look both to our profession and d●…position. If by our own weakness, or any temptation we be brought any way to d●…cay in grace, let us not renounce the faith. If by fear, or other temptation w●… Word●… brought to deny it, let us not put away a good conscience. If in part we be bro●… to do it, let us not still go on to add one degree to another: so as we should 〈◊〉 fall, from the whole, for ever; which is a most fearful case.  
The forementioned degrees of falling away are to be noted against the err●… 〈◊〉 Novatus. 
g Novatus ab ecclesia R●…mana discessit, qu●…d Cornelius Episcopus ●…os ad communionem admiserat qui in persecutione a●… Imperatore Deci●… excitata Dijs sac●…icaverant. Niceph. Histor. Eccles. Lib. II. Cap. 14.  He lived in the year of our Lord 253. He came from Africk●…o ●…o 〈◊〉. There fell an e●…lation betwixt him, and Cornelius Bishop of Rome, That C●… had admitted into the Church, upon their repentance, some that had fallen away▪ in the seventh persecution under Decius. Hereupon Novatus published, that none 〈◊〉 had offered sacrifice to the heathen gods were to be admitted to repentance. He pressed this Text to justify his error.  
Some of the Latin 
h Tertul. Cyprian. Lactant. Arnob.  Fathers, and others, 
i Caj●…tan.  Papists and 
k Magdeburg.  Lutheran●…, 〈◊〉 upon a misinterpretation of this Text, and other passages in this Epistle, d●… the canonical authority thereof.  
Concerning the point in question, to deny this Epistle to be canonical, because it avoucheth that it is impossible to renew again unto repentance, such as are there described, is 
l Nodum scindere non solvere.  to cut, not to untie the knot.  
That which the Apostle here speaketh of, is the sin unto death (1 Joh. 5. 16.) which is the sin against the Holy Ghost: but every outward denying of the faith●… fear of persecution, is not the sin against the Holy Ghost. For Peter, did as 〈◊〉 (Matth. 26. 70, etc.) yet upon his repentance, was continued and confirmed in 〈◊〉 Apostleship, joh. 21. 15. etc.  
It is said of Novatus, that he was so pu●…ed up against those that fell, as if 〈◊〉 ●…mained 
(m) Contra lapsos inflatus, qua si nulla illis reliqua, esset salutis spes. Euseb. Histor. Eccles. ●…. 6. c. 4●…. Nova●…iani asserunt, non 〈◊〉 Deorum tantum, sed multa etiam alia esse peccata ad mortem. Niceph. Hist. Eccles. lib. 14. cap. ●…4. 〈◊〉 〈◊〉 benignitatem Deie medio sustulerunt. Zozom. Hist. Eccles. lib. 8. cap. 1.  no hope of salvation for them.  
The Novatians affirm that not only sacrificing to idols, but also many other 〈◊〉 sins unto death. Thus they left no place for repentance, nor for the grace of God: 〈◊〉 to such as in times of persecution yielded to Idolatry.  
Hereby we see, how dangerous it is to mistake, and misapply the sense of sacred Scripture.   

§. 38. Of the impossibility of Apostates renovation.  
OF those who totally fall away, it is here said, that it is impossible to renew 〈◊〉. This word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  impossible, is a compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. possum.  simple verb whence it is derived signifieth to be able: so as it intendeth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. potentia.  a power, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Impossible variously taken.  but the privative preposition taketh away all power.  
A thing is said to be impossible, two ways. 1. Improperly. 2. Properly. That improperly is said to be impossible, which can hardly be done. Thus doth Christ himself use the word. For where he had said, How hardly shall they that have riches, enter into the kingdom of God? he addeth concerning the very same point, Wit●… men it is impossible, Mar. 10. 23, 27.  
A thing properly, is said to be impossible, simply, or upon condition.  
That is simply impossible, which never was, is, or can be. Thus it is said, that it is impossible for God to lie. v. 18. See §. 141.  
Upon supposition a thing is said to be impossible, either in regard of some present impediment, or of a perpetual impotency in nature.  
It was a present impediment, in that course which Christ had set down to work miracles amongst those that did believe, that Christ could do no mighty work among his own Kin, Mark. 6. 4, 5. Matth. 13. 58:  
In regard of a perpetual impotency in nature, it is not possible that the blood of Bu●…s and Goats should take away sins, Heb. 10. 4.  
Some take impossible in this Text in the first sense, for hardly.  
Others for a present supposition, which may be taken away. But the reasons following do evidently demonstrate, that a permanent, and perpetual impossibility is here meant: and that in regard of the course which God hath set down to bring m●…n to repentance.  
In this impossibility lieth a main difference betwixt the sin here meant, and all other sins. For there are many sins, which in the event are not pardoned, yet are pardonable. In which respect Christ saith in opposition to this Sin, All sins shall be forgiven, (Mar. 3. 28.) that is, may be forgiven, or are pardonable.   

§. 39 Of Renewing again.  
THat which is here said to be, impossible, is thus expressed, to renew them again unto repentance.  
The Greek word translated to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  renew is a compound. The root whence the simple verb is derived signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  new. Thence a verb to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novo.  make new. The preposition with which the verb is here compounded signifieth, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  again. The verb compounded herewith, to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Renovo.  renew. This hath reference to man's corrupt estate, into which he fell by Adam's first sin. Man's first estate was after God's Image, Gen. 1. 27. It was a new, fresh, flourishing, glorious estate. Man's corrupt estate is resembled to an old man, Eph. 4. 22. Rom. 6. 6. To have this old estate altered, is to be 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  renewed. Col. 3. 10. And the grace itself is styled 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Renovatio.  renewing, Rom. 12. 2 Tit. 3. 5.  
The conjunction added hereunto, and translated 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again, hath reference to the falling away of those who were once before renewed, at least in appearance. And it intendeth a renewing again of him that had been before renewed▪ For it presupposeth a man to have cast off the old man, and to have purged out the old leaven: and so after a sort to have been made a new man, a new lump: so as having escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning, 2 Pet. 2. 20. Such an one, if he be recovered, must have a second new birth, a second renovation▪ and this is it which the Apostle saith is impossible.  
That which is here said of the new lump, and new man, from which they fall, is to be understood of one so taken to be in the judgement of charity.  
The word translated 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to renew them, is of the active voice. In this respect, it is diversely applied.  
Some refer it to Apostates themselves: some to Ministers: some to the word: some to God. I suppose that without any contradiction, it may be referred to 〈◊〉 and every of them: for,  

1. It being applied to the Apostates themselves, it implieth, that they 〈◊〉 rise again, repent, and turn to God: in that they have deprived themselves of 〈◊〉 that spiritual ability, which was before wrought in them.  
2. Applied to Ministers, it implieth, that they, though by virtue of their ●…ction and Ministry, they did formerly work upon these Apostates, and still continue to work upon others, yet now to these their labour is altogether in vain: they can no more work upon them.  
3. Applied to the word, it implieth, that that which is a savour of life to others, is to such Apostates, a savour of death, and a kill letter.  
4. Applied to God, it hath respect to his will, his determined purpose and unchangeable truth: and so proves to be impossible. For as it is impossible that God should lie, so it is impossible that God should alter his determined purpose 〈◊〉 resolution. v. 18.   
But to take away all dispute about this point, it may indefinitely, without respect to any particular person or means, be thus translated, It is impossible to re●… 〈◊〉▪ or it may be taken in sense passively, thus, It is impossible that they should ●…e ●…ed again. Thus some interpret it.   

§. 40. Of Repentance the way to salvation.  
THat, whereunto Apostates cannot be renewed again, is here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●…pentance. Of the notation of the Greek word translated Repentance, and 〈◊〉 the general nature thereof▪ see §. 8  
Some of the ancient Fathers understand by this word Repentance, that so●… form of repentance, which was used in the Primitive Church, for admitting 〈◊〉 into the Church again, who for fear of persecution had denied the Christian 〈◊〉 or otherwise had committed some fowl and scandalous sin.  
But surely that cannot be here intended, for,  

1. We do not read of any such form in the Apostles time.  
2. There is no impossibility of bringing men to such a form. The greatest ●…state that ever was confessed his sin, and outwardly repent himself, (Mat. 27. 3, 4.) and probably might have been brought to such a form.  
3. To bring sinners to a public form of repentance, doth not sufficiently exp the emphasis of this phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to renew unto Repentance or by repentance.  
4. This phrase, whose end is to be burned, v. 8. will hardly admit such an ●…pretation..   
Repentance therefore must here properly be taken for a change of the heart▪ 〈◊〉 
What Repentance is here meant.  for such an alteration of mind and disposition, as may produce a new life and ●…versation. It is impossible that the Apostate before mentioned, should have a 〈◊〉 heart.  
Mention is here made of Repentance, because it is the only means of recovery, and the way to salvation, Luk. 13. 3, 5. So as the Apostle here implieth, th●… i●… i●… impossible they should be saved; and that upon this ground, because they 〈◊〉 
Repentance the way of recovery.  repent. For repentance is necassary to salvation. This is the doctrine of the Prophets (Isa, 1. 16, 17. jer. 3. 1. Ezek. 33. 11.) of the Forerunner of Christ (〈◊〉 3. 7.) of Christ himself (Mat. 4. 17.) and of his Apostles, Mar. 6. 12. Act. 〈◊〉. 3●….  

1. Repentance is necessary for justifying God's mercy: that it may appear th●… 〈◊〉 free grace in pardoning sin giveth no occasion to continue in sin: but rather ●…o break off sin. For by Repentance sin is broken off.  
2. Hereby the elamour of the Law against the Gospel is answered: in that they whose sins are pardoned, do not continue in sin, but rather repent thereof 〈◊〉 Christ came to call sinners to Repentance, Matth. 9 13.  
3. The mouth of the damned is stopped: in that such sinners as are saved, re●…ed; which the damned did not, Luk. 16. 25.  
4. By Repentance men are made fit members for Christ, yea, and a fit spouse for him, Eph. 5. 26. They are also fitted hereby for that place whereinto nothing that 〈◊〉 can enter, Rev. 21. 27.   

1. This discovereth the vain hopes of them, who going on in sin look for mercy. These are the ungodly men who turn the grace of our God into lasciviousness, Jud. v. 4. The 〈◊〉 of God, that bringeth salvation, teacheth, that denying ungodliness, and worldly lusts, 〈◊〉 should live soberly, righteously, and godly, etc. Tit. 2. 11, 12.  
2. This is a strong motive to such as have fallen away, and desire recovery, and to be freed from wrath, vengeance, and damnation, to repent; otherwise they cannot 〈◊〉 perish, Luk. 13. 3, 5. Whensoever therefore thou goest to God for mercy, renew thy repentance. 1 Tim. 2. 8. Psal. 26. 6. Otherwise thy Prayer may be rejected: 〈◊〉, and prove an abomination, Psa: 66. 18. joh. 9 31. Isai. 1. 13, etc. Take heed lest continuance in sin harden thy heart, and make it impenitent, Rom. 2. 5.   
We ought the rather to take the opportunities which God affordeth of Repentance, 
Repentance is not in man's power.  because Repentance is not in man's power. No man can come to Christ except the Father draw him, Joh. 6. 44. It is God which worketh in men both to will, and to 〈◊〉, of his good pleasure, Phil. 2. 13. Therefore Saints have ever called upon God, to tum them, jer. 31. 18. Lam. 5. ●…1. Psal. 51. 10.  
Men are wholly prone to evil by nature: as heavy things to fall downward.  
It is therefore a very vain conceit to think that a man can repent when he will. Sa●…an doth exceedingly beguile men herein. This makes many to lead all their life in sin, upon conceit, that at their death they may repent. Hereof see more in the Wh●…le Armour of God, Treat. 2. Part. 4. Of righteousness, on Eph. 6. 14. §. 12.   

§. 41. Of Apostates crucifying to themselves the Son of God afresh.  
THe Apostle having denounced a most fearful doom against Apostates, in the latter part of the sixth verse, demonstrateth the equity thereof, in these words, Seei●…g t●…ey crucified to themselves, the Son of God afresh, etc.  
These words, seeing they crucify afresh, are the interpretation of one Greek compound participle: which word for word may thus be translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Crucifying again. O●…r English hath well set out the sense, and emphasis of the word.  
The root, from whence the simple verb is derived, signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Cross, Matth. 27. 32. Thence is derived a verb, which signifieth, to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  crucify. Matth. 27. 28. To crucify is properly to nail to a Cross, or to hang upon a Cross. This was the death, whereunto Christ was put, Matth. 27. 35.  
In reference hereunto the Apostle here useth this compound, crucifying again. For the adverb with which it is compounded signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again. This compound is here only used, and no where else in the New Testament. It implieth two things.  

1. That the aforesaid Apostates did so obstinately reject all the benefit of Christ's 
How Apostates crucify Christ again▪  so●…er death upon the Cross, that if they should receive any benefit from Christ, and his Sacrifice, Christ must be crucified again.  
2. That they made themselves like to the bitterest and deadliest enemies that ever Christ had: who were those Jews, whom nothing would satisfy, but the death of Christ, even that ignominious, painful, and cursed death of the Cross, For when the Judge asked what he should do with jesus, they answered, let him be crucified, Matth. 2●…. 〈◊〉. Such is that hatred and malice of Apostates, that they would, if they could, have him crucified again. Not unfitly therefore do our last English ●…slators use this word, afresh: For when the wounds, of him that hath been healed, are opened, and bleed again, we use to say, they bleed afresh. This then implieth, that though Christ hath finished to the uttermost whatsoever was to be endured on earth, and is now in rest, and glory in heaven, yet they would have all hi●… suff●…ings afresh: all anew. They would have him suffer, and endure as much, as 〈◊〉 he did before.   
To meet with an objection that might be made against this crucifying of Christ again: that it is a matter simply impossible for all the men in the world to do; Christ being now settled a supreme Sovereign in heaven: so as they may sooner 〈◊〉 the Sun out of his sphere, than Christ from his throne: the Apostle addeth this ●…striction, to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How Apostates crucify Christ to themselves.  themselves, which implieth two things.  

1. That in their own imaginations, and conceits they would do such a thing: they would do as much as in them lieth to crucify Christ again.  
2. That they do so wholly, wilfully, and maliciously reject all the former suf●…ings of Christ, as to them themselves he must be crucified again. For they can have no benefit by his former sacrifice: Though others may, yet not they.   
The person, whom they so disrespect, and reject, is here styled, the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Son of G●…d. Of this title Son of God, and of that excellency which belongs to Christ ●…on. See Chap. 1. v. 2. §. 15. and v. 4. §. 41.  
There is no other title, whereby the excellency of Christ could more be set son●…, than this. It shows him to be not only true God, but also, in such a respect God, as he might also become man, and be given for man. As Son of man he died, 〈◊〉 shed his blood; as the Son of God, that blood which he shed, was the blood of God, 
Aggravation of the sin of Apostates.  Act. 20. 28. To disrespect such a Son of man, as by his blood purchased their ●…demption, is more than monstrous ingratitude: but to do this against him that is also the Son of God, is the highest pitch of impiety that can be. These four 〈◊〉▪  

1. To crucify.  
2. To crucify again.  
3. To crucify again to themselves.  
4. To do all this to the Son of God, do manifest a wonderful great aggravation of the 〈◊〉 of Apostates, that they make the invaluable sacrifice of the Son of God, which 〈◊〉 been offered up, and the inestimable price, even the precious blood of God ●…self, which hath been paid for man's redemption, and is of sufficient worth to p●…chase a thousand worlds, to be of no worth to them. Another sacrifice mu●… be offered up, and more blood shed, if such be redeemed. Is not this to tread 〈◊〉 ●…oot the blood of the Covenant: and to account it an unholy thing? Heb. 10. 29.    

§. 42. Of Apostates putting the Son of God to an open shame.  
YEt further to aggravate this sin of Apostates, the Apostle addeth another wo●…▪ thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  put to an open shame. This is a compound word. T●… 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ostendo.  simple signifieth to show, Matth. 4. 7. Thence a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  noun; which signi●…●… spectacle, or an example, (jud. v. 7.) and a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb which signifieth to make 〈◊〉 of, and thereupon to make an example. From thence ariseth the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  com●… here used: which for the most part is taken in the worst sense; namely to ma●…e 〈◊〉 an example of disgrace, to expose one to ignominy and open shame. It is used ●…gatively of Joseph's mind to the Virgin Mary, He was not willing to make 〈◊〉 public example, Matth. 1. 19  
This compound verb is here fitly and fully thus translated, put him to an 〈◊〉 shame. This is an evidence of Apostates excessive envy, hatred and malice agai●… 
How shamefully Christ was handled. See more hereof chap. 12. v. ●…. Sect. 1●….  Christ: and it hath reference to their malicious handling of Christ, at the time of his death. For they sent men to apprehend him as a thief. When they had bro●… him to the Highpriest, they suborn false witness against him. The High-Prie●… servants spit in his face, smite him with their hands and staves. They deliver 〈◊〉 up to an heathen Judge. They choose him rather to be put to death, than a ●…rious murderer. They all cry out to the Judge, to have him crucified. Soldiers, after he was whipped and condemned, in derision, put a purple robe up●… him; plate a Crown of Thorns upon his head, and put a reed for a Sceptre into 〈◊〉 hand. They lead him out to the common place of execution, making him to 〈◊〉 his own Crosse. They nail him to a Cross, and so lift him up: and that 〈◊〉 two thiefs, for the greater ignominy. They deride him so hanging upon the Crosse. They give him Gall and Vinegar to drink. These and sundry 〈◊〉 ways did they, who first crucified Christ, put him to open shame.  
In like manner do Apostates deal with the Lord Jesus Christ. They blasp●… 
Apostates malice against Christ.  his name: they disgrace his Gospel: they persecute his members, and that in the ●…orest, and rigourest manner that they can. If they could, they would pull 〈◊〉 himself out of heaven, and handle him as shamefully as he was before handled: 〈◊〉 all on mere malice: and that after they have been enlightened, tasted of the heavenly 〈◊〉▪ ●…ade partakers of the Holy Ghost, tasted of the good word of God, and of the powers of the 〈◊〉 to come. The forementioned spiteful acts, after such mercies received, do manifestly demonstrate, that the sin here spoken of, is the sin against the Holy Ghost: so as the Apostle might well say, that it is impossible to renew them again unto repen●…nce. Of the nature of this sin, and of the reason, why this above other sins shall ●…ver be pardoned, see my Treatise of the sin against the Holy Ghost. §. 15, etc. and §. 27, etc.   

§. 43. Of the Resolution of Heb. 6. 4, 5, 6.  Heb. Chap. 6. v. 4, 5, 6. Vers. 4. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost. Vers. 5. And have tasted the good word of God, and the powers of the world to come, Vers. 6. If they sh●…ll fall away, to renew them again unto repentance: seeing they crucify to themselves the Son of God afresh, and put him to an open shame. 
Vers. 4. THe main scope of these three verses, is, to set out the state of Apostates. In them observe  

1. The inference, in this causal particle FOR.  
2. The substance, whereof are two parts. 

1. The Ascent.  
2. The Downfall of Apostates.     

1. Their ascent consisteth of five degrees. 

1. Their enlightening, amplified by the time, Once.  
2. Their taste of the heavenly gift. In this is set down▪ 

1. An Act, Taste.  
2. The object gift, amplified by the excellency of it, Heavenly.    
3. Made partakers of the Holy Ghost. Here observe, 

1. With what they are endowed, The Holy Ghost.  
2. How they are endowed therewith, Made partakers.   
Vers. 5.   
4. Have tasted the good word of God. Here again is expressed, 

1. The former act, have tasted.  
2. Another object. The Gospel, styled the word: and amplified. 

1. By the Author, God.  
2. By the quality, Good.      
5. The powers of the world to come. Here, 

1. The act is understood.  
2. The object is 

1. expressed, powers.  
2. Amplified by the place where they are, world to come.       
Vers. 6. 2. Their downfall is,  

1. Propounded.  
2. Proved. In propounding it, there is 

1. A supposition: under which the kind of fall is comprised, If they shall fall away.  
2. An inference: wherein is noted an impossibility of recovery. This is, 

1. Generally expressed, It is impossible.  
2. Particularly exemplified in two branches. 

1. The kind of recovery, To renew.  
2. The means thereof, unto repentance.          

2. The proof of the foresaid point is taken from two effects.  
The first effect is described,  

1. By the kind of act, They crucify.  
2. By the reiteration thereof, afresh.  
3. By the person crucified, The Son of God.  
4. By their own damage. To themselves.     
The second effect is thus set out, And put him to an open shame.   

§. 44. Of Observations gathered out of Heb. 6. 4, 5. 6.  
Vers. 4.  
I. THe utmost danger is to be declared. As the note of inference, FOR, So the general scope of these verses, afford this observation. See §. 30.  
II. Hypocrites may be enlightened. This is here taken for granted. See §. 3●….  
III. One can be but once enlightened. This also is taken for granted. See §. 3●….  
IV. God bestoweth gifts on hypocrites. The word gift intends as much. See §. 3●…  
V. Hypocrites may partake of heavenly gifts. This Epithet, Heavenly, gives proof hereunto. See §. 33.  
VI Hypocrites have but a smack of the gifts they have. This Metaphor 〈◊〉 implies as much. See §. 33.  
VII. The Holy Ghost is the worker of those gifts that any have. He is therefore metonymically here put for the gifts themselves. See §. 34.  
VIII. Hypocrites may be made partakers of the Holy Ghost. This is here expressly set down. See §. 34.  
Verse 5.  
IX. God's word is common to all of all sorts. For hypocrites are here said to taste hereof, See §. 35.  
X. Hypocrites do but sip on God's word. They do but taste it. See §. 35.  
XI. The Gospel is a good word. For by this phrase, good word, the Gospel is meant. See §. 35.  
XII. There is a world yet to come. This is here taken for granted. See §. 36.  
XIII. The things of the world to come may be here discerned. This also is here ●…ken for granted. See §. 36.  
XIV. The things of the world to come, are as glorious trophies. This is intended under this word powers. See §. 36.  
XV. Hypocrites may have a sweet apprehension of heavenly happiness. They 〈◊〉 taste the same. See §. 36.  
Verse 6.  
XVI. Hypocrites may totally fall away. The emphasis of the Greek 〈◊〉 translated fall away implies as much. See §. 37.  
XVII. The fall of Apostates is irrecoverable. This word impossible proves as 〈◊〉 See §. 38.  
XVIII. There is not a second renovation. This particle again, intends this poi●…. See §. 39  
XIX. Apostates are not capable of Repentance. They cannot be renewed 〈◊〉▪ unto. See §. 40.  
XX. Repentance is the way to recovery. Thus much is intended by the 〈◊〉 of Repentance about recovery. See §. 40.  
XXI. Apostates reject the Son of God. This is plainly expressed. See §. 41.  
XXII. Apostates crucify afresh the Son of God. This is in words expressed. See §. 41.  
XXIII. Apostates put the Son of God to open shame. This also is in words expressed. See §. 42.   

§. 45. Of instructing by comparisons.  Heb. Chap. 6. v. 7, 8. Verse 7. For the earth which drinketh in the rain that cometh oft upon it, and ●…eth ●…orth herbs meet for them by whom it is dressed, receiveth blessing from God▪ Verse 8. But that which beareth Thorns and Briars, is rejected, and is 〈◊〉 〈◊〉 cursing, whose end is to be burned. 
THese two verses are an amplification of the forementioned estate of Apostates▪ 〈◊〉 that by a comparison, whereby the equity of Gods proceeding against them is demonstrated: in which respect this comparison is brought in as a confirmation of the point; and knit to the former verses with this causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR.  
The proof is from the less to the greater. If the senseless 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  earth, which 〈◊〉 rain, and tillage beareth Thorns, and Briars, be rejected, cursed, and bu●…: much more shall reasonable men, who after illumination, and other good gifts, crucify the Son of God, and put him to open shame, be rejected, not rene●… again, but for ever accursed.  
This argument is amplified by the contrary event of good, and fertile ground. For as that earth receiveth blessing from God; so they, who having means of 〈◊〉 〈◊〉 afforded unto them, go on to perfection, shall be blessed of God.  
Th●… this comparison that is here set down by the Apostle, hath reference to 〈◊〉 that well use the means of grace: to encourage them to hold on in so doing; 〈◊〉 also to Apostates, who pervert the means of grace; to keep men from Apo●….  
This manner of the Apostles setting forth his mind under a comparison, mani●… 
Plain teaching.  his prudence in laying before his people the equity of what he had delivered; and that so, as they might the better discern the same, and be the more thoroughly convinced thereof.  
Thus might they be the more moved therewith, and the better edified thereby.  
This is it which Ministers ought especially to aim at. Seek, saith the Apostle, Seek that ye may excel to the edifying of the Church, 1 Cor. 14. 12. This will be best done, by descending to the capacity of people: and by delivering the word after such a manner, as it may best be conceived, relished, retained, and yielded unto.  
For the foresaid end comparisons are a singular help. As they are warrantable, 
Comparisons useful.  so they are profitable to edification. They have been much used by the Prophets, and by Christ himself. Comparisons are of use,  

1. To help understanding, and that by comparing things not so well known, with such things as we are well acquainted withal.  
2. To strengthen memory. For earthly things, from which comparisons use to be taken, are as course thread, or wire, on which Pearls use to be put, and thereby kept from scattering.  
3. To work upon affection. For visible and sensible things do use most to work upon men; whether in matters pleasing and joyous, or displeasing and grievous.   
Quest. How is it then that Christ taught people in parables, because they seeing see ●…, Matth. 13. 13.  
Answ. 1. When the understanding of hearers is closed, than they can reap no good by those means which are useful to others; as a blind man can reap no benefit by light.  
Secondly, Christ opened not his parables to them, as he did to his Disciples, Mat. 13. 18, etc. Parables are in this respect useful for instruction, because they may be applied to all sorts of cases. They have herein a fitness of teaching above true Histories: it is not lawful to turn from the truth of an History upon any occasion. But in a parable there is no swerving from truth, because nothing is delivered for truth.  
For well ordering comparisons, observe these rules. 
Rules for well ordering comparisons.   
First, take them from common, ordinary matters, well known and familiar to all of all sorts: especially to those for whose sake the Parables are used.  
Secondly, let not the matter of them be of matters impossible, no nor improbable. So will they be taken to be untrue, and the use of them lost.  
Thirdly, Let them be fitly applied: at least to the main point in hand, otherwise it cannot be well discerned what they aim at.  
Fourthly, Let them be expounded, when they are not conceived, or may be misapplyed.  
All those rules may be gathered out of Christ's Parables, and his manner of using them. For  
First, They were taken from ordinary matters, such as every one knew: as from Corn, Mustardseed, Leaven, and such other things: or else from familiar stories, Luk. 15. 3, 8, 11.  
Secondly, They were all carried with great likelihood of matters to be so, as he set them out to be.  
Thirdly, Christ in all his Parables had an especial eye upon the main occasion for which he produced them; to make that most clear.  
Fourthly, Christ was careful to expound his Parables to his Disciples: Sometimes when they desired him to expound them, Matt. 15. 15, etc. And sometimes of his own motion, when he was not desired, Mar. 4. 34.   

§. 46. Of the earth's drinking in the rain that oft cometh upon it.  
IF the particular branches of the comparison be duly applied, the mind of the Apostle will be better discerned.  
I conceive that it may be thus fitly applied.  


1. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein man like the earth.  earth may set out children of men. For the heart of man is as the ground, dry of itself; prone to bring forth all manner of sins: which are as weed●…, briers, and thorns: but by good tillage, and sowing it with good seed, and rai●… seasonably falling upon it, it may be made fruitful.  
men's hearts therefore must be dealt withal, as the ground is, out of which 〈◊〉 expect a good crop. If the ground be not ploughed, the seed may lie upon it, as upon a path, and the fowls eat it. If it be not ploughed deep enough, it may be like the stony ground, in which that which quickly sprouteth up, may quickly with●…r away. If Briers, and thorns be suffered to grow, where the word is sown, the word may be choked, Matth. 13. 19, etc.   

2. By 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men well manured.  dressing the ground, the Ministry of the word may be meant. For Ministers are Gods labourers, and husbandmen, 1 Cor. 3. 9 By preaching the 〈◊〉 men's hearts are ploughed, and harrowed. By preaching the Gospel they are 〈◊〉 dunged, and softened.  
Ministers by well observing the disposition of their people, and answerably ●…dering their Ministry, by instruction, refutation, exhortation, consolation, and ●…rection, may well manure the heart of their people.   

3. By 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's word and Spirit as rain.  rain may be understood both the word of God, and also the operation of God's Spirit: without which all man's labour is in vain, 1 Cor. 3. 6. For 〈◊〉 heart is as the dry earth.  
In the use of all means, Ministers and people must look to God, pray to him, and depend on him. Behold the husbandman waiteth for the precious fruit of the ear●…, 〈◊〉 hath long patience for it, until he receive the early, and latter rain, Jam. 5. 7.   

4. This Metaphor of 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's word is drunk in by applying it.  drinking, takes it for granted, that the earth is a dry ●…ment: and Philosophy teacheth us, that dryness is the predominant quality in the earth. Wherefore as a man, or beast that is dry, readily drinketh down beer▪ or water: and is thereby refreshed and satisfied: so the earth. This Metaphor 〈◊〉 implieth a receiving and applying the means of grace (whereby they are refreshed) to men's selves. The Metaphor further implieth a capacity in the earth to receive the rain, and to be bettered by it. Hard things receive not any rain into then, nor can they be mollified thereby. They therefore cannot be said to drink it.  
God's word, as here understood by rain, is drunk in, when it is applied to 〈◊〉 soul by faith. Hereupon faith is oft set forth under drinking, joh. 4. 14. and 6. 53, 54. and 7. 37.  
Let us therefore, who have the spiritual rain of God's word afforded unto 〈◊〉 be like the earth; and drink it in: and that by applying it to our own souls.   
5. This phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word oft to be be preached.  that cometh oft upon it, setteth out the divine provid●…, which is ordered according to the need of creatures: and that in two respects. 

1. In causing rain to come upon the earth. For the earth hath not rain in itself God giveth rain from heaven, Act. 14. 17. So doth God cause his word to come to us, and poureth his Spirit upon us.  
2. In that rain cometh oft upon the earth. Though the earth be once ●…rowly watered, yet it will soon be dry again: as Christ saith of men in reference to the ordinary water which they use, Whosoever drinketh of this water shall 〈◊〉 again, Joh 4. 13. Therefore God gives early and latter rain, (Jam. 5. 7.) and 〈◊〉 time after time. Thus doth he afford us his word frequently and plentifully, 〈◊〉 a sweet rain that cometh oft upon us. The earth doth not more need this 〈◊〉 coming of the rain, than we the oft preaching of the word.     
Let us not therefore lightly esteem this evidence of the divine providence, by reason of the frequency thereof, as the Israelites did lightly esteem and even loath M●…na, that daily fell among them, Numb. 11. 6. and 21. 5. Let us rather well 〈◊〉 our continual need of the word, and the great benefit that we may reap the●…▪ and in that respect be thankful for this plentiful provision.   

§. 47. Of God's blessing on bringing forth Herbs meet for them, by whom the earth is dressed.  


6. BRinging forth Herbs declareth the end of sending rain: and showeth what is 
Good fruit to be brought forth.  thereupon expected.  
By 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasco. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pabu. lum.  Herbs are meant all manner of good fruit: whereunto briers and thorns are opposed. Thus here it is to be taken of those, who enjoying Gods Ordinances do bring forth good fruit.  
The verb translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus lust is said to conceive and bring forth sin, jam. 1. 15. The same word is there and here used.  bringeth forth, is properly used of women's bringing forth children, Mat. 1. 23, 25. Now the seed or root of herbs lieth in the earth, as a child in the womb of a woman, and when it sprouteth up, it is as it were brought 〈◊〉 of the womb.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word translated herb, according to the notation of it, signifieth such a kind of herb as may be fed upon, which we call, from the 
c Pascuum plur. Pascua. Pastura.  latin notation; pasture. It implieth therefore such fruit as is pleasant and profitable.  
Hereupon it becomes us to prove what is the good, acceptable and perfect will of God, (Rom. 12. 2.) that we may bring forth such fruit, and do such works as are intended under this Metaphor, herbs.   

7. That we may be the better directed about that good fruit, the Apostle thus describes the foresaid herbs, meet for them by whom it is dressed.  
The verb translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dressed, is a compound of two nouns, which signify 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  earth and 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  labour.  
The compound noun is translated an husbandman, Mat. 2●…. 33. Tim. 2. 6. Jam. 5. 7. This title in English we give to such as till land.  
The verb here compounded, compriseth under it all that skill and pains, which useth to be taken, by such as till Land.  
By them that dress the earth, are here meant Ministers of the word. So as fruit meet for them, is such fruit, as giveth proof of a Ministers prudence, diligence, skill and faithfulness: and so be fit for him.  
The Epithet, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 been. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positus. Fruit answerable to Tillage.  meet is in Greek a compound. According to the composition it signifieth, well set, or fit, Luk. 9 62, and 14. 35. Here it signifieth such fruit as is answerable to the means, which hath been used to produce it: and that in the kind, quantity and quality that is expected. Such fruit is expected of such as enjoy a faithful, painful and powerful pastor. It is said of the husbandman, that he waiteth for the precious fruit of the earth, Jam. 5. 7. So the Lord where he affordeth means looketh that fruit should be brought forth, Isay 5. 2. Luk. 13. 6.  
Such fruit is the end of tillage.  
All ye to whom the Lord affords means, take notice of this end. To be bred and brought up where the word is Preached, Sacraments administered, name of God called upon, and other holy Ordinances observed, is a great privilege. God who affordeth this privilege, expects this duty, that fruit answerably be brought forth▪ Let us therefore, according to our duty, with the uttermost of our power endeavour to satisfy the expectation of the Lord: that he may not repent of the goodness that he hath done unto us; as he repented his making of Saul King, 1 Sam: 15. 11.   
8. The recompense of all is thus set out, receiveth blessing from God. 
Blessing what it is.    

h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Blessing, according to the notation of the Greek word, yea, and of the 
i Benedictio. How men bless God. How God blesseth men▪ See Chap. 7. v. 1. Sect. 12.  Latin too, signifieth a speaking well. It is translated, fair speech, Rom. 16. 18. Thus it is opposed to cursing, which is a fowl speech (Jam. 3. 10.) Where it is attributed to us in reference to God, it can imply nothing but speaking well of him, Rev. 5. 12, 13. For that is all the blessing that we can yield to God.  
But where it is attributed to God in reference to us, it compriseth under it every good thing, that may make us happy: so as all that see it, or hear of it, may speak well of us. Eph. 1. 3. See §. 102.  
This blessing, a fruitful hearer of the word is said to 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing is received.  receive, in that he hath it not in himself, or of himself: he must receive it from another.  
This act of receiving is set down in the present tense, to set out the certainty of it. He may be as sure of it as if he had it in his hand, and did actually enjoy it. To 
What the present tense intendeth.  this purpose the Prophets do usually set forth promises of things to come in the time present, Zech. 9 9  
The time present may also be here used in regard of an actual and present possession of the blessing here promised. For that blessing may comprise under it both such gifts and graces, as God here in this world giveth, together with a continual increase of them: and also eternal glory in the world to come.  
This blessing is here said to be from God: God blesseth with all blessing. Eph. 1. 
God the Author of blessing. And why? See Sect. 102.  3. jam. 1. 17. This God undertaketh to do.  

1. That every one might have reward: for no creature can be too great to be rewarded of God: and the greatest that be need his reward, and he is able to reward the greatest. Yea he can reward whole Families, Churches, and Kingdoms. On the other side, God is so gracious, as he accounteth none too mean to be rewarded of him. He raiseth up the poor out of the dust, and listeth up the beggar from the 〈◊〉 ●…ill, 1 Sam. 2. 8. When Dives, and all his house scorned Lazarus, the Lord look●…d on him, and gave his Angel's charge over him, Luk. 16. 20.  
2. That they might be sure of their reward. That which God taketh upon him to do, he will not fail to do, The Lord is faithful, and will do it, 1 Thes. 5. 24  
3. That the reward might be worth the having. God in bestowing his reward●…, respecteth what is meet for his excellency to give, and accordingly proporti●… his reward. As a King, when he would reward a faithful servant, conte●…th 〈◊〉 himself, to give him a little money, but gives him, high honours and dig●… great Lordships, fair possessions, many immunities, and privileges, gainful offices, and other like royal rewards. Pharaoh set joseph over all the Land of Eg●… Gen. 41. 41. Such a reward did Darius give to Daniel, Dan. 6. 2. And A●…erus to Mordecai. Hest. 8. 15. As God exceedeth these, and all other Monarch's i●… greatness, so will his reward be greater.   

1. A great encouragement this is, for us to do our best in bringing forth 〈◊〉 answerable to the means that God affordeth to us: knowing that our labour 〈◊〉 be in vain in the Lord, 1 Cor. 15. 58. Men may be ignorant of the good fruit which we bring forth, as Joseph's Master, Gen. 39 19 Or forgetful, as Phara●…s 〈◊〉, Gen. 40. 23. or wittingly wink thereat, as Nabal, 1 Sam. 25. 10. or miscons●…, as Saul, 1 Sam. 22. 7, 8. or envy at it: as joshua. Num. 11. 29. or slander it, as the Pharisees, Mark. 3. 22. or persecute for it, as the Jews did, joh. 10. 32. 〈◊〉 these and all other like discouragements, our eyes must be lift up to the Lord, 〈◊〉 whom we may be sure to receive blessing.  
2. This directeth us whither to go for blessing: even to God the Author and fountain thereof. Be not like Israelites, jer. 2. 13. Isa. 30. 1. etc. Observe the means which God hath sanctified for receiving blessing: and in a conscionable 〈◊〉 of them depend on God for his blessing.  
3. Return the praise and glory to God. This is, to bless him who blesseth 〈◊〉, Eph. 1. 3. Rom. 11. 36.    

§. 48. Of rejecting that which beareth Thorns and Briers.  
Heb. 6. 8.  
THe Apostle having declared the happy condition of such, as well use the 〈◊〉 
The inf●…rence.  of grace, addeth thereunto the woeful plight of such as pervert those mean●…. This particle of opposition, BUT, showeth that these two verses set down co●…ry subjects.  
In this verse the Apostle followeth the former comparison. The principal s●…ject mentioned in the beginning of the former verse, which is, earth, must 〈◊〉 be understood, thus, But the earth which bearing thorns, etc.  
As in our English, so in the Greek, there are different words used in the 〈◊〉 and this verse; For he doth not say as he did before, the earth which 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  bring●… forth: but which beareth. This latter word in Greek is a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compound: and ●…cording to the composition, it signifieth to carry out, as men carry out a dead 〈◊〉 Acts 5. 6, 9, 10. It implieth a thrusting out of that which it is not willing to ●…tain.  
The things so brought out, are here said to be Thorns and Briers. These are ●… only unprofitable plants, but hurtful also, by reason of their prickles.  
The notation 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spira. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cuspis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. T●…ibulus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jaculum.  of both Greek words imply a sharpness, and prickleness. They are oft joined together, as here, and Mat. 7. 16. So Isai. 5. 6. and 7. 23, 24, 25.  
Thorns were wreathed together, and plaited as a Crown on Christ's head, to ●…ick and gall him. With Briers and Thorns both, Gideon did tear the flesh of the Princes of Succoth. Judg. 8. 7. Both of them use to grow in the Wilderness (judg. 8. 16.) and grounds untilled, Isai. 32. 13.  
Under these Metaphors are here understood such sins as most grieve God's Spirit: 
What meant by Thorns and Briers.  and are most hurtful to men: as a renouncing of the Christian Faith, blasphemy, opp●…ession, persecution, and such other sins.  
The Land, that after good Tillage putteth forth such Thorns and Briers, is said to be rejected.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word translated, rejected is a compound. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple, signifieth that which upon experience and good proof is approved, Rom. 16. 10. 2 Tim. ●…. 15. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What to be rejected.  The preposition with which it is compounded is privative: so as it setteth forth such a thing, or person, as can no way be approved: and thereupon to be utterly rejected. It is oft translated reprobate, 2 Cor. 13. 5, 6, 7.  
Hereby is evidently demonstrated, that they who despise the means of grace shall be utterly rejected of God: even as that Land, which after much and long Tillage, is so far from bringing forth a good crop, as it beareth Thorns and Briars. This name 〈◊〉 is a title of rejection, Host 1. 9 God's taking away the hedge of his Vineyard, and breaking down the wall thereof, proves as much, (Isai. 5. 5.) So doth his cutting down the Figtree (Luk. 13. 7.) and the putting of the Axe to the root of the Tree (Matth. 3. 10.) And leaving jerusalem desolate, Mat. 23. 38. All these threatenings are actually accomplished upon the jews. And to show that this case is not proper to the Jews only, the like is threatened to Christians, Rom. 11. 21. This may be exemplified in all the Churches planted by the Apostles. Where now is Ephesus? Where Smyrna? and the other Golden Candlesticks of Asia? Where Corinth? Where Galatia and the rests. Are they not all rejected? Where is Reme? is it not a foul nest of unclean birds?  
Common justice requires as much: whereupon Parents, Masters, all sorts of Go●…emors, use to do the like.  
Besides, this makes much to the honour of God: lest otherwise he might seem to patronise such as are past hope.  
Yea, further this makes to the advantage of such as are faithful, for they are hereby admonished to be more careful in improving the means of grace afforded unto them: lest otherwise this great mischief should befall them.  
Que●…. How may men be said to be rejected.  
Answ.  

1. A Nation is rejected, when the Gospel is taken away from them, and given to another Nation, Mat. 21. 43.  
2. A particular assembly is rejected, when good pastors are taken away: and instead of them, idle and idol Shepherds are set over them: whereby they fall from that which before they seemed to have.  
3. Particular persons are rejected, when they are given over to hardness of heart, as the jews were, Isai. 6. 10. Thus they may stand as dead Trees in an Orchard: but at length they shall be cut down. All particular impenitent persons are utterly rejected by death.   
Object. So all may be rejected.  
Answ. Not so; for such as bring forth good fruit, are by death transplanted from the nursery of God's Militant Church, to his glorious Orchard of the Triumphant Church.  
Take heed that you provoke not God to complain and say, What could have been done more to my vineyard that I have not done in its Isa. 5. 4. God hath sent us many Minister's time after time: and they have taken great pains in ploughing, digging, dunging: and God hath sent down rain, time after time: what then can be expected, if, instead of herbs, we bear Briers and Thorns.   

§. 49. Of being nigh unto Cursing.  
TO add the greater terror, the Apostle thus aggravateth the fearful case of the forementioned sinners, in this phrase, And is nigh unto Cursing.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word translated, Cursing, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dirae.  The simple nou●…, signifieth Cursing: namely such cursed speech as proceedeth out of the bittered spirit of corrupt man, Rom. 3. 14. It seemeth to be derived from an 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M●…ledixit.  Hebrew 〈◊〉 which signifieth to curse. The simple noun is but once used in the New Testa●….  
The preposition with which the word of my Text is compounded, adde●… a kind of aggravation. It is put for the curse of the Law, Gal. 3. 10, 13. And t●… participle compounded with this preposition is applied to such as are devoted to hellfire, Mat. 25. 41.  
The word here signifieth that the curse which God will inflict, is not only by word of mouth, but also in act and deed.  
Yet by way of mitigation this word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nigh, is added. Where he spoke of good ground he absolutely said in the time present, It receiveth blessing: but here, as p●…ting off revenge for a time, he saith is nigh cursing. This gives proof of God's P●…tience, whereof see Chap. 3. v. 9 §. 101.  
The connexion of this cursing, upon the forementioned rejecting, is an evid●… 〈◊〉 Gods curse following such as are rejected of him; Instance Saul, the nation of t●… jews, and other Churches before mentioned.  
Such seem to be past hope. They have deprived themselves of blessing, and so made themselves liable to Cursing.  
This is a further aggravation.   

§. 50. Of Apostates end to be burned.  
THe last clause of this verse in these words, whose end is to be burned, is a farther prosecution of the foresaid Metaphor: for 
* Steriles incendere prosuit agros. Virgil. Georg. l. 1.  of old men were wont to burn 〈◊〉 fields, which after much and long Tillage would bring forth nothing but B●… and Thornes.  
That which the Apostle here especially intendeth is, that such as are rejected 〈◊〉 God and cursed, shall assuredly be cast into hell fire: This is that unquench●… 〈◊〉 whereof the Baptist speaketh, Mat. 3. 12. And which Christ intendeth, M●…. ●…. 43, etc.  
This is thus made known, lest men should lightly esteem that which wa●… b●…fore spoken of rejecting and cursing. When God is not seen in showing mercy, 〈◊〉 will show himself the more terrible in his judgement.  
Many think it is no great matter to be rejected and cursed. They will say: 〈◊〉 if we be deprived of our Ministers? what if the Gospel be taken away, so long as 〈◊〉▪ enjoy peace and plenty? But if the burning here intended, were well known 〈◊〉 believed, those forerunners thereof would not be so lightly esteemed.  
The Greek noun translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  burning, is not elsewhere used in the New ●…stament. It is here applied to the earth: for this relative, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whose, hath ●…rence to the earth, v. 7. Yet the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. U●…o. Uror. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb from whence it is derived, is used to 〈◊〉 out the burning of hellfire, Rev. 19 20. and 21. 8. And this word is here inten●… to set out, under this comparison, the torment of hell, for there is no greater ●…ment, then that which cometh by burning.  
The burning here meant is made the end of Apostates. For many are prone ●…on present prosperity to put off the fear of this burning. The Apostle therefore 〈◊〉 them in mind of their latter end. Though God in his patience, and long suff●…▪ may bear with them some time, as he did with the Figtree, (Luk. 13. 7.) Yet ●…ing 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and that in hell shall be their end. Their end is to burning, (as the G●…eek phrase soundeth. Burning is the Goal, whereunto at last they shall come. 〈◊〉 〈◊〉 of the wicked shall be cut off, Psal. 37. 38. This is exemplified in sundry Pa●…, Matth. 3. 10. and 13. 42, 50.  
Fret not thyself therefore, because of evil doers (Psal. 37. 1.) though they 〈◊〉 ●…ly to prosper. Consider their end. Read to this purpose, Psal. 73.   

§. 51. Of the resolution of Heb. Chap. 6. v. 7, 8.  Vers. 7. For the earth which drinketh in the rain that cometh o●…t upon it, and bringeth forth herbs meet for them, by whom it is dressed, receiveth blessing from God. Vers. 8. But that which beareth Thorns and Briers, is rejected, and is nigh unto cursing, whose end is to be burned. 
IN these two verses, the difference between persevering and revolting professors is laid down: both of them in a comparison taken from the earth. One from good land, v. 7. the other from bad, v. 8. In setting down this comparison we may observe.  

1. The occasion of bringing in this comparison, in this particle FOR.  
2. The expression of the point itself. Hereof are two parts. 

1. The state of persevering Professors.  
2. The state of Apostates.     

1. About the state of the former, four branches are expressed, 

1. The condition of professors. They are as earth.  
2. The means afforded for their growth, rain. This is amplified two ways▪ 

1. By the coming of it upon the earth.  
2. By the frequency of that coming, oft.    
3. Their entertaining the means. This is manifested two ways. 

1. They drink it in.  
2. They bring forth fruit. This is amplified, 

1. By the kind of fruit, herbs.  
2. By the qualification thereof. Meet for them by whom, etc.      
4. The issue. This is set down, 

1. By their act; they receive.  
2. By the subject matter, which they receive, amplified, 

1. By the kind of it, blessing.  
2. By the Author of it, from God.        
Vers. 8. 2. About the state of the latter who are Apostates, is set down, 

1. The opposition betwixt them and such as persevere, in this particle, BUT.  
2. A Declaration of their condition. This is set down 

1. By their effect, which is, 

1. Generally propounded, they bear,  
2. Particularly exemplified, in two kinds of fruit, Thorns, Briers.    
2. By the issue, and that in two branches. 

1. They are rejected,  
2. They are nigh unto cursing. Here observe, 

1. The kind of Judgement, cursing,  
2. The limitation thereof, nigh unto.        
3. Their end, which is, to be burned.      

§. 52. Observations raised out of Heb. 6. v. 7, 8.  
I. REasonable men may make Gods dealing with senseless creatures, a looking▪ glass to them. They may thereby see what to expect from God. This ariseth from the inference of this comparison, as a proof of what he had before delivered▪ See §. 45.  
II. Comparisons are useful means of teaching. This ariseth from the general matter of these two verses. See §. 45.  
III. Man's disposition is like the earth. This is it that is here resembled to the earth. See §. 46.  
IV. God's word and Spirit are as rain. They mollify men's hearts, and make them fruitful. See §. 46.  
V. A good heart receiveth God's word, and Spirit into it, even as the earth received the rain. See §. 46.  
VI The word and Spirit, are given to man. This word cometh intendeth as much. See §. 46.  
VII. Frequent Preaching is needful. Even as it is needful that rain oft come upon the earth. See §. 46.  
VIII. Fruit is expected of those, who enjoy means. This is here taken for granted. See §. 47.  
IX. Fruit must be wholesome, and pleasant. So is the herb here mentioned. See §. 47.  
X. Fruit must be answerable to the means afforded. This is meet fruit. See §. 47.  
XI. Ministers are Gods husbandmen. These are they that dress his ground. See §. 47.  
XII. Fruit-bearers are blessed. So they are expressly said to be. See §. 47.  
XIII. Blessing is received. This also is plainly expessed. See §. 47.  
XIV. God is the Author of blessing. It is received from him. See §. 47.  
Verse 8. XV. The state of perseverers, and revolters are contrary. This is implied under this particle of opposition. BUT. See §. 48.  
XVI. Apostates thrust out their fruit. The notation of this word, 〈◊〉, declareth as much. See §. 48.  
XVII. The fruit of Apostates is very pernicious. It is as Thorns, and Bryer●…. See §. 48.  
XVIII. Perverters of good means shall be rejected. So much is here denounced. See §. 48.  
XIX. The rejected are accursed. These two judgements are here knit together. See §. 49.  
XX. God oft forbears instantly to execute the deserved curse. This word, 〈◊〉, implieth as much, See §. 49.  
XXI. Everlasting burning will be the end of Apostates. Their end is to be 〈◊〉. See §. 50.   

§. 53. Of preventing a prejudicated opinion.  Heb. 6. 9, 10. But, beloved, we are persuaded better things of you, and things that accompany s●…vation, though we thus speak. For God is no●… unrighteous to forget your work, and labour of love, which ye 〈◊〉 showed toward his Name, in that ye have ministered to the Saints, and do ●…ster. 
IT was a terrible doom, that the Apostle denounced in the former verses aga●… 
The occasion of the Apostles insinuation.  backsliders. Now that these Hebrews might not thereby be induced to th●… that he judged them to be Apostates, by a sweet insinuation, he plainly and expressly declareth his own good opinion of them, and entire affection toward them: that so he might make the better way to his exhortation following, v. 11. etc.  
The first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, as our English hath set it, giveth evidence of the co●…trary, namely that he had no such opinion of them; and it implieth a preventi●… of a prejudicated conceit, which they might have entertained thereabout. The Apostles meaning may thus be more fully expressed; You may happily think by 〈◊〉 which I have delivered about the case of Apostates, that I have reference to you 〈◊〉, as if I judged you to be such. But know, that what I spoke before, I spoke indefini●… 〈◊〉 that estate, whereinto professors of the Gospel may fall. I did not say, that you 〈◊〉 ●…len into such an estate; neither have I cause so to think, but rather the contrary. ●…leeve me, I account you my beloved brethren, and I verily believe that your estate 〈◊〉 better than that whereof I spoke: yea, that it is such an estate, as will in the end, 〈◊〉 
Prejudicated opinions to be prevented.  you to eternal salvation.  
The Apostle doth hereby give us to understand, that conceits, which may alie●… ●…e hearts of hearers from their Ministers, are as much as may be, to be prevented. This doth the Apostle much endeavour to do in the case of the Galathians. He had in the beginning of 〈◊〉 Epistle, ●…hundred out a dreadful curse against all that ●…uld preach any other Gospel. He wondered that they should hearken to any 〈◊〉, and styled them fooli●… 〈◊〉; ask them, who had bewitched them? all which might ex●…sperate them, and alienate their hearts from him; Therefore to prevent that mischief, he doth thus sweetly insinuate himself into them, Brethren, I 〈◊〉 you, be as I am, for I am as ye a●…e, &c G●…at. 4. 12. etc.  
So long as a prejudicated opinion of a Minister remains in his people's mind, his 
The Danger of a prejudicated opinion.  Ministry cannot well relish: it cannot edify them. It is as chol●…r in the stomach, which imbittereth the most wholesome and pleasing food that can be put into it. This made jeremiahs' prophecy to be so little regarded, as it was: for thus they say of him, This man seeketh not the welfare of this people, but the hurt, jer. 38. 4 So A●…ab of Micaiah, He doth not prophesy good concerning me, but evil. 1 King. 2●…. 8.  
This course of the Apostle in seeking to root out such roots of bitterness, before they spring up, and trouble us, is an especial point of wisdom, and worthy to be endeavoured after.   

§. 54. Of sweet insinuations.  
THe general, and principal intendment of the Apostle is, to insinuate himself into his people's heart, that they might retain a good opinion of him, as he did of them. The dependence of these verses upon the former, the main scope of them, this particle of opposition BUT, this loving title, Beloved, the good persuasion he had of them, and hope of their salvation, the testimony which he gives of their love to God, and man, and the remembrance which he is confident God had thereof, do all prove as much: they are all evident demonstrations of his sweet disposition: and of his desire to preserve in them such an affection towards him, as he had towards them. See v. 11. § 76.  
Of sweetening reproofs with mild insinuations, See Chap. 3. v. 12. §. 121.   

§. 55. Of Minister's loving respect to their people.  
THis Title Beloved, wherein and whereby the Apostle expresseth his affection, is 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  very observable. It is that whereby God the Father expresseth his entire affection to his only begotten Son. Math 3. 17. and 17. 5. and 12. 18. It is translated, Beloved, (1 Pet. 4. 12.) Wellbeloved, (Mar. 12. 6) Dear. (Eph. 5. 1.) Dear beloved. (Phil. 4. 1.) This title is most frequently applied to a Son, Matth. 17. 5. 1 Cor. 4. 17. Yet also to a brother. Eph. 6. 21. And to a fellow-servant. Col. 1. 7.  
Of the emphasis of this title, see Chap. 3. v 1. §. 17.  
Here it showeth that Ministers must bear a loving respect to their people: even as a 
Ministers must manifest love to people.  Parent to his only child, or a husband to his wife, or a friend to his dearest friend: yea, and 〈◊〉 as much also as the Apostle here doth. Sundry like expressions are elsewhere used to give further proof hereof: as brethren (1 Cor. 1. 10) My brethren (Rom. 15. 14.) My beloved brethren (Jam. 1. 16.) My brethren, dearly beloved, and 〈◊〉 ●…or (Phil. 4. 1.) Children. (Joh. 21. 5.) Little Children, My little Children, (1 Joh. 2. 1●…. and 3. 18.) My little Children of whom I travel in birth again. Gal. 4. 19 These and other like insinuations of love, do give people to understand, that their Ministers do what they do in love: that they instruct in love, that they exhort in love, that they reprove in love, that they d●…nounce Gods judgements in love; and thereupon will say, Let him smite me, it shall be a kindness; and let him reprove me, it shall be as an excellent oil, which shall not break my head. Psal. 141. 5. In this respect the caveat which the Apostle giveth to Fathers, (Eph. 6. 4.) Provok●… 〈◊〉 to wrath: and to husbands (Colos. 3. 19) Be not bitter, is to be observed of all that have an occasion, and calling to reprove others. Provocations are as scalding hot potions, which no patient can endure to drink down: and bitterness in reproof, is like gall in the stomach which it cannot retain, but will soon vomit it up. Indeed all reproofs and denunciations of judgement seem hot and bitter: but testimonies of love cool the heat, and sweeten the bitterness of them. There must therefore 〈◊〉 manifested good evidences of love, by those who desire to do good by denun●…ons of judgements, reprehensions of vices, and other like sharp kinds of teachin●….   

§. 56. Of judging the best of others.  
THat the Apostle might not seem to flatter those to whom he gave this title, ●…loved, he plainly declares his opinion of them in these words, We are persua●… better things of you. etc.  
Of this manner of expressing his mind in the plural number thus, We are p●…swaded, see v. 3. §. 24.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Emphasis of this word persuaded. See Chap. 2. v. 13. Sect. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. persuadeo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Persuadeor. Assentior. Pare●….  Greek word implieth such an opinion, as makes one confident that it i●… so, as he conceives it to be. Thus it is said, They be persuaded that John 〈◊〉 Prophet, (Luk. 20. 6) Matthew speaking of the same thing, thus expresseth it, 〈◊〉 held John as a Prophet, (Matth. 21. 26.) and Mark thus, They counted John that 〈◊〉 was a Prophet indeed, Mark 11. 32. By comparing these Evangelists together, 〈◊〉 see, that to hold, or to account a thing to be indeed so and so, is to be persuaded, 〈◊〉 it is so. Thus is this word frequently used, as Romans 15. 14. 2 Tim. 1. 5. It i●… translated to have confidence (Galat. 5. 10.) and to be confident. Phil. 1. 6. and 〈◊〉 assure, 1 John. 3. 19 In this respect this word is joined with another that ●…eth to know, as Rom. 14. 14. Philip. 1. 25.  
This comparative, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What are the better things here intended.  better, which implieth the things that he was persuaded of, hath reference to the forementioned case of Apostates; as if he had thus expr●…sed his mind, better than to be once onlightned, better than to have only tasted of 〈◊〉 heavenly gift, better than to be made partakers of the common gifts of the Holy 〈◊〉 better than to have only tasted the good word of God, and the powers of the world to 〈◊〉 and after all to fall clean away. We are persuaded, that you are better princip●… than so: and that you have laid a better and surer foundation, which will 〈◊〉 sail.  
By this pattern we learn in general, to take heed of judging others over 〈◊〉: 
Judge not rashly.  And particularly, of judging Professors to be Hypocrites, and such as will 〈◊〉 Apostates. This is that judging which Christ expressly forbids, Matth. 7. 1. And therefore another Evangelist adds this inhibition to us, condemn not, Luke 6. 37.  
Rash judging, especially in this kind, is first against Christ's prerogative, 〈◊〉 14. 10, 11. 2. Against the rule of charity, 1 Corinth 13. 7. 3. It is a means to 〈◊〉 the like judgement upon ourselves, Matth. 7. 1, 2.  
Yet notwithstanding it is too common in these our days thus to judge Pro●…sors. Many put no difference betwixt a Professor and an Hypocrite: for they 〈◊〉 no mean betwixt profaneness and Hypocrisy: if a man be not openly profane, 〈◊〉 〈◊〉 then counted an Hypocrite. Oh the subtlety of Satan! never had he any strat●…, whereby he got greater advantage than this. There is hardly any thing, wher●… true piety is sooner nipped in the head, then by this. Many seem to be more prof●… than their conscience tells them they should be, to avoid this brand of Hypocri●…. That we be no instruments of Satan in this kind, let us learn of our Apostle to 〈◊〉, and think, to judge and speak the best of professors. It is necessary for Minist●… 〈◊〉 show some good hope of their people. If they have not some hope, what ●…rage can they have to Preach unto them? and if people conceive they have no 〈◊〉, what comfort can they have to hear them?  
Of the two it is better to have a good persuasion of those, who inwardly are 〈◊〉 sound (at least if we do not wittingly wink at the evil which is apparent and evident to all) then unjustly to censure, and condemn the upright. In the 〈◊〉, the rule of charity is expressly violated: but not so in the former.   

§. 57 Of salvation accompanying good works.  
WHat those better things are, the Apostle doth thus express, Things that 〈◊〉 company salvation. That these are the better things meant, is evident by 〈◊〉 copulative conjunction, AND; For it joins this latter, as an exposition of the former.  
Of salvation see Chap. 1. v. 14. §. 159.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum genitivo significat haerere alicui, ut consequentia praecedentibus haerent.  Greek word is of the genetive case, whereby is implied that the things here intended, do as it were, cleave to salvation: salvation cannot be separated, nor taken away from them: it necessarily followeth upon them.  
To express more distinctly, what these things are, the Apostle himself mentioneth these particulars: their work, their labour of love, their respect to God's name, that is, to his glory. Their Ministering to Saints, and their continuance therein. To these may be added, saving knowledge, justifying faith, patient hope, sound repentance, new obedience, humility, sincerity, constancy, and all other sanctifying graces, and perseverance in them.  
This phrase, such things as accompany salvation, doth hereupon clearly demonstrate, 
Salvation the reward of good works. See v. 1●…. Sect. 88  that salvation is the recompense of good works. In this respect hope is styled the helmet of salvation. (Ephes. 6. 17.) Salvation is as an helmet upon the head of him that is possessed with hope: salvation is also said to be the end of our faith, 1 Pet. 1. 9 More generally it is said that to them who continue in well doing shall be etern●…l life. Rom. 2. 7. And he that endureth to the end shall be saved. Matth. 10. 22. And be that soweth to the Spirit shall of the Spirit reap life everlasting. Gal. 6. 8.  
The special & only ground hereof is God's high account and good approbation of those things. Hereupon he promiseth salvation: now faithful is he that hath promised. Heb. 10. 23. salvation therefore must needs follow upon such graces as have been before mentioned, and others like unto them.  
Herein lieth a main difference betwixt common and renewing graces. They who are endued with the former may perish, Matth. 7. 22, 23. The other shall assuredly be saved, Rom. 10. 9, 11.  
This is a strong motive to stir us up to use all good means, whereby we may attain 
Seek after Salvation.  unto those graces; and to give no rest to our souls, till we have some assurance thereof: and in this assurance to rest quiet, in that salvation will be the end thereof. If salvation be worth the having, our endeavour after those graces will not be in vain. To enforce this motive, see the excellency of this salvation set out Chap. 1. v. 14. §. 159. And the eternity of it, cap. 5. v. 9 §. 51.   

§. 58. Of ones persuasion of another's Salvation.  
THe copulative particle, AND, which joineth these two clauses, better things of you, AND things that accompany Salvation, giveth proof, that the Apostle was persuaded of the one, as well as of the other, namely that the things that brought Salvation, as well as of the better things intended: so as Christians may be well persuaded of others Salvation. So was he who saith, I am confident of this very thing, 
We may be persuaded of others Salvation.  that he which hath begun a good work in you, will perform it unto the day of jesus Christ, Phil. 1. 6. Who also saith of others, Christ shall confirm you unto the end, etc. 1 Cor. 1. 8. And of others thus, We are bound to give thanks always to God for you, because God hath from the beginning chosen you to Salvation, 2 Thes. 2. 13.  
Sanctifying graces are the work of the Spirit of Christ in men: which giveth 
Sanctifying gifts are evidences of Salvation.  evidence that they belong to Christ, who hath purchased Salvation for them.  
Object. What man knoweth the things of a man. 1 Cor. 2. 11. The heart is deceitful above all things, who can know it, Jer. 17. 9 Many Hypocrites have long carried a fair show, and thereby deceived many: instance Demas, 2 Tim. 4. 10.  
Answ. There is a double persuasion: one of certainty: which a Christian may have 
Two grounds of persuasion.  of himself. The other of charity: which is all which we can have of others: but evidences of others truth, may be such as may give good ground of a good persuasion.  
The evidences we ought to take due notice of, that we may conceive the better hope of Professors, while they live: and receive the more comfort in their departure out of this world; for there is nothing that can give more sound comfort then persuasion of ones Salvation.   

§. 59 Of threats and hope standing together.  
THis conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though, in this clause, though we thus speak, is the 〈◊〉 such disagreeing matters, as may agree together: but in some particular respec●… are divers: as 2 Cor. 4. 16. and 11. 6. Of this kind of argument, see Chap. ●…. v. 8. §. 46.  
To denounce judgements, and to suppose them, against whom they are denounced, to be liable to those judgements, may stand together: but in this Apostle they 〈◊〉 divers: for he denounced a terrible judgement: yet did not think these Heb●… to be guilty thereof.  
This clause 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Denuciations of judgements do not necessarily imply guilt.  though we thus speak, is therefore a kind of correction; and th●…by we may see that denunciation of judgement, doth not necessarily imply a g●…tiness in those to whom the denunciation is manifested: much less an utter 〈◊〉 of them.  
The Apostle doth much aggravate God's severity about rejecting the Jew●… 〈◊〉 writing to the Romans, and withal bids them take heed lest God spare not 〈◊〉: Yet thus he manifesteth his hope of them, I am persuaded of you, that you are 〈◊〉 of goodness, Rom. 11. 20. etc. and 15. 14.  
Denunciations of judgement have especial respect to the future time, in 〈◊〉 
Denunciations are oft to prevent sin.  their use: namely, to prevent such things, as cause such and such judgements. F●… dangers before hand declared, make men circumspect and watchful. If one 〈◊〉 traveller, that thiefs in such and such places have robbed and killed other ●…lers: or tell Mariners, that Pirates have in such places surprised other ships, 〈◊〉 make them the more wary in avoiding the like dangers.  
People have on this ground just cause to bear with their Ministers in like 〈◊〉: 
People must be well persuaded of Ministers.  and not to think that they account them as reprobates, and past all hope, 〈◊〉 they take occasion to lay forth the severity of God before them. They may be ●…ter persuaded of them, though they speak such and such things. As Mini●… therefore are persuaded better things of their people, so must people be persw●… better things of their Minister. Denunciations may be used with as tender 〈◊〉, hearty affection, and true love as the sweetest persuasions. But as Physic is ●…times, as needful for the body as food; so this kind of teaching, is as needful and useful as that which is more mild and pleasing.  
This mind of a Minister, is to be noted by two sorts of people.  

1. By such as are of tender consciences: it cannot but much support them, to believe that Ministers in their threatening Doctrines, are persuaded better things 〈◊〉 them.  
2. By men of hard hearts. For such to believe, that the desire and endeavo●… their Minister, is to pull them out of the fire, cannot but somewhat work upon th●…▪   
Happy are they, who rightly and wisely apply all to themselves.   

§. 60. Of God's perfect righteousness.  
Vers. 10. IN the tenth verse is laid down the reason of that good perswa●… 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which the Apostle had of these Hebrews. The causal conjunc●…, For, doth import as much. The reason is taken from God's righteousness or j●…stice, which is set down negatively, thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not unrighteous. Here are two n●…tives, one a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple conjunction: the other a privative composition (●…ous.) These make the stronger affirmation. See Chap. 4. v. 13. §. 76.  
This negative carrieth the greater emphasis, in that to do otherwise then is 〈◊〉 noted of God, would be a part of injustice. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But to conceive any matter 〈◊〉 injustice in God, is apparent blasphemy.  
We may therefore from this negative expression of God's righteousness (〈◊〉 〈◊〉 not unrighteous) infer, that God is for certain most perfectly righteous. There is 
God perfectly righteous.  no unrighteousness in him: The Apostle with a kind of indignation, and d●…on, removeth this blasphemous conceit. For where he had propounded this ●…jection, Is God unrighteous? And this: Is there unrighteousness with God? He 〈◊〉 ●…lleth it, God forbid, Rom. 3. 5, 6. and 9 14. His answer implieth, that no such ●…eit should enter into a Christians mind.  
God's righteousness is his essence. He were not God, if he were not perfectly righteous; neither could he judge the world, Rom. 3. 6. Gen. 18. 25.  

1. This should make us take heed of a thought to enter into our hearts, or of a 
Entertain no thought of unrighteousness in God.  ●…d to slip out of our mouths against God's righteousness. If any thing be done by God, whereof we cannot see the reason, we must lay our hand upon our mouth, ●…d acknowledge that notwithstanding, God is righteous therein. When Iere●… stood amazed in such a case, he thus saith, Righteous art thou, O Lord, when I 〈◊〉 with thee, Jer. 12. 1. God's will is the rule of righteousness. It is impossible that any thing done by him should be unrighteous. It is therefore righteous, because it is done by him.  
2. This should move us in all things that fall out, whether losses or any other 
Acknowledge God's righteousness in his providence.  ●…osses, to submit ourselves, as to that which is just and righteous. If the wicked flourish, if the godly be oppressed, acknowledge it to be just and righteous, in re●…ce to God, by whose righteous providence all things are ordered. Such things as are unrighteously done by men, are righteously ordered by God, Acts 2. 23.  
3. This should incite us to follow after righteousness, and therein to show our 
Be like God in righteousness.  selves the children of God. The righteous Lord loveth righteousness, both in himself, and in the children of men. Psal. 11. 7. Be righteous therefore in the whole course of thy life: righteous in all thy dealings with others. Thy righteousness will be an evidence that God's Spirit, the Spirit of righteousness, is in thee.  
4. This cannot be but terror to unrighteous persons. The Lord trieth the righte●…us: 
God's righteousness a terror to the unrighteous.  but the wicked and him that loveth violence his soul hateth. Psal. 11. 5.    

§. 61. Of the kinds of God's righteousness.  
THe word here translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unrighteous, is in other places translated unjust, as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordinarily taken for the same thing.  
The notation of the Greek word is taken from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus. See Chap. 1. v. ●…. Sect. 114.  right, in that righteousness or justice, consisteth in giving to every one that which is his right: The 
c Aristot. Ethic. lib. ●…. cap. 7.  Philosopher taketh the notation from a word that signifieth two parts, or a dividing of things in two parts: whereby is intended the same thing, that there should be given to one, that part which belongeth to him, and to the other, that which of right he ought to have. See more hereof Chap. 1. vers. 9 §. 114.  
From this notation, we may infer that righteousness or justice is an equal dealing. In reference to God, his righteousness is the integrity, or equity of all his counsels, words and actions.  
This is manifested two ways. 
How Gods righteousness is manifested.   

1. Generally, in ordering all things most equally. In this respect Moses thus saith of him, His work is perfect: for all his ways are judgement: a God of truth, and without iniquity: just and right is l. e, Deut. 32. 4. This may be called Gods disposing justice, or righteousness.  
2. Particularly, in giving reward, or taking revenge; and this may be called distributive justice. Of both these it is thus said, God will render to every man according to his deeds, Rom. 2. 6. This the Apostle saith, is a righteous thing with God, ●… Thes. 1. 6. This kind of righteousness is most agreeable to the foresaid notation.   
That kind of God's righteousness which consisteth in giving reward, is here especially meant.  
The ground and cause of Gods giving reward, is not only grace and mercy, but also justice and righteousness: but that in reference to his promise, whereby he hath bound himself. For it is a point of justice or righteousness to keep one's word. Thus God's righteousness is his faithfulness. Therefore these two Epithets, faithful, just, are joined together, as they are applied to God, 1 john 1. 9  
This then is the intent of the Apostle, that he may be well persuaded of these Hebrews in regard of their love to God and man, because God, who hath promised to recompense such, is faithful and righteous.   

§. 62. Of God's righteousness as it implies faithfulness.  
BY the argument of the Apostle, as righteousness is put for faithfulness, it is manifest that God's righteousness is a prop to man's faith and hope. Man may and 
God's righteousness a prop to man's faith.  must believe and expect a reward of every good thing from the righteousness of God: even because he is righteous, and will not fail to do what he hath promised▪ Herewith the Apostle supporteth his own faith and hope, 2 Tim. 4. 8. And herew●… he labours to support the faith and hope of those to whom he wrote, 2 Thes. 1. 5, 7. On this ground saith the Psalmist, judge me, O Lord, my God, according to t●…y ●…teousness, Psa. 35. 24.  
This righteousness of God assureth us of the continuance of his favour, and mercy. What grace moved him to begin, righteousness will move him to con●…, and finish.  
Of appealing to God's righteousness, see the Saints Sacrifice on Psal. 116. 5. §. 28.  

1. This informs us in the wonderful great condescension of God to man: 〈◊〉 
God's low condescension to man.  so low, as to bind himself to man, and that so far, as if he failed in what ●…e 〈◊〉 promised, he is willing to be accounted unrighteous. What is man O Lord, 〈◊〉 shouldst be thus mindful of him? God's grace, pity, mercy, truth, power, wisd●…, and righteousness are all props to our faith. The Psalmist might well say, 〈◊〉 praise the Lord according to his righteousness, Psal. 7. 17.  
2. This doth much aggravate the sin of infidelity; which is not only aga●… 
Infidelity makes God unrighteous.  the grace, and mercy of God; but also against his truth and righteousness. 〈◊〉 that believeth not God, hath made him a liar, 1 Joh. 5. 10. Infidelity doth, as 〈◊〉 as in man lieth, make him that is not unrighteous, to be unrighteous, and unfaithful. Great dishonour is done unto God hereby, and great wrong to the undeliever himself.  
3. This teacheth us how to trust to God's mercy: even so as God may be 〈◊〉, 
So trust to mercy as God may be righteous therein.  and righteous in showing mercy. God's righteousness is manifested by perfo●… his word, as he hath declared it. God's promise of rewarding men, is made to 〈◊〉 as are upright, and faithful, as fear, and obey him, as turn from sin, and per●… in grace. These are means, in reference to God's righteousness, of sharpening o●… prayers, and strengthening our faith: in which respect Saints have pleaded them before God: as he that said, Remember now, O Lord, I beseech thee, how I have 〈◊〉 before thee in truth, and with a perfect heart, and have done that which is g●… i●… 〈◊〉 sight. Isa. 38. 3. On this ground the Psalmist thus prayeth to God, In t●…●…fulness answer me, and in thy righteousness, Psal. 143. 1.    

§. 63. Of God's remembering good.  
THe manifestation, evidence or effect of Gods being not unrighteous, is thus set 〈◊〉, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this come pound verb see Chap. 13. vers. ●…. Sect. 12.  To forget your work, etc.  
To forget is directly contrary to remember. He therefore that is not 〈◊〉 forget, is righteous to remember: his righteousness will move him to remem●… such and such persons or things.  
These acts, not to forget, or to remember, are attributed to God metaphoric●…, 〈◊〉 way of resemblance, after the manner of man. They imply that God is ever mi●…full 
God ever remembreth men's good deeds.  of such and such persons to support, to succour, and every way to do 〈◊〉 good: and withal to recompense all the good they do. He that forgets no●…, 〈◊〉 ever remember. Hereupon the Psalmist professeth, that the righteous shall be in ●…lasting remembrance, Psal. 112. 6. So faithful is God's remembrance of his Saints, as a Prophet herein prefers him before all parents, who use to be most mindful of their children, thus, Can a woman forget her sucking child, etc. yea, they may 〈◊〉, yet will I not forget thee, Isai. 49. 15. On this ground doth the Psalmist with 〈◊〉 emphasis expostulate this case, Hath God forgotten to be gracious? hath he is 〈◊〉 shut up his tender mercy? Psal. 77. 9 These interrogations are strong negatio●…: they imply that God neither doth, nor will, nor can forget. To assure us the 〈◊〉 ●…of, the Holy Ghost mentioneth certain Books or Roles. of remembrance 〈◊〉 before God, wherein the righteous deeds of his servants are recorded. How this righteousness of God is a prop to man's faith, was showed, §. 6●….  

1. This is a great inducement to labour after such things as God approveth. If 
Labour for the things which God will not forget.  〈◊〉 God like such a thing, he will never forget it; we may rest upon it, that what G●… hath in everlasting remembrance shall be abundantly recompensed. If a sub●… were sure that his Prince would never forget what he doth for his sake, what ●…ld he not readily do? This is it, that Saints have in all ages trusted to, and accordingly desired: namely, that God would remember them, Nehem. 5. 19 and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon God's remembrance, they ●…ght confidently expect an abundant recompense.  
2. This may be an encouragement against man's ingrateful forgetfulness. Many are 
God's remembering encourageth against man's forgetting.  ●…dy to forget all manner of kindness and goodness done to them, as Pharaohs But●…, Gen. 40. 23. Hereby it comes to pass, that many repent of the good they have done, and wax weary in doing more. But is such would raise their eyes from man to God, and duly consider this evidence of his righteousness, certainly they would not, I am sure they need not, repent of any good thing they have done: for he that can most abundantly, and will most assuredly recompense every good thing, nor can, nor will forget any. He is not unrighteous to forget them.    

§. 64. Of unrighteousness in forgetting Kindness.  
IN that this evidence is given of Gods not being unjust, because he forgetteth not that which is good, it followeth that to forget a good work is a point of unrighteousness. Surely Ahasuerus by the light of nature discerned thus much, who, when by reading of the Chronicles, he was put in mind of a great good thing that Mordecai had done for him, thus said, What honour and dignity hath been done to Mordecai for this? Ester. 6. 3. For hereby that which is due to a good deed is not rendered: which is app●…r injustice and unrighteousness.  

1. Hereby is discovered that palpable unrighteousness which is done by all sorts 
Men unrighteous in forgetting God.  to God. How are his kindnesses forgotten? Moses and other Prophets have much complained hereof. Of the Rock that beg at thee, thou art unmindful, and hast forgotten God that form thee, Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God, Judges 3. 7. 1 Sam. 12. 9 Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness? and that both in regard of the people among whom he liveth, and also in regard of himself. Let this be the rather well noted, that we may hereafter be more righteous in this kind.  
2. The unrighteousness of man to man, is also hereby discovered. Both superiors, and in●…eriors in Commonwealth, Church and State, are too prone to forge●… kindnesses done to them, and therein to prove unrighteous. If this were known to be a part of injustice and unrighteousness, it would assuredly be more amended than it is.    

§. 65. Of that work which God will not forget.  
THe first particular which God is here said not to forget, is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What this phrase, your work, intends.  Your work. Some would have this to be joined to the next clause as a property of their love, as the next word, labour, is: as if he had thus said, your working and laborious love: but this cannot well stand, in two respects.  

1. Because the pronoun, Your, is interposed: for if these two words, work, labour, were two Epithets, this relative, your, should be referred to love thus, the work and labour of your love.  
2. Because labour compriseth work under it: in which respect, the word, work▪ would be to little purpose. I rather take these words, your work, to be a distinct clause by itself.   
Qu●…. What kind of work may be here meant?  
Answ. Most interpreters take faith to be the work here intended. Indeed faith is a work: and this Epithet may be given unto it, to set out the life and efficacy of it: but I do not find it simply stil●…d a work; only this phrase, the work of faith, is used, 1 Thes. 1. 3. 2 Thes. 1. 11. and this, This is the work of God, that ye believe 〈◊〉 〈◊〉 whom he hath sen●…, Joh. 6. 29.  
I will not deny, but that faith taken in a large sense, for a mother grace, accompanied with all her children, which are all manner of fruits of faith, may ●…e 〈◊〉 understood: for so it is all one, as the general work of grace, which I take to be here meant. Work therefore is here the same, which the Apostle in another place calleth, a good work, Phil. 1. 6.  
Object. Thus it should rather be called, the work of God, than your work.  
Answ. It may well be called both.  
The work of God originally: because God is the author of it: but your work i●…strumentally, because men, assisted by God's Spirit, bring forth this fruit. Both 〈◊〉, God and Man, are joined together in this work, God hath begun a good work i●… 〈◊〉, Phil. 1. 6. God worketh in you both to will and to do, Phil. 2. 13.  
This phrase, your work, generally taken, excludeth not faith, hope, repe●…, or, any other good grace; but compriseth all under it. Grace is expressed 〈◊〉 this word, work, to show that it is operative and effectual: yea, also to show, th●… is a working grace which God forgets not. So as this is the point here especially intended, God will not forget the good work of grace. I know thy worke●…, 〈◊〉 Christ to the Church at Eph●…sus, Rev. 2. 2. Well mark such places of Scrip●… mention God's approving remembrance of a grace, and you shall find the 〈◊〉 evidence thereof to be set down: as Nehem. 5. 19 Isai. 38. 3.  

1. Such a work is Gods own work. Every good gift, and every perfect gift is 〈◊〉 
Why grace the work of God.  above, and cometh down from the Father of lights, Jam. 1. 17. So as God is the ●…thor and efficient cause of it.  
2. In regard of the matter of it, it is agreeable to Gods will. Where the Apos●… prayeth, that God would make them perfect in every good work, he addeth this 〈◊〉 to set out the matter thereof, to do his will, Heb. 13. 21.  
3. In regard of the form, it carrieth God's Image, this is that new man, which ●…ter God is created in righteousness and true holiness, Eph. 4. 24.  
4. Thus it makes most to God's glory, which is the highest end of all; 〈◊〉 Christ gives this advice, Let your light so shine before men, that they may see 〈◊〉 〈◊〉 works, and glorify your Father which is in heaven, Matth. 5. 16.   

1. This showeth the prerogative of grace, and the work thereof, above 〈◊〉, 
Grace more precious than all worldly things.  honour, beauty, or any other outward dignities, worldly desires, or excellent 〈◊〉 God is not so taken with any of these, as to have them in continual rememb●…, and not to forget them. Hath God eyes of flesh? or seeth he as man seeth? Jo●…. 1●…. ●…. Grace and the work thereof, is that which maketh a man most precious in G●… eyes and best remembered by him.  
2. This should teach us to labour for this work, to nourish and cherish it, and 〈◊〉 show it forth: for this is it that will make us happy: for in God's remembrance 〈◊〉 our happiness consist. He will remember us, to give us more and more grace 〈◊〉 in this world, (Matth. 13 12. Phil. 1. 6.) and to give us eternal life in the 〈◊〉 to come, Rom. 2. 7. Therefore be ye steadfast, unmoveable, always abounding i●… the work of the Lord, for as much as you know, that your labour is not in vain in the 〈◊〉, 1 Cor. 15. 58.    

§. 66. Of the Rhemists' collection about merit answered.  
TH●… Rhemists in their annotations on this place, thus vaingloriously in●… against Protestants, It is a world to see what wring and writhing Pr●… make to shift themselves from the evidence of these words, which make it most 〈◊〉 all, that are not blind in pride and contention, that good works be meritorious, and ●…e very cause of Salvation, so far as God should be unjust, if he rendered not hea●…n 〈◊〉 the same: A blasphemous assertion against God, and slanderous against the Profes●…rs of the true faith  
But distinctly to answer the several branches thereof,  

1. Is it wring, writhing and shifting to deliver that which is not only the general tenant of the word, but also the particular intent of this place; which the words do not only imply but also express. For wherein is God here said to be just? is it not in remembering? what hath remembrance relation to? hath it not re●…tion to God's word and promise?  
2. Consider how in the verses following the Apostle labours to assure us of eternal life. Is there any title of merit in all his discourse? to establish our saith, doth he not set forth two immutable things, Gods promise and oath?  
3. Do we writhe this point of God's justice otherwise then the Holy Ghost hath ●…aught us? doth not an Apostle link these two Epithets, faithful and just together? and that in forgiving sin, 1 John 1. 9  
4. Our wring and writhing is like to skilful Musicians, winding up the s●…ings of their instrument to a congruous Harmony.  
5. Where they charge us with blindness through pride, let this very question decide the point, whether they or we are the prouder: they labour to find something in themselves to trust unto to advance and puff up man: we do all we can to cast down man, and to advance God and his free grace.  
6. For their position of merit, let the nature of merit be duly weighed, and any of mean capacity may perceive that it is not possible for any mere creature, much less for sinful man, to merit any thing of God. See more hereof in the whole Armour of God, Treat. ●…. Part. 4. of Righteousness, on Eph. 6. 14. §. 7. How good works may be necessary to salvation, though not cause thereof, is showed in the Saint's Sacrifice, on Psalm. 116. 9 §. 59    

§. 67. Of Christian love.  
THe next thing that God is here said, not to forget, is labour of love. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Love according to the notation of the Greek word signifieth a kind of complacency, a quieting, or pleasing one's self in such a person, or such a thing. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb whence it is derived, is compounded of an 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Valde.  adverb that signifieth greatly, and a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acquiesco.  simple verb which signifieth to rest. These joined, signify greatly to rest in a thing. Men use to rest in what they love, and so much to rest therein, as they are loath to part with it.  
Love is attributed to God and man. It is so eminently, and transcendently in God, as he is said to be love: even love itself. God is love, 1 Joh. 4. 16.  
Love is attributed to men in reference to God, and other men, as the object thereof: Thou shalt love the Lord. Thou shalt love thy neighbour. Matth. 22. 37, 39  
In reference to other men, it is indefinitely taken without exception of any, Matth. 5. 44.  
Or determinately, and in a special respect to Professors of the true faith: in which respect it is styled brotherly love, 1 Thes. 4. 9  
This general word love is apparently distinguished from that particular brotherly love, both in name and thing, 2 Pet. 1. 7. Yet that general is also put for this particular, as joh. 13. 35. So here in this place: for it is exemplified by ministering to the Saints; which is a special fruit of brotherly love. It is therefore brotherly love, which God cannot forget, but hath in perpetual remembrance. Thine alms, saith an Angel to Cornelius, are come up for a memorial before God, (Acts 10. 4.) By alms he meaneth such a ministering to Saints as in this Text is intended: and those were a fruit of such love as is here intended.  

1. This love is the truest evidence that can be given of our love to God, 1 joh. 3. 17. and 4. 20. It is also a fruit of our faith in God, Gal. 5. 6.  
2. This love, of all other graces, maketh us most like to God, 1 joh. 4. 16. Mat. 5. 45.  
3. This love is a mother grace: it comprizes all other graces under it, Gal. 5. 14. Rom. 13. 9  
4. This love seasoneth all things that we take in hand, 1. Cor. 16. 14. and 13. 2.   
We have hereupon great and just cause to get this grace to be well rooted in our hearts: to nourish and cherish it: and on all occasions to show forth the fruits of it. Hereof see more Chap. 13. v. 1. §. 2. etc.   

§. 68 Of labour of Love.  
THe aforesaid grace of love is much amplified by this Epithet 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Labour.  labour; which the Apostle thus expresseth, labour of Love.  
The Greek noun is derived from 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Premor laboribus.  a verb which signifieth to be pressed, namely, with pains. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lab●…ro.  The verb which in the New Testament is ordinarily translated to labour, and cometh from the same root, is frequently applied to such as 〈◊〉 great pains: as to Fishermen, and thus translated, we have toiled, Luk. 5. 5. And to husbandmen, 2 Tim. 2. 6. And to such as labour in harvest, joh. 4. 38. And 〈◊〉 travellers, wearied in their journey, joh. 4. 6. And to Handicraftsmen, Eph. 4▪ 〈◊〉 All these show that the word implieth a diligent, and hard labour, so as it 〈◊〉 intendeth, that love is industrious. It is not slothful or idle. It will make a 〈◊〉 take any pains, endure any toil, be at any cost. Thus is this phrase, labour of love, used, 1 Thes. 1. 3. And love is said to endure all things, 1 Cor. 13. 7. Lo●… makes men strive to overcome evil with goodness: it makes men to bear much. 〈◊〉 was love that moved Christ to travel till he was weary, and to forbear to re●… himself, joh. 4. 6, 32. It made him to watch all night in prayer, Luk. 6. 1●…. 〈◊〉 made him endure the greatest burden, that could be laid upon any, witness 〈◊〉 agony, Luk. 22. 44. It was love that moved the Apostles to take the great pains they did. Of Saint Paul's pains, labours, travels, and sufferings, read, 2 Cor. 11. 23 〈◊〉.  
It was love that put him upon all, 2 Cor. 12. 15.  
Love works upon the heart of men within: it moves the bowels: it puts li●… 〈◊〉 their soul: it adds feet and wings to their body: it makes them readily run to 〈◊〉 good to those whom they love. If they cannot run or go, yet it will make them creep, as we say in the Proverb: it makes them willing, yea, and desirous to do wh●… they can: it makes them spare nor pains nor cost: it will not suffer them easily to be hindered.  
This is a matter of trial whether true love possess our souls or no. If all ou●… love consist in pitiful affections, and kind words, but fail in deeds (especially i●… 〈◊〉 be to be taken, and cost laid out thereabout) surely the love that we pretend, i●… 〈◊〉 a mere show of love. If a brother or sister be naked, and destitute of daily f●…d, 〈◊〉 one of you say unto them depart in peace, be ye warmed and filled: notwithstanding, ye give them not those things which are needful to the body, what doth it profit? James 1. 15, 16. 1 John 3. 18. Nay, if pains or difficulties keep us from exercising love, 〈◊〉 love is not well rooted in our soul. Why do men take so much pains as they do 〈◊〉 themselves? surely love of themselves doth abound. It is abundance of love 〈◊〉 makes parents so careful and diligent for the love of their children as they are. The like may be said of diligent, faithful, and painful Ministers, Magistrates, Ser●… and all others: love abounds in them. On the otherside, where Magistrates, ●…nisters, Neighbours, or any others are kept from doing good by the pains and l●…bour that is to be taken about that good, they do hereby declare, that they w●… true Christian love. Let us therefore in what place, of what rank or degree 〈◊〉 we are, testify the truth of our love: let not pains, travel, cost, or any like th●… hinder us from doing of good, which we might and ought to do. We here 〈◊〉 that God will not forget labour of love: why should any thing hinder us from th●… which God will not forget?   

§. 69. Of love to man for the Lords sake.  
THe love of the Hebrews is much commended in this phrase, Which ye ha●…e ●…ed toward his Name.  
This relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which, hath apparent reference to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  love, the word ●…ately preceding: for they are both of the same gender, number, and person.  
The other relative, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His, hath as an apparent reference to God, mentioned in the beginning of the verse. If the sentence here ended, the love before spoken of▪ might be taken for their love of God: but because it is thus exemplified, in that 〈◊〉 have ministered to the Saints, their love must needs be applied to Saints; and 〈◊〉 clause, which ye have showed toward his name, be inserted as an amplification of their love of man.  
By the name of God is indefinitely meant, that whereby God doth make himself 
The name of God.  known unto us: Hereof see Chap. 2. v. 12. §. 112.  
Here, as in sundry other places, it is put for God himself: or for his glory: as Psal. 76. 1.  
The verb translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  showed, is a compound. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to show, and manifest a thing, as Matth. 16. 21. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The compound carrieth emphasis, and implieth a clear, and evident showing of a thing. There are two nouns, thence derived, which we interpret a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  manifest token, 2 Thes. 1. 5. And an 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evident token, Phil. 1. 28. and a proof, 2. Cor. 8. 24.  
Thus by that love, which they did bear to the Saints, they evidently declared, that they eyed God therein, and aimed at his glory, and the praise of his name.  
This clause, which ye have showed towards his name, intendeth the end, and manner 
Love man for the Lords sake.  of their loving the Saints, namely for the Lords sake: because God commanded them so to do: because God approved them that so did: because God himself loved the Saints: and because God accepted, as done to himself, what was done to the Saints. Yea, hereby also is intended the effect, and fruit that followed thereon: which was God's praise, and glory. This the Apostle in a like case thus expressly affirmeth, Which causeth through us thanksgiving to God. For the administration of this service, not only supplieth the want of the Saints, but is abundant also by many thanksgivings unto God, 2 Cor. 9 11, 12.  
The general intendment of the Apostle is this, that, respect must be had to God 
Respect to God in doing good to man.  in the duties of love, which we perform to man. Do all to the glory of God, 1 Cor. 10. 31. Honour the Lord with thy substance, Prov. 3. 9 The Apostle speaking of ministering to the Saints saith, that it was administered to the glory of the Lord, 2 Cor. 8. 9 He that, upon a work of mercy done to men, rendered this reason thereof, I fear God, (Gen. 42. 18.) had respect to God in what he did to men: so he that in a like case said, I thy servant fear the Lord from my youth, 1 Kings 18. 12. And he also who forbearing to oppress subjects, as other Governors had done, said, so did not I, because of the fear of God, Neh. 5. 15.  

1. God is that high supreme Judge, to whom we are to give an account of all things that we do, whether to God or man: whether they be works of piety, justice, or charity.  
2. God's glory is the most high supreme end, at which we ought to aim in all things, and whereunto all other ends aught to be subordinate. Whatsoever is not directed thereto, cannot be but odious and detestable before God.  
3. It doth much amplify the comfort of doing good to men, when therein we show respect towards the name of God.   

1. Such works of mercy as are done to other ends do lose much of their glory, comfort and reward. False ends which many propound to themselves are such as 
False ends of charity  these, 

1. Praise of men, Matth. 6. 2.  
2. Advantage to them themselves, who seem to show mercy: as they who invite such to dinner or supper, as may bid them again, and a recompense be made them, Luke 14. 12. Matth. 5. 46.  
3. Example of others: as they who otherwise would not show the mercy that they do. They think it a disgrace to forbear that good, which they see others do: Hereupon they ordinarily ask what do such & such in this case. These and other like them may do good to others; but cannot expect to receive good to themselves, especially from the Lord.    
2. Let our eye be on God, in all the good we do to men: that it may be said 
God to be eyed in our dealings with men.  thereof, which you have showed toward God's name. Set therefore God before thine eyes: do thou look to him, and believe that he looks on thee: Let his charge set thee on work: aim at his honour: rest upon his approbation and remuneration: yea, in showing mercy to Saints, do it as to the members of Christ: and thus thou shalt do it to Christ himself: then Christ will so accept it and reward it, Matth. 25. 34, 35, etc. Who would not show mercy to Christ? who would not do good to him?  
3. In showing mercy to man for the Lords sake, even towards his name, resteth a 
Difference betwixt the kindness of regenerate and unregenerat. Respect to God takes away excuses.  main difference betwixt restraining and renewing grace: betwixt that love which a natural man showeth, and a man regenerate. For renewing grace moveth a man regenerate to do the things that he doth to man, toward the name of God.  
4. Respect to God in showing mercy to man, will take away all vain prete●…, and excuses; such as these, He never did any good to me, nor can I expect hereafter 〈◊〉 good from him: The good I do, may soon be forgotten: I may want myself, and 〈◊〉 〈◊〉 good to me. But if thou hast respect to God, thy conscience will tell thee, that he hath done thee much good, and may do thee much more: that he will never forget any kindness done for his sake; that he will supply the wants of all that trust in him.    

§. 70. Of Ministering to such as are in need.  
THe particular instance of that love which God is here said, not to forget, is th●… set down, in that ye have ministered to the Saints. The effect it sel●… is in this phrase, ye have ministered. And the special object thereof, in this word, Sai●….  
The Greek word, translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ministered, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ famu●…r.  The simple signifieth to serve. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expedit●…, diligenter ministro.  compound implieth readiness and diligence therein. It is indefinitely used for any kind of service. It setteth out that service which Angels performed to Christ, (Matth. 4. 11.) and which Martha did to him, Luk. 10. ●…0. It is oft applied to ecclesiastical performances; as to preaching the word, 2 Cor. 3. 3. But especially to showing mercy to the poor, and ministering to their necessities Rom. 15. 25. In this respect it is translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to use the office of a Deaco●…, 1 Tim. 3 10, 13. A noun that in general signifieth any kind of 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ministry or se●…, is thence derived, Luk. 10. 40. In special it setteth out the Ministry of the wo●…, Act. 6. 4. More particularly, distributing alms of the Church, 2 Cor. 9 1. Hereupon such persons as are deputed to that function, are called 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Deac●…ns, 1 Tim. 3. 8, 12. Of this word see more Chap. 1. v. 14. §. 156.  
Here it is taken in a particular respect, for the relieving of such as are in need; 
Charity to the poor is an especial fruit of love.  whereby it appeareth, that it is an especial fruit of love to succour such as are in need▪ for it is here set down as a special instance and fruit of love, Christ sets it down as a fruit of love, to give to him that asketh, (Matth. 5. 42.) meaning such as are in need. Where the Apostle saith, love is bountiful, (1 Cor. 13. 4.) he meaneth, in distributing to such as are in need.  
Love is compounded of pity and mercy: which are so moved with misery, as they cannot but afford succour.  
This affords a good trial about the labour which we take, whether it be the labour of love or no. If it be simply for ourselves, & our own advantage, it may 〈◊〉 rank of self-love, but little of brotherly-love. But if it be to do good to others, and to succour such as are in distress and need, than it may well be judged a fruit of love.  
Behold then what love especially it is that God hath in remembrance: which his righteousness will not suffer him to forget: which argueth true love to be in our hearts, and giveth e●… 〈◊〉 that we it to the name of God. All these being here couched in my Text, are a strong motive to stir us up herein to testify 〈◊〉 labour of love.  
Of distributing to such as are in need, see Chap. 13. 16.   

§. 71. Of charity to Saints.  
THe particular object of the foresaid Ministering, are here said to be (a) Sai●…. The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who are Sain●…s.  Greek word is the same that was used Chap. 3. v. i §. 5, 6. and translated ●…ly. There it was used as an adjective, here as a substantive: but in both places, the same persons are intended; namely, such as in the judgement of charity may be accounted holy ones; and that by reason of their profession of the true faith, and their answerable conversation.  
〈◊〉. Are Saints the only object of charity? are they only to be ministered to in 〈◊〉 necessity?  
〈◊〉. No, for the law saith, thou shalt love thy neighbour, and our Lord by a 
Others desire Saints to be delivered.  〈◊〉 demonstrateth, that any one that is in need, is to be accounted our ●…bour, Luk. 10. 27, 29, 30. etc. Yea he expressly commandeth to give to every 〈◊〉 〈◊〉 asketh, (Luk. 6. 30.) meaning every one whom we have cause to think to 〈◊〉 in need. The Apostle doth expressly clear this doubt in these words, Let us do 〈◊〉 〈◊〉 all men, especially unto them who are of the household of faith, Gal. 6. 10. So 〈◊〉 this object of charity, Saints, is not to be taken here exclusively, but by way of 〈◊〉 and preferment. So much doth this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  especially, (Gal. 6. 10.) 〈◊〉. We are expressly enjoined to show mercy to a stranger, Leu. 19 34. Yea, to 〈◊〉, to such as curse us and hate us, and to such as are evil and unjust, Matth. 5. 〈◊〉 45.  

1. The ground of charity is another's need, 1 joh. 3. 17. 
Why all to be relieved.   
2. All of all sorts are of our own flesh, Isa. 58. 7.  
3. God in this extent doth make himself a pattern to us, Matth. 5. 45. Yet notwithstanding 
Saints the principal objects of charity  we may well infer from this particular instance of the Apostle in this place, that Saints are the most principal object of our love and mercy: they are especially, before and above others, with more readiness, and cheerfulness to be ministered unto. For they are of the household of faith, Gal. 6. 10. As here, so in other places, they are by a kind of excellency, in this case named. The Apostle saith, that he 〈◊〉 to minister unto the Saints, Rom. 15. 25. And he was desired to take up●… 〈◊〉 the ministering to the Saints, 2 Cor. 8. 4. The Psalmist professeth that his 〈◊〉 extended to the Saints, Psal. 16. 2.   

1. God is the most proper object of love, Matth. 22. 37. And the nearer that any come to God, and are liker to him, the more they are to be preferred in love before others▪  
2. God himself doth prefer such, for he is said to be, the Saviour of a●… men, especially of 〈◊〉 that believe, 1 Tim. 4. 10.  
3. Saints are knit to us by the nearest bond that can be, which is the bond of the Spirit, in which respect we are said to be, by one Spirit baptised into one body, 1 Cor. 12. 13.  
4. Christ is most properly ministered unto in Saints, Matth. 25. 40.  
5. Charity to Saints is best accepted, and shall be most rewarded. For he that shall 〈◊〉 a righteous man in the name of a righteous man, shall receive a righteous man's r●…ard, Matth. 10. 41.   
Quest. Are Saints to be ministered unto before our kindred?  
Answ. In the same degree, Saints are to be preferred; as if a man have divers 
The order of relieving.  children, and among them he observe some holy, some profane, he ought to prefer the holy; so a brother ought to prefer pious brethren and sisters before such as are impious. The opposition which the Holy Ghost maketh, is not betwixt spi●…all and car●…all kindred; for kindred in the flesh may also be kindred in the Spi●…: but betwixt such as are Saints, and non-Saints: There is a double bond whereby we are ●…yed to minister to our kindred; one general, which is the bond of charity and mercy, which is comprised under the sixth commandment. The other particular, which is a particular charge which God hath committed to us, comprised under the fifth commandment. Hereupon the Apostle pronounceth him worse than 〈◊〉 〈◊〉 that provideth not for his own, 1 Tim. 5. 8. And Christ condemneth such as upon pretence of religion, neglect their parents, Matth. 15. 5, 6. If to the forementioned bonds, this of an holy profession shall be added, it will make a treble bond to tie us to this duty, and a threefold cord is not quickly broken, Eccl. 4. 12.  
The order about using charity, so far as out of Scripture it may be gathered, is this.  

1. Charity is to be showed to a man's self: for this is the rule of love, thou shalt love 〈◊〉 neighbour as thyself, Matth. 22. 39 In this respect, the Apostle saith, No man ever yet ●…ed his own flesh: but nourisheth and cherisheth it. Hereupon the Apostle presseth husbands to love their wives, because he that loveth his wife loveth himself, Eph. 5. 28, 29.  
2. It is to be showed to his family. If any provide not for his own, and especially for those of his own house, he hath denied the faith, etc. 1 Tim. 5. 8.  
3. To parents and progenitors out of the family. Children or Nephews must learn, First to show piety at home, and to requite their parents, 1 Tim. 5. 4.  
4. To other kindred, Act. 7. 14. Esth. 8. 6.  
5. To strangers, Deut. 10. 19  
6. To enemies, Prov. 25. 21.   
Among these if any be Saints, charity is especially to be showed to them. How 
Aggravation of unmercifulness to Saints.  greatly is their heart hardened, whose bowels are closed against Saints, especially in this respect that they are Saints? The persecution of Saul, (who was afterward Paul) is herein aggravated, that it was against the Disciples of the Lord, and against those that called on his name, Act. 9 1, 14. Yet too many, not only Turks, Jewet, Pagans and Papists; but also such as profess the faith, much wrong and oppress other professors, who it may be are more sincere than themselves, in this respect, because their profession keeps them from revenge. Thus julian-like they smite them on the right cheek, because Christ bids them in that case turn the other, Matth. 5. 39 Many have these and such like scornful speeches in their mouths, such professors can●… want; they have brothers and sisters enough; who can believe them? they are egregious dissemblers. Here in they show themselves mere formal professors. Many that gi●… thousands to outward pompous works, as Almshouses, Hospitals, and the like, will deny all succour to Saints. As those show little love to the name of God, so God will show as little love to them, and refuse to hear them when they call.  
Let us for our parts have our bowels most moved in the necessities of Saints; and be most forward to succour them. Thus may we have the greater assurance of God's love to us, and of our love to God: yea, and of our fellowship in the mystical body: for members of a body are most moved with the distress and need of fellow members.  
Of rules and motives to love of Saints. See Chap. 13. v. 1. §. 7. etc.   

§. 72. Of continuance in charity.  
THe aforesaid charity towards Saints is further enlarged by continuance therein, thus set down, And do minister. As in our English, so in the Greek, the former and latter word is the same for substance, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ministered 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  minister. The difference only is in time. The former hath reference to the time past. Showing what they had done: the latter, to the time present, showing what they continued to do. This latter giveth proof, that Christians must continue in doing good. 〈◊〉 not weary in well doing, Gal. 6. 9 2 Thes. 3. 13. This phrase, ye sent once and again 
Charity must be continued.  unto my necessity, (Phil. 4. 16.) intendeth continuance in charity: So doth this phrase, see that you abound in this grace, 2 Cor. 8. 7. Abundance is manifested both in present bounty, and also in continuing time after time, to do the same thing. This phrase his righteousness endureth for ever, (Psal. 112. 9) is by the Apostle applied to mercifulness, (2 Cor. 9 9) and extended to continuance therein.  
This circumstance of continuance is requisite.  

1. In regard of our brethren in need. They may long continue to be in want. 
Why charity to be continued.  He whose hunger is once satisfied may be hungry again: and he whose thirst is quenched, may thirst again, joh. 4. 13. Besides others after them, may stand in need of our charity. For you have the poor always with you, Matth. 26. 11. But charity is not tied to once relieving of the same man: nor to relieving of one alone.  
2. In regard of ourselves: for the reward is promised to such as continue in welldoing, Rom. 2. 7.  
1. They certainly lose the glory and recompense of the good, which they formerly have done, who know that there is need of continuing therein; and have both opportunity and ability, yet clean cease to do any more. Some who in their younger years, yea, and when their means was but small, have been very charitable, in their elder years, after that their wealth hath much increased, have grown hard-hearted, and close handed. There are too many, who in this kind, outlive their good days, and their good deeds: yea, even such as have continued under the ●…ng of a powerful Ministry, and under God's blessing on their outward affairs. ●…in appears the corruption of nature, the deceitfulness of sin, and subtlety of 〈◊〉, that men should be made worse by the means and helps which God afford●… to make them better. What assurance can such have that they are plants of ●…d▪ of Gods plants it is said, that they shall still bring forth fruit in old age, 〈◊〉. 92. 14.  
●…. Let such as have begun well, be exhorted to hold on: and as their means en●…, let their charity increase. Let not former good deeds hinder latter; so long ●… God affordeth opportunity, improve the ability which God giveth thee in this 〈◊〉, and let thy Stock for the poor be increased according to the increase of the 〈◊〉 of thy wealth. God by continuing occasion of charity, trieth the continu●… of thy charity. Wilt thou then faint, and shrink when God expecteth imp●…ement. Of perseverance in welldoing. See Chap. 3. v. 6. §. 68 etc.    

§. 73. Of the resolution of Heb. 6. v. 9, 10.  Heb. 6. 9, 10. But beloved we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have showed toward his Name, in that ye have ministered to the Saints, and do minister. 
Vers. 9 THe sum of these two verses, is a Ministers insinuation into his people's heart. Hereabout observe,  

1. The inference, in this particle BUT,  
2. The substance: wherein is contained, 

1. A friendly compellation, Beloved,  
2. A good opinion. Hereof are two parts, 

1. The point itself, what he thought of them.  
2. The proof, why he thought so of them as he did, v. 10.       
In propounding the point, we may observe,  

1. The manner of propounding it.  
2. The matter of which it consisteth. The manner is manifested two ways, 

1. By using the plural number, we are: intimating a consent of others.  
2. By his confident expressing of his opinion, in this word, Persuaded.     
The matter is set down two ways,  

1. By way of asseveration.  
2. By way of correction.   
The asseveration sets down the matter two ways,  

1. Comparatively, better things,  
2. Simply, in this phrase, things that accompany Salvation. This showeth the height of his good opinion of them.   
The correction is in this phrase, though we thus speak.  
Vers. 10. The motive or reason of the Apostles foresaid opinion is taken from the s●…its of their profession: amplified by God's remembrance of them.  
The amplification is first set down.  
In the reason therefore, we may observe two effects;  
One on God's part. The other on Mans.  
In the former is expressed,  

1. The kind of effect.  
2. The ground thereof: both set down by their contraries.   
The kind of effect thus, not forget. The ground, thus, not unrighteous.  
The effects on Man's part, are set down under two heads.  
One general, work. The other particular, love.  
Their love is first illustrated. Secondly, exemplified.  
In the illustration is showed,  

1. The eamestness of their love, in this Epithet, labour.  
2. The end of it: which is commended, 

1. By the excellency of it, God's name.  
2. By the manifestation of it, in that ye have showed.     
The exemplification hath reference to the time present and past.  
Here we are to observe.  

1. Their act, Ministering.  
2. Their object, Saints.   
The different tenses, (ye have ministered and do minister) imply divers times.  
The object Saints, is expressed in the former, understood in the latter.   

§. 74. Of Observations raised out of Heb. 6. 9, 10.  
I. MIsconceipts must be prevented. This is the main end of the Apostles declaration of his opinion of these Hebrews. See §. 53.  
II. Ministers may insinuate themselves into their people's hearts. This is the general scope of these two verses. See §. 54.  
III. Testifications of love are commendable. Such an one was this title, Bel●…. See §. 55.  
FOUR The best things are to be judged of people. So doth the Apostle here. See §. 56.  
V. Salvation is the reward of good works. These are such as accompany Salva●…ition. See §. 57  
VI Christians may be persuaded of others Salvation. So was the Apostle here. See §. 58.  
VII. Denunciation of judgement may stand with good hope. This phrase of correction, Though we thus speak, imports as much. See §. 59  
VIII. They who judge according to the rules of charity may suppose others to be of their mind. This is inferred out of the plural number, We are persuaded. See §. 59  
IX. God is perfectly righteous. These negatives, not unrighteous, intent as much See §. 60.  
X. Gods righteousness makes him remember his Saints: The conjunction of these two phrases, not unrighteous, to forget, proves as much. See §. 62.  
XI. God is ever mindful of his. Not to forget is to be ever mindful. See §. 63.  
XII. God is especially mindful of the work of grace. This is the work here mentioned. See §. 65.  
XIII. Love is the ground of mercy. Thus it is here set down, See §. 67.  
XIV. Love is laborious. For labour is here attributed to love. See §. 68  
XV. Respect must be had to God's name in duties to man. So did these Hebrews See §. 69.  
XVI. Works of mercy are special evidences of love. Ministering being a work of mercy, is here brought in as an evidence of their love. See §. 70.  
XVII. Charity is specially to be showed to Saints. Such were they to whom these Hebrews ministered. See §. 71.  
XVIII. Christian's must continue in well doing. This is here expressly comm●…nded. See §. 72.   

§. 75. Of inciting those, of whom we hope well.  Heb. 6. 11, 12. And we desire that every one of you do show the same diligence, to the full assurance 〈◊〉 hope unto the end. That you be not slothful, but followers of them, who through faith and patience i●…rit the promises. 
HEre the Apostle beginneth the second part of his exhortation: which is unto perseverance. The inference of this upon the former verses is observable. He had before testified his good opinion concerning their Salvation: yet here he exhorteth them to use means for attaining thereunto.  
Our English joineth these two with ●… copulative conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND. The 〈◊〉 it with a conjunction of opposition 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT. As if he had said, I conceive 〈◊〉 of you, and of your former practice: but yet you must not thereupon wax se●…, but use all means for attaining that Salvation which I am persuaded is prepared for you.  
Thus we see that assurance of the end, is no sufficient cause to neglect means 
Use of means stands with assurance o●… salvation.  〈◊〉 ●…ining to the end. Election and Vocation give assurance of Salvation: yet 〈◊〉 Apostle exhorteth them who were called, and thereby had evidence of their 〈◊〉, to give diligence to make their calling and election sure, 2 Pet. 1. 10 Who ●…ld have greater assurance of Salvation than Paul, (Rom. 8. 38, 39) Yet who 〈◊〉 careful in using means for attaining thereto, than he? I so run (saith he) not as ●…ly: so fight I, not as one that beateth the air: but I keep under my body, and 〈◊〉 i●… into subjection, etc. 1 Cor. 9 26, 27. And again, I follow after, if that I may 〈◊〉 that for which also I am apprehended of Christ, Phil. 3. 12. God who hath promised the end hath ordained the means for attaining thereto. He who is rightly ●…d of the end, as by faith he seeth the promise and resteth on it, so he observetl●… the means, which he that promised, hath appointed for attaining of that promise, 〈◊〉 thereupon is careful in using the same.  
●…. This discovereth the cavil of our adversaries against our Doctrine about the 
Certainty of Salvation no ground of presumption.  certainty of Salvation. Their cavil is that it is a Doctrine of presumption, liberty and security. But they making men's Salvation to depend merely on conjectures, are no more able to judge of a true believers assurance, than a blind man of colours. It is their ignorance, which makes them Judge so perversely, and preposterously. The ass●…rance and certainty of Salvation which we teach, resteth not on man's strength and stability: but on the immutability of God's counsel and promise: on the efficacy of Christ's Sacrifice and intercession: and on the continual assistance of God's Spirit. See more here of Chap. 3. v. 12. §. 134.  
Indeed when we consider our own weakness and wearisomeness in holy duties, o●…r ●…ability and inconstancy, together with the many violent temptations whereunto we are daily subject, we cannot deny, but that there is great cause for us to fear.  
Hence is it that there are sundry exhortations in Scripture on the one side, to be confident, and on the other, to fear.  
When the Holy Ghost would show what we are of ourselves, he useth such ca●… as these, Let him that thinketh he standeth, take heed lest he fall, (1 Cor. 10. 12.) be not high minded, but fear, Rom. 11. 20. Work out your salvation with fear and ●…bling, Phil. 2. 18. But when he would show the unmovable grounds of faith and perseverance, he useth such encouragements as these. Be ye of good cheer, (John 16. 33.) F●…ar not little flock, Luk. 12. 32. Let us draw near with a true heart in full assurance of faith, Heb. 10. 22. Yea, to show that these are privileges, not only to be endeavoured after, but such as may be and shall be attained, he expressly setteth down many promises of persevering and obtaining the things promised, such as these, He that drinketh of this water, shall never thirst again, John 4. 14. He that be●… shall not be confounded, 1 Pet. 2. 6. The gifts and calling of God are without re●…tance, Rom. 11. 29. It is your Father's good pleasure to give you a kingdom, Luk. 12. 32.  
Thus we see what good warrant we have to teach assurance of salvation to them that believe, and yet withal to press God's people to take heed, to fear, to use all means, to give all diligence, not to be presumptuous, nor secure.  
This is a good direction for Ministers to continue to incite those, of whom they are best persuaded, to use all good means of growing and persevering. As it is a point of charity to hope the best: so of Godly jealousy to fear the worst. In this respect, saith the Apostle, I am jealous over you with godly jealousy. 2 Cor. 11. 2.  
Here by the way, note how needful it is to have the word again and again preached, even to such as have knowledge, 2 Pet. 1. 13.   

§. 76. Of mildness in teaching.  
THe Apostle sets down his exhortation by way of entreaty thus, We desire 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word is a compound, the root whence it ariseth signifieth the mind. To 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. animu●…▪  desire is an act of the mind. The composition of the word importeth such a desire, as ariseth from the heart and is earnest.  
It is used to set out both an evil and a good desire, and that also earnest, When 〈◊〉 setteth forth an evil desire, it is ordinarily translated to lust, as Matth. 5. 28. 1 C●… 10. 6. james 4. 2. In the better sense it is applied to the desire which right●… men had to see the day of Christ, Matth. 13. 17. Luk. 17. 22. And to the 〈◊〉 which the Angels had to look into the mysteries of the Gospel, 1 Pet. ●…. 1●… And to which Christ had to eat the Passeover the last time with his Disci●…, Luk. 22. 15. All these were earnest desires. Yea, this word is used to set out 〈◊〉 de sire of such as are hungry to be filled, Luk. 15. 16. and 16. 21. and of such a●… 〈◊〉 in anguish, to die, Rev. 9 6. These desires use to be very great and earnest. S●… was the Apostles in this place.  
This compound word then setteth out two points.  

1. The Apostles mild and gntle disposition.  
2. His hearty and earnest desire.   
The former is intended under the general force of the word, desire. He 〈◊〉 not authority to command duty, yet he rather entreated them thereto, as 〈◊〉 v. 8, 9  
People are with mildness to be induced to duty, 1 Pet. 2. 11. 2 john v. 5.  
Thus will Ministers teaching be like his that said, My Doctrine shall dr●…p 〈◊〉 rain: my speech shall distil as the dew: as the small rain upon the tender herb, 〈◊〉 〈◊〉 the showers upon the grass, Deut. 32. 2. Such teaching will more mollify hard 〈◊〉 and better soak into them. See more hereof Chap. 3. v. 1. §. 4.   

§. 77. Of Ministers he arty desire of their people's edification.  
THe hearty and earnest desire is employed under the nature and composition of the word. It is a desire of the heart. So as Ministers must heartily and earnestly de●… their people's edification and salvation. My heart's desire and prayer to God 〈◊〉 Israel is, that they might be saved: Rom. 10. 1.  
This will make Ministers the more careful and diligent, in using all means of d●…ing spiritual good to their people. True, hearty, earnest desire puts on men to do the utmost that they can.  
Surely they are most unworthy of any charge over people, who are destitu●… 〈◊〉 such a desire for their good; which too many do manifest by their idleness and carelessness. They will do no more than needs must, and then law bindeth t●…m unto.  
If Ministers did duly weigh the benefit that they may bring to their people, and the comfort thereby to themselves, their hearts would be enlarged with desire of doing all the good they could for their good:  
They who after they have taken all the pains they can for the spiritual good of their people, do, after all, earnestly call upon God for his blessing, and that not only publicly, but also privately and secretly, do manifest thereby such a desire of their people's good, as is here intended by the Apostle.   

§. 78. Of Ministers impartial respect to every one of their charge.  
THis desire of the Apostle is further amplified by the extent of it, thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Every one of you. Hereby he manifesteth an even and impartial respect which he did bear to them all. This impartial desire is thus further explained, I would to God that all that hear me this day, were both almost & altogether such as I am, Acts 26. 29. and again thus, I am debtor both to the Greeks, and to the Bar●…rians: both to the wise, and to the unwise, (Rom. 1. 14.) and thus, We ex●…rted, 〈◊〉 
1 Thes. 2. 11.  comforted, and charged every one of you, as a father doth his children. Here he showeth that as a Father's heart is impartial to all his Children, so was his to all that were under his charge. For saith he, I ceased not to warn every one night and day: Hereupon he maketh this inference, I am pure from the blood of all men, Acts 20. 26, 31.  
All Christians are as fellow members of one and the same mystical body, 1 C●…. 12. 12. There is neither jew nor Greek, there is neither bond nor free, there is 〈◊〉 〈◊〉 nor female, for ye are all one in Christ jesus, Gal. 3. 28.  
Contrary is their practice, who on by-respects dispense the Ordinances of God; ●…ing more favour to great ones and rich ones, then to the meaner and poorer 〈◊〉. Gravely and severely is this unchristian practice censured by the Apostle james, Chap. 2. v. 1, 2, 3. etc.  
Surely all that are faithful, will be of this our Apostles mind. Moses his faithfulness is herein commended, that it was manifested in all the house of God, Heb. 3. 2. Thus will men's Ministry be the better accepted, and thus will they do the more good: and take away occasion of muttering and murmuring.  
As Ministers must bear an equal respect to every one, so every one of what rank or degree soever ought to subject themselves to their Ministry, and use it for their own particular edification. Every one needs the benefit thereof. Every one may 〈◊〉 good thereby. Should not every one whose good a Minister ought to endeavour, improve his Ministers endeavour to his own good? The desire of the Apostle is, that every one do so and so. See Chap. 3. v. 12. §. 123.   

§. 79. Of diligence about our own spiritual good, as well as about our brother's temporal good.  
THat which the Apostle desireth, is, that they would show the same diligence, etc.  
The verb translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  show, is the same that was used v. 10, and implieth an evident, and clear manifestation of a thing, (see §. 69.)  
It is not enough to have a purpose of doing a duty; or to do it in private, so as others can take no notice thereof: but we must show that we do it, and give good proof thereof.  
The noun here translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  diligence, is derived from the same root that the verb translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Labour (Chap. 4. 11.) was. So as it intendeth, both an endeavour, and also forwardness, and earnestness therein, and is fitly interpreted diligence, which is to be used, for attaining that which is endeavoured after. Hereof see Chap. 4. v. 11. §. 63, 64, 65.  
This relative 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the same hath reference, to the labour of love, mentioned, v. 10. and intendeth two points.  
One general, That diligence in our Christian course be constant. Such diligence 
Diligence must be constant.  as we have formerly used, must still be used: even the very same: We may not ●…lacken, we may not cool, we may not wax more remiss therein. Hereof see §. 72. and Chap. 3. v. 6. §. 68 etc.  
Thus this relative implieth a motive taken from their former diligence. For if they who have formerly been diligent, grow negligent, their former diligence will be a witness against them: and an aggravation of their after-negligence. Ephesus is checked for leaving her first love. This therefore is one motive to incite them to persevere: they had begun well.  
The other point is more particular. That such labour, and diligence as we show 
We must be as diligent for our own souls good, as for our brethren's temporal good.  in behalf of others bodily need, we show in behalf of our own souls good: For assurence of ●…ope tends to our spiritual good. In this respect the Apostle commendeth such as had attained to, and given proof of the one, and the other: namely, the work of faith (which makes to our spiritual good) and labour of love, 1 Thes. 1. 3. And he makes this the end of the commandment, namely charity, and faith, 1 Tim. 1. 5.  
1. In both of them God is glorified. It was showed, §. 69. how, love in ministering to Saints is showed toward God's name: So by hope, Faith, and other like graces which make to our salvation, God is glorified. Abraham being strong in faith, gave 〈◊〉 to God, Rom. 4. 20. and God accounted it a glory to be styled the hope of Israel, 
It is a part of spiritual prudence to care for our soul.  J●…. 14. 8. and 17. 13.  

1. By being diligent about the graces that make to our salvation, we manifest spiritual prudence about the good of our Souls, as well as charity to the good of our neighbour's body by diligence in ministering to them.  
2. By our care about our soul's salvation, we manifest a Christian, and heavenly disposition, which diligence about the temporal good of others doth not necessarily import. For Heathen, and other natural men may be very charitable to others about their temporal good.   
They therefore exceedingly fail in Christian prudence, who are di●…gent in matters of charity for others temporal good, but are careless, and negligent about their own souls eternal good. As they are justly taxed, who make pretence of faith, and have not works of charity (Jam. 2. 14.) So they are more justly to be censured, who boast of their many good works to others, and have attained to no assurance of faith and hope in regard of their own salvation. Hereof Popish, and superstitious persons are very guilty.  
Ministers may here learn a good lesson: namely, to press upon people diligence in both kinds of duties. Many are very earnest in stirring up people to works of charity, and bounty: but neither instruct them in Articles of Faith, nor stir them up to diligence thereabout.  
Let us learn to add grace to grace, and to give all diligence therein, 2 Pet. 1. 5, 6, 7. What God hath joined together, let no man put asunder, Matth. 19 6.   

§. 80. Of diligence in attaining assurance of hope.  
THe special matter whereabout the Apostle would have them show their diligence, is styled full assurance of hope. This phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  full assurance, is the interpretation of one Greek word, which is compounded of an adjective that ●…eth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  full, and a verb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to bring. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  active verb 〈◊〉 compounded, signifieth to assure, or make full proof, 2 Tim. 4. 5. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  passive to be fully persuaded or assured of a thing, Rom. 4. 21. and 14. 5. The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Assurance a property of hope.  no●… here used, is applied, as in this place to hope, so to faith, Chap. 10. 22. and to understanding, Col. 2. 2. It is opposed to wavering, doubting, and uncertainty.  
By this it is evident that assurance is a property of hope. There are the same props to support hope, as to support faith, which are, God's promises and properties. They who deny assurance to hope, contradict the Scripture, strip this grace of much joy and comfort, which it bringeth in afflictions, and take away the difference, betwixt the hope of Christians and worldlings.  
Quest. Is not then that true hope which wants assurance?  
Answ. Not the truth, but the perfection of hope consisteth in this assurance. 
Hope in part.  That which the Apostle saith of knowledge, (1 Cor. 13. 9) may also be applied unto hope, and to other Christian graces: we hope in part. So long as we remain in this flesh, the flesh remaineth in us, as well as the Spirit.  
From the flesh cometh doubting, wavering, and all manner of weakness, Mat. 26. 41. But as the Spirit getteth strength, and prevaileth over the flesh, so will this doubting, and wavering be more and more dispelled, and assurance more and more increased. Hereof see more in The whole Armour of God, Treat. 2. part. 6. of Faith on Eph. 6. 16. §. 39  
Some take hope in this place to be put for Faith. Indeed these two graces do in 
Hope put for faith.  many things so fitly agree, as not unfitly one may be put for the other. The matter is not great, whether the one or the other be here meant. In the exemplification of this point, both faith and hope are expressed. Faith, v. 12. Hope v. 18. But because hope is here named by the Apostle; and that which is here spoken of it, may agree to hope as well as to faith, I take the literal expression to be the best and safest.  
Of hope, what it is; Of assurance of hope: Of the agreement, and disagreement betwixt it and faith: Of the use and need of Hope: See the whole Armour of God, Treat. 2. Part. 7. of Hope, on Eph. 6. 17. §. 3, 4. etc.  
The Apostle here gives us to understand, that Christians may by diligence attain unto assurance of hope.  
God will bless his in a diligent and careful use of such means as he hath appointed 
Assurance of hope must be endeavoured after.  for attaining such and such graces; yea, and the measure of them.  
This discovers the reason why many long continue wavering, and never get assurance. They take no pains: they use no diligence; they think God should work in them this assurance, without any pains of their own.  
Such may wish as Balaam did (Numb. 23. 10.) for that which they shall never attain.  
Let not us be wanting to ourselves. If we think assurance of hope worth the 〈◊〉, let us do to the utmost what God enableth us to do, for attaining thereunto. 〈◊〉 〈◊〉 acquaint ourselves with the grounds of hope, God's promises, and propert●…: and frequently, and seriously meditate thereon. Let us conscionably attend God's Ordinances, and earnestly pray that God would add his blessing to our en 〈◊〉. We are of ourselves, backward, dull, and slow to believe, and hope: we 〈◊〉 much prone to doubting. In these respects we ought to use the more diligence, 〈◊〉 to quicken up our spirits unto this full assurance: and not cease till we have at●…ined some evidence thereof.  
This last phrase, unto the end, is in sense, and almost in words, the same that was used, Chap. 3. 6. The difference is only in the prepositions; which are 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two di●… 〈◊〉 in letters, but both signify one and the same thing.  
It is hereby intended that perseverance must be added to diligence: Perseverance I say, as long as we live. For the word End hath reference to the time of 〈◊〉 life. See more hereof Chap. 3. v. 6. §. 68   

§. 81. Of slothfulness about sanctifying graces. Verse 12.  
THe Apostle to enforce his exhortation unto diligence, addeth an inference against the contrary vice, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that ye be not slothful etc. By this inference, it is employed, that if they be not diligent, slothfulness will seize upon them. Which if it do, they cannot attain to the forementioned assurance.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  slothful, is the same that was interpreted, dull, Chap. 5. 11. §. 58. There is showed the notation and emphasis of the word. In reference to the mind, it importeth dulness: in reference to practise, it intendeth slothfulness: slothfulness, I say, in use of means, whereby grace may grow, and gather strength.  
The word is properly used of such as are slow of pace, as an old man, or an Ass. It is contrary to quickness.  
Here it se●…teth out not so much a natural imperfection, as an acquired vice, which 
Sloth from men's own fault.  seized upon them by their carelessness. They had not exercised themselves in God's word, thereby to sharpen their wits, and make themselves more capable of the mysteries of godliness: they had not acquainted themselves with the promises treasured up in the word: nor with the properties of him, who made those promises: and thereupon became dull of hearing, and slow of believing.  
Object. The Apostle commended their diligence in the former verse, and desireth 〈◊〉 still to show the same diligence: why then doth he here forewarn them of sloth●…lness?  
Answ.  

1. He that admonisheth one to do what he doth, commends him for so 
Qui monet ut facias, quod jam facis, ille monendo laudat, etc. Ovid: de Trist.  doing.  
2. 〈◊〉 commended their diligence in charity, but admonisheth them to take 〈◊〉 of slothfulness in matters of faith, hope, and other like graces. It appeareth, that herein they were not so diligent: therefore he desireth that they be not slothful therein. For 

1. They who are forward in duties of love to man, may be dull and slothful in 
Men diligent in love may be slothful in faith.  knowledge, faith, hope, etc. Saul is thus commended, He clothed the daughters of 〈◊〉 Scarlet, and put on ornaments of Gold upon their apparel 2 Sam. 1. 24. Yet was he slothful about sanctifying graces.  
2. Duties of love to others are more outward, and in that respect more easy.     
Object. Love is a fruit of faith, Gal. 5. 6.  
Answ. Indeed true Christian love is so: yet there may be many specious shows of such a love, as sprouts not from faith. As Saul in his time was diligent in seeking and procuring the good of his people, yet slow in believing Gods promises, and backward in relying a●…d trusting on God's providence. So others in other ages; and in this our age also; Many that have been abundant in works of charity, have been of mean knowledge, and weak faith; if they have had any faith at all. See 〈◊〉 hereof §. 79.   

§. 82. Of avoiding vices contrary to duties required.  
THe slothfulness, here dissuaded, is directly contrary to the forementioned diligence: and mention is thereof made, to show that for the more prospero●… flourishing of a virtue, the contrary vice is to be avoided. This is oft 〈◊〉 by the Holy Ghost in general terms, thus, Cease to do evil, learn to d●… well, Is●…. ●…. 16, 17. Put off the old man, put on the new man. Eph. 4. 22, 24. Let us lay aside ●…ry weight, and let us run with patience the race which is set before us: Heb. 12. 1. 8, in this particular, Prov. 12. 24, 27.  
As virtue and grace is a fruit of the Spirit, so vice, and sin, of the flesh. 〈◊〉 these are contrary the one to the other; Gal. 5. 17. If the lusts of the flesh be nouri●…, and not rooted out as noisome weeds, they will hinder the growth of the 〈◊〉 flowers. All contraries hinder each other, as darkness, light: moisture, dryness  
When therefore we set ourselves to practise any virtue, if we desire to be carried on therein to perfection, let us observe, what is most contrary thereunto, to avoid the same. Physicians, Surgeons, Husbandmen, and other sorts of men, wh●…d▪ fire to have their work prosper, take this course, jer. 3. 3, 4.  
In particular, in all undertake for growth in grace, shake off slothfulness: patend not needless excuses of impossibility, of improbability, of difficulty, or of ●…ger. The slothful man saith, there is a Lion without, I shall be stain in the 〈◊〉, Prov. 22. 13.   

§. 83. Of being quickened up to duties by precedents.  
AS a further motive to enforce them unto the foresaid diligence, the Ape●… setteth before them, the example of such as had well run the Christian race and attained unto the end thereof, their eternal salvation. The particle by which he bringeth in this motive, is a disjunctive conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, s●…t down by way of opposition unto slothfulness, implying that they who obtained the prize, were not slothful. So as if we look to partake of the same blessing, we may not be slothful, for they in their times and places were diligen●…. Slothful persons hazard the Crown. To have an eye upon such Saints, as 〈◊〉 well finished their course before us, will be an especial means of avoiding slothfulness. To this very end doth the Apostle set before these Hebrews a Catalog●… of the most faithful Worthies, that lived in former ages; Heb. 12. 1. The Ap●… expressly saith, that Salvation is come unto the Gentiles to provoke the Ie●…es to 〈◊〉, (Rom. 11. 11.) namely, to be as forward in entertaining the Gospel of Christ, ●…s the Gentiles were.  
Precedents and examples do put a kind of life into men. Yea, dumb creatures are hereby incited; a tired jade seeing other horses to gallop before him, i●… soon 〈◊〉 on to a gallop.  
It will be therefore a good means for our quickening, duly to observe the p●…tternes of such as have been forward in the way of godliness. Mark them which 〈◊〉 so, as you have us for an ensample, saith the Apostle, Phil. 3. 17. Till we behold others, we may soothe ourselves in our slothfulness, and think it to be a kind of diligence. But when we behold others diligence, then shall we find our own supposed diligence to be but slothfulness. For quickening us up, patterns may be of more force than precepts.   

§. 84. Of the use of former patterns.  
THis noun, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  followers, is derived from the same verb, which is used Chap. 13. v. 7. §. 100 The following here intended, is a diligent endeavour to be li●…e unto them, and in our time to do as they did. For he here speaks of such as ●…ad finished their course, and obtained the pri●…e. Hereof see more in the place before 〈◊〉. The patterns and precedents here intended to be allowed, are set down in ●…o respects.  


1. As a motive to incite the living to follow those who attained heaven: for so ●…y these followers attain thither also. This then is a second motive to perseve●…. Of the first motive, see §. 79.  
Of the benefits of imitating Saints. See Chap. 13. v. 7. §. 104.   
2. These patterns are as a direction to show them the way to happiness. What ●…tter direction can there be to keep on in the right way, then to follow such as have 〈◊〉 in that way before.    

§. 85. Of faith the means of enjoying Gods promises.  
TO direct them the better in imitating those that are here set before them, the Apostle doth expressly set down two graces, that are of singular use for obtaining ●…all life, namely, faith and patience. These are set down with a preposition, that implieth the means and way, wherein and whereby the reward is obtained: which preposition is thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  through.  
This preposition, as here used, with the genitive case, doth set out in general the cause of a thing, and that both principal and instrumental: as hath been showed, Chap. 2. v. 9 §, 74. and Chap. 3. v. 16. §, 164.  
It also intends the means of effecting a thing: and then it useth to be translated through, as here, and 1 Cor. 10. 1. Acts 8. 18. 1 Cor. 4. 15.  
Here it implieth that the graces following, are the means of obtaining the promises: 
Faith useful to obtain things promised.  for by saith we give such credence to the truth of the promises and so apply them to ourselves, as we account them our own, even as if we were in possession thereof. This is that receiving of the promises which is applied to Abraham, Heb. 11. 17. In this respect faith is said to be the evidence of things not seen, Heb. 11. 1.  
Of faiths giving right to God's promise, see Chap. 4. v. 3. §. 23.  
That saith is needful for enjoying the benefit of God's promises, is evident by this, that the reward promised, is in Scripture attributed to faith. He that believeth hath ●…lasting life, Joh. 3. 36. Ye are saved through faith, Eph. 2. 8. And to show that faith is so necessary a means, as the thing promised cannot be obtained without i●…, a must is put thereunto. He that cometh to God must believe that God is a rewarder, etc. Heb. 11. 6. Yea eternal life is denied to such as believe not, He that 〈◊〉 not, is condemned already, because he hath not believed, etc. And he that be●… not the Sen shall not see life, Joh. 3. 18, 36. In this respect Salvation is said to be the end of faith, 1 Pet. 1. 9  
Faith is that instrument which God sanctifieth to make us partakers of those invisible 
Faith an hand to receive.  blessings which in and by his word are offered unto us. It is as an hand to receive spiritual and heavenly things.  
Now as the offer of a thing makes it not our own, unless it be received; so without faith, the promises of God become void unto us. The word preached did not ●…fit them, not being mixed with faith in them that heard it, Heb. 4. 2.  
Behold here the benefit, and necessity of faith. The benefit, in that it brings the ●…in of all God's promises unto us.  
The necessity, in that promises are in vain to us without it.  
The inheritance is purchased by the blood of Christ: but it is faith that settles a right upon us; and gives us, as it were, a possession of it. It gives a kind of being to things promised before the date be accomplished. This is it which makes us against hope to believe in hope, Rom. 4. 18.  
Of Faith. Of the Nature of it. Of the means of working, proving, prospering, and well using it; And of the benefit and power of it; see The whole Armour of God, Treat. 2. Part. 6. Of Faith, on Eph. 6. 16. §. 5. etc.   

§. 86. Of Patience added to Faith.  
TO Faith the Apostle addeth Patience, as another and a joint means for obtaining good thing●… promised.  
The Greek word translated patience, is a compound, and that of an 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adjective that signifieth long; and a substantive that signifieth the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, 〈◊〉.  mind, and the commotion thereof, Luk. 4. 28. This compound than signifieth a long forbearing to be moved. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound verb is translated to bear long, Luk. 18. 7. to suffer 〈◊〉, 1 Cor. 13. 4. 2 Pet. 3. 9 Patiently to endure, Heb. 6. 15. To have patience, Matth 18. 26, 29. To be patient, 1 Thes. 5. 14. James 5. 7, 8.  
This compound noun is translated long suffering, Rom. 2: 4. 2 Cor. 6. 6. and patience as here, and james 5. 10.  
There is another 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word ordinarily translated patience, which is 〈◊〉 joined with this wo●…d in my Text, as 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mane●….  setting forth the same thing Col. 1. 11. 2 Tim. 3. 10. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sub.  That is compounded of a verb that signifieth to abide, and a p●…position which signifieth under. This notation doth fitly set out the nature of patience.  
So also doth this word in my Text: it implieth a long enduring, with a meek mind, free from fretting and grudging. For patience is that grace, whereby we quietly endure, and hold out against every thing that might hinder us, or keep us from the fruition of that which God hath promised and faith believeth. In this respect it is resembled to shoes, or to Soldiers grieves, Eph. 6. 15. A pati●… mind doth quietly and contentedly wait for the effecting of what it believeth. In this respect as here, so in sundry other places, these two graces, faith and patience, are oft coupled together; as a Thes. 1. 4. Rev. 2. 19 and 13. 10. It is needful that patience be added to faith for two especial reasons,  

1. For the trial of faith.  
2. For the supporting of it.   

1. Patience gives evidence and proof of the truth of Faith. The trying of 〈◊〉 
Patience gives proof of faith.  wo●…keth patience, Jam. 1. 3. Hereupon, ●…e that believeth will not make haste, Isa. 28. 16. The honest and good heart having heard the word, keeps it and brings forth ●…it wit●… patience, Luk. 8. 15. Many hypocrites making at first a fair flourish, but wanting patience, vanish to nothing, and waxing weary, they fall away.  
2. Patience is needful for supporting faith in three especial respects. 
Patience supports faith.  

1. In regard of the long date of many of God's promises.  
2. In regard of the many troubles, whereunto we are subject in this world.  
3. In regard of our own weakness.     
Of these three, and of the nature and ground of Patience, and means whereby it is wrought; and necessity and use of it. See The whole Armour of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 2. etc.   

§. 87. Of inheriting the promises.  
THe reward that those Saints which are set before these Hebrews obtained upon their faith, and patience, is thus expressed, Inherit the promises. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  inherit, is the same that was used, Chap. 1. v. 14. §. 160, 161, 162. This word showeth both the right that believers have to salvation, and also the everlasting continuance thereof. See more hereof in the places quoted.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Promise for thing promised.  promises is the same that was used, Chap. 4. v. 1. §. 6. There see the notation thereof. The noun here used must be taken passively, for things promised, and in special for the inheritance promised, namely, eternal life: which is called the promise of life, 2 Tim. 1. 1. and, Promise of eternal inheritance, Heb. 9 15. Here then is a double trope. One a Metonimy of the cause for the eff●…: For God's promise is the cause of that inheritance. The other a Syneckdoche: the plural number put for the singular: and this, because many blessings are comprised under eternal life, and also because eternal life is many times, and many ways promised: In which respect they may be counted many promises.  
The Apostle thus expresseth that recompense of reward, to show that God's promise 
God's promise the cause of reward.  is the ground, and cause of eternal life: for God hath promised it to them that love him, James 2. 5. Such are said to be, heirs according to the promise, Gal. 3. ●…9. and, children of promise, Gal. 4. 28. And they who enjoy it are said, to rece●…the promise. Heb. 10. 36.  

1. God makes his promise to be the title of the heavenly inheritance, to manifest 
Why reward promised.  is free grace, good pleasure, and abundant mercy in bestowing it, Luke 12. 32. ●…sa. 1. 3.  
2. He doth it to strengthen our faith the more in that inheritance. For God's promise is one of those two immutable things, in which it was impossible for God to lie, ●…se 18.  
3. To give proof that there is no ground of title in ourselves: nor title of birth ●…x of desert, nor of purchase by ourselves.   

1. On this ground we may with the more steadfast faith expect this inheritance. 
Reward promised may be rested upon.  A 〈◊〉 ground cannot be had. God's promise as it giveth evidence of his good pleasure, so it giveth assurance of his continuance thereof, and of that possession which we shall have of it. For by his promise, his truth, his righteousness, and faithfulness is engaged. Faithful is he that promised, Heb. 10. 23. On this ground the believer se●…eth to his seal, that God is true. Joh. 3. 33. But on the contrary, ●…e that believeth not God, hath made him a liar, 1 Joh. 5. 10. It doth therefore much concern us well to acquaint ourselves with the promises of God. Hereof see The wh●…le Ar●…our of God. Treat. 2. Part. 6. Of Faith on Eph. 6. 16. §. 71. etc.  
2. Having these promises, let us cleanse ourselves from all filthiness of the flesh, and ●…irit, perfecting holiness in the sear of God, 2 Cor. 7. 1.  
3. God's binding himself to us by promise giveth just occasion unto us, to make 
We must by promise bind ourselves too God. See Sect. 100  promises unto him of such duties as we owe to him, and he expecteth from us: that so we may not leave ourselves free to omit, or intermit those duties: and having bound ourselves by promise, it becometh us to be faithful, as God is, in performing our promise. See The Saint's Sacrifice on Psal. 116. 9 §. 64.    

§. 88 Of the reward of Faith and Patience.  
THe issue of the inheritance promised, is here set down as the reward of their Faith and Patience: and in that respect it is a third motive unto perseverance. Of the two former motives. See §. 84.  
This motive is taken from the recompense of perseverance; which is that heavenly 
Faith and patience have their reward.  inheritance that God had promised: This being annexed to Faith and Patience, giveth proof, that those graces shall not lose their reward: hereupon the Apostle saith of these graces, that they are a manifest token of the righteous judgement of God, that ye may be counted worthy of the Kingdom of God, 2 Thes. 1. 4▪ 5.  
God doth make high account of those graces, and in that respect will not suffer them to pass unrewarded.  
Who would not, who should not, use the uttermost diligence that he can, for at●…ning Faith and Patience? What zealous followers should we be of them, who thorough Faith and Patience inherit the promises? That reward which is comprised under these promises is worth the having: but without these graces it cannot be had; yet through them it shall assuredly be obtained. In this respect, these and other like graces are said to accompany salvation. Hereof see §. 57   

§. 89. Of the resolution of Heb. 6. 11, 12.  Vers. 11. And we desire that every one of you do show the same diligence, to the full assurance of hope unto the end: Vers. 12. That ye be not slothful, but followers of them, who through faith and patience inherit the promises. 
THe sum of these two verses is, an Exhortation to perseverance. In setting down hereof observe,  

1. The coherence, in this copulative particle, and, or rather disjunctive, but, see §. 75.  
2. The substance: and therein. 

1. The manner.  
2. The matter.     
The manner is by a word of entreaty, We desire.  
The matter sets out,  

1. The thing desired.  
2. Motives.   
The thing desired, is to be as careful for our own spiritual good, as for others temporal good.  
In setting out this point, four things are expressed.  

1. The persons whom it concerns, every one.  
2. The duty: which is set down, 

1. Affirmatively and positively, diligence. This is amplified by the extent of it, in this relative, the same: which also imports a motive, See §. 79.    
3. The grace, whereabout their diligence is to be exercised. This is 

1. Expressly named, Hope.  
2. Amplified by an especial property, full assurance.    
4. Their continuance therein, unto the end.   
Vers. 12. The foresaid duty is enforced negatively, under the contrary vice forbidden, thus, Be not slothful.  
Another motive is taken from former patterns. In setting down this motive, three things are observable.  

1. The opposition betwixt the forenamed vice and this pattern, implied in this particle, but.  
2. The expression of the duty thereupon required, in this word followers.  
3. A description of the patterns. They are described, 

1. By two special graces, faith and patience.  
2. By the issue thereof: which is set out, 

1. By the kind of possession, inherit.  
2. By the ground thereof, the promises.       
This issue, being set down as the recompense of their continuing in faith and patience, is a third motive unto perseverance.   

§. 90. Of Observations raised out of Heb. 6. 11, 12.  
I. ASsurance of salvation takes not away the use of means. This is gathered out of the inference.▪ See §. 75.  
II. People are with mildness to be instructed. To desire that which is a duty, is a mild kind of instruction. See §. 76.  
III. Ministers must earnestly desire their people's progress. So did the Apostle here. See §. 77.  
FOUR Ministers must impartially seek the good of all their people. This is the extent of this phrase, Every one. See §. 78.  
V. Christians must be as diligent for their own souls, as they are for the bodies of 〈◊〉. Thus much is employed under this relative, the same. See §. 79.  
VI Diligence must be used for perseverance. This is it for which diligence is here desired. See §. 79.  
VII. Good proof must be given of our diligence. The verb, show, intends as much. See §. 79.  
VIII. Hope is an especial grace to be sought for: For this end it is here expressly mentioned. See §. 80.  
IX. Assurance is a property of hope. See §. 80.  
X. Perseverance must be added to diligence. For we must be diligent unto the end. See §. 80.  
Vers. 12. XI. Slothfulness is unbeseeming Christians. It is therefore here expressly forbidden. See §. 81.  
XII. Men diligent in love may be slothful in faith. The inference of this verse upon the former intends as much. See §. 81.  
XIII. Vices contrary to duties are to be avoided. This is here exemplified in slothfulness, which is contrary to diligence. See §. 82.  
XIV. Good patterns are for imitation. We must be followers of such. See §. 83.  
XV. Good patterns are good incitations and directions. For both these ends are they here propounded. See §. 84.  
XVI. Faith is an especial means of obtaining things promised. For this end is faith here set down. See §. 85.  
XVII. Patience must he added to Faith. It is therefore here coupled with faith, and 〈◊〉. See §. 86.  
XVIII. Heaven is Saint's inheritance. That is it which they are here said to 〈◊〉. See §. 87.  
XIX. God's promise is the ground of Saint's inheritance. That is therefore here called a promise. See §. 88  
XX. Faith and Patience shall be recompensed. The inheritance promised, is here set down as a recompense. See § 88   

§. 91. Of the coherence.  Heb. 6. 13, 14, 15. Vers. 13. For when God made promise to Abraham, because he could swear by no greater, he swore by himself, Vers. 14. Saying, Surely, blessing, I will bless thee, and multiplying I will multiply thee. Vers. 15. And so after he had patiently endured, he obtained the promise. 
THat which the Apostle generally hinted about those patterns, which he set before the Hebrews, namely, that through faith, and patience they inherited the promise●…, He here exemplifieth, and confirmeth in Abraham's example, who also through faith, and patience did inherit the promise. His faith was famous, and well known. For thus it is written of him, He believed in the Lord, and he counted it to him for righteousness, Gen. 15. 6. His patience, and the recompense thereof are thus expressed, After he had patiently endured, he obtained the promise, v. 15. To show that the ground of his faith, and patience rested on God's promise, the Apostle se●…eth down both the ground itself, God's promise, and also the confirmation thereof, God's 〈◊〉, v 13. Therefore this particular instance of Abraham, is a pertinent proof of the general point, and fitly inferred thereupon: and that by this causal conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR  
The Argument may be thus framed,  
That benefit which Abraham the Father of the faithful reaped through his faith, and patience, other Saints who are children of Abraham may expect, But Abraham through faith, and patience inherited the promise, Therefore other Saints may expect through faith and patience to inherit the promise.   

§. 92. Of the dignity of Abraham's person.  
THis example of Abraham is in particular mentioned, not because he alone obtained this reward of his faith, and patience: (for in the eleventh Chapter there is a large Catalogue of other like instances; and many millions more have on like grounds obtained the promise:) But for two special reasons is his example produced.  
One is the dignity of his person.  
The other is the excellency of his faith. See §. 94.  
Conceming his person.  

1. He was among the Jews in highest account. They much gloryed in him. They 
Abraham of high account.  thought that his posterity even according to the flesh, should never be cast off, Matth. 3. 9 They thought that being Abraham's seed, they were the most free of all people: and did hold out this buckler, Abraham is our Father, against all threatenings. job. 8. 33, 39  
2. He is set forth to have the highest place in the Kingdom of heaven, Matth. 8. 11. 
Abraham the highest in God's Kingdom.  Yea, the place of deceased Saints rest, is called Abraham's bosom, Luk. 16. 22.  
3. He was accounted, and called, the Father of all them that believe, Rom. 4. 11. and, they which are of faith, the same are the children of Abraham, Gal. 3. 7. He is in 
Abraham the father of the faithful.  Scripture styled, a Prince of God, Gen. 23. 6. The Friend of God, Jam. 2. 23. The Father of circumcision: Rom. 4. 12. In him were all Families of the earth ble●…ed, Gen. 12. 3. And his faith is made a pattern to the Gentiles, Gal. 3. 7, 8, 9    

§. 93. Of Abraham's Names.  
4. Abrahams' name showed him to be a man of great note. His first name was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Abram. That is a name in Hebrew, compounded of two nou●…s: the first 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pa●…er.  Ab signifieth in Hebrew, Chaldee, Syriak and Arabic, Father. The other Ham, signifieth high, excellent. Thence Abram an high or excel●…ent Father. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altus, excelsus.  This name was questionless given to him at first by some special instinct and foresight of what he should be afterwards; or at least in desire or hope of some high excellency, whereunto he should be advanced.  
The other name 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Abraham hath the letter He with a vowel in Hebrew added to it, in the beginning of the last syllable; whereby it consisteth of a syllable more: 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the former name, Abram was of two syllables: this latter of three, Abraham.  
The letter He, added to this latter name, is one of the letters of this sacred name, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jehovah, in which the letter He is twice expressed. Hence both Jewish and other expositors produce sundry mysteries, which I suppose to be over curious: and therefore pass over in this place.  
Yet this we may affirm, that it was a great honour to Abraham to have any part of the Lords name added to his. Thus it was an honour for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Oshea (which signifieth a Saviour) to be called 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jehoshua (Numb. 13. 16.) The first syllable being part of the foresaid proper name of the Lord jehova. This name jehoshua (or as it is commonly called joshua) as he was a Type of jesus, signifieth, The Lord a Seviour.  
In this name Abraham, there is not a title taken from the former name Abra●…, only there is an addition of dignity and honour: which God himself who changed the name thus expresseth, For a Father of many Nations have I made ●…ee, Gen. 17. 5. Ab signifieth a Father: the letter R is left in to retain that excellency which was in the former name implied under this word Ram. H. is the first letter and H●… the first syllable in Hamon which signifieth a multitude. In Hebrew names, a letter is oft put for a word, as in joshua, Num. 14. 6. and Samuel, 1 Sam. 1. 20.  
The full meaning then of this name 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinis.  Abraham is, an excellent Father of a multitude.  
The Lord in rendering the reason of this name Abraham, addeth this word nations, (Gen. 17. 15.) to show the extent of that multitude: that not only the Israeli●…es which came from Abraham after the flesh should be very numerous: nor yet that he should have other Nations also sprout from him after the flesh, as the Ishmaeli●…, (Gen. 17. 20.) and the other Nations that descended from him by Kaurah, (Gen. 25. 1. etc.) but that also all of all other Nations that should be of the true ●…aith, should be accounted to come from him, Rom. 4. 11. Gal. 3. 7, 29. Thus was his seed as the dust of the earth, (Gen. 13. 15.) as the Stars of the heaven, and as the 〈◊〉 which is upon the Sea shore, Gen. 22. 17. By this latter name was he ever called, after it was first given him. Indeed he is called Abram twice after this, 1 Chro. 1. ●…7. Nehem. 9 7. But in both those places, there is reference to the time before this name was given him: and withal in both those places, there is express mention of changing that name Abram into Abraham.  
By this name Abraham, God would support his servants faith in that promise which he made unto him, when he bid him tell the Stars, if he were able to number them, and thereupon said, So shall thy seed be, Gen. 15. 5. Thus we see how careful God is to establish the faith of his Saints in the promises that he makes unto them. The like might be exemplified in sundry other names of Persons, Places, Rites, Types, and other like things.  
This God did both by reason of the knowledge he had of our weakness; and also by reason of the great desire he had of our good, that we should not fail of the benefit of his promise. This made him add to his promise, his oath, as we shall afterward see v. 17.   

§. 94. Of God's manifold promises to Abraham, and the excellency of his faith in resting on them.  
THe excellency of Abraham's faith is clearly manifested by the kind of promises which he believed.  
It is here said, that God made promise to Abraham. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This verb, made promise, i●… such a compound as 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the noun, promise, was. §. 87. It hath reference, as to the other promises which God made to Abraham, so in special to this, In blessing, I 〈◊〉 there, and in multiplying, I will multiply thy seed, etc. Gen. 22. 17, 18. For the ●…ds of that promise are here quoted▪ v. 14. And to that promise was the oath i●… particular annexed, Gen. 22. 16. The promises made to Abraham were very great: and many of them to man's reason, seemed very improbable, if not impossible. For  

1. God called him from his kindred, and out of his own country; and promised 
Promises made to Abraham.  〈◊〉 the possession of many Nations, whereof he gave him none inheritance, no not so 〈◊〉 as to set his foot on, Acts 7. 5.  
2. He promised to bless him, and to make his name great, etc. Exod. 12. 2. This was a great promise in the kind of it.  
3. He promised him seed as the Stars, when he had no child, and had been many years childless, Gen. 15. 2, 5.  
4. When his body was now dead, being about an hundred years old: And Sa●…s 〈◊〉 dead, he promised to give him a Son by Sarah, Rom. 4. 19  
5. After that Son was given him, to whom the promise was appropriated, he was commanded to sacrifice him with his own hand; and upon that command, he was ready to do it, and yet believed, Heb. 11. 19 See v. 15.   
In these and other like respects, his faith is thus commended; Against hope he believed 
Excellency of Abraham's faith.  in ●…ope. He was not weak in faith. He staggered not at the promise of God through ●…elief. He was strong in faith. He was fully persuaded that what God had promised, he was able also to perform, Rom. 4. 18, 19, 20, 21.  
In the●… Chapter of this Epistle, v. 8. etc. occasion will be given of setting forth Abraham's faith yet more largely.  
Abraham's patience is expressly noted, v. 15.  
By this it appeareth how prudently, & pertinently the Apostle hath c●…lled out Abraham's 
Why Abraham to be followed.  example, and set it in special before them: For if a Father so believed, and had such patience, then must children endeavour to be like him. We are all children of Abraham, Gal. 3. 7, 29. Now it is an honour for a child to be like his Father. We ought then rather to be like him, because there are no such difficulties and obstacles opposed unto us. God's promises and means of accomplishing them, do now sweetly concur. We live in times wherein we see the substance of all former promises accomplished, Rom. 4. 24.   

§. 95. Of Christ comprised under the promises made to Abraham.  
THe foresaid promises, and also Abraham's faith therein, were the greater, in that they held out Christ, and Abraham eyed Christ in them. For  

1. That general promise, that God would bless Abraham, did set out Christ: for all blessings come to children of men in Christ.  
2. The promise of seed intended Christ, which the Apostle proveth by the singular number, seed, spoken as of one, Gal. 3. 16.  
3. The numerous increase, as the Stars of Heaven, dust of the earth, and sand of the Sea, hath especial respect to the Church, which is the body of Christ.  
4. The extent of the blessing, to all Nations (Gen. 12. 3. and 22. 18.) was in and by Christ accomplished.  
5. The Land of Canaan which was promised, was a Type of heaven, which was purchased by Christ, and where we shall have an eternal communion with Christ.   
To Christ therefore Abraham had an eye in the promises which were made to him. In which respect Christ thus saith to the Jews, Your Father Abraham re●…ed to see ●…y day, and he saw it, and was glad, Joh. 8. 56.  
Hereby we may learn what specially to behold in God's promises: namely, jesus Christ, and in him God's favour, and all needful blessings that may bring us to an eternal communion with him. Thus shall our faith be more firmly established, and we made the more patient in expecting the issue and end of all, the Salvation of our souls.   

§. 96. Of God's promise the ground of Faith and Patience.  
THe Apostle to give proof of Abraham's Faith, and Patience, maketh mention of God's promise, to show, that God's promise is the only true ground of Faith and Patience. This made Caleb and joshua constant in their Faith and Patience, forty years together in the wilderness, notwithstanding the many murmurings, and rebellions of the other Israelites. This made David endure many year's persecution, from the time of his anointing to the time of his possessing the Kingdom. This was the ground of the Faith and Patience of all Martyrs, and other Saint's i●… all ages. The word which David intendeth, where he saith, Remember the 〈◊〉 unto thy servant, was a word of promise, whereof he thus further saith, upon which thou hast caused me to hope: this is my comfort in my affliction etc. Psal. 119. 49, 50.  
God's promise is as his very essence, which changeth not, Mal. 3. 6. Hea●… and earth may pass away, but God's word shall not pass away, Mar. 13. 31. For faith●…l 〈◊〉 he which promiseth, Heb. 10. 23. and will also do it, 1 Thes. 5 24.  
For breeding and strengthening faith, for adding patience thereunto, and for 
Be acquainted with God's promises.  making us without fainting to hold out, it will be needful and useful to acquaint ourselves with the promises of God, and with his truth in performing the same. Though God in his unsearchable wisdom may set a long date for the accomplishment of his promises, so as to us, who know not his time and season, he may seem to forget his promises, yet his justice, truth, faithfulness and unchangeableness will not suffer him to make his promise utterly void. If a King or great man make a promise of this and that, we can wait for it: yet they are but 〈◊〉, and many ways subject to fail: for every man is a liar, but God most true, Rom. 3. 4. Let us not therefore by incredulity or impatiency, make void to ourselves any promise of God, as the incredulous Prince did, 2 King 7. 2, 20. Let us rather show ourselves to be true children of Abraham, by such a faith as he had, and manifest the truth thereof by patience.   

§. 97. Of God's confirming his promise by oath.  
GOd that made the aforesaid promise to Abraham, did most solemnly confirm it by his oath. Thus it is here taken for granted, in that he sets down the bo●…d, whereby he bound himself, together with the reason thereof, in this manner, because he could swear by no greater, he swore by himself. Here therefore is to be considered.  

1. This act of swearing attributed to God,  
2. That object by whom he swore, himself.  
3. The reason hereof, He could swear by no greater.   
Of the notation of the Hebrew word translated swearing, of the general nature of an oath, of this act attributed unto God, and of the bonds whereby God ●…yeth himself in his oath, See Chap. 3. v. 11. §. 114, 115. Of the certainty or infallibility of God's oath, See Chap. 3. v. 3. §. 26.  
God is oft said to swear in wrath, as we may see in the places whereunto reference is made. But here his swearing is in mercy, for confirmation of his promise made for the good of Abraham and his seed. Thus he confirmed the promise of Christ's Priesthood, Psal. 110. 4. And of the everlasting continuance of Da●…ids Kingdom, Psal. 13●…. 11. And of the calling of the Gentiles, Isai. 45. ●…3. And of the prosperity of the Church. Esai. 62. 8.  
This manner of Gods confirming his promise, may not be imagined to arise from 
Why God swears.  any variableness in God: but rather from his tender respect to man: partly to strengthen his faith the more, and partly to move him with patience to expect God's season for the accomplishment of his promise.  
Object. Abraham gave testimony of his faith, what need was there then that God 
Why God swore to Abraham.  ●…ld swear to him?  
Answ.  

1. Though in some things he testified a strong faith, Rom. 4. 18. etc. Heb. 〈◊〉. 8. etc. Yet he being a man was subject to humane frailties. Instance his twice 〈◊〉 all of Sarah to be his wife; and that for fear, Gen. 12. 12. and 20. 2. This phrase also, Lord God, whereby shall I know that I shall inherit it? (Gen. 15. 8.) And his going in unto Hagar (Gen. 16. 4.) imply a kind of distrustfulness. We read ●…e like of David, a man of great faith, as is evidenced by his setting upon a Lion and a Bear, and a Giant, 1 Sam. 17. 36. And by his long bearing out Saul's persecution: yet afterwards he manifested great weakness, when he said in his heart, I 〈◊〉 now perish one day by the hand of Saul, 1 Sam. 27. 1. And when in his haste he 〈◊〉, all men are liars, (Psal. 116. 11.) which he especially intendeth of such Pro●…ts as told him he should be King.  
2. God's oath was needful for, and useful to Isaac, who was newly delivered 〈◊〉 of the very jaws of death, and then present when God confirmed his promise to Abraham by oath (Gen. 22. 12. etc.) for the promise concerned Isaac as well as Abraham.  
3. That oath was needful to, and useful for the seed of Abraham, generation after generation; for the promise concerned them all.    

§. 98. Of God's swearing by himself.  
THe Person by whom God swore, is here expressly said to be himself: He swore by himself. So much is expressly affirmed in the History, By myself have I sworn saith the Lord, Gen. 22. 16. So Exod. 32. 13. Esai. 45. 23. jer. 22. 5. Amos. 6. 8.  
Object. In other places, other things are mentioned, whereby God swore, as his 
a Jer. 51. 14.  Soul, his 
b Jer. 44. 26.  Name, his 
c Esai. 62. 8.  Right Hand, his 
d Ibid.  Strong Arm, his 
e Amos. 8. 7  Excell●…, his 
f Psal. 89. 35.  Holiness, his 
g Exod. 17. 16.  Throne.  
Answ. Those seeming other things are no other than God himself: for there is nothing in God but God himself. Faculties, Properties, Parts of body, and other like things attributed unto God, are no other than his very essence. God is a simple, pure being, without mixture or composition. Properties, parts, and other like things are attributed to God, merely by way of resemblance, for teaching sake: to help us, who are but of shallow capacities, and are brought to conceive divine mysteries the better by resemblances from such things. That there is nothing, but a simple pure being in God is evident by this title, jehova, which implieth, all being, and that by, from, and in himself. So doth this stile (which God giveth to 
In c●…ncreto. In abstracto.  himself to be distinguished from all others) I am that I am, Exod. 3. 14. In this respect, sundry properties are applied to God, not only in the concrete, thus, wise, true, loving: but also in the abstract, as wisdom, (Prov. 8. 12, 14.) truth; (John 14. 16.) 〈◊〉 (1 John 4. 16.) yea, those things which are qualities in man, being applied to God, are put for God himself, thus, the wisdom of God said, (Luke 11. 49.) that is 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God himself, and thus, if the will of God will, (1 Pet. 3. 17.) that is, if God will; we thus translate it, if the will of God be so.  
This in general may serve to satisfy that objection: which may more fully be satisfied, if we distinctly consider the divers ways, whereby God in swearing bindeth himself to make good his word. Of the bonds of an oath, and of a particular applying of them to God, See the Church's Conquest on Exod. 17. 16. §. 80.   

§. 99 Of God's having no greater to swear by then himself.  
THe reason why God sweareth by himself is thus set down, because he could swear by no greater. To set out the greatness of God above all others, this title A great God, and a great King above all Gods, is by a kind of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  excellency and propriety attributed to God, Psal. 95. 3. There is scarce any other title more frequently attributed to God in Scripture then this, Great: The heathen by the light of nature discerned thus much: and thereupon gave this title to God, 
b Optimu●… Maximus.  The best, the greatest.  
Every thing but God, who is the Creator of all, is a creature: but no creature can be greater than his Creator: therefore every thing else must needs be less th●…n God. The Apostle saith, without all contradiction the less is blessed of the better, Chap. 7. 7. Much more, without all contradiction, the less is created by the greater. It is impossible that the Creator should create a greater than himself, who in heaven c●…●…e compared unto the Lord? who among the sons of the mighty can be likened ●…nto the Lord? Psal. 89. 6. This being so, who can be imagined to be amongst creatures, that God should take to be a witness, and judge of that which he sweareth? what can there be out of God so fit and precious a pawn to bind himself by, as that which is in God: even himself and his own excellencies. If therefore he swear, he must needs swear by himself.  
That an inferior is not to be sworn by, but a greater, is laid down as a ●…uled case, v. 16.   

§. 100 Of inferences upon Gods swearing.  
GOds swearing gives good evidence of his good respect to man, in that he condescends 
God's condescension for man's good.  so low, as by oath to bind himself, to make his word good for our sakes. Herein he shows, that he considers what is fit, rather for our infirmity, th●…n his glorious Majesty. Do Magistrates, Masters, Parents, other superiors ordinarily swear to make good their word to their inferiors? This useth to be exacted of inferiors, as Gen. 24. 3. but not so of superiors. The Romans nor exacted, nor expected oaths of their Magistrates: nor we in Courts of justice of Nobles. Yet God, who hath no greater than himself, binds himself to us his servants by oath. Thus he addeth seals to his covenant, Rom. 4. 11. O what matter of holy admiration doth this afford unto us! In this case we may say, What is man, that th●…u 〈◊〉 mindful of him? and the Son of man that thou visitest him? Psal. 8. 4. What respect ought we to testify unto his Majesty, who thus tendereth our infirmity. 〈◊〉 this be not sufficient to make us cast off all diffidence, what can be sufficient? If now we believe not, God may well complain and say, What could have been done 〈◊〉, that I have not done? Isa. 5. 4.  
What matter of humiliation doth this minister unto us, in regard of the pron●… 
Diffidence a great sin.  of our nature to distrustfulness? Most men make little more of God's promise, though confirmed by oath, then of man's. God's precious promises hardly make men to depend upon him: or to yield obedience to the means which are annexed to his promises for accomplishment of them. This sin, in regard of its self, and the ●…sed fruits thereof, is a most pestiferous sin. See more hereof in the whole Arm●… 〈◊〉 God, on Eph. 6. 16. Treat. 2. Part 6. Of faith §. 34.  
It becomes us then, who bear any respect to God, to lay to heart this gracio●… 
Oft think on God's oath.  condescension of God, and the means which he thus useth to strengthen our faith the more. That therefore our faith may be the more strengthened, let us oft meditate as on God's promises, so on the bond whereby he binds himself to make them good, for our good. This is next to that incomprehensible evidence of his love in giving his Son to us. Hereby he obligeth himself, his power, his truth, his holiness, his excellency, his name, his soul, and whatsoever is precious in him: He is content to be no more himself, or to retain any thing whereof he makes account, if he fail in his promise to men. O the depth of the riches both of the wisdom and g●…ness of God?  
Should not this stir us up to bind ourselves by promise, by vow, by oath, by all 
Bind thyself too God. See Sect. 87.  warrantable means, to keep covenant with God. There was no need on God's part, why he should bind himself by oath: yet he did so for our sakes. But there is great need on our part to bind ourselves to God: We are as prone to start from good purposes and promises, as water heated to wax cold, and heavy things to fall downwards: Therefore we should evening and morning, when we go to the house of God, or to the Lords Table, on Sabbath days, or Fast days, solemnly ●…ind ourselves too God. Promises, covenants, vows, oaths, and such like bonds, to tie us unto God, are as Tutors to incite us unto duty, and to check us for neglect thereof. As therefore they are solemnly to be made, so oft to be renewed. This will make us more conscionable of duty: especially if it be done with a true purpose of performing what we tie ourselves unto, and in singleness of heart. See more hereof in the Saint's Sacrifice, on Psal. 116. 9 §. 64. and on Psal. 116. 14. §. 90, in ●…e end of it, and 91.   

§. 101. Of this word, Surely.  Heb. 6. 14. S●…ying, Surely, blessing, I will bless thee, and multiplying, I will multiply thee. 
IN this verse the matter and form of God's promise is set down; whereby it is ma●…nifested to be an oath. The first word saying, hath reference to God, and it implieth, that the words of God himself are here produced.  
The next word, surely, is in Greek used for the form of an oath.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first particle, as here used with a circumflex, is a note of a strong asseveration: which itself alone signifieth surely, or truly.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Certe quidem.  other particle joined thereto addeth emphasis, as if we should say, Surely in truth. 
* See chap. 1. v. 6. Sect. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Demost. Sic apud, Th●…id. Xenoph Platan. aliosque veteres authores post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addi solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: & jus ju●…ādum indicat.  The LXX on Gen. 22. 17. have used this word, to show that that which followeth, was the oath which God did swear. Other Greek Authors do also use it as a note of an oath.  
Some instead of the word used by the Apostle, read Amen, which is a strong asseveration. Hereof see more in the Guide to go to God, or Explanation of the Lords Prayer, §. 241. But I suppose the word used by the Apostle, to be the fittest for this place.  
It is expressly said by God himself, I have sworn. This clause therefore, In blessing, I will bless; plainly demonstrateth that this was God's oath, Gen. 22. 16, 17.  
Of God's confirming his promise by oath, see §. 97.   

§. 102. Of the blessing promised to Abraham.  
TWo things doth God by oath promise to Abraham.  
One general, which is blessing.  
The other particular, which was multiplication of seed. 
What is comprised under blessing.   
Of the word translated blessing, see v. 6. §. 47.  
Here blessing compriseth under it every good and needful thing concerning body and soul, this life present, and the life to come: as health, wealth, honour, long life, with other temporal good things: and justification, sanctification, with other spiritual blessings: and the end of all, eternal salvation. All these make to man's happiness, and therefore are comprised under the word blessing.  
Object. Wicked men who are accursed enjoy the temporal blessings, and Christ 
How temporal things a curse to wicked ones.  himself saith, Woe unto you that are rich, Luk. 6. 24. How then do these tend to man's blessedness.  
Answ. Wicked men pervert the use of temporal good things, and so make them to be a curse. But God bestoweth such grace on the children of Abraham, as they rightly use those temporal good things: and so they prove a blessing. See more hereof in Domest. Duties. Treat. 1. on Eph. 6. 3. §. 101, 102. etc. 
God's reward makes blessed.   
God said to Abraham, I am thy exceeding great reward, Gen. 15. 1. Here he maketh it good, in this phrase, I will bless thee. For God's reward is blessing: it makes a man blessed. So soon as God had made man, he blessed him, Gen. 1. 28. and 5. 2. After man's fall, all the good that God did and intended to man, is comprised under this word, blessed: and that before, in, and after the time of the law: yea, in and after this world, Gen. 9 1. Deu. 28. 3, etc. Mat. 5. 3. etc. and 25. 34. 
What blessedness is.   
Blessedness is that summum bonum, that chief good, whereof the Heathen had a glimp●…, but could not find out wherein it consisted. It is that whereof Christ saith, One thing is needful, Luke 10. 42. He that is blessed in what he hath, needeth no more. He that hath abundance of such things as make not blessed, may be truly said to have nothing.  
Indeed there are many particulars to which blessedness is annexed. Christ giveth 
Many things concur to blessedness.  instance of eight together, which are commonly called the eight Beatitudes, Mat. 5. 3, etc. And the Scripture in other places gives instance of many hundreds more: but be they never so many they all meet, and determine in one Chief good. As all the lines, which proceed from a circumference, meet and end in the centre: all rivers in the Sea: all beams whereby the world is enlightened, are from the sun, and in the sun. There are many members of one body, 1 Cor. 12. 12. The Apostle reckoneth up many unities, Eph. 4. 4, 5, 6, which have reference to many hundreds and thousands, yea, and millions of particulars. There is one Lord: millions are servants to that Lord. There is one faith: but multitudes of believers that are of that faith. One Baptism: but innumerable persons in all ages baptised. So there is one blessedness, yet many virtues, graces, duties, and means which concur to make up that blessedness.  
But to make this point the more clear: blessedness is to be considered in the inchoation 
Blessedness in the beginning and increase of it.  and progress thereof: or in the perfection and consummation of it.  
In the inchoation and progress, many means are used: many graces obtained: many duties performed. They that attain to blessedness must hear God's word, 〈◊〉 keep it: must ●…ear God; must be poor in spirit: must mourn, etc.  
Blessedness is ascribed to all and every particular saving grace, in two respects especially.  

1. Because no blessedness can be attained without all and every of them.  
2. Because they, who attain all and every of them, shall assuredly be blessed.   
Quest. What if a Christian attains some of them, though he have them not all?  
Answ. Whosoever hath one sanctifying grace, hath every sanctifying grace. All 
Every grace in every Saint.  sanctifying graces are as so many links of one Chain, whereby we are brought to salvation. He that hath one hath all; he that hath not all, hath none at all.  
He that hath any sanctifying grace is truly regenerate. Now regeneration consists of all the essential parts of a spiritual man, (which are all sanctifying graces:) as natural generation consisteth of all the essential parts of a natural man. Yes, though in natural generation there may be a defect and want of some parts, yet it never so falleth out in spiritual regeneration.  
Fitly therefore is blessedness ascribed to every particular grace, because he that hath one, hath also every one. He that is truly poor in spirit doth mourn, is 〈◊〉 and so in the rest.  
I will not deny but some graces may more conspicuously appear, and be in their kind greater and more eminent than others: as the stars in the heaven: yet in one degree or other, is every grace in every true Saint, and that while here he lives on earth.  
The perfection and consummation of blessedness consisteth in that incomprehensible, 
Blessedness in perfection.  and eternal glory, delight and contentment which Saints shall have in heaven, where they shall in a beatifical vision see God himself face to face, 1 Cor. 13. 12. and where God will be all in all, 1 Cor. 15. 28.  


1. God's magnificence is herein much commended, in that he maketh those blessed, to whom he is pleased to manifest his favour, and whom he will reward.  
Under blessedness, more is comprised then all the world can afford. All things without blessedness are nothing worth: blessedness is of itself invaluable This is that treasure, and that pearl, for which, he that knoweth the worth thereof, will sell that he hath, and be no loser, Mat. 13. 44, 45, 46.   
2. Let him that would have his desire satisfied, seek after blessedness. Man 〈◊〉 well desire no more then to be blessed. If he desire any thing under it, or without it, his desire is a mean and base desire.  
3. This should make us observe the means to which blessing is promised; and this should make us diligent in using those means. A man were better not be, than not be blessed: but he that is blessed, will have great and just cause to bless him, that hath given him his being, and made him blessed.  
4. This is a great aggravation of their wretched disposition, who being born and brought up under the light of the Gospel, live, lie, and die in their natural, cursed condition.   
The heathen could say that all things desire their good: yet many men who live 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist, Ethic. Nicom. l. 1. c. 1.  〈◊〉 the means whereby that good is revealed, will not learn how they may be blessed: much less walk in the way that leadeth to it. God for his part saith, Be●… I set before you a blessing and a curse, Deut. 11. 26. But many wretched men re●… not to choose the good part, as Mary did, Luk. 10. 42. O more than montrous ingratitude to God O the irreparable damage that such bring to themselves▪   

§. 103. Of God's abundant blessing.  
THe foresaid blessing is further amplified, by doubling the phrase, thus, blessing I will bless. This is an Hebraisme, frequently used in the Old Testament: and it 〈◊〉 much emphasis: for it setteth forth  

1. The certainty of a thing: as where the the Lord saith, Seeing I have seen; 
Doubling a word or phrase is emphatical.  (Exod. 3. 7.) We thus interpret it, I have surely seen.  
2. Diligence and pains in a thing: as where the daughters of Revel said to their father concerning Moses, drawing he drew us water, (Exod. 2. 19) that is, with great diligence, and much pains he drew water for us.  
3. Celerity and speed in doing a thing: as where David saith, It is better that escaping I should escape, (1 Sam. 27. 1.) We thus translate it, should speedily escape.  
4. 〈◊〉 in giving a thing: as in this, Blessing I will bless. Our former English thus translated it in this place; I will abundantly bless thee.  
5. Success in doing a thing, or a thorough doing of it, or doing it to purpose: as where Saul saith to David, doing thou shalt do, and prevailing thou shalt prevail; (1 Sam. 26. 25.) We thus translate it, Thou shalt both do great things, and also shalt still prevail.  
6. Finishing and perfecting a thing: as where Solomon saith to God, Building I 〈◊〉 built thee an house, (1 King. 8. 13.) His meaning is, that he had perfectly finished it.  
7. A wonderful increase of a thing, as in this phrase, Multiplying I will multiply. Our former English thus translate it, I will multiply thee marvellously.  
8. Long continuance: as, waiting, I have waited, (Psal. 40. 1.) that is, I have long waited.   
This phrase, Blessing I will bless, gives us to understand, that blessings appertaining 
God blesseth abundantly.  to Abraham and to his seed, are abundant blessings. God is no way scanty to the faithful. He is exceeding bountiful to them every way. It is observable, that the Hebrew useth this word blessing, or blessed, in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beatitudines. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beatitudines tu●…. Psal. 128. 1, 2●…  plural number: which, to translate word for word, signifieth blessedness: so much is intended under the first word of the first Psalm.  
More expressly doth the wise man thus set down the forementioned point, A faithful man shall abound with blessings, Prov. 28. 20. In this respect the Psalmist saith, The Lord daily loadeth us with his blessings, Psal. 68 19 and the Apostle thus, God hath blessed us, with all spiritual blessings: He hath abounded towards us, etc. Eph. 1. 3, 8. To this purpose it is said, Godliness is profitable unto all things, having promise of the Life that now is, and of that which is to come, 1 Tim. 4. 8.  
God proportioneth his blessings according to his own greatness. He setteth forth his magnificence in blessing children of men.  
Who would not depend upon such a Lord for blessing?  
How ought we to enlarge our hearts, and open our mouths in blessing God for so blessing us?   

§. 104. Of the extent of Abraham's blessing to all of his faith.  
IN setting down this blessing, the Persons blessing and blessed, the Giver and the Receivers of the blessing, are distinctly expressed, under these two pronounces, I, Thee. The former hath reference to God; the latter to Abraham: for God saith to Abraham, I will bless thee. God then is the author and giver of blessing. See v. 6, §. 47.  
Abraham is here to be considered as a public person, and the father of the faithful: 
Abraham a public person.  so as what is here confirmed to Abraham, may be applied to all the faithful, as truly and as effectually, as if God had said it, and sworn it to every one of them in particular. As Lev●… is said to pay tithes in Abraham: (Heb. 7. 9) so all believers that have been since Abraham, and shall be to the end of the world, are blessed in Abraham, Gal 3. 9 For it was not written for his sake alone, but for us also, Rom. 4▪ ●…3.  
All they that are of the faith of Abraham, and none but they have a right to this 
〈…〉.  〈◊〉. For as there is an extent in this pronoun Thee, (which is to be extended to Abraham and his se●…d, Gen. 12. 3. and 22. 17.) so there is a restraint therein. They must be such as are of his faith: and in that respect accounted his children. For 〈◊〉 are not all Israel, which are of Israel: neither because they are the seed of Abraham, are they all children, Rom. 9 6, 7. But they which be of faith, are blessed with 〈◊〉▪ Abraham, Gal. 3. 9  
Blessing then is proper only to the faithful. Read the Scripture thorough, and 
Blessing proper to the faithful.  observe where you find any pronounced blessed, I dare boldly say, you shall find them in this sense, to be of the seed of Abraham; namely, as they are of the faith of Abraham, and walk in the steps of Abraham, Psal. 1. 1. and 32. 1. and 119. 1. and 11●…. 1, 2.  
Christ is the fountain of all blessing: He is that blessed seed, Gal. 3. 16. Out o●… him there can be nothing, but woe and curse. But all the faithful are comprised in this s●…ed. They are members of that body, which is Christ, 1 Cor. 12. 12. 〈◊〉 none but they. Of such saith the Apostle, All are yours, and ye are Christ's, 1 Cor. 3. 22, 23.  
1. How should this stir us up to be of this seed: and to give no rest to our soul●…, 
Seek to be of Abraham's seed.  till we have some assurance thereof. It would be better never to have been of Adam, if we be not also of Abraham. That brought us into a cursed condition: This makes us blessed.  
That we may be of this seed of Abraham, let us set Abraham before us, and consider 
Abraham to be set before us.  how he believed, that we may be of the same faith, Gal. 3. 7. Let us also consider, how he walked, that we may walk in such steps, Rom. 4. 12.  
Quet. Is it possible that we may be such as Abraham was?  
Answ. Yes. There are the same means, and the same Spirit to make us so: and those means under the Gospel, are more perspicuous and powerful.  
Besides, though we have not such faith in the quantity and measure, yet we may have it in the kind and quality: even so far as will make us blessed.  
2. Let such as have assurance that they are of this seed, content themselves in this, 
Abraham's seed have cause to be 〈◊〉.  that they are thereupon blessed. They have no cause to envy any estate of others, that are not of this seed. For what can a creature desire more then to be blessed? Yea, what can the Creator give above that? This is the Summum bonum, the chief good of all.   

§. 105. Of multiplication of seed, as a part of Abraham's blessing.  
ONe particular instance of the blessing promised to Abraham is thus expressed, Multiplying, I will multiply thee.  
The verb translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  multiply, is derived from a noun that signifieth 〈◊〉 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  multitude, (Acts 4. 3●….) which noun is derived from another verb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to fill, (Luk. 5. 7) for by multiplying a thing is made full.  
Of the Emphasis of doubling the word, thus, multiplying, I will multiply; See §. 103.  
The H●…brew, and the Greek LXX on Gen. 22. 17. do add thy seed, in this last 〈◊〉, thus, I will multiply thy seed. But the Apostle for brevity sake, leaveth it out, and only repeateth this relative pronoun, Thee; For it is apparent, that the multiplication here promised is, of Abraham's seed; A man cannot be multiplied but by his seed.  
Quest. How can multiplication of seed be a part of that promise which Abraham is 
How Abraham saw his seed multiplied.  said to obtain (v. 15.) seeing in his life time, he saw no great multiplication?  
Answ.  

1. Abraham saw the beginning and groundwork thereof: for he had seed of his own body, and that by Sarah, his first wife; to whom the promise was made, as well as to himself, Gen. 17. 16. and 18. 10.  
2. He lived to see seed of that seed; for Isaac had two Sons of fifteen years old, 〈◊〉 Abraham lived; which thus appeareth. Abraham lived 175. years (Gen. 25. 7.) Isaac was born when Abraham was an hundred years old, (Gen. 21 5.) Isaac was 〈◊〉 years old, when Esau and jacob were born (Gen. 25. 26) They therefore lived ●…5, years in Abraham's time.  
3. I might here further add that I shamael his Son had many children in his time: 〈◊〉 that by Keturah he had six Sons (Gen. 25. 2.) every of which might have many children in his days: But because the multiplication here mentioned is of the promised seed, I pass by this third answer: the two former are sufficient to satisfy the doubt.   
But that which yet gives fuller satisfaction is the vigour of his faith, whereby he saw the day of Christ, joh. 8. 56. and all that seed according to the flesh and spirit which was promised him. He was by faith as fully assured thereof, as if he had lived to the end of the world, and seen all with his bodily eyes.  
Of the seed here especially intended, see §. 104.  
The multiplication of seed here promised, being added to God's promise of blessing 
Many children a blessing.  Abraham, giveth evidence, that multiplication of seed is a blessing. In this respect it is said, happy is the man that hath his quiver full of them, Psal. 127. 5. Blessing is thus exemplified, Thy wife shall be as a fruitful Vine, by the sides of the house, thy children like Olive-plants, etc. Thou shall see thy children's Children, Psal. 128. 3, 6. On this ground, the Elders of Israel thus blessed Boaz, The Lord make the woman that is come into thine house, like Rachel, and like Leah, which two did build the house of Israel: Ruth. 4 11.  
Object. Multiplication of conception is set down as a curse, Gen. 3. 16.  
Answ.  

1. It is not simply the multiplication of seed that is there made a curse, but pain and sorrow, and danger, which accompany the same. Hereupon this word, 〈◊〉, is inserted thus, I will greatly multiply thy sorrow and thy conception. In sor●… 〈◊〉 shalt bring forth Children.  
2. In Christ that which was at first set down as a curse, is made a blessing, 1 〈◊〉. 2. 15.   
Multiplication of seed is a means not only of increasing and continuing the world, but also of increasing and continuing the Church in the world. And in this latter respect it is a blessing. It is the multiplication of an holy seed, whereby Christ's Kingdom is increased and not Satan's.  
This manifesteth the undue desires of many, who would have no children at all. To prevent children, some will not marry; Others, though they marry, wish that they may have no children: or if any, only one. Others that have many children, with them dead. Herein Christians use to be more faulty than the Jews were. What other reason can be rendered hereof, then covetousness, distrustfulness, discontentedness, and such like corruptions. Let us, for our parts, shake off these corruptions, and depend upon God's providence for that seed, which he shall be pleased to be●… upon us. See more hereof, Chap. 11. v. 11. §. 54. And Chap. 13. v. 5. §. 65.   

§. 106. Of God's multiplying Seed.  
COncerning multiplication of Seed, we ought the rather to depend on God's providence, because he saith, I multiply thee. It is God that multiplieth Seed. God when he had made male and female, blessed them, and said unto them, Be fruitful, and multiply, etc. Gen 1. 28. The like he said to Noah, after the flood, Gen. 9 1. Therefore, children are said to be an heritage of the Lord, etc. (. Psal. 127. 3.) God is said to open the womb, Gen. 29 31, 33. He is also said to close the womb. Gen. 20. 18. when Rachel said to her husband, Give me children, jacob thus answered, Ans I in God's stead, etc. Gen. 30. 2.  
To give children is a kind of creation, which work is proper to the Creator.  

1. Let such as desire seed, seek it of him, who is able to give it, and multiply it. 
Seek children of God.  〈◊〉 〈◊〉 entreated the Lord for his wife, because she was barren: and the Lord was entreated of him, and Rebekah his wife conceived: Gen. 25. 21. The like is noted of 〈◊〉, 〈◊〉 Sam. 1. 10. Many wives, that have no children, are ready to lay the blame upon their husbands, and many husbands upon their wives, and thus ●…ret one against another, and deprive themselves of that mutual comfort, which they might have one in another. If they would consider that it is God who giveth increase of seed, such discontents would be much allayed.  
2. Let such as have increase of seed, give the praise thereof to him who giveth 
Praise God for children.  it; as Leah did, Gen. 29. 35. And Hannah, 1 Sam. 2. 1. etc.  
3. That which God giveth, is to be given to him again. To this purpose th●… 
Give your children to God.  voweth Hannah, If thou wilt give unto thy handmaid, a male-child, than I will give him unto the Lord, 1 Sam. 1. 11. Children are given to the Lord, when they are instructed in the will of God, and brought to fear God, and made his servants.    

§. 107. Of Abraham's numerous Seed.  
THis emphatical phrase, Multiplying, I will multiply, sets out the exceeding great multitude of Children, that proceeded from Abraham▪ even his innumerable posterity: which is more expressly set down under these phrases, like the dust of the earth, (Gen. 13. 16.) Like the Stars in the heaven, and the Sand which is upon the Seashore, Gen. 22. 17.  
I suppose that there cannot be another instance given of so numerous a post●…, as Abraham had according to the flesh. But Abraham was a root of the Church▪ and in that respect, was this extent of Gods promise especially verified.  
This much commendeth the goodness of God, which is extended to so many; 
Many shall be saved.  and from hence we may infer, that they are not a few that shall be saved. For 〈◊〉 Abraham's seed after the Spirit shall partake of Salvation. See more hereof Chap. 2. v. 10. §. 91. And Chap. 9 v. 28. §. 140.  
We have just cause to take notice of this extent of the foresaid blessing. For we among others partake of the benefit thereof. That promise hath been extended to us of this land, and that in these our days. Let our care be to show ourselves true Children of Abraham.   

§. 108. Of Abraham's patient enduring.  Heb. 6. 15. And so after he had patiently endured, he obtained the promise. 
THese two particles, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And, so, imply a consequence following upon that which went before. The consequence hath reference to Gods promise confirmed to Abraham by oath: which Abraham believing obtained the benefit thereof, which is here set down in this verse. That benefit is the consequence here intended.  
This phrase 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  After he had patiently endured, is the interpretation of one Greek participle, which being of the first aorist, that setteth out the time past, may be th●…s also translated, having patiently endured. Both translations make to the same purpose, and show that the reward of obtaining the promise followed upon his patient enduring.  
Of the notation of the word translated patiently endured, See v. 12. §. 86. It implieth two things: 
* Of patience, See v. 1●…. Sect. 86.  Patience, and Perseverance. For it signifieth, long to endure with a meek and quiet mind. Thus it is applied to God himself, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Luk. 18. 7 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…. Pet. 3. 9 and to a wise husbandman, james 5. 7. Under whose example 
* Of perseverance, See chap. 3. v. 6. Sect. 68, etc.  the emphasis of the word is fitly set forth. For the husbandman wai●…es for ●… crop from the Seedtime to the harvest: and in that time he oft finds hard nippi●… frosts, blasting winds, scorching heat: yea, sometimes drought through want of rain: and sometimes floods through a great abundance of rain: yet he contin●…th to wait till the time of harvest: and, if he be not a covetous worlding, he ●…aites with a quiet mind, still hoping for a good crop: for in that hope he soweth his seed.  
This patient enduring hath reference both to a long date, which requireth enduring, and also to such difficulties as may fall out in that long time, which require patience.  
That Abraham did long endure, and that with patience, is evident by the history of his life registered in sacred writ.  
A child was one special thing comprised under the promise; For it he waited 
Abraham's long enduring.  〈◊〉 〈◊〉 was an hundred year old. Was ever the like heard of any since the flood? 〈◊〉 ●…em was an hundred year old, before he begat Arphaxad: but he was born, 〈◊〉 lived a great part of his time before the flood. The other Patriarches that lived 〈◊〉 Shem and Abraham had children before they were forty. Only Terah the 〈◊〉 of Abraham was seventy year old, before he had a child: but the thirty 〈◊〉 which Abraham waited, after the seventieth year of his age, were much more 〈◊〉 〈◊〉 first seventy. It is said of Zacharias and Elizabeth his wife, that they were 〈◊〉 〈◊〉 in years, (Luke 1. 7.) but their age was not comparable to Abraham's. He endured all his life long, for the promised inheritance. That Abraham endured all that time patiently with a meek and quiet mind, is evident by that constant, cheerful, ready obedience, which he yielded to God upon all occasions: never gain●…, or making question of any thing which God said: never fretting, nor mur●…ring against any part of God's word. This may be exemplified in sundry particulars.  

1. Upon God's command, he went out of his country, and from his kindred, and 〈◊〉 ●…is father's house, Gen. 12. 1.  
2. Upon God's appointment, he lived all his days in a strange Country, Heb. 11. 9  
3. Fam●…nes and other difficulties did not move him to return to the place from whence God had called him: but other where he provided for himself, Gen. 1 210.  
4. Because God would have him only there to sojourn, he was content to dwell in Te●…ts, Gen. 12. 8. and 18. 1. Heb. 11. 9 He built no Palace, Castle, or House for himself.  
5. In his ninety ninth year at God's command, he was circumcised, and all his house at that time, Gen. 17. 23, 24. He feared not any such danger as befell the 〈◊〉 upon a like occasion, Gen. 34. 25. etc.  
6. Upon God's command he cast Ishmael out of his house, though it were grievous to him, Gen. 21. 12, 14.  
7. Upon God promise, against hope he believed in hope, that he might become the father of many Nations, Gen. 17. 17. Rom. 4. 18.  
8. Upon God●… command, he was ready to sacrifice his only, his beloved Son, the Son of promise, Gen. 22. 2, 10.  
9 He purchased a burying place for his wife, himself, and other Patriarches, in testimony of his faith, that his posterity should enjoy that Land. Gen. 22. 17. etc.  
10. He would not suffer his Son to be carried to the Country, out of which God had called him, Gen. 24. 6.  
11. He would not make affinity with those strangers, that were to be rooted out of that land, but sent to take a wife unto his Son from among his kindred, 〈◊〉▪ 24. 3▪ etc.  
12. He preferred the Son of promise, before all other his children, and sent the●… all away from Isaac, Gen. 25. 6.   
Of the difficulties which Abraham passed over. See v. 13. §. 94.   

§. 109. Of the blessings which Abraham enjoyed.  
THe main promise made to Abraham, was to bless him, v. 14. which compri●…eth under it all manner of good things, that any way tend to make man blessed, See v. 14. §. 102. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ad. De simplici verbo vide c. 8. v. 6. Sect. 23.   
Of this word promise. See v. 12. §. 87.  
It is here said, that he obtained the promise. The verb 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  obtained, is in Greek a compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple verb signifieth as much, and is oft so translated, as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded, questionless addeth some emphasis. It may imply an obtaining to himself. He so obtained the promises, as he made them his own. He only and his seed did partake of the benefit thereof. Thus is this compound used, Heb. 11. 33. Rom. 11. 7. to exemplify this in some particulars, the good things promised, which Abraham obtained, may be drawn to three heads, Temporal, Spiritual Eternal. Concerning temporal blessings, 
Temporal blessings which Abraham enjoyed.   

1. He was honourable in the place of his abode. For the Nations accounted him a Prince of God among them (Gen. 23. 16.) that is a great Prince.  
2. He was so mighty a man, as out of his own house, he could raise an Army. Gen. 14. 14.  
3. He was very rich in Cattle, Silver, and Gold, Gen. 13. 2.  
4. He was beloved of the Nations thereabouts: instance the good entertainment which Pharaoh King of Egypt in a time of Famine, (Gen. 12. 16.) and Abime●… King of the Philistines, gave him, Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites. Gen. 23. 6. etc.  
5. He had an heir, a lovely and gracious Son, a Son of promise, Gen. 21. 2, etc.  
6. He saw his children's children; for Esa●… and jacob lived some years in his time.  
7. He lived many days, and those many days were good days, Gen. 25. 8.  

8. He was full of years, which phrase implieth, that he outlived not his good da●…es.  
He was an old man and full of years, and died in a good old age, Gen. 25. 8.   
9 He left a blessed memorial behind him, none ever a better. His memory yet as a Laurel remaineth fresh and green in God's Church. He is counted and called the Father of the faithful, Rom. 4. 11.   
Concerning spiritual blessings, he was endued not only with those sanctifying 
Spiritual blessings which Abraham obtained.  graces, which were absolutely necessary to the salvation of his soul: but also wi●…h such as exceedingly adorned, and beautified his profession: and made him a good Parent, a good Master, a good Neighbour; and every way good. In regard of the eminency of those graces wherewith God endued him, he was called the friend of God, 2 Chro. 20. 7. Isa. 41. 8. jam. ●…. 23.  
Concerning eternal blessings, he had not only a part of that rich and glorious 
Eternal blessings which Abraham obtained.  inheritance in heaven, which Christ by his blood hath purchased, but in some respects he may be accounted among men, the chiefest therein. See more hereof, §. 9●…▪   

§. 110. Of waiting for God's promises.  
THe points before noted of Abraham, are written not for his sake alon●…, but for us also, (Rom. 4. 23, 24.) even for our learning, Rom. 15. 4. S●… as from Abraham's example we may well infer these three points.  

1. God's promises are to be waited for.  
2. Waiting for God's promises must be with patience.  
3. Fruition of the good things promised will be obtained by a patient waiting for them.   
1. That God's promises are to be waited for, is manifest, not only by Abraham's approved example, but also by the example of other Patriarches. jacob on his death bed, maketh this profession, I have waited for thy salvation O Lord, G●…. 49. 18. I waited patiently for the Lord, saith the Psalmist Psal. 40. 1. In the Hebrew, the word is doubled thus 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expectando expe●…avi.  waiting I have waited: of the emphisis hereof, see v. 14. §. 103. As this duty is commended by sundry approved examples, so it is expressly commanded. Wait on the Lord, Psal. 37. 3●…. Prov. 20. 22.  

1. God in his wisdom oft setteth a long date for the accomplishment of his promises. All which time we must wait, lest we fail of obtaining the benefit of the promise.  
2. God waiteth that he may be gracious to us, Isa. 30. 18. Should not we then wait his good pleasure?  
3. The time which God appointeth, is the fittest season for effecting a thing. That time therefore is to be waited for. It is a great fault to prescribe a time to God: and if i●… that time God accomplish not his promise, to distrust the truth thereof; and thereupon either to faint, or to use indirect means; as S●… did, 1 Sam. 28. 7. It was an atheistical speech of a profane King to say, 〈◊〉 should I wait for the Lord any longer, ●… Kings 6. 33.    

§. 111. Of waiting with Patience.  
IT was showed §. 108. that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word which the Apostle useth intendeth patience in waiting. This phrase, I was dumb and opened not my mouth (Psal. 39 9) 〈◊〉 the Psalmists meek and quiet spirit▪ It is good both to hope and to be silent, (〈◊〉. 3. 26) that is, quietly to wait for the salvation of the Lord. For in rest and 〈◊〉 shall you be saved, Isai. 30. 15. The Psalmist giveth this reason thereof, be●… Lord did●…t it. For such ought our respect to be to God, as we grudge not ●…inst any thing that he doth: but contentedly and patiently expect the issue therees: which will prove good to them that so wait.  
Contrary hereunto is their perverse disposition, who grudge and murmur at 
discontentedness at God's time.  Gods dealing with them: as, when he stayeth longer than they looked for, before be accomplish his promise: or when he bringeth them into any straits or distresses: or when some outward likelihoods appear against the promises, which they have looked for. Examples of these and other like cases we have of the Israelites, while they were in the wilderness; and of God's severe judgements on them for the same: whereupon the Apostle giveth this admonition to christians, neither murmur ye as 〈◊〉 of them also murmured, and were destroyed of the destroyer, 1 Cor. 10. 10. Hereby they tempted God. See Chap. 3. v. 9 §. 96.  
This discontented disposition argueth a light esteem of God: and a little faith in God's power, providence, wisdom, truth, mercy, and other divine properties. Though they may seem to wait, yet their waiting can be no way acceptable to God.   

§. 112. Of the benefit of patient waiting.  
THe special benefit which they that patiently wait God's time, for accomplishing his promise have, is, that they shall obtain the good things promised. This in general was prayed, v. 12. §. 87, 88 It might further be confirmed by Calebs' and 〈◊〉, and the other believing Israelites entering into Canaan; and by David's possessing the Kingdom of Israel, and by sundry other particular instances recorded in Scripture. It is said of old Simeon, that he waited for the consolation of Israel, which was for the exhibition of the Messiah: and according to his expectation, he s●…w him before he died, Luk. 2. 25, etc. Especially is this verified in the heavenly inheritance, which all true believers that wait for it, do enjoy. Wait on the Lord, and ●…e shall save thee, Prov. 20. 22.  
The truth and faithfulness of him that maketh the promise, giveth assurance hereof.  
This is a strong motive, to stir us up to show ourselves to be children of Abraham: and that in a patient waiting, for the accomplishment of such promises, as God maketh to us. There are many great, and precious promises made to Christians. They, who, as Abraham, patiently wait, shall assuredly be made partakers of the good things promised. Acquaint yourselves therefore with these promises, and rest upon the accomplishment of them in due time.   

§. 113. Of the resolution of Heb. 6. v. 13, 14, 15.  Vers. 13. For when God made promise to Abraham, because he could swear by no greater, ●…e swore by himself. Vers. 14. Saying, Surely, blessing, I will bless thee▪ and multiplying, I will multiply thee. Vers. 15. And so after he had patiently endured, he obtained the promise. 
THe sum of these three verses is, The recompense of Abraham's faith.  
Two things are here to be considered.  

1. The occasion of producing this instance: in this causal particle FOR.  
2. The exemplification of the point itself. Hereof are two parts. 

1. The grounds of Abraham's faith.  
2. The effect thereof, v. 15.     
The grounds are two.  

1. God's promise.  
2. God's oath.   
In setting down the former, two things are expressed.  

1. The persons.  
2. The promise itself.   
The persons are of two sorts.  

1. He who maketh the promise, God.  
2. He to whom the promise is made, Abraham.   
The promise itself, is,  

1. Generally hinted in this phrase, made promise.  
2. Particularly exemplified, v. 14.   

God's oath is  
1. Generally affirmed, Thus, He swore.  
2. Particularly amplified, by the object by whom he swore.   
The object is  

1. Propounded in this word, Himself.  
2. Proved by his superiority over all, thus expressed. Because 〈◊〉 could swear by no other.   
In the exemplification of Gods promise confirmed by oath, is set down, v. 1●….  

1. The note of the oath, Surely.  
2. The matter of the promise so confirmed. This is, 

1. Propounded in two branches. One general, blessing. The other particular, multiplying.  

2. Amplified by the measure of both: and that by doubling the words.  
In setting down the effect or fruit of Abraham's faith, two points are n●…ted, v. 15.      

1. The means used on Abraham's part.  
2. The kind of effect.   
The means noteth out two graces.  

1. Enduring.  
2. Patience.   
In the effect is expressed  

1. An act, obtained.  
2. The subject matter, the promise.   
All these points are amplified by the order. First the means was used: then the reward was obtained.   

§. 114. Of observations raised out of Heb. 6. 13, 14, 15.  
I. Vers. 13. ALL believers may expect what Abraham obtained. The connexion of this example of Abraham with the former general exhortation, by this causal particle FOR, evidenceth as much. See §. 91.  
II. Abraham's example is an especial pattern. It is therefore here produced. See §. 92.  
III. Fit names are of good use. Abraham's faith was supported by his name. See §. 93.  
FOUR Gods promise is the ground of faith and patience. For this end is mention here made of God's promise. See §. 96.  
V. God confirms his promise by oath. He swore. See §. 97.  
VI God swore by himself. This is expressly set down. See §. 98.  
VII. None is greater than God. This is taken for granted. See §. 99  
VIII. An inferior must not be sworn by. For this end God swore by himself. See §. 99  
IX. Vers. 14. God frameth his oath after the manner of man. The Greek word translated, surely, was a word used in men's oaths. See §. 101.  
X. Gods reward makes blessed. It is therefore comprised under this word blessing. See §. 102.  
XI. God is the fountain of blessing. It is God that saith, I will bless. See §. 104.  
XII. God blesseth abundantly. The doubling of this phrase, blessing I will 〈◊〉, intends as much. See §. 103.  
XIII. Blessing is proper to the faithful. They are comprised under this pronou●… THEE. See §. 104.  
XIV. Children are a blessing. For this end, multiplying is added to blessing. See §. 105.  
XV. God gives children. God saith, I will multiply. See §. 106.  
XVI. Many children are a blessing. This is intended under the doubling of this phrase, multiplying, I will multiply. See §. 105.  
XVII. Abraham had an innumerable ●…eed. This doubled phrase, multiplying, I ●…ll multiply, is applied to him. See §. 107.  
XVIII. Abraham long expected things promised. 
Vers. 15.   
XIX. Abraham's long expectation was with much patience. These two last observations arise from the Greek compound word, thus translated, patiently endured. See §. 108.  
XX. Abraham enjoyed what he waited for. This is expressly set down. §. 109.  
Of three general observations inferred from Abraham's pattern, see §. 110, 111, 112.   

§. 115. Of God's conforming himself too man.  Heb. 6. 16. For men verily swear by the greater, and an oath of confirmation is to them an end of all stri●…e. 
THis verse is here inserted as a reason of that which went before. So much is evidenced by this causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR.  
Now two things were before noted of God. One general: that he swore. The other particular: that he swore by himself. The reason of both these is here rendered.  
The reason of the former is taken from the end of swearing, which is to work such credence in men's minds, as may take away all doubt about the thing controverted, and end the strife.  
The reason of the latter is taken from men's usual practice in swearing, which is to swear by the greatest.  
The Apostle begins with the particular, which is the person by whom men use to swear: because the latter, which is the general, will better agree with that which follows, about the end of Gods swearing, v. 17, 18.  
The Apostle here inserteth the ordinary note of asseveration, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verily: Because experience verifieth the truth of what he affirms; and withal he gives us to understand, that this is a considerable point. And surely it is very considerable, that God should conform himself to man, as this causal particle, FOR, and the force of the 
In swearing God conforms himself too man.  reason couched under it, doth intend. This is further manifested by those passions, affections, actions, parts, and other like things appertaining to man, which God assumeth to himself, and in Scripture are attributed to God.  
This God doth, to condescend to us, and to help our weakness, who cannot so well conceive heavenly mysteries, unless they be set forth by earthly resemblances. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of leavenly things? Joh. 3. 12.  

1. This doth much commend Gods fatherly respect to us, and tender care over us.  
2. This should stir us up to give the more heed hereunto, that we may be the better instructed hereby. Let our dealing one with another move us to have Gods like dealing with us in higher account. If man's swearing be regarded, how much more should God? As God is infin●…tly greater in Majesty, power, truth, faithfulness and other like excellencies, so ought we to give more credence to God's oath, then to any man's.    

§. 116. Of man's swearing, and the lawfulness thereof.  
THis phrase, men swear, implieth an usual custom: which is not disproved, but 
Man's swearing approved.  rather approved: and that two ways.  

1. In that it is here brought in as a ratification of that which God did. God swore, because men use to do so.  
2. In that God herein conforms himself to men: but the righteous God 〈◊〉 not conform himself to any creature in any evil.   
Object. Hatred, anger, jealousy, revenge with other like passions are attributed 〈◊〉 God.  
Answ. These are not simply evil in themselves. Being placed on their rig●… object, and well ordered, they are good: they are in that respect fruits and 〈◊〉 of justice.  
By this act of swearing attributed to men, as here it is, it appears, that it is ●…full for men to swear. Thou shalt swear by the name of the Lord, Deut. 6. 13. E●…presse injunctions in sundry cases are given about this point: as Exod. 2●…. 11. 〈◊〉. 5. 19 1 King. 8. 31. Saints guided by God's Spirit, have both themselves solem●… sworn, Gen. 21. 31. 1 Sam. 20. 4●…. and also caused others so to do, Gen. 24. 3. and 47 31.  
Oject. Those are instances of the Old Testament.  
Answ. Approved examples about general moral duties which belong to 〈◊〉 
Swearing in all ages lawful.  ages, registered in the Old Testament, are good warrants for Christians livin●… 〈◊〉 the New Testament. Such things are written for our instruction, Rom. 4. 29. and 15 4  
Besides, this prophecy, every tongue shall swear unto the Lord, is a prediction ●…cerning the times of the Gospel, Isa. 45. 23. This phrase, I call God for a 〈◊〉 upon my soul, (which the Apostle useth, 2 Cor. 1. 23.) sets down the form of an 〈◊〉 Angels are brought in swearing, Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉 Angels is for Christians, as well as for Jews.  
As for men's swearing, it is a branch of their respect to God and man. 
Swearing manifesteth respect to God and man.   
1. To God, in that thereby his name is invocated, and he worshipped▪ yea also in that sundry of his divine excellencies are acknowledged: as, his Omniscience, Omnipresence, Providence in ordering all things, Sovereignty, Power, Justice, Truth, etc.  
To man, in that, in sundry cases, his innocency is cleared, suspicions are removed, truth is manifested, and controversies are ended.  
These respects which an oath hath to God and man give good proof of the lawfullnesse of it.   

§. 117. Of swearing lawfully.  
THat which in general is lawful, must lawfully be used; it is therefore requi●… to consider what things concur to the making up of a lawful oath. They are in special four.  

1. The Person that sweareth.  
2. The Matter that is sworn.  
3. The Manner of swearing.  
4. The end of swearing.   

1 Two things concur to make a man fit to swear. 

1. That he be of understanding and discretion, well to know what he doth. On this ground babes, Idiots, frenzy persons are not fit to swear.  
2. That they have power to make good what they swear. As they who are under the power of others might not make a vow of those things, which they that were over them, might null or make void (Numb. 30. 3. etc.) so neither may such swear in like case.    
2. Four things are requisite for the matter of an oath. 

1. That that which is sworn be a truth; and that both logically, as the thing is indeed; and also morally, as he that sweareth, conceiveth it to be. That which Paul thus by oath affirmed (the things which I write 〈◊〉 you, behold, before God, I lie not, Gal. 1. 20.) were logically true, and morally also.  
2. That it be possible. To swear to do an impossible matter, is to bring a necessity of perjury. Well therefore did Abraham's servant interpose this caution, peradventure, the woman will not be willing to follow 〈◊〉 〈◊〉 this land, Gen. 24. 5.  
3. That it be just and lawful Righteousness is one of the requisites in an oath, jer. 4. 2. To swear an unjust and unlawful thing, is to impose a necessity of sinning, and that either by doing that which ought not to be done: or by not doing that which he hath sworn to do.  
4. That it be weighty: and such a matter as no other way can be determined. This may be employed under this requisite of an oath, In judgement, Jer. 4. 2. The highest Judge is appealed to in an oath. But he must not be troubled in trifles; They must be great matters that should be brought to Moses, the highest Judge among the Israelites, (Exod. 18. 22.) Much more must they be great and weighty matters, that are brought before the highest Judge of heaven and earth.    
1. Two things especially are to be observed in the manner of swearing. 

1. That it be done deliberately, and advisedly. This is also intended under this phrase, In judgement.  
2. That it be done piously, with hearts lift up unto him, by whom we swear. These cautions are joined together, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name, Deut. 6. 13. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God, Eccl. 5. 2. The Apostle putteth an Ecce, before his oath: Behold, before God, I lie not, Gal. 1. 20.    
4. There are two general ends of an oath. 1. God's glory. 2. Man's good: and that in reference to others, or ourselves. 

1. God's glory is aimed at, when in respect to him, and his divine attributes, we make him our Judge, and answerably order all things in the oath, as may set forth the glory of his excellencies. Whatsoever we do, we must do all to the glory of God (1 Cor. 10. 31.) Much more, this great and weighty matter of an especial appeal to him.  
2. Man's good is aimed at in reference to others, when we swear to clear his integrity, or to declare that which is his right. All things must be done with charity, (1 Cor. 16. 14.) Much more this great and weighty matter.     
The good which we ought to aim at in reference to ourselves is, that our innocency may be justified, 1 King. 8. 32.  
A special end of an oath, is to put an end to controversies. Hereof see §. 121.   

§. 118. Of an Oath, what it is.  
THat the forenamed direction about swearing lawfully may be the better observed, it is requisite to know what an Oath is; and what the several kinds thereof be.  
An Oath is a sacred attestation, whereby God is made a Judge of what is attested.  
This word attestation, signifieth more than a bare affirming, or denying of a thing ●…t is a kind of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Attestor. I call to witness. Or, I affirm upon witness▪  confirming of a thing by witness, in that he by whom one swears is made a witness of that which is sworn, Rom. 1. 9  
This Epithet sacred is added, because therein the swearer hath to do with God, making his appeal to him, and calling upon him: for a right Christian oath must be made by God. See §. 120.  
God is in an Oath made a Judge in two respects.  

1. In regard of his omniscience, who knoweth all things; past, present and to come: secret and open, yea, even the secret intentions of the heart.  
2. In regard of his omnipotency, in that he is able to take such vengeance as may make all creatures fear to provoke him.   
Hence is it, that an Oath is counted so strong a bond, and that it putteth an end to differences, because it is supposed that no man dares make God a witness of any untruth, or provoke such a Judge to execute vengeance. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31.   

§. 119. Of the several kinds of swearing.  
AN oath may be distinguished, according to the ground, matter & manner of it.  


1. The ground of an oath is either 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. juramentum delatum: ab alio impachem. An oath imposed.  imposed or free.  
An oath may be imposed by such as have authority, or such as pretend damage.  
By reason of his authority, Abraham made his servant to swear, Gen. 24. 3. and jacob his Son, Gen. 47. 31. Thus might the Highpriest under the Law impose an oath, Numb. 5. 19 and public Judges, Exod. 22. 8. This power public Judges ever had and still have.  
Upon pretence of damage, one neighbour might require an oath of another, 1 King. 8. 31, 32. 
A free oath.   
A free oath is that, which one on his own pleasure taketh to move others the more to believe what he saith. This may and must be done, when the matter makes to the glory of God, 1 King. 22. 14. or our neighbours special good, 1 Sam. 14 45. or our own suspected integrity, 1 Sam. 26. 10.   

2. The matter of an oath is something past or present: or else something to come. 
juramentum assertorium. A testifying oath.  The former end of an oath is called assertory: whereby something is affirmed or denied; thus David by an oath affirmed, that he was in danger of death, and the widow of Zarephath denied by oath that she had not a cake, etc. 1 King. 17. 12.  
The latter kind of oath which concerns things to come, is called promissory, 〈◊〉 
juramentum promissorium. A promising oath.  when King Zedekiah swore that he would not put jeremiah to death, jer. 38. 16.   

3. The manner of swearing hath respect to circumstances; as the Persons betwixt whom the oath is made: the Place where: the Time when: the occasion why, with other the like. Thus an oath is public or private. 
A public oath.   
A public oath is many ways differenced, as when a Nation, or congregation swear to God, 2 Chro. 15. 14. or when one Nation sweareth to another, as the Is●…lites did to the Gibeonites, josh. 9 15. or subjects to their Governors, as the Gil●…dites to jephthah, Judg. 11. 10.  
A private oath is betwixt particular persons, as that which was made between I●…nathan 
A private oath.  and David, 1 Sam. 20. 42.    
The evidences of all the forementioned kinds of swearing, being approved in sacred Scripture, give proof that they are all warrantable.   

§. 120. Of swearing by God alone.  
THe proper object of men's swearing, is thus set down, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the greater. Hereby God is meant: God alone. For men that swear are here considered a●…●…tures distinguished from their Creator. Now all creatures in reference to their Creator are fellow-servants: and in that respect none so great over an other, as meet to be sworn by. Besides all other creatures were made for man. God gave man dominion over all creatures in the air, waters and earth (Gen. 1. 28.) The heavens are made a covering for him: the Sun, Moon, and Stars to give him light: yea, the Angels have a charge given unto them to keep man in safety, (Psal. 91. 11.) and they are ministering spirits for him, Heb. 1. 14. Now that for which other things are i●… 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Phys. l. 2. c. 3.  counted the best. There being then among creatures no greater than man by whom he may swear, he may swear only by the Creator.  
As God, because he had no greater than himself, did swear by himself: so man, because he hath no greater than God, must, when he sweareth, swear by God. This exclusive particle, only, which Christ addeth to serving of God (Matth. 4. 10.) is to be applied to swearing by God. For both these are joined together, Deut. 6 13. This phrase, unto me every tongue shall swear (Isa. 45. 23.) is exclusive: it exclud●… all but God: and this, he that sweareth in the earth, shall swear by the God of 〈◊〉. Isa. 65. 16.  

1. Divine properties are attributed to that by which men swear; as, omnipresence, omniscience, searching the heart, supreme sovereignty, power to revenge, and the like, which are proper to God alone. That which the Lord saith of the last of these; to me belongeth vengeance, Deut. 32. 35. may be said of all the rest: To the Lord belongeth, omnipresence, omniscience, etc. even to him alone.  
2. Divine worship is given to him by whom men swear: for there is divine invocation comprised in an oath, which is a principal part of divine worship.  
3. It is a great debasement for man to swear by any other then God: in that h●… maketh himself inferior to, and less and lower than that by which he sweareth.  
4. It addeth much to God's honour, to have such a prerogative proper and ●…liar to himself.    

§. 121. Of the the inviolableness of an Oath, whereby differences are ended.  
ONe special end of men's swearing is thus expressed, An Oath for confirmation is to them an end of all strife.  
The principal end of an oath is, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for confirmation▪ the other words are as a consequence following thereupon, which is to end and determine matters in question, whereupon differences and controversies arise.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  confirmation, is derived from that which is translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…edfast, chap. 2. v. 2. §. 11. It implieth such a confirmation, as is not rashly to be gainsaied and contradicted: for it must put an end to contradictions.  
The word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strife, properly signifieth contradiction. It is derived from 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a compound verb that signifieth to speak against, (john 19 12.) or contradict, (Act. 13. 45.) or gainsay, Rom. 10. 21. Answerably this noun is translated, contradiction (Heb. 7. 7. and 12. 3.) and gainsaying, Judas, v. 11.  
The noun translated, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  end, signifieth the utmost border or bound of a place. In the plural number it is translated, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  utmost parts, (Matth. 12. 42.) and, ends, R●…m. 10. 18. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A privative preposition joined with this word signifieth 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  endles●…, 1 Tim. 1. 4.  
By these notations of these words, this phrase appeareth to be very emphatical: and they show that the use of an oath is fully to resolve matters in question: so as thereupon no gainsaying is to be made: in that there remains nothing to be further said in and about that point. This is the main end of an oath, to put an end to differences.  
Many are of opinion that two ends are here intended. One in this phrase, for confirmation. The other in this, an end of all strife.  
The former, they refer to a promissory oath: the end whereof is, 
Two en●… of a promissory oath.   
First, to bind him that sweareth to make good his word.  
Secondly, to persuade them for whose sake he sweareth to rest on his word.  
Thus an Oath is for confirmation.  
The latter they refer to an assertory Oath, which is,  

1. To bind the swearer to utter the whole truth, and nothing but truth. 
Two ends of an assertory oath.   
2. To persuade others, that that which is sworn is such a truth as they may well rest upon. Thus an oath proves to be, an end of all strife.   
When no witnesses can be brought to prove a thing, nor sure evidences given, whereby the matter in question may appear to be true, nor undeniable reasons on either side given in matters of doubt, great controversy useth to be made thereabouts: but an oath useth to end this controversy: and that because God, who knoweth the truth, who loveth truth, who hateth falsehood, who can and will revenge falsehoods, is made a witness, and Judge. And it is taken for granted, that no man will provoke God to take vengeance on him.  
By this it appeareth that an oath is a most firm, and inviolable bond. Men living rest on it; as Abraham rested on his servants fidelity, when his servant swore to him. This was a promissory oath, Gen. 24. 9 So David rested upon Achish his favour, when he thus swore unto him, surely, as the Lord liveth, thou hast been upright, etc. 1 Sam. 29. 6. This was an assertory oath. Yea, dying men also use to rest upon an oath, as jacob did when joseph swore to bury him as he desired, Gen. 47. 31.  
The Apostle inserteth this relative, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why men rest in an oath.  to them, in reference to men before mentioned: for they cannot know others intents for things to come, nor the truth of their words concerning things past, but by proofs: and an oath in sundry cases is the only proof and evidence that can be given. Men therefore use to rest therein: and so they ought to do. God knows the truth of men's words, either in asserting things past, or in promising things to come: so as in reference to God, there is no need of an oath: neither is it properly to him an end of strife. But men need this kind of proof, and to them, it is an end of strife.  
This general, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many cases in which an oath requisite.  ALL, is added, because there are sundry cases concerning things past, present and to come, public and private (as was showed, §. 119.) wherein there is need of an oath to satisfy and settle men's minds about the truth of them: and in them all men must upon an oath rest satisfied: if at least there be no apparent reason to the contrary. An oath is an end of ALL strife.   

§. 122. Of the error of Anabaptists in condemning all swearing.  
THere are sundry errors contrary to the forementioned doctrine of an oath.  
1. Anabaptists hold that it is unlawful for Christians to swear. The contrary doctrine concerning the lawfulness of an oath, is sufficiently proved before, §. 116.  
Anabaptists herein show themselves Disciples of the ancient Manichees, who denied the Old Testament to be God's word; and that, among other reasons of thei●…, because it justified the lawfulness of swearing.  
The main ground that Anabaptists pretend is taken from these words of Christ, 
Anabaptists argum. out of Ma●…. 5. 34. answered.  swear not at all, neither by heaven, etc. Matth. 5. 34. The like is set down, jam. 5. 1●….  
Answ. They raise their argument from a mistake of the true sense of these Scriptures: for they take that to be spoken simply, which is intended respectively.  
That Christ did not simply forbid swearing, is evident by this which he saith before in this Sermon, Think not that I am come to destroy the Law or the Prophets, Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion, as was showed, §. 116. Christ's main scope in that part of his Sermon, wherein he interpreteth many of the Commandments of the Moral Law, is to clear that Law, from the false glosses of the Pharisees. Now concerning this Law of swearing, the Pharisees taught two things.  

1. That they might not forswear themselves: which if they did not, they thought that the third Commandment was observed.  
2. That they might swear by some creatures, as by heaven, earth, etc.   
Against these two errors Christ directed his speech.  
Against the first thus. To swear unduly is against the third Commandment, which saith, Thou shalt not take the name of the Lord in vain, Exod. ●…0. 7. So 〈◊〉 they who did not rightly observe the rules of swearing, took God's name in vain, and broke the third Commandment.  
Against the second thus, God's glory is some way or other manifested in his creatures: for heaven is God's throne, earth his footstool: and so in the rest. In which respect, to swear by creatures is to dishonour God.  
Anabaptists urge this phrase, not at all. To this I answer, that the clause may have a double reference.  

1. To vain swearing: which is the point that Christ there laboureth to sup●… so as in this sense, he intends thus much. Be not moved on any occasion to swear vainly and unduly.  
2. To swearing by creatures: than it intends thus much, swear not at all by heaven or earth, or any other creature.   
Again Anabaptists press this phrase, let your communication be, Yea, Yea: 〈◊〉 Nay, Matth. 5. 37.  
In answer to this, I grant that these phrases, Yea, Yea, Nay, Nay, do imply a simple affirmation or negation, without confirming it by oath: but withal I say, that this direction is about a man's ordinary and common communication: When there is no great or weighty cause to affirm or deny upon oath.  
Lastly, they insist upon this phrase, Whatsoever is more than these, cometh of 〈◊〉.  
Two things are answered hereunto,  

1. That the occasions that force men to swear (though the oath be d●…ly and justly made) come of evil: namely of the evil disposition of them, who will no●… believe a truth spoken, unless it be confirmed by oath.  
●…. That to use asseverations and oaths in ordinary speech, is of an evil dispositi●…: or of the Devil himself, who is that evil one.   
As for that which is written, jam. 5. 12. we are to hold, that the Disciple who 〈◊〉 his Masters own words, used them in his Master's sense. It appeared that the errors about swearing, which were frequent in Christ's time, continued also in that time, wherein the Apostle james wrote his Epistle: and therefore in his Master's words 〈◊〉 sense be laboured to suppress●… that evil custom.  
Object. To justify swearing, is to give liberty to common swearing?  
Answ. 1. Not so. Doth justifying true religion give liberty to superstition.  
●…. Necessary truths must not be concealed, much less denied, because they may be perverted. Some men have such a spider-like disposition, as they will suck po●…son out of the sweetest flowers.   

§. 123. Of undue swearing by creatures.  
A Second error is swearing by creatures. This is not only practised by the vulgar sort of Papists in their ordinary speech (who commonly swear by the 〈◊〉, Cross, M●…sse, Virgin Mary, Peter, and sundry other Saints) but it is also used in their public●… Courts, and sole●… oaths, thus: by God and the Virgin Mary, by God and the Holy Gospel: yea, it is also justified by their 
a Douai Divines in their Annot. on Gen. 4●…. 15  Divines. The Rhemists in their Annotations on Matth 23. 21. have this gloss, swearing by creatures, as by the Gospel, by Saints, is all re●…erred to the honour of God, whose Gospel it is, who●…e Saints they are.  
Answ.  

1. Their manner of referring that which they do to the honour of God, is without and against God's word: and this conceit hath been the occasion of most of their Idolatry.  
2. God's honour is simply to be referred to himself, and not relatively in and through his creatures. I am the Lord (saith he) That is my Name, and my glory will I 〈◊〉 〈◊〉 ●…ther, neither my praise ●…o graven Images, Isa. 42. 8.  
3. That manner of referring honour to God, draws men's minds from the Creator to the creature. They have in such an oath, their minds so fixed on the creature, by whom they swear▪ as they think not on God.   
Herein Papists do justify Pagans, who swear by their false Gods, as Laban did, Gen. 31 53.  
Scholars in their ordinary Grammar Scholes, yea, and in universities too, and in other places, where they write, or speak Latin, do justify the practice of heathens herein, by 〈◊〉 the very words and phrases of the heathen, which were concis●… forms of their swearing by their Idols: such as these, Hercle, Mehercle, Pol, Aede●…, Di●… immortales, with the like.  
Profane persons among us do herein exceed both Papists and Pagans. Scarce a creature can be thought on by which they do not swear.  
They swear by the heaven, by the Sun, by the light, and by all the host of heaven.  
They swear by all things on earth that are for man's use, as, bread, meat, drink, mon●…y, fi●…, and what not?  
They swear by the parts of man, as, soul, heart, body, head, and other parts.  
They swearby the body of Christ himself, by his blood, by his wounds, by his cr●…ss▪ etc.  
They swear by graces and virtues, as, faith, truth, honesty with the like.  
They swear by mere toys.  
As the Gilea●…ites and Ephraimites were distinguished by their manner of speech (judg. 12. 6.) so may Pagans. Papists profane and pious persons, ●…e distinguished by their manner of speech. Pagans swear by f●…lse Gods, Papists by Saints; profane persons by mute things: pious persons only by the true God, and that on just occasion, and in a due manner.   

§. 124. Of Swearing things unlawful.  
A Third error is either to swear, or to cause others to swear that which is unlawful. Into this error do Papists fall many ways.  

1. They swear, and cause others to swear that which oft proves to many, impossible: as perpetual continency. For they, who admit any into religious orders, 〈◊〉 
Ubi usus adfuerit libe●…i arbitrii licet votam continentiae suscipere. Bellarm. de Monac. l. 2. c. 35.  them vow and swear perpetual contin●…ncy: and all that enter into such orders among them, do vow and swear as much. Now it is not in man's power to be perpetually continent. To many it is a matter of impossibility. Christ speaking of this point, thus saith, He that is able to receive it, let him receive it, Matth. 19 1●…. Hereby he implieth that some are not able: it is not possible for them to be ●…nent: at least in a single estate, without the benefit of marriage.  
2. They take children, that have Parents living, into religious orders, without 
Licet filiis, invitis parenti●…us ingredi religionem. Bellarm de Monac. l. 2. c. 36. Obedientia religiosa rectè vovetur. Bellarm. de Mon. l. ●…. c. 21  and against their Parent's consent: which children being so taken in, they cause 〈◊〉 swear obedience to these orders; yet such children are not in capacity to keep 〈◊〉 oath. They are under the power of their Parents, who have authority to 〈◊〉 void their oath.  

3. They make many to swear things uncertain: as in the case of regular ●…ence. They who are placed under such and such Superiors must swear to do what their Superiors shall enjoin them: though, when they take the oath, 〈◊〉 know not what they will enjoin. The rule of this blind obedience, is that which Absalon gave to his servants in these words, have not I commanded you? 2 Sam. 〈◊〉. 28. On this ground have many zealots attempted to commit Treasons and ●…thers: and received the reward of Traitors and Murderers.  
To this head may be referred oaths of giving what others shall desire; though they know not what those others will desire. The head of john the Baptist was 〈◊〉 〈◊〉 by this means, Matth. 14. 7, 8, 9   
4. They bring sundry of their profession to swear things apparently sinful: 〈◊〉 they who bound themselves under a curse to kill Paul. Acts. 23. 12. Many Popish hotspurs did swear to murder Queen Elizabeth, whom God preserved from all their plots.    

§. 125. Of equivocation upon oath.  
A Fourth error is to swear deceitfully: which is commonly called equivocation. This is a most undue kind of swearing, whereof Papists are in a high degree guilty. There is a kind of verbal equivocation, when a word or sentence may be diversely taken: which is a rhetorical figure: as when Christ said: our friend Lazarus sleepeth: and his Disciples thought that he had spoken of taking rest in sleep, Joh. 11. 11, 13. But the equivocation which we speak of is a mental equivocation: 
What equivocation is.  and that is, when a man sweareth a false thing, yet so, as he reserveth something i●… his mind, which, if it were uttered, would make the speech true: as if one, guilty with others, be upon oath demanded, whether he ever saw such an one, answereth, I never saw him (though he have seen him often, and well know him) reserving this clause in his mind, in heaven: which expressed maketh the answer true: but it i●… nothing to the mind of him that propounded the question; neither can any such matter be fetched out of the words: so as such an oath cometh nothing short of per●…ury. The end of an oath in determining controversies would thus be taken away.  
Notwithstanding those enormous consequences of equivocation, Papists use to equivocate, not only all their life time, but also upon their death beds. 〈◊〉 Tresham, one of the conspirators in the Gunpowder Treason, a little before his death, protested upon his salvation, that for sixteen years before that time, he had not seen Henry Garnet Superior of the Jesuits in England, and yet both the said Henry Garnet himself, and sundry others confessed that the said Garnet and Tresham had within two years' space been divers times together, and mutually conferred one with another. Garnet being then asked, what he thought of Treshams' Protestation, answered, that he thought he made it by equivocation.  
This kind of deceit Papists have taken from Arrius an ancient H●…retick: who being 
Arrius equivocated.  to be freed out of banishment, if he would profess the Nicene faith, caused the Articles of his own h●…retical faith to be written in a Paper, and put them into his bosom: and in the presence of those who were to take his protestation, immediately after the Articles of the Nicene faith were read unto him, laying his hand upon his bosom, protested that he would constantly hold that faith. His Judges thought that he plainly meant the Nicene faith: but he himself meant his own faith that was i●… his bosom.  
Of equivocation at large. See Chap. 11. v. 31. §. 189.   

§. 126. Of dispensing with Oaths.  
A Fist error is to dispense with Oaths. Popes of Rome usurp this power: as might be exemplified in many particulars: but I will insist only upon his dispensing with the solemn oath of Subjects made to their lawful Sovereign, or to use their own words, absolving Subjects from their oath. This is evidenced by that Decla●… 
Camdeni Annal Anno Do. 1570. An. R. Eliz. 12.  sentence (commonly called a Bull) which Pope Lius the fifth denounced against Queen Elizabeth. In the very title thereof this clause is inserted, wherein also all Subjects are declared to be absolved from the oath of allegiance. In the body of the 〈◊〉, this, The Peers, Subjects, and People of the said Kingdom and all others, who have 〈◊〉 way sworn to her, we declare to be for ever absolved from that oath, etc. O Antichristian presumption! This is he that opposeth, and exalteth himself above all that is called God, ●… Thess. ●…. 4 For oaths are made to God: thereby men are bound to God. When Zedekiah had broken his oath made to the King of Babylon, the Lord said, Mine oath he hath despised (Ezek. 17. 19) Oaths are made in God's name: God is made a witness and Judge in that case. Whosoever therefore dispenseth with an Oath, or absolveth the swearer from it, maketh himself therein greater than God, and exalteth himself above God: which is a note of Antichrist.   

§. 127. Of perjury.  
A sixth error is Perjury. Perjury in general is a false swearing: or ratifying a lie with an Oath.  
Perjury may be distinguished according to the distinctions of an Oath set down, §. 119. It may have respect either to matters past or to come.  

1. When a man swears that to be true, which he knoweth or thinks to be false, he forsweareth himself.  
2. When a man swears that to be false which he knoweth, or believeth to be true, then also he forswears himself.  
3. When a man by oath promises to do what he intends not, that is perjury.  
4. When a man sweareth to do a thing, and at the time of swearing intends to do it, yet afterwards, though he might do it, yet doth it not, forsweareth himself.   
Perjury in every case is a most heinous sin: and that to God, our neighbour, and ourselves.  

1. God's name is highly profaned hereby, and his Majesty vilified: for he is made like the devil, a patron of a lie. In this respect he is provoked to execute extraordinary vengeance on perjured persons, as he did on Zedekiah Ezek. 17. 19 These two clauses, ye shall not swear by my Name falsely, neither shalt thou profane the name of thy God, (Leu. 19 12.) so joined together, give proof, that to swear falsely is to profane God's name. Hereupon a false oath is put in the number of those things that God hateth, Zec. 8. 17. Surely there is no fear of God in false swearers: they seem to outface, and to challenge the most high against themselves▪  
2. Neighbours are exceedingly beguiled by such: they are made to believe a lie, and to expect that which will never fall out.  
3. False swearers pull much mischief upon their own pates: they make themselves liable to his vengeance, who is a consuming fire. He threateneth to be a swift witness against such (Mal. 3. 5.) and to cause his curse to remain in the midst of his house that sweareth falsely by his name, to consume it with the timber and stones thereof, Zec. 5. 4. There is no one sin that sets the conscience more on a rack▪ for the most part, than this: and none that ordinarily bringeth greater infamy upon a man.    

§. 128. Of common and rash swearing.  
A Seventh error is ordinary and rash swearing: when men on every occasion, almost in every sentence that they utter, for every trifle, swear. This is a grievous sin: and a sin crying for vengeance. This is the sin against which in special Christ giveth this direction, let your communication be, yea, yea; nay, nay: Mat. 5. 37.  

1. Hereby Gods great name, which ought always to be reverenced and honoured, 
Gravissimum peccatum est falsa jurare, quo citius cadit qui consuevit jurare. Aug. Epist. 89.  is frequently taken in vain.  
2. Frequent swearing cannot be freed from forswearing.  
3. Rash swearing is herein aggravated, in that it hath not such temptations as other sins. Some sins are drawn on by preferment, others by reputation, others by delight, others by gain, others by other like temptations. But what prefer●…, what reputation, what gain can be got by swear what delight can there be therein? Much swearing is a note of a profane disposition: Herein a difference i●… made betwixt a pious and impious person: the one feareth an Oath; the other sweareth, namely rashly and frequently, Eccles. 9 2.  
4. Sore judgements are threatened against this sin, Host 4. 2, 3. This phrase, because of swearing the land mourneth, (Jer. 23. 10.) implieth that severe judgements were executed on the land for this sin.   
Even this one sin giveth unto us just cause of great humiliation: for the land is full of Oaths. All sorts do too much accustom themselves thereunto: ●…ers, Citizens, Countrymen, University men, High and low, rich and poor, ●…strates and Subjects, Minister and People, Masters and Servants, Male and Female, Parents and Children; yea, little children so soon as they can speak. A man cannot pass by shops or houses, but if he hear men speaking, he shall for the most part hear them swearing: Custom hath made it so familiar as it is thought no sin. But Christians be not deceived; God is not mocked, Gal. 6. 7.  
For avoiding it, keep not company with swearers: accustom not thyself 〈◊〉, reprove it in others.   

§. 129. Of the resolution and observations of  Heb. 6. 16. For men verily swear by the greater: and an Oath for confirmation is to the●… an end of all strife. 
THe sum of this verse is, The end of an Oath.  
Here of are two parts,  

1. A description of an Oath,  
2. A declaration of the end thereof.   
In the description we may observe,  

1. The manner of setting it down, in this note of asseveration verily.  
2. The matter. Whereabout is expressed, 

1. The act itself, swear.  
2. The persons who swear, men, and by whom, the greater.     
In setting down the end we may observe,  

1. The kind of end, for confirmation.  
2. A consequence following thereupon, which is, an end of all strife. This is amplified.   

1. By the persons to whom it is an end, to them, namely to them betwixt whom there is controversy.  
2. By the extent thereof: in this general, all.   

Doctrines.  
I. God in swearing conforms himself to men. In the former verses Gods swearing was set down; here the reason of it is thus rendered, For men swear. See §. 115.  
II. Weighty truths may with an asseveration be set down: so doth the Apostle this truth thus, Verily. See §. 115.  
III. It is lawful for men to swear. This is here taken for granted. See §. 116.  
IV. God only is to be sworn by. God is comprised under this word, the greater. S●…e §. 120.  
V. An oath confirms a truth. It is here said to be for confirmation. See §. 1●…1.  
VI An oath is to determine controversies. This phrase, an end of all strife, in●…endeth as much. See §. 121.  
VII. Men ought to rest in an oath. For to them it is an end of strife. See §. 121.  
VIII. An oath is of use in all manner of differences. It is an end of ALL strife. See §. 121.    

§. 130. Of God's willingness to do what he doth.  Heb. 6. 17. Wherein God willing more abundantly to show unto the ●…eires of promise, the immutability of his counsel, confirmed it by an Oath. 
THe application of the former comparison, taken from men's swearing, is in this and the next verse set down: and therein the reasons of Gods swearing be ex●…sly declared.  
This relative, wherein, in Grammatical construction may have reference to the last word of the former verse, which in Greek is, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an Oath. But I rather refer it to the whole sentence going before: or to the point in hand: as if he had said, In which matter, or, in which case. In which case of confirming a matter by oath, God willing more abundantly, etc. This then showeth that God conformed himself to man's usual practice, for man's good.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  willing implieth an inclination and readiness of ones disposition unto a thing: so as he needs no other motive thereunto: it is that which ●…e desireth to do. Covetous men are thus described, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they that will be rich, or they that are willing to be rich (1 Tim. 6. 9) for it is the same word that is here used. A covetous man needeth no other motive than his own inward disposition to seek after riches. It is said of Pilate, that he was willing to content the people, (Mark, 15. 15.) It was his desire so to do.  
Thus, God was of himself ready and forward to do that which is here spoken of: and that of his own mere, free grace: yea, he was desirous to do it. He was no way forced thereunto.  
This then setteth down two points,  

1. The cause of Gods binding himself: his mere will and good pleasure. This is 
Gods▪ will the cause of man's good.  the ground of all the good he doth to man, Matth. 11. 26. see more hereof chap. 2. v. 4, §. 37.  
2. The manner of Gods binding himself. God did it readily, cheerfully. This 
God doth willingly what he doth for man.  showed that he was willing thereunto. He had in his eternal counsel decreed to do what he did: and yet would by Oath bind himself thereunto; and this he was willing to do. He doth willingly what he hath bound himself to do.   
This is a point worthy of all admiration: that God should of his own will willingly bind himself for our sake to accomplish his own determined counsel.  
Should not we now rest with confidence, on this good will and pleasure of God?  
This ground and manner of Gods doing what he doth, namely willingly, should be a pattern unto us to do, what we are bound unto, willingly and cheerfully. The Apostle speaking of his duty in preaching the Gospel, thus saith, Necessity▪ is laid upon me: yea, woe is unto me, if I preach not the Gospel. But if I do this thing willingly, I have a reward, 1 Cor. 9 16, 17. God loveth such, (2 Cor. 9 7.) and accepteth what they are able to do, 2 Cor. 8. 12. This David pleaded before God, 1 Chro. ●…9. 17. Psal. 119. 108.   

§. 131. Of God's ●…uper abounding in means to make men believe.  
GOds willingness to do good to man is exceedingly amplified in this word of the comparative degree, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more abundantly. Of a like word, see chap. 2. v. ●…. §. 5. Here it implieth more than was necessary: and it is fitly inserted, to meet with a secret objection that might be made against Gods binding himself by Oath. For it might be said, God is the Lord God of truth: even truth itself: There 〈◊〉 no fear, no possibility of his sailing in any of his words or promises. Why then should he bind himself by oath? For satisfaction hereof, the Apostle seemeth to grant that what God did in this case was, ex abundanti, more than needed: namely in regard of himself, his own excellency, and his own faithfulness: but yet he did that which was needful in regard of man: by reason of his weakness and dulness: his backwardness to believe, and proneness to doubt: in which respect God's word, promise, covenant and Oath are all little enough. That Gods binding of himself was for man's sake, is made evident in the next verse.  
Hereby we see Gods tender respect to man's weakness; It makes him do more, 
God's tender respect to man's weakness. See v. 13. Sect. 100  than otherwise needed: it makes him respect our infirmity more than his own excellency. His promises and threatenings prove as much. The former are to allure us to duty: the latter to keep us from sin. Such is the supreme sovereignty of God, 〈◊〉, it is enough for him to declare his mind to his creatures: to command what he would have, to forbid what he dislikes. To use any means for the one, or 〈◊〉 is ex abundanti: of his super-abundant grace and goodness: What is it then to 〈◊〉 his oath to promises and threatenings? The like may be said of Gods adding stal●… to his covenants: such are the Sacraments, Rom. 4. 11.  
What other reason can be rendered hereof, than the abundance of his grace 〈◊〉 mercy.  

1. This ministereth much matter of humiliation to us, who do in a manner provoke God to draw the line of his goodness to the uttermost extent thereof: and to make him exceed and abound: to make him do more than needs, if we were not so dull and slow in believing as we are.  
2. This should move us to superabound in our high esteem of God, and in all thankfulness and obedience to him. In special it should move us with all steadfastness to believe that which God doth so abundantly confirm unto us. Let us not make Gods surpassing, and superabounding grace to be in vain. Let us not provoke him to say, What could have been done more that I have not done? Isa. 5. 4.  
3. By this pattern of God we are taught to condescend to others infirmity, and that in doing more than needs. One immutable thing is sufficient to settle a man's mind: yet God used two immutable things. Though we be conscious to our own integrity, and truth which we utter, yet if others question it, and require further confirmation, let us not stand too much upon our▪ own credit: but yield to their infirmity, and, if required, add an oath: provided it be made in truth, in righteousness, and in judgement, jer. 4. 2. It cannot be thought but that every word of God should be most true. It is impossible that he should lie: yet heuseth two immutable things: But it may be thought that man may lie: that is not impossible, Rom. 3. 4 If God then use two immutable things, much more may man.    

§. 132. Of God's manifesting his goodness to men.  
THe Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  show, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ostendere.  The simple verb signifieth also to show. When God by a vision manifested to Peter, that all sons of creatures were clean, Peter thus expresseth the case, God hath showed me, etc. Act. 10 28. So it is used, Heb. 8. 5.  
But the compound carrieth an emphasis. It signifieth fully, clearly, evidently, to manifest and show a thing. This word is used where it is said of Christ, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He showed them his hands and his feet, Luk. 24. 40. And where Apollo's his convincing of the Jews is thus expressed, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  showing by the Scriptures that jesus was Chri●…, (Act. 18. 28.) That is, evidently demonstrating as much. Thus God's Oath added to his promise, doth most fully, clearly and evidently show and demonstrate the 〈◊〉 of his promise: which is grounded on his counsel, and the immutability thereof. God's counsel is the most immutable thing that can be: but to men it would not have appeared so to be, unless God had clearly manifested as much 〈◊〉 ●…is Oath.  
God will have nothing wanting, on his part, that may help to support our faith. He makes matters tending thereunto, clearer than the Sun.  
His desire is that his promises may attain the end for which they were made.  
What now may we think of those who discern not that which is thus evidently and clearly showed? We have too great cause to judge, that the God of this 〈◊〉 〈◊〉 〈◊〉 the minds of them which believe not, lest the light of the glorious Gospel of Christ, 〈◊〉 is the Image of God, should shine unto them, 2 Cor. 4. 4.   

§. 133. Of Heirs of Promise.  
THe persons, to whom God hath so showed his super-abundant goodness, are here styled the Heirs of Promise.  
They are accounted Heirs, who have such and such a thing by right of inheritance.  
Of the word inherit, and of sundry instructions thence raised. See Chap. 1. v. 14 §. 160.  
Promise is here metonymically taken for the reward promised, as was showed, v. 12. §. 87.  
Abraham, Isaac, and jacob, are styled Heirs of Promise, in reference to the Land 
Who are heirs of the promise.  of Canaan promised, as a Type of the Celestial Canaan, Heb. 11. 9 Here in special are meant the children of Abraham after the Spirit. For the promise that Abraham 〈◊〉 be the Heir of the world, was not made to Abraham, or to his seed through the 〈◊〉, but through the righteousness of ●…aith, Rom. 4. 13. Hereupon it is said to believers, Ye are Abraham's seed, and heirs according to the promise, Gal. 3. 29. All that are justified are styled Heirs, Titus 3. 7. And all that are led by the Spirit, Rom. 8. 14, 17.  
This dignity they have, because they are united to Christ, in which respect they are styled, joint heirs with Christ, Rom. 8. 17. By virtue of that union, they are adopted of God to be his children, (Gal. 4. 5.) and also regenerate, 1 Pet. 1. 3.  
This phrase, Heirs of Promise, implieth an extent and a restraint.  
An extent in relation to Abraham: to show that God's Oath rested not only in 
The extent of this word heirs.  him, but extended itself to all his seed, according to that which the Lord saith, I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee, Gen. 17. 7.  
It implieth also a restraint, in opposition to such as are incredulous and rebellious. They are not accounted heirs of promise, though after the flesh they descend from Abraham.  
Hence may be inferred two general propositions.  

1. The promise of blessing made to Abraham, belongeth to all believers.  
2. None but believers have a right to the promise made to Abraham.   
Concerning the first, God in reference thereunto thus saith, In thy seed shall all 
All believers, heirs.  the Nations of the earth be blessed, Gen. 22. 18. Hereupon saith Peter, The promise is unto you, and to your children, and to all that are a far off, even as many as the Lord 〈◊〉 God shall call, Act. 2. 39 And Paul saith of Gods imputing righteousness unto Abraham, It was not written for his suke alone, that it was imputed to him, but for us also, etc. Rom. 4 23, 24.  
There are two especial grounds hereof.  
One is the constant and unchangeable mind of him that makes the promise, he is always like himself, and showeth like favour to them, who are of like faith, of like disposition, and like conversation.  
The other ground is the fountain and foundation of all God's promises, Jesus Christ, our head and our redeemer. He properly is the true heir of all God's promises. All the promises of God in him, are yea, and in him, Amen. (2 Cor. 1. 20.) that 〈◊〉▪ they are all propounded, ratified and accomplished in him: By reason hereof all that believe in him are coheires with him.  

1. Learn hereby how to take the promises of God's word, even as made to us; to stir us up to rely on God who made them: and to subject ourselves unto his word. The like power and benefit of God's promises resteth in this particular application of them. Admirable is the use of faith in this case. It will settle the soul of a believer on God's promises, made in former times, as steadfastly as if in particular they had been directed to him by name.  
2. This meets with an objection against the certainty of a particular man's faith. Many granting that the promises of God are sure in themselves, deny that thereupon they may be sure of the benefit of them, because they are not particularly directed to them by name. But if that promise which was made to Abraham, were intended to all heirs of promise, th●…y that are of the faith of Abraham, have as good right thereto, as if the promise had been directed to them by name.    

§. 134. Of the benefit of Gods promise restrained to heirs of promise.  
THe other general proposition inferred from this phrase, heirs of promise, is this, 
None but believers are heirs.  None but believers have a right to the promise made to Abraham. This the Apostle cleareth, by excluding such as are not of the faith of Abraham, and are not 〈◊〉 seed after the Spirit, in these words, They are not all Israel, which are of Israel: ●…ither beca●…e they are the seed o●… Abraham, a●… they all children, etc. On this ground be thus concludeth, The children of the promise, are counted for the seed, Rom. 9 6, 7, 8. And again thus, They which are of the faith, the same are the children of Abraham, and blessed with faithful Abraham. Gal. 3. 7, 9  
They who believe not, despise the counsel of God, Luk. 7. 32.  
This is set forth to the full, Act. 13. 45, 46.  


1. This strips the Jews of all vain confidence in their external pedigree. Because 
The vain confidence of Jews.  they had Abraham to their Father, they imagined that the promises made to Abraham belonged ●…nto them. john the Baptist expressly noteth this their vain confidence, Matth. 3. 9 So doth Christ, john 8. 33, 39  
In that they were not heirs of promise, their confidence was built upon a sandy foundation. The like may be said of hypocrites, of loose and carnal Gospellen, of ignorant and profane persons, and of all, who want that grace which she w●…s 〈◊〉 to be heirs of promise: Namely a true, justifying, sanctifying faith. They who look for benefit of the promise, must first prove themselves to be heirs of promise.   
2. This doth highly commend the grace and favour of God, to those who are the heirs of promise. The more rare a grace is, the more rare it is: that is, the less common it is, and in that respect rare, the more admirable it is, and the more highly to be prized, and in that respect also rare. The consideration hereof should fill the hearts of those, who have evidence that they are heirs of promise, with an holy admiration, and move them to say as judas did, Lord, how is it, that th●… wilt manife●… thyself unto us, and not unto the world? Joh. 14 22. And thereupon to have our hearts the more enlarged unto greater thankfulness. On such a ground did Christ give thanks to his Father, Matth. 11. 25.    

§. 135. Of the immutability of God's counsel.  
THat which the Lord was pleased clearly to manifest to the heirs of promise, is here said to be, The immutability of his counsel.  
The Greek noun translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  counsel, is derived from a verb, that signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to will, (hereof see §. 130) answerably this noun is translated, will, (by the will of God, Act. 13. 36) For God's counsel is his will. That which God willeth is the best counsel that possibly can be. The will of God is the ground of his counsel. Well therefore is th●… Epithet, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  immutability, here attributed unto it.  
The word translated, immutability, is a double compound. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple roo●… signifieth to put, or, to set, Matth. 14 3. Act. 13. 47. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  single compound ●…nifieth, ●…o remove, or translate, Gal. 1 6. Heb. 11. 5. This double compound 〈◊〉 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a privative preposition prefixed signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  immutability, that which 〈◊〉 be altered. It is found only in this and the next verse. It is here so set down, as it carrieth the force of a substantive: Answerably it is so translated, ●…lity.  
The manifestation of the immutability of God's counsel is here brought 〈◊〉, as one end of God's Oath. God swore, that it might evidently appear, that what 〈◊〉 had purposed, determined and promised to Abraham and his seed, should 〈◊〉 be accomplished: there should be, there could be no alteration thereof▪ It was more firm than the Law of the Medes and Persians, which altereth not, Dan. ●…. 13. It is here taken for granted, that God's counsel is inviolable. His Oath was to 
God's counsel immutable.  manifest as much. My counsel shall stand, saith God by his Prophet, Isa. 46. 10. To 〈◊〉 purpose is it said, the counsel of the Lord, that shall stand, Prov. 19 21. Psal. 33. 11.  
The grounds of the immutability of God's counsel arise from God himself: even from the unchangeableness of his essence, the perfection of his wisdom, the infiniteness of his goodness, the absoluteness of his sovereignty, the omnipotency of his power.  
1. God in his essence being unchangeable (Mal. 3. 6.) his counsel also must needs be so. As darkness cannot come out of light, so nor changeable counsel from an immutable nature.  
2. If God's counsel be changed, it must be to the better or worse. To the better it cannot be. For such is the perfection of God's wisdom, as at first he determined matters to the best. To the worse God will not suffer it to be. If he should, it must be because he discerneth not which is better or worse, or careth not which of them fall out, or is forced to suffer the worse to fall out: but none of these can be imagined to be in God.  

1. That God should not be able to discern what is better or worse, cannot stand with the infiniteness of his wisdom and understanding. Such is the perfection of God's wisdom, as he is said, not only to have counsel and wisdom, but also, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by an excellency and property to be understanding, Prov. 8. 14.  
2. That God should not care whether the better or worse fall out, cannot stand with the infiniteness of his goodness. Did the Lord at first so order all things, as when he took a view of them, he saw them all to be very good (Gen. 1. 31.) and is that Sceptre, whereby he still ordereth all things, a Sceptre of righteousness, (Psal. 45. 6.) and can it be thought, that he should not care how things fall out?  
3. That God should be over-swayed with a superior power, and forced to suffer the worse to fall out, cannot stand with the absoluteness of his sovereignty and omnipotency of his power. Our God is in the heavens, he hath done whatsoever he pleased, Psal. 115. 3.    

§. 136. Of Objections against the immutability of God's counsel, Answered.  
1. OBject. God's counsel is free, therefore changeable.  
Answ. I deny the consequence. Freedom and immutability may well stand together. Though freedom be opposed to constraint, yet not to constancy. 
Freedom and immutability may stand together.  Freedom hath relation to the cause: mutability or immutability to the event. God's counsel is most free in the cause: but in the event, immutable. If it be said, that that which is freely done, may be ordered this way or that way. I deny also this consequence.  
Besides, that which in the beginning might have been ordered this way, or that way, and therein the agent show himself a free agent, being determined, remaineth no more free to be altered.  
2. Object. God is oft said to repent: and that sometimes of bestowing favours, 
How God is said to repent.  Gen. 6. 6. 1 Sam. 15. 11. And sometimes of inflicting judgement, Psal. 106. 45. jer. 26. 3, 13, 19  
Answ. Repentance is not properly attributed to God, but merely by way of resemblance: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the manner of man. When men see cause to alter, that which is done, promised, or threatened, they are said to repent, because they find some reason to alter their former purpose and determination. But that which God altereth about any thing formerly done, promised, or threatened, is according to his first purpose and determination; as when God said to Eli, Thy house, and the house of thy Father shall walk before me for ever: his purpose was to cut off that house for their transgressions, 1 Sam. 2. 30. And when God said of Nineveh, yet forty days, and Nineveh shall be over thrown; his purpose was to spare Nineveh, upon their repentance, jon. 3. 4, etc. In those mutable sentences, God changed not his secret 
Mutavit sententiam non consilium.  counsel, but his revealed word. God's purpose of casting off Eli's house, and sparing Nineveh, was immutable: and manifested by the event. The promise of showing mercy to Eli's house, and the threatening of vengeance against Nineveh, was a means to accomplish that determined counsel of God: in that by the promise of mercy, the sins of Eli, and of his Sons were so aggravated, as they made themselves unworthy of that favour: and by the threatening of vengeance, Nineveh was brought to repentance.  
3. Object. Though the secret counsel of God be immutable, yet the alteration of Gods revealed will argueth changeableness.  
Answ. No such thing; but rather contrary: for those and such like promises and 
God's promises and threatenings have their limitations.  threatenings, had their secret & concealed limitations, according to which they were to be performed. The limitation of the promise was, If they to whom it was made should walk in the ways of the Lord. Such a limitation was expressed in the promise to jereboam, 1 King 11. 38. which, because it was not observed, the promise was not performed, and yet God's truth therein, yea, and thereby, accomplished. Put this into syllogistical form, and it will be the better discerned, thus.  
If the house of Eli for ever remain upright, it shall for ever abide before me.  
But it hath not remained upright, therefore it shall not abide before me.  
So on the other side, the limitation of Gods threatening against Nineveh was, unless they repent. Such a limitation is expressed in Gods threatening against 〈◊〉, Gen. 20. 3, 7. Read a pregnant place to show the limitation of God's promises and threatenings, jer. 18. 7, etc.  
4. Object. God's word hath been altered in plain, simple declarations, where no such limitation is intended: The word being neither promise nor threats, but a narration of an event: as where God said concerning Behadad, Thou mayst certainly recover, and yet he died, 2 King 8. 10. and concerning Hezekiah, Thou shalt die, and yet he recovered, 2 King 20. 1.  
Answ. God's word, in these and such like places, was uttered, not of the event, 
God's word in reference to secondary causes.  but of the natural and ordinary course of secondary causes. In regard hereof, Hezekiah could not have recovered, unless God had against the course of these causes restored his life. And Benhadad might have recovered, if Hazael had not trayt●…rously with a murderous hand, stifled him. God's word then rightly understood was true: but the event had reference to God's secret purpose: for the effecting whereof Gods word uttered in another sense, was an especial means. For God's declaration of Hezekiahs' desperate disease, made Hezekiah pray the more earnestly: and his declaration of Benhadad's possibility to recover, moved Hazaell to murd●…r him.  
5. Object. Divine attributes have been altered. He took his mercy from Sa●…l, 2 Sam. 3. 13. His anger endureth but a moment, Psal. 30. 5.  
Answ. In these and other like places the causes are put for the effects: mercy and anger for the effects that follow from them. The altering of those effects, argued an alteration in men, that they continued not to be such as they were before: but constancy in Gods dealing with them, according to their carriage towards him.   

§. 137. Of useful instructions arising from the immutability of God's counsel.  
1. THe foresaid immutability of God's counsel putteth a difference betwixt the 
Creatures variable.  Creator and creatures: these are changeable, as in their nature, so in their counsels. It is said of the most steadfast of God's creatures, he charged his Angels with folly, Job. 4. 18.  
Object. Good Angels never altered their counsels, nor will glorified Saints in heaven alter theirs.  
Answ. That is not simply in the immutability of their counsel, (instance the evil Angels that fell, and Adam in his entire estate) but in the assisting grace of God: So as their immutability in regard of the event is an evidence of God's immutability: for it cometh from God. See more hereof, in The guide to go to G●…, or explanation of the Lords Prayer. §. 227.  
2. This gives just matter of humiliation and cause of complaint, in regard of that 〈◊〉 which Adam through variableness brought upon himself and his posterity: For 〈◊〉 is now variable and inconstant in all his ways. Variableness in religion, ●…d piety is of all the most grievous. Prophets much complain hereof, Isa. 1. 21, 11. jer. 2. 11, 13. So the Apostles, Gal. 1. 6. and 3. 1. 2 Pet. 2. 1, 21. Many in cor days, who in their youth and former years showed great zeal and forwardness, ●…re since changed their counsel. This variableness is also blame-worthy in reference to our dealing with men.  
3. This is one special point, wherein we ought to be followers of God, namely, ●…utability in our good counsels and purposes. We must be steadfast and unmovea●…, (1 Cor. 15. 58.) and continue in the faith grounded and settled, etc. Col. 1. 23.  
That our counsels may remain immutable, they must be surely, and sound ●…ounded on a good foundation, which is Gods revealed will. We may not be 
Diu deliberandum quod semel statuendum.  〈◊〉, and over-sudden in our counsels. Wise Statesmen will long consult upon that which they inviolably decree.  
Wherein our unchangableness must be manifested, See, the Guide to go to God §. 228.  
4. God's immutability is a good ground of submission to the manifestation thereof. It is impossible that God's counsel be altered: It is therefore in vain to struggle against it: but to yield unto it, is to make a virtue of necessity.  
5. This is a point of singular consolation to such as have evidence of God's eternal counsel concerning their salvation: they may be assured hereupon that they shall attain thereunto. Sanctifying graces do give unto us assured evidence of that good counsel of God, 1 Cor. 1. 7, 8, 9 Phil. 1. 6.  
Of God's immutability in general. See the Guide to go to God, §. 226, 227, 228.   

§. 138. Of God's oath a kind of Suretyship.  
THe means whereby God manifested the immutability of his counsel, is thus set down, confirmed it by an oath. The particle IT is not in the Greek.  
The verb translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  confirmed, is derived from an adjective that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  middle, as Matth. 18. ●…, 20. Thence a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  substantive that signifieth a Media●…: one that standeth as it were in the midst betwixt two at variance. In this respect it is said, that a Mediator is not of one, (Gal. 3. 20.) There must be different persons, and they also dissenting; where properly there needs a Mediator. Thus this word is oft attributed to Christ, the Mediator betwixt God and man, as 1 Tim. 2. 5. Heb. 8. 6. and 9 15. and 12. 24. Hence 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpono me.  the verb here used is derived. It is interpreted by some, 
d Interposuit. Vulg. Lat. Fideiusset. Beza.  he interposed: by others, he undertook as a surety. Our former English, thus, he bound himself.  
This word implieth, that the promise which God confirmed was that which he made in, and thorough the mediation of Jesus Christ; and on that ground was God the more willing to bind himself by oath. For all the goodness that God showed to man since his fall, was in and thorough the mediation of Jesus Christ.  
Of God's respect to man, in binding himself by oath, see v. 13. §. 97, etc.   

§. 139. Of God's condescending for man's sake.  Heb. 6. 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, etc. 
AN especial end of God's willingness to bind himself by oath, and thereby to show the immutability of his counsel, is to settle and quiet men's souls in his promise. This conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  THAT, whereby this verse is inferred on the former, manifesteth as much. By this it appears, that it is for man's sake, and for man's good that God thus bindeth himself.  
At this confirms God's tender respect to man, (whereof see §. 131.) So it should stir us up to the more thankfulness; and move us the rather to make the right use of that which God so aims at for our good: which is steadfastly to believe his word.  
Of this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  immutable, see §. 135.  
The two things here said to be immutable, are God's promise, and God's 〈◊〉. Both these are expressly set down, v. 13. The other verses following that, are 〈◊〉 explanation, and confirmation of God's promise and oath.  
This word of number 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  TWO, is not here to be taken, exclusively, as if there were no other things of God immutable, (of other immutable things, see The 〈◊〉 to go to God, §. 227.) but because those two are especially pertinent to the point in hand.  
In that the Apostle expressly mentioneth two immutable things, he plainly confirmeth that which he intended under this comparative, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more abundantly: namely, that God did more than needed (as is showed, §. 131.) For one would think, that one immutable thing were sufficient to settle a man's mind. If God were well known, indeed it were sufficient. But God well knows us, and therefore in tender respect of us and our weakness, he thinks not one sufficient, but adds another thereunto, and that a stronger: namely, his oath to his promise. This he 〈◊〉 for our sakes, as was showed before. See more hereof, §. 131.   

§. 140. Of the immutability of God's oath and promise.  
THe two things here intended, show that both God's oath, and also his single promise are immutable. We heard before of the immutability of his coun●…ll, §. 135. This phrase, The Lord hath sworn and will not repent, (Psal. 110. ●….) 
God's oath immutable. See Chap. 4. v. 3. Sect. 26.  proveth the immutability of his oath. Not to repent is to remain immutable. To like purpose tendeth this phrase, The Lord hath sworn in truth, He will not turn 〈◊〉 it, Psal. 132. 11. And this, I have sworn by myself, the word is gone out of my 〈◊〉 righteousness, and shall not return, Isa. 45. 23. Of God's single word, it is thus said, God is not a man that he should lie, neither the son of man, that he should repent: ●…th be 
Gods promise immutable.  said, and shall he not do it? or hath he spoken, and shall he not make it good? Numb. 23. 19, 20. My words shall not pass away, saith Christ, Mark. 13. 31. In this respect, i●… is said, Faithful is he that promised, Heb. 10. 23.  
By just and necessary consequence we may hence infer, that whatsoever proceedeth from the mouth of God, is unchangeable: and that upon the same grounds upon which his counsel was proved to be immutable, §. 135.  


1. A strong motive, this is to stir us up without wavering to believe, this is the 
Motive to believe.  end why God addeth one immutable thing to another.  
This therefore is seriously and frequently to be meditated on. Nothing is of such force to remove all manner of doubts as this. There are many doubts, which use to arise partly from our own inward corruptions, and partly from Satan's injections. Sometimes doubts arise from the exceeding greatness of the things promised: sometimes from seeming difficulties: sometimes from oppositions, lets, and in●…mbrances; sometimes from our own unworthiness. But if God's word and oath be immutable, who can imagine that it shall not stand. Put these two immu●…able things into one scale, and all manner of doubts into the other, and you shall 〈◊〉 that the former will infinitely weigh down the latter.   

2. A good precedent this is to make us unchangeable in our promises and oaths. For this end we ought well to ponder what we promise and swear, Psal. 119. 106.  
Rashness in this kind oft causeth repentance, 1 Sam. 25. 22, 33. See v. 13. §. 100     

§. 141. Of impossibility in reference to God.  
THe immutability of the two foresaid things, is amplified by the impossibility of altering them: which is thus expressed, In which it was impossible for God t●… 〈◊〉.  
This relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in which, is of the plural number: and hath reference to the two intended things, Gods promise and God's oath. These are the things which are impossible to be altered.  
Of the derivation and divers acception of this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  impossible, see §. 38. It is here taken in the most proper, simple, and absolute sense that can be. Nothing can be more impossible, then that which is here set down, namely for God to 〈◊〉.  
Quest. Can omnipotency stand with impossibility in any thing?  
Answ. Yea in such things as imply impotency: or which proceed from impo●…y: as lying doth. Omnipotency is a cause of such an impossibility.  
Object. The notation of this word omnipotent, or almighty, implieth an ability to anything.  
Answ.  

1. An infallible conclusion doth not necessarily follow from the notation of a word.  
2. The foresaid notation is but from part of the word: even from this general particle ALL. But the word, omnipotent, or almighty is a compound, and affordeth a double notation: one from the general particle, ALL: the other from the word of power or might. Join both together, and the notation may well stand. For it showeth that he that is Omnipotent, or Almighty can do whatsoever requireth power for the effecting thereof. But those things which arise from impotency, may not be brought within the compass of Omnipotency. It may well be said of them without impeachment of God's Omnipotency, God cannot do them: It is impossible that he should do them.   
Sundry of those things which God cannot do, are distinctly noted in the Guide to goto God, §. 210.   

§. 142. Of lying as it is impossible to God.  
THe verb translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to lie, is of the passive voice: but is of a natural signification. It is derived from an active, which signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to deceive▪ or to frustrate, fail●…, and disappoint. So as to lie is to utter a thing with a mind to deceive. The 
c Menti●…i est contra mentem ire.  latin word, according to the notation thereof, signifieth to go, or to speak, against ones mind. To utter an untruth is not simply to lie: at least if a man be persuaded that that which he uttereth, is a truth: but to utter a thing against conscience, and with a mind to deceive is a plain lie. Thus Ananias and Sapphira lied, Act. 5. 3, 4.  
That which is so uttered is styled 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 7.  a lie, joh. 8. 44. And he that uttereth it 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. ●…. 44.  a liar, Rev. 2. 2. The titles of such as deal falsely and deceitfully are compounded therewith: as a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  false brother, Gal. 2. 4. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A false Apostle, 2 Cor. 11. 13. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A false teacher, 2 Pet. 2. 1. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A false speaker, 1 Tim. 4. 2. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A false witness, Matth. 26. 60. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A false Prophet, Matth. 7. 15. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A false Christ, Matth. 24. 24. 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A thing falsely called, 1 Tim. 6. 20. That which is here intended to be impossible for God, is to fail in performing his promise: especially that which is confirmed by oath.  
We shall not hear need to speak of that which God confirmeth by oath: for it was showed (§. 140.) that God's oath is inviolable: and it will by necessary consequence follow, that if it be impossible that God should fail in any word at all, It would much more be impossible, that he should fail in that which he confirmeth by oath.  
For the general, that God cannot in any case lie, or fail of his word, is evident by an Epithet attributed to him, which we thus translate, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that cannot lie, Titus 1. 2. It intends as much as this phrase, It is impossible for him to lie. The foresaid Epithet is compounded with 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a privative preposition, that implieth an utter privation of such a thing: and that there is no inclination thereunto. As God is light and in him is no darkness, (1 John 1. 5.) so he is truth, and in him there can be no lie. The strength of Israel will not lie, 1 Sam. 15. 29. herein is made a difference betwixt God and man, God is not a man, that he should lie, Num. 23. 19 For God to lie, were to deny himself: but God cannot deny himself, 2 Tim. 2. 13.  
God's truth is infinitely perfect: it admits no variableness, neither shadow of turning, Jam. 1. 17. Yea, God's truth is essential to him, so as his essence may as soon be brought to nothing, as his truth to a lie.   

§. 143. Of inferences from the impossibility of God to lie.  

1. THe impossibility of God to lie is a great aggravation of the heinousness of 
heinousness of unbelief.  unbelief. For he that believeth not God, hath made him a liar, (1 Joh. 5. 10.) which is in effect to make God no God. This is the rather to be noted, to stir up in us a diligent watchfulness against this sin, which many account no sin, but a mere infirmity. See more hereof, v. 13. §. 100  
2. This is a strong motive to believe: a greater cannot be given: for as there is 
Motive to believe.  no will, so neither power in God to lie. Men who are conscionable and faithful in keeping their word and promise are believed: yet being men, they are subject to lie, Rom. 3. 4. How much more should God be believed, who cannot possibly lie. If God cannot lie, what promise, what threatening of his, shall not be accomplished?  
3. This should make Ministers who stand in God's room, and speak in God's name, 
Ministers must be sure of the truth they preach.  to be sure of the truth of that which they deliver for God's word, else they make God a liar, for their word is taken for Gods, Col. 2. 13. They are Gods Ambassadors. An Ambassadors failing is counted his Masters failing. Therefore the Apostle useth this asseveration, I say the truth in Christ, I lie not, my conscience also bearing we witness in the Holy Ghost, Rom. 9 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 God's name, Jer. 14. 14. For preventing this we must hold close to God's word.  
4. Though we cannot attain to such an high pitch of truth, yet every one ought 
Heinorsness of lying.  to endeavour to be like God herein, namely in avoiding lying. Lying is a sin ●…beseeming any man: but most unbeseeming a professor of the true religion.   
General arguments against lying are these.  

1. Lying is condemned by those, who were led by no other light then the light of nature: as Philosophers, Orators, Poets. Saint Paul quoteth a verse out of 〈◊〉 〈◊〉, whereby the Cretians were condemned for their frequent lying, Titus 1. 12. To 〈◊〉 them the more for this vice, to lie, was in a proverbial speech said, to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉, or play the Cretians.  
2. Every man's conscience condemns lying. If one be not impudent, he will blush when he tells a lie: and infinite shifts are ordinarily made to cloak a lie: which show that he is ashamed thereof, and that his conscience checketh him for it.  
3. No man can endure to be accounted a liar. No word more provoketh rage than this, Thou liest. It is the cause of many duels.  
4. Lying overthrows all society. For what man knoweth the things of a man, 1 Cor. 1. 11. A man's purposes must be made known: and speech is the best means thereof. If his speech be deceitful, how shall his mind be made known? If not, what commerce can there be with him and others?  
5. A man taken tripping herein, will be suspected in all his words and actions. He that is not true in his words can hardly be thought to deal honestly in his deeds.   
Arguments against lying in professors of the Christian religion are these.  

1. Lying is expressly forbidden in God's word, Leu. 19 11. Eph. 4. 25. 〈◊〉. 3. 9 Thus it is against the rule of Christians.  
2. It is against knowledge and conscience. For a liar doth deceitfully utter for truth, that which he knoweth to be false.  
3. It is a filthy rag of the old man, and one of the most disgraceful; and therefore first set down in the particular exemplification of those filthy rags, Eph. 4. 22, 25.  
4. It is most directly opposite to God, who is truth itself: and concerning whom we heard that it was impossible that he should lie.  
5. Nothing makes men more like the devil, for he is a liar and the father 〈◊〉, Joh. 8. 44. A lying spirit is a diabolical spirit. A liar carrieth the image of the devil, and doth the work of the devil, and therein shows himself a child of the devil.  
6. As a lie is hateful to God, so it makes the practisers thereof abomin●…ble, Prov. 6. 16, 17. and 12. 22.  
7. Lying causeth heavy vengeance. In general it is said, The Lord will 〈◊〉 them that speak lies, Psal. 5. 6. In particular both temporal and eternal judgements are threatened against such. Temporal, Host 4. 2, etc. Eternal, by excluding from heaven, Rev. 21. 27. And by thrusting into Hell, Rev. 21. 8. Memorable was the judgement on Gehazi, 2 King. 5. 27. And on Ananias and 〈◊〉, Act. 5. 5, 10.    

§. 144. Of comfort arising from faith in God's promise.  
THe end of the two immutable things which God used, is thus expressed. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That we might have, etc. These words in general declare that it was for our good, 〈◊〉 God so far condescended; as was showed, v. 17. §. 131.  
The particular good aimed at therein, is in these words, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A strong consolati●….  
Of the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb whence this Noun, consolation, is derived, see chap. 3. v. 13. §. 143.  
Among other acceptions, the verb, from whence this noun is derived, signifieth to comfort, Col. 4. 8. Hereupon the Holy Ghost who is the original cause of all 〈◊〉 sound comfort, is styled 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the comforter.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word of my Text, is sometimes translated, exhortation, Heb. 13. 22. and sometimes consolation, Luk. 2. 25. So it is here taken.  
The consolation here meant, is such as ariseth from a true, sound, steadfast faith: so as God added to his promise his oath, that we might more steadfastly believe his promise: and in believing the same, receive comfort to our souls. Metonymically the effect is put for the cause: comfort for faith, which worketh it.  
Hence it is evident that Credence given to God's promise, bringeth great comfort to the soul: Hereupon saith the Psalmist, Remember thy word unto thy servant, upon which thou hast caused me to hope; He means God's word of promise; and thence inferneth, this is my comfort in my affliction, Psal. 119. 49, 50. David himself gives a good evidence hereof: For when he was brought into the greatest strait that ever he was in, he encouraged himself in the Lord his God (1 Sam. 30. 6) that is, call to mind the promise, that God made to him, his soul was quieted and comforted. Such is the comfort and confidence which ariseth from faith in God's promises, as it maketh true believers to cast their burden and care upon the Lord, (Psal. 55. 22. 1 Pet. 5 7.) and to lay themselves down in peace and sleep quietly, Psal 4. 8.  
A believer is freed from all undue fears, doubts, surmises, and such like passions 
Faith freeth from fear.  as most trouble and disquiet the soul: so as a man must needs be much comforted therein. That which the Apostle saith of love, may fitly be applied to faith, 1 john. 4. 18. There is no fear in faith, but perfect faith casteth out fear. Christ opposeth 〈◊〉 and saith, where he saith, why are ye fearful, O ye of little faith? Matth. 8. 26. Comfort being the effect of faith in God's promises, should stir us up to labour for saith: and it should provoke us to yield all due credence to the promises of God, both in respect of God's honour, whose truth is sealed up thereby (john 3. 33.) and also in respect of the peace and comfort of our own souls. Well weigh how sweet a thing true found comfort is: yea, and how needful, in regard of the many assaults, troubles, and vexations, whereunto we are subject. They who are troubled in mind and disquieted in conscience, and thereupon want this comfort, have it in high account, and earnestly desire it: for the benefit of a good thing is commonly better discerned by the want, then by the fruition of it. Behold here the only means to 〈◊〉 comfort in all estates, namely, faith in God's promises. Wherefore carefully use this means. All other means are but as shadows without substance; or as dew, which is soon dried up with the sun. Wherefore believe in the Lord your God, so shall you be established; believe his Prophets, so shall you prosper, 2 Cron. 20. 20.   

§. 145. Of strong Comfort.  
THe forementioned comfort is much illustrated by this Epithet, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strong, Of the notation and emphasis of this Epithet, see Chap. 5. v. 7. §. 37. It is here opposed to that which is weak and wavering, and full of doubts and fears. Hereby then is showed, that God would have our comfort to be steady; like the shining of the sun in a fair bright day: and not in a cloudy, gloomy day, when it may for a while shine forth, and then presently be obscured. Paul's comfort was a strong and steady comfort: for he saith, our consolation aboundeth by Christ, 2 Cor. 1. 5. And again, I am filled with comfort, 2 Cor. 7. 4. In this respect he styleth it, everlasting consolation, 2 Thes. 2. 16.  
Strong comfort doth much commend the means which God hath afforded for 
Strong consolation very useful.  that purpose: And it is exceeding useful against the many, fierce and strong temptations which will much impair our comfort unless it be strong. A foundation 〈◊〉 on the Sand will soon fail, when the rain falls, and the floods arise, and the 〈◊〉 blow and beat upon the house that is built on that foundation, Matth. 7. 26, ●…7. There will arise doubts and fears from the flesh: Satan also will add his 〈◊〉 and blusterings, and will do what lieth in him, to bereave us of all comfort. It is therefore requisite, that our comfort be strong and steadfast: and that we be as a 〈◊〉 rooted, and a well grounded Oak which stands steady against all storms.  

1. Let us not be content either with seeming or small comforts: lest we be 〈◊〉 those, who dream that they eat, but when they awake, their soul is empty, etc. Isa. ●…9. ●…. Such are many who have been long trained up in Christ's School, and lived under the Ministry of the word, by which Gods promises have been tendered unto them, and the infallible truth of those promises demonstrated, and yet remain as weak and wavering, as full of doubts and fears, as at the beginning. How can such be though●… to be of the Kingdom of God? the things of that Kingdom, though they be 〈◊〉 in their beginning, yet will grow to an admirable greatness, Matth. 13. 31. etc.  
2. For our parts let us do our best for attaining that which God would 〈◊〉 〈◊〉 attain to, and for which God affordeth us immutable things: namely, strong ●…lation. This may be attained by a diligent exercising ourselves in God's word publicly and privately: by a careful observing his promises, and by a due ●…deration of God's faithfulness and immutability.    

§. 146. Of flying for refuge to God's promise.  
THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath, are thus described, Who have fled 〈◊〉 ●…fuge to lay hold upon the hope set before us.  
This phrase, fled for refuge is the interpretation of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one Greek word: which is a compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to fly, Matth. 2. 13. This compound is only twice used in the New Testament: here, and Acts 14. 6. It carry●…th emphasis, and that in a double respect.  

1. As it intendeth safety, and is translated, fly for refuge.  
2. As it intendeth diligence and speed, and may be translated, fly with speed.   
In the former sense it showeth, that they reap strong comfort from God's promise, who make it their refuge. They who fled to the City of refuge, there rested quiet 
City of refuge.  and secure; and feared not what their adversary could do against them, Num. 35. 12, 15. In this respect David oft styleth God, his hiding place, Psal. 32. 7. and 119. 114.  
This will be a means to root out all confidence in ourselves, or other creatures, and rest on God alone and his word. For he that fled to the City of refuge, there abode, and went not out of it, Num. 35. 25, 26.  

1. This excludes all proud, self-conceited justiciaries from strong consolation.  
2. This teacheth us to acquaint ourselves with our own guilt and emp●…inesse, that thereby we may be moved to fly for refuge to God's word. Till we see that, we shall never do this.    

§. 147. Of diligence in attaining the hope set before us.  
AS the foresaid 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound implies diligence and speed, it is a metaphor taken from runners in a race, who use to put on with all the speed they can. This sense seems to be the more pertinent in this place, because the words following have reference thereunto. For  

1. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To lay hold, hath reference to a prize, for which runners in a race, make the more speed.  
2. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hope, here mentioned, is that prize.  
3. This word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  set before, useth to be spoken of runners in a race, before whom the prize is set, Heb. 12. 1.  
4. There is mention made of a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  forerunner, v. 20.  
●…. Our old English translation have reference hereunto: for thus they translate it, Which have fled to hold sast the hope laid before us. In this sense do most Expositors 〈◊〉 take this word.   
Thus the word implieth, that diligence must be used for attaining that which is 〈◊〉 for; hereof see Chap. 4▪ v. 11. §. 64.  
The Greek word here translated, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to lay hold upon, is the same that is used, Chap. 4▪ v. 14. §. 86. and there translated, holdfast. As there, so here, it imply●… perseverance in our Christian course, till we have attained to the end thereof. Of perseverance, see Chap. 3. v. 6. §. 68  
Hope is here taken metonymically for the thing hoped for: as promise for the thing promised, v. 12. §. 87. That which was hoped for, is the very same as was promised, even eternal life. For this is the reward, that is here said to be set before us.   

§. 148. Of heaven a believers hope.  
THat which before the Apostle termed the promise, he here styleth the hope; to show the mutual correspondency betwixt God's promise, and man's hope. What God promiseth man hopeth for: and man cannot in faith hope for any thing, but that which God hath promised. See more hereof in The Whole Armour of God, Treat. ●…. Part 7. §. 3. Of Hope, on Ephes. 6. 17.  
If it be demanded, what that hope is which is set before us. A ready answer may be gathered out of the two next verses: which show that it is heaven itself, and the glory thereof which is hoped for.  
Heavenly glory is that which true believers hope for. Hereupon their hope is 
See v. 20. Sect▪ 157.  〈◊〉, the hope of the glory of God, (Rom. 5. 2.) namely, that glory which with God they shall enjoy in heaven. It is also styled the hope of salvation, (1 Thes. 5. 8.) and the hope of eternal life, Titus 3. 7. It is in this respect called, The hope which is laid up for us in Heaven, Col. 1. 5. And that blessed hope (Titus 2. 13.) an hope that maketh us blessed. And the hope which shall be gladness, Prov. 10. 28.  


1. Herein is manifested a main difference betwixt the hope of them that are regenerate, 
Hope of worldings.  and them who remain in their natural estate. The utmost of the hope of these men, is within the compass of this world. Hereupon their hope is said to per●…, Prov. 11. 7. For the promises of things to come belong not to them.  
Besides they want the eyes of faith, whereby things invisible are seen, Heb. 11. 27. They walk by sense.   
2. Herein further is manifested the ground of a believers boldness. The righte●… 
Hope of heaven makes bold.  are bold as a Lion, Prov. 28. 1. He is bold in peace and trouble, in safety and danger, in life and death; And well may he be so, by reason of the hope that is s●…t before him. Hereupon the righteous hath hope in his death, Prov. 14. 32. This is that hope whereof in a proverbial speech it is said, Were it not for hope the heart would break. This prov●…rb holdeth most true in the hope that here we speak of: the hope of eternal life. If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19    

§. 149. Of setting reward before us.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…et before, is the interpretation of one Greek participle: the root whereof signifi●…th 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be set, Phil. 1. 17. The compound is only used in this Epistle, and that three times: here and Chap. 12. 1, 2. It implieth a setting a thing before us, as for direction (Heb. 12. 1.) to show how we should attain it. so also for imitation, to stir us up t●… use our best endeavour for attaining it.  
It is set before us by God himself in his word: We may therefore have our eye 
Reward may be aimed at▪  upon this hope, namely upon that reward which is promised, and thereupon we may well hope for it. As God hath set it before us; so may we set it before ourselves: and thereby be encouraged to hold out in our Christian course. It is said of Christ, that for the joy which was set before him, he endured the Cross, Heb. 12. 2. If Christ used this means to encourage him to endure the Cross, much more may we by this means encourage ourselves to do and endure whatsoever God shall call us unto. Yea, I may add that we must have our eye on that that is set before us. For be that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11. 6. Thus Abraham looked for an 〈◊〉 City: and Moses had 〈◊〉 unto the recompense of the reward, Heb. 11. 10, 26. With this doth the Apostle thus persuade Christians to hold out under all their pressures, our light affliction which is but for a moment, worketh for us a far more exceeding 〈◊〉 eternal weight of glory, 2 Cor. 4. 17.  

1. The weakness of our flesh, needeth this support. The spirit may be willing, when the flesh is weak, Matth. 26. 41.  
2. The difficulty of our task, for doing and suffering what we are bound 〈◊〉, requires such an encouragement: because straight is the gate, and narrow is the way which leadeth unto life, Matth 7. 14.  
3. The imperfection of the sanctification of the best, while here they are in this world, needeth such an help. For we know in part, (1 Cor. 13. 9) and of all other graces, we have but a part. If we were now as Adam in his innocency was, 〈◊〉 glorified Saints now are, we should need no such means.  
4. Reward, especially the hope here spoken of, namely, of eternal life, i●… the end of our practice, (Rom. 6. 22.) and of our faith, (1 Pet. 1. 9) Therefore we may have our eye fixed on it.  
5. God having promised that which we hope for, we may well set it before us For whatsoever good thing any man doth, the same shall he receive of the Lord, ●…ans 6. 8. and in due season we shall reap, Gal. 6. 9  
6. None condemns this point of prudence in temporal things. Who 〈◊〉 the h●…sband man, for sowing bountifully, that he may reap bountifully, ●… Cor. 9 6. It is by way of commendation said, The husband man waiteth for the precious 〈◊〉 of the earth, James 5. 7. He that striveth for a mastery, doth it to obtain a 〈◊〉 Crown, 1 Cor. 9 25. All Tradesmen, Merchants, Mariners, Soldiers, and ot●…ers, have that which they hope for in their eye.   
1. Object. It is a mercenary disposition, and the part of an hireling to do 〈◊〉 for reward.  
Answ. Not unless they do it wholly and only for reward: or at least, principally, according to this proverb, No penny, no Pater Noster.  
2 Object. This argues self-love.  
Answ. Indeed the eyeing of such a reward argues a spiritual self-love: but this is very commendable, as is showed, in Domest. Duties on Eph. 5. 29. Treat. 1. §. 58.  
Though this be lawful, yet it admitteth sundry cautions: such as these. 
Cautions about alming at reward.   

1. That the principal ●…nd we aim at in all our endeavours, be Gods will and his glory. We ought so far to aim at this mark, as if our salvation and God's glory should stand in opposition (which never can in a right course) we should with M●…ses wish to be blotted out of the book of life, (Exod. 32. 32.) and with Paul to be separated from Christ, rather than God's glory be dashed. Our aim therefore at ou●… own happiness must be subordinate to God's glory.  
2. That the particular thing which we aim at be such as proceedeth from God's love and favour, and bringeth us into communion with him.  
3. That we aim at a reward, not as a due debt, or matter of merit: but as that which God on his mere grace promiseth.  
4. That the longer we be trained up in Christ's School, we do the more 〈◊〉▪ ourselves with the beauty and excellency of that which God requireth of us, and thereupon to yield unto it, for conscience sake, for the Lords sake, for the lo●…e of goodness itself.    

§. 150. Of Inferences upon doing and enduring for reward s●…ke.  

1. THe foresaid doctrine of having an eye to the hope set before us, is the doctrine 
All reform Church's 〈◊〉 that reward may be a●…med at.  of all reformed Churches, taught by their Preachers in their 〈◊〉, maintained by professors of Divinity in their Chairs, and published in the books that are printed about this point; and yet Papists falsely charge us to deny that Christians should have any respect to reward. The Rhemists in their notes on Heb. 1●…. 26. thus, The Protestants deny that we may, or aught to do good, in respect or for re●…ard 
Bellarm. de iustificat. l. 5. c. 8.  in heaven. And Bellarmin chargeth Calvin to deny that we should do good 〈◊〉 respect to reward. But in those places which he quoteth of Calvin, there is nothing to be found tending to that purpose.  
2. It cannot be denied, but that there are some of this perver seopinion, to deny the truth of grace in them, who are either incited to good by hope of reward, or restrained from evil by fear of future revenge. But this conceit we utterly detest.  
3. The foresaid doctrine giveth evidence of the great indulgency of God towards man, in affording such allurements to incite us unto our duty.  
4. The said doctrine manifesteth the hardness of their hearts, who are no way ●…rought upon: but remain like the Smith's Anvil, which is softened neither with the beating of the Hammer upon it, nor with any oil poured on it. They are like those that Christ complaineth of, who were wrought upon neither by piping nor dan●…ing, Matth. 11. 17.  
5. Let this part of God's indulgency towards us quicken us up to use this help: and thereupon both to take notice of the hope that God hath set before us: and also seriously to meditate on the excellency thereof, and frequently to meditate thereon.    

§. 151. Of the resolution of Heb. 6. 17. 18.  Verse 17. Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an Oath. Verse 18. That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. 
Vers. 17. THe Sum of these two verses is, A declaration of the ends of God's condescension to man.  
Here about we are to observe the inference in this word, wherein: And the substance in the words following.  
The foresaid ends are two,  
One in reference to God himself, v. 17. The other in reference to man, v. 18.  
The former is,  

1. Propounded in this phrase, to show the immutability of his counsel.  
2. It is illustrated by sundry circumstances.   
In the point propounded we may observe  

1. God's Act, thus expressed, to show.  
2. The Object thereof, wherein is set down both the kind of object, counsel: and the stabil●…ty of it, in this word immutability.   
The circumstances of the illustration are four.  

1. The manner of Gods doing what he did, in this word willing.  
2. The measure thereof, more abundantly.  
3. The means whereby he did it, his oath. This is amplified by the validity of it, in this word confirmed.  
4. The men to whom he did it, Heirs of promise.   
Verse 18. The other end which hath reference to man is,  

1. Propounded.  
2. Amplified.   
In the point propounded is set down.  

1. The kind of benefit, consolation.  
2. The quantity of it, strong.  
3. The fruition of it, might have.   
In the amplification is set down the means used on God's part, and the persons for whom. The means are set forth.  

1. By their number, two things.  
2. By their stability: which is, 

1. Expressed in this word immutable,  
2. Confirmed, in this phrase, in which it was impossible for God to li●….     
The persons for whose sake God so far condescended are described  

1. By their Act, who have fled.  
2. By the end of that act, to lay hold upon.  
3. By the prize, the hope.  
4. By the ground thereof, set before us.    

§. 152. Of Observations raised out of Heb. 6. 17, 18.  
Verse 17. 1. GOd conforms himself too man. This I gather out of the Inference, from this word wherein, See §. 130.  
II. God willingly doth what he doth for man. For it is here said, God willing. See §. 130.  
III. God doth more than needs for man's sake. This phrase, more abundantly, 〈◊〉 this word two things (v. 18.) intent as much. See §. 131, 139.  
IV. God clearly manifests his good will to man. The word translated to show, signifieth a clear and full manifestation of a thing. See §. 132.  
V. All believers are Gods heirs.  
VI None but believers are Gods heirs.  
The extent and restraint of this word heirs, prove these two last observations. See §. 133, 134.  
VII. God's promise in the ground of believers inheritance. For they are heirs of promise. See §. 133.  
VIII. God's counsel is immutable. This is here taken for granted. See §. 135.  
IX. God's oath is a suretyship. The word translated, confirmed, intendeth 〈◊〉 much. See §. 138.  
X. Gods promise is immutable.  
XI. God's Oath is immutable. These are the two things that are here said to be immutable. See §. 140.  
XII. Matters of impotency are impossible to God. See §. 141.  
XIII. It is impossible for God to lie. This is here expressly affirmed. See §. 141.  
XIV. Faith in God's promise worketh consolation. For it is God's word believed whereby we come to have comfort. See §. 144.  
XV. God would have our consolation to be steady. This is the meaning of this word, Strong, see §. 145.  
XVI. Believers make God their refuge. They are here said to fly to his promise for refuge. See §. 146.  
XVII. Diligence must be used for obtaining life. The verb translated fled implieth diligence. See §. 147.  
XVIII. God's promise is the ground of man's hope. Hope is here put for that which God hath promised, and man believed. See §. 148.  
XIX. God hath set a prize before us. This is here implied under this phrase, 〈◊〉 before us. See §. 149.  
XX. We may aim at reward. It is reward that is set before us: and it is here mentioned, to move us to have our eye upon it. See §. 149.   

§. 153. Of Hope an anchor of the Soul.  Heb. 6. 19, 20. Which hope we have as an anchor of the soul both sure and steadfast, and which 〈◊〉 into that within the veil. Whither the forerunner is for us entered: even jesus made an High Priest for 〈◊〉 after the order of Melchisedec. 
IN these two verses, the Apostle describeth hope, whereof he made ●…mention in the former verse. Which description is here brought in for two principal ends. One, as a farther argument, to press the main point in hand, namely, perseverance without wavering. The other is a fit transition from his digression to the main matter 〈◊〉 hand, concerning Christ's Priesthood. See §. 161.  
The Apostles argument is taken from that help and means which God affordeth to us, for persevering: which is a safe and sure Anchor.  
Though hope in the former verse were taken metonymically for the thing hoped 〈◊〉; (as was▪ showed, §. 147.) yet here it may properly be taken for that grace, whereby we quietly wait for eternal life.  
The word hope is not expressed in the Greek, but fitly supplied in our English: for the relative which hath reference thereunto.  
Of the description of hope, and of sundry other points about that grace, see The 〈◊〉 Armour of God, Treat 2. Part. 7. §. 3. etc. of Hope on Eph. 6. 17.  
The use of hope is excellently set forth under this metaphor of an Anchor: which 
Hope an Anchor.  〈◊〉 the nature and use of it: that is to keep us steady against all temptations, that we be not tossed up and down, and carried this way and that way, or overwhelmed by them.  
Saints are in this world as ships in the Sea. A Sea is oft very troublesome and dangerous, by reason of great waves, raised by gusts and storms of wind. Thus the Devil and his instruments bring Saints into many troubles and dangers. Now as an Anchor is of great use to hold a ship fast in the midst of storms and tempests, so as it cannot be whirled up and down, this way and that way, nor cast upon Rocks or Sands, but kept steady in the place where the Anchor is cast: so hope is of like use to the soul: it keeps it in the midst of all temptations and troubles, settled and steadfast: so as they cannot remove it from the promise of God, whereon this Anchor is cast: nor split it upon the rocks of presumption, or drive it into the sands of diffidence and despair.  
Hope is here styled the Anchor of the soul, to distinguish it from Iron Anchors, used 
Hope an Anchor of the soul.  for ships. By the soul, is here meant, the spirit of a man, even the regenerate part.  
Hope is a special means to keep the soul safe: and in that respect styled the hope of salvation, 1 Thes. 5. 8. And the helmet of salvation, Eph. 6. 17. It is one part of that spiritual armour whereby the soul is fenced, and whereby it is kept safe from spiritual enemies and assaults, In this regard it is the more excellent in the kind of it, and more necessary for the use of it. Of spiritual armour, and spiritual enemies and assaults, which make much to the amplifying of this. Anchor of the soul, see The whole Armour of God. Treat. 1. Part. 2. §. 4. on Eph. 6. 11. and Part. 3. §. 9 on Ephes. 6 12. and Treat. 2. Part. 8. §. 5. on Ephes. 6. 17.  
By this metaphor the Apostle showeth that hope is of special use to keep the soul 
Hope keep●… safe.  safe in all troubles and trials. They that trust, or hope in the Lord, shall be as Mount Zun, which cannot be removed, but abideth for ever, Psal. 125. 1. Upon David's professing that he put his trust in God, he maketh this inference, I will not fear what flesh can do unto me; Psal. 56. 4. In this respect the Apostle saith, That hope maketh 〈◊〉 ashamed, (Rom. 5. 5.) It doth not disappoint him of that which he expecteth, so as he should be ashamed. In this respect, there is another metaphor, whereunto the Apostle resembleth hope, namely an Helmet, whereof see The whole Armour of God. Treat. ●…. Part. 7. §. 7.  
Hope doth as it were fasten the man, in whom it is, to the promise of God, on whom it is fixed, and to heaven which he hopeth for: as by the Anchor and cable, a ship is fastened to the ground on which the Anchor is cast. Now God's promise is a most firm ground: and heaven is so high, as nor Satan, nor any of his instruments, can come thither to lose it. Hope therefore must needs be of singular use to keep the soul safe.  

1. This giveth proof both of the necessity, and also of the benefit of hope. Of both these, see The whole Armour of God. Treat. 2. Part. 7. §. 9  
2. This also may quicken us up to get and preserve this needful and useful grace. Hereof see The whole Armour of God. Treat. 2. Part. 7. §. 13.  
3. The resemblance of hope to an Anchor affordeth a direction for well using of hope. Hereof also see The whole Armour of God. Treat. ●…. Part. 7. §. 16.    

§. 154. Of the Certainty of Hope.  
THese two Epithets, Sure and steadfast, are so expressed as they may have reference either to the grace itself, which is Hope; or to the Metaphor, whereunto the grace is resembled. For they are all of the same case, gender and number. In sense both references tend to the same issue: for if it be referred to the metaphor, it implieth, that hope is not only like an Anchor, but also like a sure and steadfast Anchor.  
The first 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Epithet translated sure, is a compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Labe facto, eve●…to.  simple verb from whence it is derived signifieth to weaken, or overthrow. The verb is compounded with a privative proposition, and signifieth, to make fast and sure, or to keep safe, Matth. 27. 64, 65, 66. Act. 16. 28. Thence the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adjective here used is derived: which signifieth certain, sure, safe; and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a substantive that signifieth certainty, 〈◊〉 sureness, or safety: Luk. 1. 4. Act. 5. 23. And 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an adverb which signifieth 〈◊〉, surely, safely, Act. 16. 23. Mark. 14. 44.  
This Epithet applied to an Anchor signifieth such an one as abideth fast and 〈◊〉 in the ground, and suffereth not the ship to be carried away, but keepeth it safe.  
Of the other Epithet, translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  steadfast, see Chap. 2. v. 2. §. 11. and chap. 3 v. 6. §. 68  
These two Epithets are joined together with 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a double copulative, (which our English thus expresseth, both sure and steadfast.) To set out more fully and to the life the certainty of hope: according to that which joseph said of Pharach●… two dreams, It is because the thing is established by God, Gen. 41. 32. This then giveth evident proof, that a believers hope is firm and stable. See v. 11. §. 80.  
The former of the foresaid Epithets being sometimes used for safe, and joined 
Christian's safety depends on assurance of hope.  with the other, that signifieth steadfast, giveth us further to understand, that the spiritual safety of a Christian dependeth on the assurance of his hope: as the safety of a ship dependeth on the sureness of the Anchor: For he that wavereth, is like a 〈◊〉 of the Sea, driven with the wind and tossed. Jam. 1. 6. Hereupon the Apostle exhorteth to be steadfast and unmoveable, 1 Cor. 15. 58.  
Satan will not cease to raise storms against us by himself and Ministers: if therefore our Anchor be not sure and steadfast, we shall be exposed to very great danger.  
This should the more incite us to give all diligence to have our hope established. See v. 11. §. 80.   

§. 155. Of entering into that within the veil.  
THe object of hope, or ground whereon the Anchor of the soul is cast, is th●…s described, which entereth into that within the veil. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek noun translated, vail, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth, to Open. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  One compound signifieth to stretch out, Rom. 10, 21. Another 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  to cover. From thence is derived the word, that signifieth a veil. For the use of a veil was to cover (Exod. 40. 21.) or hide a thing.  
The word translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Interius.  that within, is of the comparative degree. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Intus.  The positive signifieth within: and this comparative, inner. Acts 16. 24.  
In this phrase the Apostle alludeth to the Tabernacle or Temple, wherein the most holy place was severed from the other part of the Temple by a Veil, Exod. 26. 33. 2 Chro. 3. 14. That, with in the veil, was the most holy place: which was a type of heaven: hereof see more on Heb. 9 13.  
The hiding of the most holy place with a veil prefigured the invisibility of heaven to us on earth.  
The comparative may be used, either by way of distinction: and that betwixt this and the outward veil, whereby the holy place was divided from the court appertaining thereunto. In reference hereunto, this inner veil is called the sec●… veil, Heb. 9 3. Or else the comparative may set out the inner part. For the no●…, 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Veil, is (a) of the genitive case: as if it were thus translated, the inner part if ●…e 〈◊〉 Thus it setteth out the most holy place, as was noted before.  
Of the emphasis of 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this compound, enter into, see chap. 3. v. 11. §. 116. 〈◊〉 of 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doubling the preposition in the verb, and with the noun, as if it were 〈◊〉 translated, entereth in, into, see chap. 4. v. 11. §. 65.  
Here it implieth the extent of a believers hope, that it cannot rest till it have attained to heaven: and till it be well settled.  
Herein lieth a difference betwixt the Anchor of a ship, and this Anchor of the 〈◊〉. That is cast downwards to the bottom of the water, where the ship is stayed: this is cast as high as heaven itself.   

§. 156. Of hope of things not seen.  
THis part of the description of hope, that it entereth into that within, sheweth that hope is of things not seen. This doth the Apostle expressly prove, Rom. 8. 24. As faith, so hope is the evidence of things not seen, Heb. 11. 1. By hope we look at the things which are not seen, 2 Cor. 4. 18. God hath begotten us again unto a lively 〈◊〉 of an inheritance reserved in heaven, 1 Pet. 1. 3, 4.  
This God hath so ordered to try our patience, Faith, Love, etc. 1 Pet. 1. 7, 8.  

1. Herein lieth a main difference betwixt a Christians hope and sight. This latter is of things visible; The former of things invisible.  
2. Herein lieth a main difference betwixt the hope of true Christians, and mere worldlings, whose hope is only on the things here below, which are visible.  
3. This teacheth us to wait for the things which we hope for. For if we hope for that we see not, then do we with patience wait for it, Rom. 8. 25. It is very requisite that we walt with patience, lest otherwise we sail of the end of our hope.    

§. 157. Of hope of heaven.  
THe mention of the Veil, in this phrase, that within the veil, further showeth that 
See v. 18. Sect. 148.  heaven is the object of a believers hope. The Apostles description of the hope of God's calling, doth evidently demonstrate thus much, Eph. 1. 18. but more clearly doth another Apostle thus set it out, God hath begotten us again, unto a lively hope, to an inheritance incorruptible, etc. 1 Pet. 1. 3, 4. The Apostle therefore joineth these two together, the blessed hope, and the glorious appearing of Christ, Tit. 2. 13. It is hereupon styled, hope of salvation, 1 Thes. 5. 8. An helmet of salvation, Ephes. 6. 17. The Apostle takes this for granted, where he saith, If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19 and in this respect, saith the wiseman, the righteous hath hope in his death, Prov. 14. 32. Heaven is the highest, and chiefest of all God's promises: it is the end of them all. For the purchase hereof Christ came down from heaven.  

1. Herein lieth another difference betwixt the hope of Saints and worldings. The hope of worldlings ariseth no farther than the earth. The hope of Saints ariseth as far as heaven.  
2. Hereby proof may be made of the truth and excellency of a Christians hope. If it be fixed on things below, it's base and false.  
3. In all losses and crosses, let us have an eye to this object of our hope. So long as heaven abides, we need not be over careful. This makes believers think themselves happy, when the world accounts them miserable.    

§. 158. Of Christ's running in our race.  
Verse 20. THe first part of the twentieth verse, is an explanation of the place where a believers hope is fixed, in these words, whither the fore-runr●…r is for us entered.  

1. It is said to be a place 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  entered into, and in that respect passable.  
2. It is entered into by 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a forerunner. Thereupon we may be directed how to enter.  
3. That forerunner is jesus our Saviour: so as we may with the greater confidence follow him.  
4. He did what he did for us. This adds much to the strengthening of our confidence.   
The word translated forerunner, is in this place only used.  
As our English, so the Greek also is a noun compound. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curro. Pr●…t. activ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pret. med. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cursus, 2 Tim. 4. 7.  The simple verb signifieth to run, Matth. 28. 8. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aunt  The preposition with which it is compounded signifieth before, Luk. 14. 4. The verb thus compounded is translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pr●…currit.  outran, Joh. 20. 4. For he that outruns another, runs before him. The word may have reference to such as run in a race: and so outrun others, as they get first to the goal.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word here translated, forerunner, is by other authors put, not only for such as in a race outrun others: but also, for a messenger sent before hand upon a business: or for a scout sent to descry an army: or for a quartermaster, who goeth before hand to prepare quarters for soldiers. And for an harbinger, who is to prepare lodgings for a King's Court in his progress: And for an Herald that declares such a personage to be coming: And for any that prepareth the way before hand: And for a guide that goeth before to direct others. In sundry of these 〈◊〉, 〈◊〉 the Baptist was styled a forerunner. He was as an Herald that declared Christ 〈◊〉 coming: as an Harbinger to make the way plain before Christ's coming, and 〈◊〉 a guide to direct people in the way to Christ, Matth. 3. 1. etc.  
But as this metaphor hath reference to heaven, whither the forerunner here mentioned entered, it is proper to Christ alone. For he is that only one, who through his own merit opened heaven, and first entered into it, and made it passable for 〈◊〉 after him to enter thereinto.  
In general it may, from this metaphor, be inferred,  

1. That Christ was a runner in the Christian race.  
2. That he ran therein before others.   
The first point is evident by the obedience which he performed, and sufferings 
Christ a runner in the Christian race.  which he endured in the days of his flesh.  

1. Christ would run in the same race with others, to sanctify the same unto them. For this is one benefit of all Christ's undertake, that the like thereby are sanctified unto us. Christ suffered himself to be assaulted by Satan, that he might sanctify like assaults to us, if it please God to bring us thereunto. In this respect Christ is said to be 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he that sanctifieth: and believers to be 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they who are sanctified, Heb. 2. 11.  
2. Christ ran in the race wherein we run, to make it the more plain and easy for us. This is an other benefit of Christ's undertake. For Christ, as he met with blocks and encumbrances removed them out of the way; which otherwise would have hindered us.  
3. Christ did this to draw us on more readily and cheerfully to run our 〈◊〉 Company in a work or way, is a great means of encouragement: it puts life and vigour into such as are ready to faint: a tired jade with company, will be drawn on.   
This giveth an evidence of God's goodness to us, who hath provided such an excellent help for that whereunto he calls us. He hath sent his Son from heaven, and set him in the same race, wherein we are to run. This is the rather to be thought on, because, without this help, it is not possible to hold out.   

§. 159. Of Christ's running before us.  
THe second general point, that Christ ran in our race before us, may be taken two ways,  

1. In regard of the absolute perfection, and surpassing excellency of all that he 
Jesus outruns all.  did, he far outstripped all: and thus by an excellency he is styled a fore- 〈◊〉. This is one respect, wherein he may be said to be anointed above his fellows. See Chap. 1. v. 9 §. 123.  
2. In regard of his undertaking, to be a guide and pattern for us to follow him: 
Jesus a Guide to us.  thus is he styled the Captain of our salvation. See Chap. ●…. v. 10. §. 95.   
This much amplifieth the former point of Christ's being a runner in the 〈◊〉 race. For if thereby the way were made more easy, and believer●… drawn on 〈◊〉 〈◊〉 to run their race, much more by this that Christ is a forerunner and a 〈◊〉: such a forerunner as espieth all obstacles, and impediments that lie in the 〈◊〉, and will remove them before we come at them: yea, such a guide as can, and will direct us in the right way: for he is the way, the truth and the life. Therefore 〈◊〉 Apostle contenteth not himself with setting a cloud, that is, a thick multitude of 〈◊〉 running in this race, before us: but adds this forerunner, and bids us in spe●… manner to look unto jesus, Heb. 12. 1, 2.  
Let us therefore look unto Jesus. The Israelites in the wilderness so looked un●… the pillar or cloud that went before them, that when the cloud was taken up in the 〈◊〉, than they journeyed. Whether it was by day, or by night, that the cloud was 〈◊〉 up, they journeyed, or whether it were two days, or a month, or a year, that the 〈◊〉 ●…arried upon the Tabernacle; they abode in their tents and journeyed not, Num. 9 〈◊〉, 22. The Lord jesus our forerunner, was the truth and substance of that pil●…. As then in the wilderness he went before his Church, in that shadow and 〈◊〉: so much more brightly and visibly in the days of his flesh, when he fulfilled 〈◊〉 righteousness, (Matth. 3. 15.) and for righteousness sake endured the cross and 〈◊〉 the shame, Heb. 12. 2. The Lord jesus is set before us, as the object of our saith, and a pattern for our imitation. We must therefore look unto him with the two eyes of our soul, understanding and faith: and follow him with both the 〈◊〉 of our soul, obedience and patience. The Church undertakes thus much in this prayer, and promise, draw me, we will run after thee, Cant. 1. 3. The prayer gives evidence of her understanding and faith. The promise of her obedience. We must look with the foresaid eyes to jesus, that we may receive life, vigour, strength and all needful ability: for of ourselves we are not sufficient to think any thing as of our 〈◊〉, 2 Cor. 3. 5. We must follow Christ that we may be both guided in the right way, and encouraged to go on therein. Thus Paul followed Christ himself, and exhorteth others to follow him as he followed Christ, 1 Cor. 11. 1. For this end we must,  

1. Inquire what way Christ entered into heaven.  
2. Consider what good reason we have, and how great equity there is, that we should follow him: For this end these three points are among others to be duly weighed.   

1. The dignity of his person that is our forerunner.  
2. The perfection of that course which he took. No such pattern was ever set before us. Every Saint had his defects: but Christ did no sin, etc. 1 Pet. 2. 22.  
3. The reward which followeth upon following him, 2 Tim. 2. 11, 12.    

§. 160. Of Christ's entering into heaven for us.  
IT is said of the foresaid forerunner, that he entered thither where our hope is fixed. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word translated entered, is the same that was so translated in the former verse, §. 155. It showeth that Christ attained the end of his race, at which he aimed. This was heaven itself, whereinto we also shall enter, if in our race we follow this our forerunner.  
This act of Christ being premised, immediately before his Priesthood, showeth 
Christ entered into heaven.  that heaven is the place where Christ continueth to exercise his Priesthood.  

1. That was prefigured by the most holy place, Heb. 9 11.  
2. There is the mercy seat or throne of grace, whereon his Father sitteth, Heb. 8. 1.  
3. That is the only place of true happiness.  
4. That was sh●…t against us by our sins: but Christ by his own blood entered in thither, 〈◊〉 obtained eternal redemption for us, Heb. 9 12. See more hereof, Chap. 4. v. 14. §. 84, 85.   
To move us the rather to apply this entering of Chrinst into heaven unto ourselves, 
Christ entered into heaven for us.  the Apostle here expressly saith that he did it for us: So as a main end of Christ's entering into heaven was for our good. As he came down from heaven for our good: so for the same end, he entered into heaven again. Indeed for us, and for our good he did, and endured all that he did and endured. See Chap. 2. v. 9 §. 83.  
In particular he entered into heaven for us.  

1. To prepare places for us, john 14. 2. and 12. 26.  
2. To make continual intercession for us, Rom. 8. 34.  

3. To make us partaker of his own glory, john 17. 24. Rev. 3. 21. 2 〈◊〉. 2. 〈◊〉  
We are utterly unable of ourselves, to enter into heaven, joh. 3. 13. Therefore Christ ascended for us to open a passage for us, and to bring us thither.    

1. This putteth a difference betwixt the ascension of Christ, and of others 〈◊〉 ascend thither. Christ ascended by his own power, and for the good of others. But all others that inter into heaven, entered by virtue of Christ's entering 〈◊〉, and for themselves. This phrase, God hath raised us up together, and made us sit together in heavenly places in Christ jesus, (Eph. 2. 6.) is very emphatical, and 〈◊〉 that we are not only in hope, but indeed entered into heaven in the person of Christ: and that by virtue of our near union with him.  
2. This is a strong motive to believe in Christ. If Christ did all for us: 〈◊〉 〈◊〉 
Believe on him who did all for thee.  not then good reason for us to apply what Christ did and suffered to ourselves? Meditate hereon for strengthening your faith. If we apply not to ourselves 〈◊〉 Christ did, we do not only lose the benefit of all, but also we make void as 〈◊〉 as in us lieth the main end of Christ's entering.  
3. From the particular we may receive a general direction to apply to our 〈◊〉▪ 〈◊〉 Christ himself, so his offices, actions, natures, properties, value, and virtue of what he did and endured: for all was for us.  
4. This ministereth singular comfort against all the troubles which in this 〈◊〉 
Comfort from Christ's entering into heaven.  we are subject unto. Let not your hearts be troubled, saith Christ, in my Father's 〈◊〉 are many mansions, and I go to prepare a place for you, John 14. 1, 2. Thus Christ comforteth his Disciples against troubles, upon this consideration, that he himself, as a forerunner, entered into heaven for their sakes, even to prepare places for them. On this ground we may support ourselves against trouble, because Christ in heaven prepareth a rest for us: and we have no cause to fret at the honour's whe●… unto wicked men are advanced in this world, in that Christ prepares honour enough 〈◊〉 us in heaven.  

5. This showeth the reason of the assurance of our hope, that is an Anchor ca●… 
Why hope steadfast.  within the veil: namely, because Christ hath entered thither for us, that we should be made partakers of the happiness there enjoyed. For this cause doth the Apostle here make mention of Christ's entering thither for us.  
This assurance than ariseth not from ourselves: but from that order and means which God hath appointed and afforded to us.    
That we might not be mistaken about the foresaid forerunner, and his entering into 
Jesus a Saviour.  heaven for us, the Apostle doth expressly name him, under this title jesus: which signifieth a Saviour: and this amplifieth all the forementioned points that the forerunner is a Saviour: and he that entered into heaven for us as a Saviour▪ Upon such a ground did this Apostle thus set down jesus by name, Chap. 4. v. 14. §. 86.  
Of this name jesus, See Chap. 2. v. 9 §. 73.   

§. 161. Of Christ a Priest after the order of Melchisedec.  
THe latter part of this verse (in these words, made an Highpriest for ever after the 
A perfect transition.  order of Melchisedec) is a pertinent and perfect transition betwixt the Apostles digression, and his description of Christ's Priesthood.  
Of his digression, See Chap. 5. v. 11. §. 57  
This transition eyeth both that which went before, and that which followeth.  
In reference to that which he had delivered about the forerunners entering into heaven, he hear showeth what an one he was: even the only true Highpriest, who is for us in things pertaining to God. Hereby the benefit of Christ's entering 〈◊〉 is much amplified.  
In reference to that which followeth, this transition layeth down the sum of the Apostles large discourse about Christ's Priesthood.  
He doth here resume the very words, at which he broke off his forementioned discourse, Chap. 5. v. 10. that thereby we might the better discern how he returns to his sooner matter, and proceeds therein.  
This is the third time that this testimony of Christ's Priesthood hath been alleged: namely, Chap. 6. v. 6. and 10. and here. And it is twice more mentioned in the next Chap. v. 17. and 21. Yea, twice more, hint thereof is given, Chap. 7. ●…. 11, 15.  
It is a testimony that setteth down sundry remarkable points about Christ's Priesthood▪ as,  

1. The warrant that Christ had to execute this function, in this word made: which by the Apostle himself is thus explained, called of God, Chap. 5. v. 10. §. 54. Christ was deputed by God to this excellent function. That this word, made, implieth a deputation or ordination to a function, is showed, Chap. 5. v. 5. §. 24. Where this word, made, is used to the same purpose.  
2. The kind of function, expressed in this word, Priest. That Christ was a true Priest is proved, Chap. 2. v. 17. §. 172.  
3. The dignity of that function in this word, high: which declareth that Christ was the chiefest of Priests, see Chap. 2. v. 17. §. 173.  
4. The everlasting continuance of this function. For he is here said to be a Priest 〈◊〉 ever, See Chap. 5. v. 6. §. 29.  
5. The singular kind of Priesthood: for this phrase, after the order, implieth a peculiar kind of function.  
6. The eminency of Christ's Priesthood: for the mention of this person Melchisedec, showeth that Christ's Priesthood was of all the most eminent. He was such an one as never any like him. Of the two last points. See Chap. 5. v. 6. §. 30.    

§. 162. Of the resolution of Heb. 6. 19 20.  
THe sum of these two verses is, A description of Christian hope.  
Of the description there are two parts.  
One setteth out the use of hope.  
The other the qualities of it.  
The use of hope is manifested in a metaphor: which is,  

1. Propounded.  
2. Amplified.   
The metaphor, as propounded, is in this word, Anchor.  
It is amplified, by the kind thereof, in this word, soul, which showeth it to be spiritual  
2. By the interest we have therein, in this word, we have.  
The qualities are  

1. Expressed.  
2. Confirmed.   
They are expressed in two Epithets, Sure and steadfast:  
They are confirmed by the place whereon that Anchor of the soul is settled.  
That place is, 1. Generally propounded, 2. Particularly exemplified.  
In the general there is noted,  

1. An Act, which entered.  
2. A type, whereby the place was prefigured, That within the veil.   
Verse 20. The exemplification of the place, is, by Christ entering thereinto.  
In this there is,  

1. An expression of the act itself, (is entered) Illustrates, by the end thereof, for us.  
2. A description of the person who entered.   
The person is described,  

1. By his proper name, jesus.  

2. By his functions, which are two:  
One a forerunner. The other a Priest.    
The later function is set out,  

1. By the warrant he had to excercise it, in this word, made.  
2. By the eminency of his office, Highpriest.  
3. By the perpetuity of it, For ever.  
4. By the distinct order of it, after the orders of Melchesidec.    

§. 163. Of observations raised out, Heb. 6. 19, 20.  
I. HOpe is an Anchor, See §. 153.  
Vers. 19 II. Hope keeps safe. This is gathered out of the meaning of the first Epithet translated, sure, Se●… § 154.  
III. Hope is steadfast. See §. 154.  
IV. Hope keeps the soul safe. It is an Anchor of the soul. See §. 153.  
V. Hope is ●…eiled in heaven. Heaven is the place that is meant under this phrase, 〈◊〉▪ within. See § 155.  
VI The most holy place was a type of heaven. That within the veil was the most holy place which typified heaven. See §. 155.  
VII. Heaven is invisible. It is within the veil. See §. 155.  
VIII. Hope is of things not seen. For that within the veil was not seen of the people. See §. 156.  
Verse 20. IX. Christ ran in the Christian race. This is implied under this word forerunner. See §. 158.  
X. Christ is a forerunner. This is plainly expressed. See §. 159.  
XI. Christ entered into heaven. This phrase, whether he entered, intendeth as 〈◊〉▪ See §. 160.  
XII. Christ ascended into heaven for us. See §. 160.  
XIII. Christ is jesus. See §. 160.  
Six other observations raised out of these words, made an Highpriest for ever ●…ter the order of Melchisedec, are distinctly set down. §. 161.    


§. 1. Of the resolution of HEB. Chap. VII.  
THe Apostle in this Chapter, returneth to that mysterious matter which he had interrupted, Chap. 5. v. 11. which was concerning Christ's Priesthood, after the order of Melchisedec.  
The sum of this Chapter, is, The excellency of Christ's Priesthood.  
This is set out two ways.  

1. By way of similitude.  
2. By way of dissimilitude.   
The similitude hath reference to the Priesthood of Melchisedec, from the beginning to v. 11.  
This dissimilitude to the Priesthood of Aaron, from v. 11. to the end.  
The Apostle doth the rather induce these two orders, because there never were in the Church any but these two orders of typical Priests.  
The jews had the order of Aaron's Priesthood in high account.  
The Apostle therefore proves the other order of Melchisedec, after which Christ was a Priest, to be far the more excellent: that thereby he might draw the Hebrews from the legal ceremonies, unto Christ and his Gospel.  
The excellency of Melchisedecs' Priesthood is demonstrated two ways.  

1. Simply, v. 1, 2, 3.  
2. Comparatively from v. 4. to v. 11.   
The simple demonstration is,  

1. Propounded.  
2. Illustrated.   
It is propounded,  

1. By an historical narration of sundry passages registered.  
2. By a mystical explanation of some of them, and others. Matters of History are four.   

1. The name of the High Priest here intended, Melchisedec.  
2. His offices. These are two, 

1. A King,  
2. A Priest.    

3. His Actions.  
These are of two kinds,  

1. Royal, He met Abraham, returning from his victory.  
2. Priestly: He blessed Abraham.    
4. His prerogative: which was to receive tithe of Abraham.   
Matters of mystery are of things either revealed, or concealed.  
Two mysteries are gathered out of things revealed.  
One from his name, Melchisedec, that he was a King of righteousness.  
The other from the place of his government, Salem, that he was a King of peace.  
Five mysteries are gathered from things concealed.  

1. That he was without Father.  
2. That he was without Mother.  
3. That he was without descent.  
4. That he had no beginning of days.  
5. That he had no end of life.   
The illustration is by a resemblance of Melchisedec to the Son of God, v. 3.  
The comparative demonstration is from the excellency of Melchisedec above Abraham, out of whose loins Levi, Aaron and all their posterity came.  
This comparative excellency of Melchisedec is exemplified in three particulars.  


1. That Abraham paid tithes to Melchisedec. This was an act of an inferiority: and that in Abraham to Melchisedec. It is amplified by the relation betwixt Abraham and Aaron. Abraham was the great Grandfather of Levi, from whom Aaron descended: and whose posterity was deputed to the Priesthood. Upon this account Levi and all his posterity were in the loins of Abraham, and in him paid tithes to Melchisedec.  
The argument thus lieth.  
That Priesthood which received tithes of others is more excellent than that which paided tithes thereto.  
But Melchisedec received in Abraham tithes of Levi, Aaron and all their posterity.  
Therefore Melchisedecs' Priesthood was the more excellent, v. 4, 5, 6.   
2. That Melchisedec blessed Abraham. This is an act of eminency and superiority. Therefore Melchisedec was greater than Abraham: and by consequence greater than they who descended from Abraham, v. 6, 7.  
3. That Melchisedec ever liveth. But all the levitical Priests died. Therefore Melchisedec must needs be greater than Aaron, and all the levitical Priests, v. 8.   
The extent of the first argument unto Levi, and his posterity is asserted, v. 9, 10.  
The dissimilitude betwixt Christ's Priesthood and Aaron's, is largely amplified in the remainder of this Chapter.  
The dissimilitude betwixt Christ's, and the levitical Priesthood, consists in this:  
That the levitical Priesthood was imperfect and insufficient: but Christ's every way perfect, and all-sufficient. Yea, the Apostle distinctly noteth in every branch of the insufficiency of the levitical Priesthood a sufficient, and an abundant supply in and by Christ's Priesthood.  
This is exemplified in seven particulars,  


1. The change of the levitical Priesthood. There was another order of Priesthood to succeed the levitical. Therefore the levitical was imperfect. For that which is perfect, needs not be altered, v. 11.  
The consequence is confirmed by this, that the change of the Priesthood, presupposeth the change of the law, v. 12.  
The proposition, that the levitical Priesthood was changed by a Priesthood of another order, is hereby proved, That Christ the other Priest was of another tribe, (v. 13▪ 14.) and that he was after the order of Melchisedec, v. 15.   
2. The weakness and unprofitableness of the levitical Priesthood: which is made up by the efficacy of Christ's Priesthood, v. 16, 17, 18, 19  

3. The manner of instituting the one, and the other Priesthood. The levitical Priesthood was instituted without an oath: But Christ most solemnly by an Oath, v. 20, 21.  
Hence is inferred the excellency of the New Testament, v. 22.   

4. The mortality of the levitical Priests: but Christ ever remains, v. 23, 24▪  
Hence is inferred the fullness of that salvation which Christ hath wrought, v. 25.   
5. The sinfulness of the levitical Priests, which forced them to offer for themselves. But Christ was perfectly pure, v. 26.  
6. The reiteration of levitical sacrifices. But Christ's was but once offered, v. 27.  
7. The nature of levitical Priests: They were but men. Christ was the S●…r, namely of God, v. 28.    

§. 2. Of Melchisedec who he was.  Heb. 7. 1, 2, 3. 1. For this Melchisedec King of Salem, Priest of the most high God, who met Abraham returning from the slaughter of the Kings and blessed him, 2. To whom also Abraham gave a tenth part of all: first being by interpretation King of Righteousness, and after that also, King of Salem, which is King of peace. 3. Without Father, without Mother, without descent, having neither beginning of days, nor end of life: but made like unto the Son of God, abideth a Priest cc●…tinually. 
THe first particle (as our English hath it) is a causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR: and implieth a reason of that which goeth before: which was that Christ was an High Priest after the order of Melchisedec. The Apostle here showeth the reason why Christ was a Priest after that order: even because Melchisedec was such an one, as is here described.  
The mystery concerning the order of Melchisedec, as it is a most excellent and useful mystery: so it is a very deep and difficult one: Therefore the Apostle doth largely and distinctly propound and expound it. For useful and hard mysteries are to be explained: otherwise the benefit of them will be lost.  
The notation of this name, Melchisedec, is given by the Apostle, v. 2. Here therefore 
Who was Melchisedec.  we will consider, who is the person that is thus styled.  
There ever hath been in the Christian Church great difference about this point: and that by reason of the transcendent points here delivered by the Apostle about him,  
1. Some of old, not determining in particular who he was, have notwithstanding avouched him to be a person 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphas. advers. Haer. l. 2. Her. 55.  greater than Christ: and that because he is said to be after the order of Melchisedec.  
Answ. Though there may seem to be some modesty in this, that they determine not who he was: yet it is high presumption to assert him to be greater than Christ. Christ was true God. If greater than Christ, greater than God. Their own argument refuteth them; For Christ being Highpriest, after the order of Melchisedec, Melchisedec was a type of Christ: and Christ the truth of that type: but the truth is greater than the type.  
2. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. loc. citat.  Others hold that the Holy Ghost was this Melchisedec.  
Answ.  

1. The Holy-Ghost was never incarnate: but Melchisedec here mentioned was a true man: for he lived among men: and was a King of men.  
2. The Holy-Ghost cannot be said to be taken from among men, as every Highpriest is, Heb. 5. 1. And it is necessary that he should be so: because he was to be as a middle person between God and man, 1 Tim. 2. 5.  
3. The Holy-Ghost was not a type of Christ: for a type must be visible: and a type is inferior to the truth.   
3. 
c Melchisedechi tanta fuit excellentia ut a nonnullis dubitetur utrum hom●… an Angelus fuerit, Aug. Quaest super, Gen. l. c. 〈◊〉.  Others are of opinion, that Melchisedec was an Angel.  
Answ. This cannot stand with the description of an Highpriest set down, Chap. 5. v. 1. An Highpriest must be taken from among men: neither can it stand with the History noted of Melchisedec, Gen. 14. 18. etc.  
4. There are that hold Melchisedec to be one of Cham's stock: because he was King of Salem which was in Canaan. Many both ancient and latter divines are of this 
(d) I●…en. Euseb Calv. Musc. Merc. jun. Per●….  opinion.  
Answ. I'm with his posterity were cursed, Gen. 9 25. And it is not probable th●… any of that cursed generation should be of place and authority, to bless Abraham the father of the faithful.  
As for their argument taken from Salem in Canaan, nothing hindereth, but that one that was no Canaanite, might live and reign there, at that time that is here intended: which was more than four hundred years before joshuah subdued the Ca●…aanites.  
5. The most common received opinion is, that Shem the Son of Noah, was this 
Shem Melchisedec.  Melchisedec.  
Our Countryman, Mr. Broughton, produceth two and twenty Rabbis of the Jews to be of this opinion, and inferreth that it was the common opinion of the Jews.  
Epiphanius reckoneth this among Heresies, which he ascribeth to the Samaritans, and laboureth to disprove it by an argument, wherein he himself is much mistaken. For he affirmeth that Melchisedec died eight and twenty, or thirty years before Abraham rescued his brother Lot. But if the six hundred years which Shem lived, be duly computed, with the Genealogy of Shems' posterity set down, Gen. 11. 10. etc. It will be found, that Shem lived about an hundred years in Isaac's time. That which deceived the foresaid, and other Greek Fathers, was, the false computation of the years of the Patriarches made by the LXX.  
Some of the Arguments to prove that this Melchisedec was Shem, are these,  

1. Shem lived an hundred years before the flood; and none born before that time was then living. So as his parentage might well then be unknown.  
2. He was the most honourable then in the world: so as he might well be counted greater than Abraham.  
3. Shem was a most righteous man: and in that respect the title Melchisedec be given unto him. See §.  
4. God is styled the Lord God of Shem, (Gen. 9 26.) So as he may fitly be called the Priest of the most high God, Gen. 14. 18.  
5. Shem was that Stock from whence Christ according to the flesh descended, Luk. 3. 36.  
6 To Shem was the promise made, Gen. 9 26. And in that respect, he the fittest to bless others.  
7. Shem was the root of the Church: even that root from whence Abraham and his posterity sprouted: so as he might well be accounted greater than Abraham and fit to bless him.  
8. All the following branches of the description of Melchisedec, may fitly be applied to Shem, as will appear in opening the particulars.   
On these grounds I dare not gainsay this opinion.  
6. There are that think it the safest to determine none at all to be this Melchisedec: but rather to speak and think of him, as of one unknown, whose Father, Mother, kindred, age and generation are not made known. And this the rather, because he is here so transcendently described.  
This particular instance of Melchisedec, giveth proof of profound mysteries to be couched in the sacred Scriptures: which require all the means that can be used for finding out the true and full sense of them: of which means, See The Whole Armour of God, Treat. 2. Part. 8. of God's word, on Eph. 6. 17. §. 3.   

§. 3. Of Monarchical government.  
THe foresaid Melchisedec, is here said to be a King. King is a title of Sovereignty and superiority, as the notation of the word in all the three learned languages implieth.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rex.  The Hebrew word is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wit. Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnavit. Regis est praeire, populo.  verb that signifieth to go, yea, and to go before. It hath the notation from 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bae. culus.  another word that signifieth a staff. Now the use of a staff is to lean upon, or to defend one, or to drive away such as may be hurtful. A State is supported, provided for, and defended against enemies by a King: who is in that respect a stay and staff for it.  
In Greek the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  notation of the word translated King implieth that the stability of a state resteth on him.  
In Latin the word 
e Rex a regendo.  King is derived from a verb that signifieth to rule and reign.  
In that this title, King, is given to Melchisedec, who was born an hundred years before the flood, who also was a righteous man, and took upon him nothing, but that which was right, and belonged to him, it appears that Monarchical government, and Kingly authority is both ancient and warrantable.  
The choice which not only God's people, but also God himself hath made of 
King's warrantable.  sundry Kings, and the directions which he hath given unto them, how to manage their authority, and the promises which he hath made to them, and blessings which he hath bestowed on them, do all prove the lawfulness of this high function: for God would not call men unto unlawful callings. But most clear doth the Apostle make this point, where he exhorteth Christians to be subject unto the higher powers: and that on this ground, that there is no power but of God, Rom. 13. 1. Another Apostle in this case of subjection nameth the King, and that as supreme. 1 Pet. 2. 13.  
The very heathen by the light of nature discerned the equity of this point. As most States in all ages have been after that manner governed, so their wise and learned Philosophers have upon discussing the point, concluded a Monarchical government to be the best kind of government. 
Plat. de Repub. Dialog. 8. A●…ist. de Rep. l. 3. c. 14. Pluta●…. Coment. An tract. sen. resp. sit. Rex unus apibus, Dax unus gregibus. Cypr. de Idol. vanit. Grues unam se●…uuntur Hier. ad Rusti●…. Quot homines tot sententiae. Plus vident oculi quam oculus.   
Nature hath instilled thus much into sundry unreasonable creatures. The 〈◊〉 have a kind of King among them: So herds and flocks of great and small ca●…ell. The Cranes are said to follow one guide.  
By this kind of government will unity, peace, and order (which are the very nerves, whereby polities are fastened together) be better preserved. Where there are many of equal authority, especially if they have not one over them, to overrule them all, there cannot but be many distractions. So many men, so many 〈◊〉.  
Besides men's minds are raised up by a monarchical government to a due consideration of the eternal, unalterable, supreme Monarch over all, the Lord God himself. For a Monarchical government is a representation of the supreme sovereignty, which God the highest Monarch hath over all.  
Object. Many eyes may see more than one can. In the multitude of counsellors there is safety and stability, Prov. 11. 14. and 15. 22.  
Answ. True: It is so. In that respect wise Monarches have had their counsellors. Such were Achitophel and Hushai to David and Absalon, 2 Sam. 15. 34. and 17. 6. Such were those old men that are said to stand before Solomon: and gave counsel to Rehoboam his son, 1 King. 12. 6. Such were those seven counsellors that 〈◊〉 had Ezra. 7. 14. Such were those seven wise men, which are said to see the King's face (Hest. 1. 14.) that is, to have a free access into his presence, to advise with him about weighty affairs. Thus there were Ephori among the Lacedæmonians, for their Kings to consult withal: and Consuls and Senators at Rome in the Emperor's times.  

1. This layeth a duty upon Kings lawfully to use what is lawful in itself, le●…t they make that which is lawful in itself, to be unlawful unto them. There are many directions in God's word given to this purpose: which as it is their duty, so it will be their wisdom, well to observe.  
2. This layeth a duty upon people, to be subject unto them in the Lord, Rom. 13. 1, 5. 1 Pet. 2. 13. Herein they manifest subjection to God himself, whose Image Monarches bear. Thus also they will bring much outward and inward peace to themselves, and avoid temporal and eternal vengeance.    

§. 4. Of Salem where Melchisedec reigned.  
THe place where Melchisedec was King, is by the Apostle styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Salem: which he taketh from Gen. 14. 18. The Apostle in the next verse expoundeth this wo●…, and saith it signifieth peace.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pace mi●…e.  The root in Hebrew from whence this word is derived signifieth, to be at peace, Job. 22. 21. or to make peace, 1 King. 22. 44. And 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a noun signifieth peace itself, Deut. 23. 6.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This Salem was in that place where afterwards jerusalem was built 〈◊〉 a noun compound. The first part is taken from that word which Abraham 〈◊〉 to his Son Isaac, who asked him, where the Lamb for a burnt offering was, Abra●… answered, God 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will provide. jeru, the first part of jerusalem is taken from that 〈◊〉 that is translated provide. Salem, being added thereunto, maketh up Ierusa●…, and signifieth (according to that composition) God will provide peace.  
jerusalem was called by this name Salem in David's time. For thus saith he, in Salem is God's Tabernacle, Psal. 76. 2.  
Salem might be called jerusalem in memorial of God's providence in preserving Isaac from death, when his Father was about to sacrifice him, Gen. 22. 12, 14. This Salem was the place where Isaac should have been offered up: and where So●… built his Temple, 2 Chro. 3. 1. And where David offered up his sacrifice, whereby a great plague was stayed. 1 Sam. 24. 18. The Jews say that Abel and 〈◊〉 here offered up their sacrifices. There was a City in Samaria near Shechem of 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this name, Gen. 33. 18. But the former is here meant.  
Questionless the people that lived under so righteous a King as Melchisedec was, who also was the Priest of God, were in profession at least, a Church of God; So as we may not unfitly infer, that there may be a civil Monarchical government in the Church of God: such were the Kings of Israel; many of whom had care well to order the things of the Church of God. This as a lawful and beneficial thing is promised to the Christian Church, Kings shall be thy nursing Fathers, and their Queens thy nursing-mothers', Isa. 49. 23. Great is the benefit that God's Church hath in sundry ages reaped from this kind of civil government.  
Christians therefore, among others, ought for conscience sake, and for the Lords sake, be subject unto them, Rom. 13. 5. 1 Pet. 2. 13. and pray for them, 1 Tim. ●…. 1, 2.  
He is said to be King of Salem, for distinction sake. There were then other Kings 
King's content with their own domin●…ons.  besides him, (Gen. 14. 1, 2.) but of other places. Though he was born almost an hundred years before the Flood, and might be then the eldest man on earth, yet he was content with that which God allotted to him. So ought all Kings: and all others. Though God used Monarches to punish people, yet he punished them also for their ambitious humour, Isa. 5. 10. etc. and 14. 4. etc.   

§. 5. Of Melchisedec a Priest of God.  
ANother function here attributed to Melchisedec, is this, a Priest Of the notation and meaning of this word Priest, see Chap. 2. v. 17. §. 172. and Chap. 5. v. 2. §. 2.  
He is here said to be a Priest of God, in sundry respects.  

1. To show that he was ordained of God. This Apostle giveth an hint of his most solemn ordination, v. 20, 21.  
2. To show that he made God the object of his service: his eye was upon God.  
3. To distinguish him from heathenish Priests: who were Priests of Idols.  
4. To manifest the reason why Abraham had him in so high esteem, and did him such honour as he did. We cannot doubt, but that Abraham knew him, and took him to be the Priest of God.   
Of this must all be sure, that look for any acceptance from God, or respect from Saints of God, that their calling be of God: that they may be truly said to be Ministers of God.   

§. 6. Of God the most High.  
BOth the Penman of the History, whereunto this hath reference, (Gen. 14. 18.) and also this Apostle having occasion to mention God, thus set him forth, The ●…st high God.  
The Hebrew word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  most high is derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a verb that signifieth to ascend on high, Psal. 68 18. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word is of the superlative degree. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublimit●….  The positive signifieth height, Eph. 3. 18. This word in the singular number is attributed only to God in the New Testament. The Greek LXX do usually translate the foresaid 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew into when it is attributed to God with this Greek 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  superlative.  
This noun is one of those ten names, which in Scripture are attributed 〈◊〉 God, to set forth his excellency unto us. Of those ten names, see the 〈◊〉 Conquest on Exod. 17. 15. §. 72.  
This particular title is given to God in reference to his place and power.  

1. In regard of his place; The Lord is exalted, for he dwelleth on high, Isa. 33. 5. In this respect, saith the Psalmist, who is like unto the Lord our God, who dwelleth on 〈◊〉 Psal. 113. 5.  
2. In regard of his power, dignity, and authority, he is higher than the hig●…, and above all Kings. The most high ruleth in the Kingdom of men; and the 〈◊〉 〈◊〉 God giveth Majesty, glory and honour, Dan. 4. 32. and 5. 18. The Lord is high 〈◊〉 all Nations, and his glory above the heavens, Psal. 113. 4.   
This title, here given to God, gives us to understand, that when we have occasion 
God to be thought and spoken of with reverence.  to speak or think of God, we do it with all reverence, and with an high 〈◊〉 of him. So will dutiful subjects to their Sovereign. Thus we use to sp●…k of Kings, his highness, his excellency, his Majesty, his excellent Majesty, his most 〈◊〉 Majesty. Should we not much more do it to him, that is King of Kings, to wh●… most properly highness, excellency, Majesty, dignity, dominion, and all manner of honour and glory doth belong.  
It was usual with Christ, when he spoke of God, thus to express him, 〈◊〉 ●…ther in heaven, your heavenly Father, Matth. 5. 16. and 6. 32.  

1. How far short do they come of this, who vainly, rashly, yea, many times profanely, and blasphemously, use the name of God. This commination in the third Commandment, The Lord will not hold him guiltless that taketh his name in vain, 〈◊〉 fearful doom against such.  
2. Wonderfully doth this amplify the condescension of God towards man. T●…e most high dwelleth in the lowest heart, Isa. 57 15.  
3. This description of God affords singular comfort to the faithful; their God is ●…he most high. He must therefore needs see them in all their cases, and be able to help them. To this purpose doth the Psalmist thus press this title, He that d●…elleth in the secret place of the most High shall abide under the shadow of the Almighty, Psal. 91. 1. And thereupon thus saith, I will cry unto God most high, Psal. 57 2.  
4. This cannot be but great terror to the wicked, in that their wickedness cannot be hid from the most high, nor they have power to carry it out against him. The Lord most high is terrible, Psal. 47. ●…. It was a great aggravation of the sins of Israel, that they provoked the most high God. If therefore thou seest the oppression of the poor, etc. marvel not at the matter: for he that is higher than the highest, regard●…, Eccl. 5. 7.    

§. 7. Of Melchisedec both King and Priest.  
IT is a surpassing excellency in Melchisedec, that he was both King and Priest; The like is not noted in sacred Scripture of any mere man; namely, of any that rightly, and lawfully held those two offices.  
Some have intruded on them both. Among the Heathen very many. B●…t none 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Politi●….  of those were Priests of the most high God. Among the Jews, one King presumed to take upon him the Priest's function: but for that his presumption, he carried the stamp of God's indignation to his dying day; ●… Chro. 26. 16, etc. The like is 〈◊〉 of jeroboam, 1 King. 12. 33, and 13. 1. But at that very time was a Prophet 〈◊〉 to denounce a most heavy judgement against him, and his posterity.  
Melchisedec was herein a peculiar type of Christ, who was all in all to his Church, both King, Priest, and Prophet.  
By the way take notice from hence, of the arrogancy and presumption of the 
The Pope's presumption about two Keys.  Pope of Rome, who usurpeth those two offices, of King and Priest, which are called his two keys. Herein he showeth himself to be plain Antichrist. Arguments urged by them to this purpose are very ridiculous: as those words of Peter, Lord behold here are two swords, Luk. 22. 38, And this voice from heaven, rise Peter, 〈◊〉 and eat, Act 10. 13.  
We, in reference to Christ, may, in regard of the union of those two offices in his person, expect what good may be done by a King, or a Priest.   

§. 8. Of Melchisedecs' royal entertaining Abraham's Army.  
THe first act here attributed to Melchisedec is a Royal act. It is thus expressed, who met Abraham. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. occurro.  The Greek word translated met, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Un●… occurro. Occurro cum a●…iis.  The simple signifieth to meet. (c) The compound to meet with, namely, with others. Thus Cornelius met Peter with many in his company, Act. 10. 24, 25. And much people met jesus, Luk. 9 37. This word is here fitly used: for Melchisedec did not come alone: but as a King with great company and good provision. In the History, whereunto this hath reference, it is thus set down, He brought forth bread and 
Bread and wine for great cheer.  〈◊〉, Gen. 14. 18. Under this word bread, all needful and useful food is comprised. In this extent is the word bread frequently used in the Scripture: particularly in the Lord's Prayer, Matth. 6. 11. See The explanation of the Lords Prayer, on the fourth petition, §. 81.  
Under this word, wine, is in general meant drink: but it further implieth a kind of choice and dainty refreshing: it was not water, which might have been sufficient for Soldiers, but wine to cheer their spirits: For wine maketh glad the 
Multam abundantiam 〈◊〉 opportunarum exhibuit.  heart of man, Psal. 104. 15. So as he brought forth, not only that which was absolutely necessary to feed them: but also that which might cheer up their spirits: he made them a royal feast. Thus doth josephus a Jew, who wrote the History of 
Joseph. Anti●… judaic. l. 1. c. 18.  the Jews, set down this point. He brought forth, saith ●…e, great abundance of such things a●… the season afforded.  
This was a warrantable and a commendable act, and giveth proof that Soldiers 
Soldiers to be succoured.  are to be succorded and rewarded. This must be taken of such Soldiers as fight in a good cause. joshuah bountifully rewarded the Reubenites, and others that assisted their brethren against the Canaanites, josh. 22. 8. It is said of Toi, that he sent to salute David, and to bless him, because he had fought against Hadadezer, and withal he sent great presents, 2 Sam. 8. 10. God himself gave the rich land of Egypt to Nabuchadnezzar, because he had caused his army to serve a great service against Tyrus, Ezek. ●…9. 18, 19 On this ground it was a custom in Israel, to meet such at returned with good success from the war, with tabrets, with joy & with instruments of music, 1 Sam. 18. 6. Judg. 1●…. 34. Sore vengeance was executed on the men of Succ●…th and Penuel, because they refused to succour Soldiers in such a case, judg. 8. 5, etc.  
This kind of succour as it argueth gratefulness for what hath been done, so it gives great encouragement for the future: victory useth not to be easily gotten: much hazard must be undergone, and great hardness endured for effecting it: no work like unto it.  
Such as tarry at home preceive the fruit and benefit of Soldier's pains and danger: 
They at home receive the benefit of Soldier's success.  thereby their peace is maintained, and they preserved from much violence and oppression, which otherwise, through the fury of enemies, might fall upon them.  
If encouragement is to be given to Soldiers after the war is ended, much more while they are in war, that they may the better hold out, and not faint in their great undertake.  
As for those who deny to Soldiers their due and just wages and allowance, they do the greatest injustice that can be. The Apostle as a ruled case thus propounds this point, who goeth a warfare any time at his own charges? 1 Cor. 9 7. Who better deserve their wages then Soldiers?  
Commendable in this case is the charity of those, who have built Hospitals, or given revenues, or otherwise provided for such Soldiers, as have been maimed in war, and made thereby unable to provide for themselves.   

§. 9 Of Kings slain in War.  
THe time of Melchisedecs' meeting Abraham is thus described, returning from the slaughter, etc. This hath reference to Abraham's arming Soldiers, and pursuing those enemies that had sacked Sodom, and among others of the City had taken Lot, and all that he had, Gen. 14. 14, etc. Melchisedecs' meeting Abraham and royally entertaining him and his army, after he had in a warlike manner set upon the enemies, and slain them, testifieth his approbation of what Abraham had do●…e: which is further confirmed by Melchisedecs' blessing him for what he had done. This giveth a plain proof both of the lawfulness of war: and also of slaying enemies 〈◊〉 war. 
War lawful. Enemy's may be slain in war.   
Of these two points, see the Church's Conquest on Exod. 17. 9 §. 13. and o●… Exod. 17. 13. §. 60.  
The parties here said to be slain, are styled Kings. There were four King's 〈◊〉 joined together in that army which Abraham set upon: and by this text it 〈◊〉 
The greatest subject to the casualties of war.  that they were slain. To confirm me the truth whereof, the History itself thus saith: Abraham divided himself against them, he and his servants by night, and 〈◊〉 〈◊〉, Gen. 14. 15. The History in general saith, that the enemies were smitten, which includeth Commanders, as well as common Soldiers: and the Apostle, who 〈◊〉 the full extent of that History, expressly mentioneth the Kings themselves to be 〈◊〉 so as the greatest that be among men have no privilege in war. Bullets, Arrows, Swords, and other warlike instruments, put no difference betwixt the greatest 〈◊〉 the meanest. Not only Ahab a wicked King of Israel was in wars slain with an arrow (1 King. 22. 34.) but also josiah King of judah, one of the best Kings 〈◊〉 ever judah had, 2 Cro. 35. 23. The flesh of Kings, of Captains and mighty 〈◊〉, 〈◊〉▪ in this respect said to be meat for the fowls of the Air, Rev. 19 18.  
All that join in war are as members of the same body, and counted by the 〈◊〉 common trespassers: The greater the commanders are, the more they are sought alter by the enemy: and in that respect in greater danger; hereupon David's 〈◊〉 would not suffer David himself to go with them in his own person, and that upon this reason, Thou art worth ten thousand of us, 2 Sam. 18. 3.  
God also doth oft take occasion in this case to punish wicked Kings, as 〈◊〉, 1 Kings 22. 28. Or to punish people by taking away good Kings, as josiah, 2 Kings 23. 29.  
King's therefore and other great ones have just cause, when they attempt war, to be sure that their cause be just and weighty: and to seek unto God for his protection and blessing, yea, and to commend their souls into his hands. As in other cases, so in war, unto God the Lord belong the issues from death, Psal. 68 20: See t●…e Churches Conquest on Exod. 17. 16. §. 86.  
They who are here said to be slain, were those who had before gotten a great 
Conquerors may be conquered.  victory, and slain many on the other side, Gen. 14. 10. So as this giveth proo●…, that Conquerors may soon be Conquered. See the Church's Conquest, on Exod. 17. 11. §. 47.   

§. 10. Of succouring such as we are nearly related unto.  
THe occasion which Abraham took to wage the war, whereunto this hath reference, was, that his kinsman was taken by the enemies. For it is thus expressly said, when Abraham heard, that his brother was taken captive, he armed his trai●…d servants etc. Gen. 14. 14. He that is styled his brother, was Abraham's brother●… son, 
Help must be afforded to kindred in distress.  Gen. 11. 27. and 14. 12. It hereby is evident, that distress of kindred is a just occasion to afford help unto them: and if their distress be captivity under an 〈◊〉 (as Lots was) it is a good ground, to rescue them by force of arms: On this gro●…d the Reubenites, Gadites, and half the tribe of Manasseh, who were settled in their own inheritance, were enjoined to help their brethren of the other Tribes, against their common enemies: answerably they promised so to do, (Numb. 32. 20, 25.) and they performed their promise to the full: and were commended and rew●…ded for the same, josh. 22. 1, etc. On the other side, Reuben, Gilead, Dan, and 〈◊〉, are reproved for sailing to afford help to their brethren in their need, judg. 5. 15, 16, 17.  
This is one special end of those bonds of relation, whereby God hath knit 〈◊〉 〈◊〉 to another.  
This point is to be applied, as God by his providence shall afford occasion.  
This pattern of Abraham herein, is the rather to be observed, because not long before this, there was a strife between the herdsmen of Abraham's Cattle, and Lots, 〈◊〉. 13. 7. Besides it was Lot's folly to dwell among the Sodomites.  
Abraham would not suffer conceits of any such matters to hinder him from this work of charity: no though there were danger in attempting the fame against such 〈◊〉 enemies. That reason which the Apostle useth, to stir up children or ne●… to show piety at Home and to requite their parents, may be applied to all that by any bond of relation are knit unto them, and that in all sorts of distresses. The reason is thus expressed, For that is good and acceptable before God, 1 Tim. 5. 4. who would not be moved to a duty by so forcible a motive.   

§. 11. Of congratulating the success of neighbours of the same profession.  
THe nearest relation that we read of betwixt Melchisedec and Abraham, was neighbourhood, 
Salem not far from the place of Abraham's sojourning.  or cohabitation. For Salem was not far from the place where Abraham sojourned. Abraham sojourned in the Land of Canaan; and Salem was a place bordering near unto it. There might be also a spiritual relation to move Melchised●… to do the courtesy, which he did, to Abraham: for they both feared and worshipped the same God, and were of the same profession. This instance further showeth, 
Neighbours to congratulate one another's success.  that neighbouring Nations ought to congratulate one another's good success, especially if they be of the same religion.  
Success against enemies of our neighbours may be a benefit to us that are their neighbours. For being common enemies, if they prevail against our neighbours, they may take occasion to annoy us. Enemy's will not be content with one conquest. When they have subdued one neighbouring Nation, they will be ready to set upon others: witness Nabuchadnezzar, Cyrus, Alexander, and other Monarch●….  
As occasion is offered, this pattern of Melchisedec is to be imitated, and that the 
Such as live in peace are to congratulate their neighbour's victories.  rather, because Melchisedec was a King of peace, v. 2. Yet he congratulated him, that was victorious over enemies.  
Such victories are means of peace: for such enemies, if not subdued, will disturb the peace of all they can.  
Besides there ought to be a sympathy with such as are of the same profession and religion. They ought to rejoice with them that do rejoice, Rom. 12. 15.  
It is in these respects a point of wisdom to encourage such as God gives good success unto: especially against enemies of his Church: and that in particular by congratulating that good success which God doth give them.   

§. 12. Of one man's blessing another.  
THe next act attributed to Melchisedec in reference to Abraham is thus set down, and blessed him. Melchisedec blessed Abraham.  
Of the notation of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blessed. See Chap. 6. v. 6. §. 47. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew root signifieth sometimes to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genu-flect. amus.  bow the knee, Psal. 95. 6. 2 Chro. 6. 1●…. Sometimes to wish well, or to pray for one, Psal. 129. 8. In this sense the Greek word used in this Text is answerable unto it; and the LXX do ordinarily translate that Hebrew word, with this Greek word. For when man is said to bless man, it is ordinarily intended of one man's wishing well to another, or praying 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for him. In the general it may here be so taken. For in the History it is written to this effect, Melchisedec blessed Abram, and said, Blessed be Abram of the most high God, Gen. 14. 19  
The latter clause showeth that Melchisedec prayed unto God to bless Abram: and in that respect is said to bless Abram.  
It is also there noted, that Melchisedec blessed God: blessed be the most high God, saith he.  
Thus we see that this act of blessing is attributed to God and man. It is attributed 
How God blesseth.  to God in a double respect.  

1. As he sanctifieth and setteth apart any thing to an holy use. Thus God is said to bless the seventh day and sanctify it, Gen. 2. 3.  
2. As he conferreth some real actual good thing upon his creature. Thus God is said to bless man and woman, Gen. 1. 28.   
God's blessing man is in 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek and 
f Benedi●…ere.  Latin set forth by words that sig●… to s●…eak well, to show the power of God's word. It shall indeed be well to them, to whom God wisheth or saith well. In the Creation of God's works, it is on every day noted, that God said, let it be so and so: and thereon it is inferred, It was 〈◊〉, Gen. 1. 7, 9, etc. This is further manifest by the ratification of God's blessing th●…, ●… will bless thee, and thou shalt be a blessing, Gen. 12. 2. and Thou blessest O Lord, 〈◊〉 it shall be blessed for ever, 1 Chro. 17. 27. On this ground is the word oft dou●… thus, in blessing I will bless thee, Gen. 22. 17. Psal. 132 15.  
Of God's blessing his creatures, see more Chap. 6. v. 8, §. 47. and v. 15. §. 〈◊〉.  
The act of blessing is here attributed to man.  
Blessing attributed to man, hath reference to the Creator and creatures. This 
How man blesseth God.  Melchisedec blessed God (Gen. 14. 20.) as well as Abram.  
God is blessed by man two ways.  

1. By acknowledging, and confessing Gods excellencies, 1 Chro. 29. 10, 11.  
2. By thanking and praising God for the same, Psal. 34. 1.   
This is to be observed of such as think it an harsh speech, to say that man blesseth God.  
The creatures that are blessed by man, are either other men, or other kinds of creatures.  
Other kinds of creatures are blessed by man two ways,  

1. By way of supplication; by craving God's blessing upon them. Thus every 
How man blesseth other creatures.  creature is said to be sanctified or blessed, by the word of God and prayer, 1 Tim. 4. ●…. God's word giveth warrant and direction for the right use of it, and prayer obtain●… a blessing thereupon: Thus it hath been of old, and still is a commendable custom for Saints to bless their meat. So did Samuel, 1 Sam. 9 13. and Christ, Luk. 24▪ 30. For man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord man liveth, Deut. 8. 3. It is not the creature alone, which can do us any good, but that blessing which God is pleased to give unto it.  
2. By way of consecration, when a creature is by one sent of God, and standing in God's room, set apart in God's name to some religious use. In this respect the Apostle thus saith of the sacramental cup, the cup of blessing which we bless, 1 Cor. 10. 16.   
One man is blessed of another two ways, 
How one man blesseth another.   

1. By supplication, or gratulation.  
2. By confirmation.   


1. By supplication; when one prayeth for another, or desireth God to bless him. Thus any one may bless another. An inferior may bless a superior. Thus the workmen of Boaz blessed him, Ruth. 2. 4. In this respect Christ adviseth to bless them that curse us, Matth. 5. 44. So his Apostle, Rom. 12. 14.  
By gratulation one man blesseth another, by thanking him for a kindness: or by praising God for him, job. 29. 11. and 31. 20.   
2. By confirmation, when one in God's name assures another that God will bless him: thus is this an act of superiors. In this sense the less is blessed of the greater, v. 7. These must be such superiors as stand in God's room, and have an especial charge over them whom they bless.   
Of these there are three sorts. Governors of Families. Magistrates in commonwealths. Ministers of God's word.  

1. For Governors of Families, it is said that David returned to bless his 〈◊〉, 2 Sam. 6. 20. Of these Governors, Parents have the most especial power to bless their children. Hereof see Domest. Duties, Treat. 5. §. 9 and Treat. 6. §. 58, 5●…▪  
2. For Governors in Commonwealths, the highest therein have especially this prerogative. joshua in his time blessed Caleb, josh. 14. 13. And he blessed the tribe of Reuben, Gad, and half tribe of Manasseh, Josh. 22. 6. So David blessed the people, 2 Sam. 6. 18. And Solomon, 1 King. 8. 14.  
3. For Ministers of God's word, to them especially belongeth this solemn 〈◊〉 public kind of blessing by way of confirmation. For they in a most peculiar 〈◊〉 stand in God's room. We are ambassadors for Christ, as though God did 〈◊〉 you by us, etc. 2 Cor. 5. 20.   
According to the different calling and function of Ministers may their blessing be distinguished. Some Ministers calling is extraordinary; as the calling of Prophets and Apostles were. Others ordinary.  
The blessing of extraordinary Ministers is more extraordinary in the kind, and infallible in the issue.  
Their blessing extraordinary in the kind, was by way of prediction. They fore●…old the future estate of those whom they blessed. In the issue it was infallible, in 〈◊〉 the blessing that they foretold, did so fall out in every circumstance and failed not. Thus Isaac blessed jaacob, and Esau concerning things to come, Heb. 11. 20. and accordingly they so fell out.  
The blessing of ordinary Ministers, though it be not so extraordinary distinct and infallible a prediction of things to come, yet is it much more than a private Prayer or desire: namely, a Testimony, a pledge, and assurance of that which God will do. So as it is a kind of Divine work, and a blessing rather of God then of man. The Minister uttereth what he uttereth in God's name: or rather God uttereth it by his Minister's mouth. In testimony here of the Minister useth to stand on high, over the people, and to lift up his hand, to show that he speaketh from him, who is above all. In this respect God having given a charge unto the Priests under the Law, to bless his people, addeth this ratification, and I will bless them, Num. 6. 27.  
To apply, what hath in general been said, to the blessing intended in my Text, the blessing here spoken of was of one man's blessing another: And that man a public Minister, and an extraordinary one. It was a most solemn blessing of confirmation: a part of his Priestly function, wherein he showed himself to be greater than Abraham, v. 7.  
Quest. What good thing was it that Melchisedec by this blessing ratified to Abram.  
Answ.  

1. Because no particular is expressed, it may in general be extended to all those good things which God promised to Abraham, as the stock of the Church, and the Father of the faithful.  
2. This Apostle hinteth one main particular, where he saith of Melchisedec, in reference to Abraham, He blessed him that had the promises, v. 6. Now because the principal promise of all, under which all the rest may be comprised was the blessed seed, questionless that blessing was here in special ratified and sealed up to Abraham.    

§. 13. Of Saints pious salutations.  
Melchisedecs' foresaid blessing of Abraham was in general, a congratulation, and salutation: and it showeth how Saints should carry themselves one towards another, when they first meet, even with wishing well one to another, and blessing one another: when Boaz came to see his reapers, he said, The Lord be with you, and they answered him, The Lord bless thee, Ruth. 2. 4. This phrase, we have blessed you out of the house of the Lord, (Psal. 118. 26.) implieth, that it was usual, especially for such as belonged to the house of the Lord, to bless those that came to them.  
In that such holy wishes are denied to unworthy ones, it appears that it was very usual to bless those whom they deemed worthy. The denial hereof is thus expressed, Neither do they which go by, say, the blessing of the Lord be upon you: we bless you in the name of the Lord, Psal. 129. 8.  
This kind of salutation, is both a testification of mutual love, and also a means of preserving it.  

1. Commendable in this respect is the common practice of Christians, who use to salute one another with these or such like speeches, God save you; The Lord be with you. Then especially are they most commendable, when they come from the heart.  
●…. What may be thought of the usual imprecations of many, when they meet one another. They are such as I am ashamed to name. Let them well weigh 〈◊〉 doom thus expressed, As he loved cursing, So let it come unto him: as he 〈◊〉 not in blessing, so let it be far from him. etc. Psal. 109. 17, 18. See more hereof in 〈◊〉 whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 2. §. 57, 58.    

§. 14. Of Minister's blessing the people.  
MEchisedec being considered in general as a Minister of God, giveth instance, that Ministers of the word have power to bless God's people: to bless th●…, I say, not only with a mere desire and prayer, but also with a declaration of God's blessing them. Thus much is intended in this charge of Christ to his Discipl●…, When ye come into an house, salute it, (Matth. 10. 12.) Hereby is meant the fore●…id kind of blessing, as appears by this consequence, If the house be worthy, let your 〈◊〉 come upon it; For this end did God prescribe an express form of blessing to the Priests under the Law, Numb. 6. 23. The Apostle useth a blessing (●… Cor. 13. 1●…) which the Christian Church to this day observeth: so it doth Christ's ble●…ng Luk. 11. 28.  
Ministers stand in God's room, and are to people in his stead, and as his mou●… as was showed before.  
Such a Ministerial blessing is of singular use to strengthen the faith of God's people, and to settle their conscience. The calling and function of a Minister 〈◊〉 much hereunto.  
As Ministers are to be conscionable in performing their duty herein, so people must have this in high account: and not lightly esteem of it, as too many do. Ho●… usual is it for many to depart from the congregation, before the Ministers ble●…ng be pronounced, and so go away without the grace of the Lord Jesus Christ.   

§. 15. Of Christ's blessing the faithful.  
AS in other things, so in this act of blessing, Melchisedec was an especial type of Christ: and Abraham was there blessed, as the father of the faithful: so as therein was prefigured an act of Christ, towards the promised seed: which was, that Christ blesseth the faithful: such as are of the spiritual seed and faith of Abraham. A particular instance hereof is thus given, Christ lift up his hands, and blessed them. Luk. 14. 50. And as a further evidence hereof, when Christ ascended he gave gifts unto men, Eph. 4. 8.  
Christ doth thus bless partly as God. Thus he blessed jacob, Gen. 32. 29. and partly as Mediator, betwixt God and man. Thus God hath blessed us with all spiritual blessings in Christ, Eph. 1. 3.  

1. No doubt but that this blessing wherewith Melchisedec blessed Abraham was a singular comfort unto him. Much more comfortable may the true blessing, which Christ conferreth on his Church, be to the members thereof. They whom C●…st blesseth are and ever shall be truly blessed.  
2. This may be a great encouragement against the curses of Idolaters and pro●…ane persons. They use to curse us, and to imprecate all evil against us, for Christ's sake, and for our professions sake. We may in this case say, surely there is 〈◊〉 enchantment against Jacob, neither is there any divination against Israel, Numb. 23. ●…3. As God turned Balacks' endeavour to curse into a blessing, so he will requ●…e good for wicked men's cursing, 2 Sam. 16. 12. It is further added in the History 〈◊〉 upon Abraham's victory, Melchisedec did not only bless Abraham himself, but also blessed the most high God, which delivered his enemies into his hands. Gen. 1●…. ●…. 
Praise of victory due to God.  Hereby he evidently showeth that the praise of victory is to be given to God. See more hereof in the Church's Conquest, on Exod. 17. 16. §. 77.    

§. 16. Of Abraham's giving a tenth to Melchisedec.  
Vers. 2. ITt was an especial prerogative appertaining to Melchisedec, that ●…ham gave a tenth part of all unto him. This relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  To 〈◊〉, 〈◊〉 reference to Melchisedec.  
The verb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gave is derived from 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a noun that signifieth a part or portion, Act. 8. 21.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This verb implieth a dividing, or distributing that which is meet to be given to one. It is used, where it is said, God hath dealt to every man the measure of faith, Rom. 12. 3. See more in the emphasis of this word, Chap. 2. v. 4. §. 35  
Abraham saw it meet that Melchisedec should have a tenth of what he had.  
Though the word, part, be not expressed in the Greek, yet it is here well supplied. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word translated, tenth, when it is set alone, and hath not apparent reference to any particular thing, signifieth a tenth part. It is derived from that numeral noun which signifieth signifieth ten.  
This general phrase, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of all, hath especial reference to the spoils that Abraham took in war: for so much is expressed, v. 4. For God's people did use to give of that which they took in war unto the Lord, 1 Chro. 26. 27. and this was according to the Commandment of the Lord, Numb. 31. 28. etc.  
This giving of a tenth the Apostle here setteth down as an evidence of Abraham's respect to God's Priest: and of his thankfulness to the King for that royal kindness and grace which he showed him.  
Principally and especially did Abraham give the tenth to Melchisedec, as he was a Priest of God.  
Two reasons moved Abraham to do this,  

1. To show that of Christ he held whatsoever he had: in testimony whereof he 
Why a tenth given to Melchisedec.  gives a part to him that was a type of Christ and stood in his room.  
2. To show how just and equal it is that they who communicate unto us spiritual blessings, should partake of our temporals.   
These two reasons resting upon a moral and perpetual equity, show that in those general cases Abraham is a pattern to all sorts of Saints in all ages, to do as he did. Namely,  

1. To testify their acknowledgement of all they have to come from Christ, and to testify that they hold all they have of Christ, by giving thereof to him. This is to 〈◊〉 the Lord with our substance, and with the first fruits of our increase, Prov. 3. 9 Of offering gifts to God, see Chap. 5. v. 1. §. 6.  
2. To communicate of our temporals to such as make us partakers of their spirituals. See §. 18.    

§. 17. Of tenths how far due to Ministers of the Word.  
ABout Abraham's giving a tenth to Melchisedec sundry questions are moved.  
Quest. Have all Ministers of the word, the same right to tenths that Melchisedec had?  
Answ. Not in every particular circumstance: for,  

1. Melchisedec was an extraordinary type of Christ: and that both of his Kingly 
Difference betwixt Melchisedec and other Ministers.  and Priestly function: by virtue of both those he received tithes. No other Priest or Ministers are such.  
2. Melchisedec received tithes of Abraham in a Mystery, to show the preeminency of his Priesthood: and withal the preeminency of Christ's Priesthood above Lev●…'s. This the Apostle himself maketh manifest, v. 4, 5, 6.   
Yet there is a common and general equity in Melchisedecs' receiving tithes: which may appertain to all sorts of God's Ministers.  
2. Quest. Is the tenth part such an inalterable portion as to be due to all Ministers, at all times?  
Answ. If that precise portion be not unalterable: yet that which is equivalent thereunto is: namely, that Ministers be sufficiently and plentifully maintained. 
Why Lev●… received tenth●….   
There be some reasons rendered about the Levites receiving tenth which are proper to the Jews.  
One is this, that the Jews, paying first fruits and tenths, did thereby testify their acknowledgement of Gods bringing them out of the Egyptian bondage: and giving them Can●…an as a settled inheritance, Deut. 26. 5, etc.  
The other is this, a recompense for their having no inheritance proper to the tribe of Levi. Unto the tribe of Levi no inheritance was given, josh. 13. 14. 〈◊〉 thus saith the Lord, I have given the children of Levi, all the tenth in Israel 〈◊〉 ●…heritance, Num. 18. 21.  
Object. Abraham paid tithes to Melchisedec, before there was any 〈◊〉 of tribes, Gen. 14. 20. And jacob also, before that distinction of 〈◊〉 vowed to give the tenth unto God: Gen. 28. 22.  
Answ. Neither of these carry the force of a perpetual law.  
The one was not constantly done: the other was not necessarily don●…▪ ●…ham did not every year pay tithes: but only this once. Jacob's vow 〈◊〉 〈◊〉 voluntary act of his own: and it was a vow made upon conditions, 〈◊〉 no moral and inviolable precept will admit.  
3. Quest. Is the law of tenth utterly abolished? 
Difference betwixt the ceremony and equity of a Law.   
Answ. In this case distinction must be made betwixt the ceremony, and 〈◊〉 〈◊〉 a Law.  

1. That there should be Altars, Sacrifices, Incense, etc. was a ceremony: 〈◊〉 that there should be ordinances, wherein and whereby God should be ●…shipped, is a perpetual equity, Mal. 1. 11.  
2. That there should be sacrificing Priests, and high Priest, and other 〈◊〉 of Levites was a ceremony. But that there should be Ministers of the 〈◊〉 is a perpetual rule, Isa. 66. 21.  
3. That in their fastings, they put on sackcloth, and put ashes on their 〈◊〉, was a ceremony: but that there should be times of fasting, and 〈◊〉 〈◊〉 men's souls afflicted, is a perpetual equity.  
4. That women after child bearing should be legally purified, was a 〈◊〉▪ but that there should be public thanksgiving for their deliverance, i●… a perpetual equity.   
Thus for the point in hand, though it be granted that the levitical tenths 〈◊〉 proper to the Jews, yet this is a general common equity, that they who labou●… i●… the word should live of the word: and that they should have sufficient 〈◊〉 from them, for whom they do labour: that they should not be put otherwise ●…o seek a maintenance, but rather live upon their labours, for whose spiritual good they watch.  
Object. Paul wrought for himself in another calling, Act. 18. 3. and 20. 34. 
Paul's working extraordinary.   
Answ. The Apostle himself implieth, that he had power to forbear working, 1 Co●…. 9 6. That which he did, in the foresaid case, was extraordinary.  
4. Quest. Why are tenths under the Gospel paid to Ministers? 
Tenths under the Gospel.   
Answ. It is for the most part the fittest proportion, and that the very heathen did observe about their Ministers. When God himself set down a particular and distinct portion for his Ministers, he judged a tenth to be the most convenient. Hereupon good Governors have in their Commonwealths, thought meet to 〈◊〉 such a portion. This general rule, Let him that is taught in the word, 〈◊〉 unto him that teac●…eth in all good things, (Gal. 6. 6.) may be most fitly brought to the foresaid proportion of tenths. Where such a portion is established by Law, people are bound in conscience to observe the same.  
Object. Establishment of a set maintenance maketh Ministers negligent. 
Inconveniencies of an arbitrary maintenance.   
Answ.  

1. It may make unconscionable Ministers to be so: but not such as for the Lords sake, and conscience sake, perform their duty.  
2. Greater inconveniencies may arise from not settling of any 〈◊〉▪ but leaving it wholly to people's devotion: as, 

1. If people be left at such liberty, they will be ready upon all displeasures taken against their Ministers to withdraw his maintenance: so as thi●… may be a means to make Ministers meal-mouthed, and to seek to please their people.  
2. This kind of maintenance is accounted a mere benevolence: whereas in this case Christ and his Apostles make it a matter of due debt, 〈◊〉 workman is worthy of his meat, Matth. 10. 10. 1 Tim. 5. 18. A Ministers pains is a valuable consideration, for the greatest allowance that p●…ople use to give. If we have sown unto you spiritual things, is it ●… 〈◊〉 thing if we shall reap your carnal things? 1 Car. 9 11.  
3. This is an hindrance of the choice of good Ministers. For many are ready to entertain Ministers, as they use to hire workmen, such as will come at the cheapest rate.  
4. This may be a means of laying the heaviest burden upon the better sort. When the profaner sort withdraw, they that are of the better sort are forced to enlarge themselves the more.  
5. From thence may follow undue emulation, and ostentation in seeking to be above others.     
A set established maintenance is the nearest to God's order.   

§. 18. Of Minister's Maintenance.  
THis general point may well be inferred from Abraham's giving the tenth to Mel●…, that God's Ministers who communicate unto us spiritual blessings, are 
Temporals due to such as bring spirituals.  to be made partakers of our temporal commodities. This is almost in these words s●…t down by the Apostle, 1 Cor. 8. 11. and again, Gal. 6. 6. Our Lord Christ, and his Apostle witnesseth that a Minister is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worthy hereof: Matth. 10. 10. 1 Tim. 5. 18. The Apostle styleth the Minister's allowance 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wages: for it is as due to him, as wages is due to a servant, Soldier, workman, or any other that taketh pains for our good. The Apostle exemplifieth the equity of this by a Soldiers living upon his warfare: by a Vinedressers partaking of the fruit of it; by a shepherd's living upon the flock; by an ox's eating of the corn that he treadeth out; by a plough●…, threashers, reapers, and other workmen's living upon their pains, yea, and of the Levites partaking of the sacrifices that they prepared, 1 Cor. 9 7, etc.  

1. justice requires as much, and this is employed under these words, worthy, wages, 
Motives for Ministers maintenance.  Luke 10. 7. This therefore is one of those deuce which the Apostle would have Christians to render, Rom. 13. 7. and that upon these and other like ●…onsiderations. 
1. Justice.  

1. Ministers use to spend the prime of their age in fitting themselves to this calling. They might otherwise have fitted themselves to another calling, whereupon they might have lived with greater plenty.  
2. Their friends, for the most part, have been at great costs in training them up hereunto.  
3. They are deprived of other means of maintenance, by attending upon this calling.  
4. The pains required to this calling useth to be very great: both while they are in fitting and preparing themselves thereto, and also when they come to exercise the same. Ministers are many times at their study, while others are asleep, and have no other witness of their pains but their candle, which teacheth them to spend themselves in giving light to others.  
5. The benefit received by their pains is invaluable. No calling affords greater. It concerneth the soul: the spiritual and eternal good thereof. If therefore recompense be given to men of other callings, much more to Ministers of the word.    
2. Gratefulness should move people to recompense their Ministers; for good 
2. Gratefulness.  must be requi●…ed with good. This was one reason whereby Abraham was moved to give the tenth to Melchisedec. This is acceptable to God and man.  
3. Wisdom should induce men hereunto, That Ministers might thereby more diligently 
3. Prudence.  attend their calling: and be better enabled to go through the work of it: and so their people receive the more good from them. Daily wants whereby Ministers are forced otherwise to provide for themselves and families, do make them more negligent in their calling. Men will well feed their beasts, that they may do the more and better work, 1 Cor. 9 9  
4. That homage which they owe unto God, should most of all stir up people to 
4. Duty 〈◊〉 God.  be liberal to their Minister. For Ministers stand to them in God's room, 2 Cor. 5. ●…0. What is given to them, as Ministers of the word, is given to God. The Apostle therefore saith of that the Philippians sent him, I have received an 〈◊〉 〈◊〉 〈◊〉 sweet smell, A sacrifice acceptable, and well pleasing to God, Phil. 4. 18. In this ●…spect God doth account himself robbed by such as withhold from his Minister's 〈◊〉 due, Mal. 3. 8, 9 For under the Law first fruits, tithes and all manner of 〈◊〉 which were given to Priests and Levites, were accounted to be given to the Lord.   
People therefore ought for the Lord's sake, (joh. 13. 20.) for their soul's 〈◊〉▪ (Heb. 13. 17.) and for their own incomparable advantage (Matth. 10. 41.) to 〈◊〉 to their Ministers what is meet.  
Many imagine that under the Gospel there is no Law to bind people to give 〈◊〉 
Minister's allowance not arbitrary.  thing to their Minister: and that what in this kind they do is a mere bene●…▪ and an arbitrary gratuity. But that which hath been before set down, doth 〈◊〉 eutly manifest, that people are bound by the strongest bonds that can be to 〈◊〉 their Ministers: namely, God's charge and invaluable benefits received. What 〈◊〉 binds men to give such liberal fees, as they ordinarily do, to Lawyers, and Physicians? Were they as sensible of their spiritual good, as they are of their bod●… welfare, and temporal estate, they would be as liberal to their Minister's 〈◊〉 others.   

others 19 Of Melchisedec a King of righteousness.  
SUndry mysteries are by our Apostle observed about the foresaid Melchisedec. 〈◊〉 first is concerning his name. This because it is the chiefest of all and belonged unto him, before he was King of Salem, the Apostle bringeth it in, in the first place with this particle of order 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  first.  
Of the adverb, truly, mentioned in Greek, but not expressed in our English, See 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  v. 5. §. 37.  
This phrase, leing by interpretation, implieth that his name did signify that which is here set down: and thereupon, metonymically he is said to be by interpretati●…, 〈◊〉 being interpreted (as john 1. 38.) King of righteousness.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To interpret a word, is to declare the meaning of that which otherwise would not be understood. Melchisedec was an Hebrew name.  
They to whom the Apostle wrote, understood Greek better than Hebrew: Therefore he expounds the meaning of the Hebrew name in the Greek tongue: as we interpret the Greek in English.  
Strange words are to be interpreted▪ so sentences also. It was usual with the 
Strange words to be expounded.  Penmen of the New Testament so to do, Mark. 15. 20, 34. This is expressly commanded, 1 Cor. 14. 27. For this end a peculiar gift of interpreting strange tongues, was given to sundry particular persons in the primitive Church, 1 Cor. 12. 10.  
Strange words or sentences, without interpretation, are to no purpose: no 〈◊〉 can be reaped thereby. They are as musical Instruments and Trumpets sounded without any distinction: or like words spoken in the air, which soon vanish, and come to nothing, 1 Cor. 14. 7. etc. But on the other side, it much satisfieth on●…, to have that which he cannot understand expounded and made clear, Gen. 40. 7, 8. and 41. 8. Dan. 4. 5, 6. and 5. 29.  
Great is that wrong which Papists do to their people, in and by their Latin ●…gy. 
Against Latin Service.  Latin is not a tongue which the common people do at this day, in any pa●… of the world understand. Yet among Papists all their public prayers, and other sacred ordinances, as reading the word, or administering Sacraments, are in Latin. It is a sore doom that the Apostle denounceth against such, in these words, 〈◊〉 (namely strange tongues) are for a sign, not to them that believe, but to them 〈◊〉 believe not, 1 Cor. 14. 22.  
Too near to these do they come, who fill their Sermons with such words, and 
Against obscure proaching.  sentences as their people cannot understand: and yet do not interpret them. So do they also who affect strong lines: that is such kind of phrases that their people understand not.  
Seeing interpretation of strange tongues is necessary, Surely it is requisite that Ministers be expert, in the learned tongues especially, that they may be able to interpret them. It is also requisite that they be well acquainted with the Types, Proverbs, Prophecies, and other obscure passages in Scripture, that they may declare the meaning of them to the people, as the Apostle here doth.  
This name Melchisedec is a compound word, and containeth in it two Hebrew 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex mens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justitia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉. The former Melec a King. The title, I, in this word, Melchi, may signify, My, as if it were translated My King, Psal. 5. 2. or else it may be enforced fo●… composition sake. The other word tsedec signifieth, righteousness, Psal. 15. 2.  
Of the Greek word translated righteousness, see Chap. 1. v. 9 §. 114. and of the Hebrew and Greek word, translated King, See v. 1. §. 3.  
This name Melchisedec, compriseth under it two things,  

1. His function, he was a King.  
2. His practice, he ruled in righteousness.   
Whether this name were given him in his infancy, or after he was a King, is uncertain. If this Melchisedec were Shem (whereof see v. 1. §. 2.) then Shem was his proper name given him in his infancy: So as it is most probable, that it was given him after he was King, and manifested his righteousness in governing the people. On a like occasion Gideon was called jerubbaal, Judg. 6. 32. And jacob was called Israel, Gen. 32. 28.  
If this name were given him in his infancy, it was certainly by way of prophecy. The spirit foreseeing what his office should be, and what his practice would be, directed those that gave him his name, to give this name Melchisedec: As Noah, Gen: 5. 29. and jacob, Gen. 25. 26. and Solomon, 2 Sam. 12. 24.  
Of giving fit names to children, see Domest. Duties. Treat. 6. §. 20.  
Whether this name were given in his infancy, or after he was King, both make to the same purpose. One employed a prediction of what should be, the other a ratification of what was.  
In the name and meaning thereof Melchisedec is to be considered two ways.  

1. As a type.  
2. As a pattern.   
As a type he fore-shewed two things.  

1. That Christ was a true King.  
2. That Christ reigned in righteousness.   
Of both these, see Chap. 1. v. 8. §. 111, 112, 113.   

§. 20. Of righteous Kings.  
AS Melchisedec was a pattern to future ages, his name importeth two other points,  

1. Men may be Kings. Hereof see v. 1. §. 3.  
2. King's must rule in righteousness. They must so carry themselves as they may truly be called Melchisedecs. A King shall reign in righteousness, Isa. 32. 1. Hereupon the Psalmist thus prayeth. Give the King thy judgements, O God, and thy righteousness unto the King's son, Psal. 72. 1. For this end when David was near his death, he giveth his son, who was to be King after him, sundry directions for practise of righteousness, 1 King. 2. 3. etc.   


1. King's do after an especial manner bear the Image of God: they stand in his room, and reign for him: in which respect they are styled Gods, (Psal. 82. 6.) and Ministers of God, Rom. 13. 4. They judge for the Lord, 2 Chro. 19 6.  
Now God is a righteous Lord, and loveth righteousness. See Chap. 1. v. 9 §. 114, 115.   
2. Righteousness is the greatest ornament to a Kingdom that can be. It is the very glory and beauty thereof. It makes it like unto heaven. Yea, 'tis the strength and stability of a Kingdom. Righteousness exalteth a Nation: and the throne is established by righteousness, Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeableness of Christ's Kingdom, he addeth this as a reason thereof, The Sceptre of thy Kingdom is a Sceptre of righteousness, Psal. 45. 6.  
3. Righteousness is an especial means to maintain peace. For all troubles, dissensions, tumults, insurrections, and wars arise from unrighteousness, one way or other: from the Agents or patients. Of the benefit of peace, see §. 22.   

1. Kings in this especial point must show themselves like to Melchisedec, and 〈◊〉 in righteousness. They shall thus gain a double benefit. One in regard of their persons, to themselves. The other in regard of their place, to their people.  
2. People must pray for their Kings, that they may be Melchisedecs. We have a pattern hereof, Psal. 72. 1 etc. This we may and must do with confidence, because, the King's heart is in the hand of the Lord, etc. Prov. 21. 1. Pray that righteous Laws may be made: and those righteously executed. Pray that the Gospel, the rule of righteousness, may be established. That there may be righteous Councillors, righteous Magistrates. Thus will the eyes of the righteous Lord be upon it, to pro●… it, and to bless it withal needful blessings.    

§. 21. Of Christ a Prince of Peace.  
A Second mystery is taken from the place where Melchisedec reigned: which 〈◊〉▪ Salem, and signifieth peace, as was showed, v. 1. §. 4. In this also was Melchisedec both a type and a pattern.  
As a type he prefigured Christ to be a King of peace. This is he who is styled the Prince of Peace, Isa. 9 6. and said to be our peace, Eph. 2. 14. As an evidence hereof, so soon as he was born, an heavenly host sang, On earth peace, Luk. 2. 14. The peace and unity of Christ's Kingdom is elegantly and emphatically set out, Isa. ●…. 4. and 11. 6. etc.  
Two things there be which especially declare him to be a King of peace.  

1. That peace which he made betwixt the Creator and creatures.  
2. That which he made among creatures themselves.   
God at first made all in perfect peace. There was a sweet harmony and consent. No discord, no dissension. Creatures by sin brought all out of frame. For,  

1. God's wrath was incensed, and he made an enemy. 
The enmity which sin made.   
2. Good Angels, holding close to their Lord, proved also enemies to such as rebelled against him, and became executioners of God's vengeance upon them.  
3. There was variance in man himself. All the powers and parts of soul and body rising one against another: and conscience accusing and terrifying him.  
4. Hatred, malice, and enmities were so betwixt man and man, as they became wolves, Tigers, Lions, yea, devils one to another.   
But Christ being made King, made up all these breaches. For, 
How Christ made peace.   

1. He satisfied God's justice, pacified his wrath, and reconciled man to God, 〈◊〉. 3. 25. and 5. 8, 9, 10.  
2. Christ took men and made them members of his mystical body: and having so united them to himself, made Angels to be at peace with them, Col. 1. 20.  
3. He communicateth his Spirit unto men, whereby all the powers of their souls, and parts of their body are renewed and brought into a sweet harmony.  
4. He broke down the partition wall betwixt Jew and Gentile, (Eph. 2. 14.) and made all one in himself (Gal. 3. 28.) and so altars their disposition, as they may lovingly live together, Isa. 11. 6. etc.   
Object. Christ himself saith that he came not to send peace but a sword, Matth. 10. 34. 
How Christ sends not peace but the sword.   
Answ. Three distinctions are here duly to be observed.  

1. Betwixt peace and peace. There is a peace of the world, which is conspiracy of worldlings together in evil matters: and there is a peace of Christ which is spiritual. The former Christ came not to send: the latter he gives to all his, 〈◊〉. 14. 27.  
2. Betwixt persons and persons. Christ came not to make wicked ones at peace with his Saints: but Saints with Saints.  
3. We must distinguish betwixt the proper end of a thing, and a consequence following thereupon. Thus these words, I came not to send peace but a sword (Ma●…h. 10. 34.) intent a consequence which followed upon Christ's coming into the world. For the Gospel of Christ being a light, and professors thereof holding out this light, thereby is discovered the darkness and lewdness of the men of th●… world: which they can no way endure: but thereupon draw the sword, and 〈◊〉 all manner of persecution against those that hold out this light. By reason of this consequence, Christ is said not to come to send peace, but the sword.   
The foresaid peace being proper to Christ's Kingdom, serves as a matter of trial, to discover who are of the Kingdom of Christ.  
The subjects thereof are men of peace: and that, 
Christ's subjects are men of peace.   

1. As they are at peace with God, reconciled to him, and made subject to his will.  
2. In that their consciences are pacified, and they cheerfully go on in their Christin course.  
3. In that the several powers of their soul and parts of their body's consent to do Gods will.  
4▪ In regard of their peaceable disposition: they pursue peace, and hurt none, 〈◊〉. 11. 9   
Peace being the property of Christ's Kingdom, this is a strong attractive to draw ●…n unto this Kingdom, and move them there to abide. Who would not dwell in Salem, in a Kingdom of peace? If the excellency and necessity of that peace which Christ bringeth were duly weighed, this would be found to be a very great privilege. All out of this Kingdom are haters of God, and hated of him: liable to God's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wrath, Vassals of Satan, heirs of hell: but all in and of this Kingdom are lovers of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God, and be loved of him: his children and heirs of glory.   

§. 22. Of righteousness and peace joined together.  
THe conjunction of these two prerogatives King of righteousness, and King of Salem, 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with conjunction upon conjunction, thus, first, King of righteousness, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and after that also King of Salem: gives us to understand, that a King of righteousness, is also a King of peace. It is said of the King which judgeth with righteousness, that the mountains shall bring peace to the people by righteousness, Psal. 72. 3. In this respect righteousness and peace, are said to meet and kiss each other, Psal. 85. 10. After the Holy Ghost had set forth the righteousness of Christ, he addeth transcendent expressions of peace, Isa. 11. 4, 5, 6. etc.  
This ariseth partly from their endeavour after peace, and partly from God's blessing upon their endeavour. Great are the benefits which peace brings to a Kingdom. Therefore righteous Kings seek it, and God gives it as a blessing to them.  
Of the benefits of peace, See the Church's Conquest, §. 96.  

1. This may serve as a just taxation of those that delight in war: who are never 
Delight not in war.  well when they are out of war. They will therefore pick quarrels: thinking to get a name thereby: to live on spoils: to trample under and triumph over others. Such are no Kings of righteousness. They are more fit to live in wildernesses among tigers, and other ravenous beasts, yea, in hell among Devils, then among men.  
2. Hereby Kings and others may testify their righteous disposition: namely, by love of peace: hereunto we are much exhorted, Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace: but also makers of peace, Matth. 5. 9 Holiness and peace must go together, Heb. 12. 14. Neither must the unrighteousness of others make us break peace: nor must love of peace make us lose righteousness.  
3. Pray that these two may ever go together: that Melchisedec may dwell in Salem. Pray that the wars begun may end in peace: and that that peace may be a peace of righteousness.  
4. Be thankful to God, for that peace that we have, so far as it meeteth with righteousness, and for the benefits that we enjoy thereby.    

§. 23. Of Mysteries couched under Histories.  
IN the third verse there are four mysteries, taken from things concealed. They 
Vers. 3.  are all spoken of Melchisedec, as a type respectively, because they are not by the holy Ghost expressed. For in those Scriptures where mention is made of Melchisedec, there is not any mention made of his Father, Mother, descent, birth or death. But all those things are spoken of Christ the truth, simply and properly.  
The 〈◊〉, though it go from the words, and from the sense also applied to Christ, yet in relation to Melchisedec, giveth the right sense, thus, 
a Cujus n●…c pa●…er, n●…c mater 〈◊〉 sunt in 〈◊〉 etc. Treme●…. inter●…r.  whose Father and Mother are not written in the Genealogies: nor the beginning of his 〈◊〉 nor end of his life.  

b Igno●…i patris, 〈◊〉 matris, etc. S●…c 〈◊〉 de Eras●…o.  A learned interpreter of the New Testament, thus translates it, who was 〈◊〉 〈◊〉 unknown Father, etc. This phrase, without descent, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cujus 〈◊〉 orig●… n●…n p●…ssit red●…i. Erasm. Annot. in Loc.  The original of 〈◊〉 stock cannot be declared.  
Though these may show the meaning of the words, as applied to the type, 〈◊〉 they lose the emphasis of them, and obscure the mysteries contained in them.  
Object. There are many men mentioned in Scripture, whose Father, Mother, descent, birth and death are not recorded in Scripture: as Obadiah, Habbakuk, 〈◊〉, 〈◊〉, and others.  
Answ. The parentage, kindred, birth, and death of these and sundry other●…, 〈◊〉 passed over, because there was no great end of knowing them. But these were ●…cealed in the History of this man, purposely to imply a mystery.  
Quest. How may we know this?  
Answ. Because the Apostle, who was guided by the same Spirit, that 〈◊〉 〈◊〉 〈◊〉 were, hath observed as much. For the Spirit knoweth his own meaning. 〈◊〉 one inspired by the Spirit of God, had not revealed this mystery, all the 〈◊〉 spirits of men that ever were, could not have found it out; for it is a deep 〈◊〉, and as closely couched in the History, as ever any was.  
We may learn hereby diligently to compare the Old and New Testament ●…ther: 
In the New Testament mysteries of the Old, rev●…aled.  thus may many profound mysteries be discovered. Thus thou shalt find 〈◊〉 Ark. (1 Pet. 3. 21.) the cloud, the red-sea, the Rock and Manna, (1 Cor. 10. 2, 3.) to be such Sacraments as ours. Thus thou shalt find the two children of Abraham, 〈◊〉 born of a bondwoman, the other of a freewoman, to set forth children of 〈◊〉 fl●…sh, and of the spirit: and their two mothers, the two testaments, Gal. 4. 24. etc. Thus shalt thou find many legal rites and ceremonies applied to their proper 〈◊〉 and substance: and many dark and obscure prophecies clearly revealed and opened.   

§. 24. Of mysteries spoken of Melchisedec applied to Christ.  
THe first three Greek words translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without Father, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without Mother, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without descent, are here only used in the New Testament. They are all compound words, and that with the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  privative preposition, that implieth a plain negation of a thing.  

1. This without Father, must needs be applied to the humane nature of Christ. For as God the second Person in sacred Trinity, he is the Son of the first Person, which is his Father; joh. 5. 17. But as man he had no proper Father, he was born of a pure Virgin, Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for joseph the husband of his Mother, it is said, That he was supposed to be his Father (Luk. 3. 23.) and that to hide this great mystery from such as were obstinately malicious.  
2. This Epithet, without Mother, must needs have reference to Christ's divine ●…ture: for we showed before, that as man, he had a Mother, he was born of the Virgin Mary. The History of his birth is distinctly set down by the 〈◊〉. But it is blasphemy to think that, as God, he should have a Mother. The great Lord of heaven and earth, is not like the gods of the heathen, who were imagined to 〈◊〉 their wives, and some of them to be born of Mothers.   
Object. The Virgin Mary is styled the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deipara.  Mother of God.  
Answ. That is, by reason of the hypostatical union of his two natures, in which respect, that which is proper to one nature, is attributed to the other. 〈◊〉 the Son of man, is said to be in heaven, Joh. 3. 13. because the divine Nature, to which Christ humane Nature was united, was in heaven. So God is said to 〈◊〉 the Church with his own blood, (Act. 20. 28.) because the blood of that humane Nature, which was united to the divine, was shed to that end.  
3. This Epithet, without descent, or without pedigree, or without kindred, 〈◊〉 also be meant of his divine nature, in reference whereunto he had no ancestors, 〈◊〉 posterity. In reference to his humane nature, both Matthew and Luke set down his distinct Genealogy, Matt. 1. 1. etc. Luke 3. 23. etc. In regard of his divine nature he was begotten of his Father, by an eternal, unalterable, unconceivable generation.  
4. The last mystery consisteth of two branches. One that he had no beginning of 〈◊〉. The other, Nor end of life. These two set down a true proper eternity without beginning, and end. See hereof The Explanation of the Lords Prayer, §. 224.  
This most properly and principally is to be taken of his divine nature. As God he is Alpha and Omega, Rev. 1. 8.  
Of Christ's Eternity, see Chap. 1. §. 129. 143. 145.  
Christ as man had his beginning in the Virgin's womb, after many hundred Generations had passed in the world, even in the 3928 year of the world: and about 34. years after, there was an end of his mortal life in this world; for he was cruci●…, dead and buried. Indeed he arose again from the dead, ascended into heaven, and there ever liveth, and abideth in his humane nature: so as in heaven he 〈◊〉 no end of life, but on earth he had. From the foresaid mysteries applied to Christ, we may infer these orthodox positions.  

1. Christ is true God: without Mother, etc.  
2. This true God was not a made God, but eternal without beginning; He had neither beginning of days, nor end of life.  
3. Christ was true man, a son of man.  
4. This true God and true man is one Person: even as the type Melchisedec was one. For the same Person that, as God, was without mother, was also, as man, without father.  
5. This Person God-man, is Highpriest in both his natures. For Melchisedec that High-Hriest, was in reference to Christ's humane nature, without father: and in reference to his divine nature, without mother.   
Most of their heresies which are mentioned, Chap. 2. v. 14. §. 140. are by these mysteries apparently refuted.  
The foresaid mysteries, as in the truth and properties of them, they belong unto Christ who is our true Highpriest, are of singular use to strengthen our faith in and about his Priesthood. For,  

1. Knowledge of his manhood, maketh us the more boldly and confidently to 〈◊〉 unto him: he being such an one, as hath experience of our infirmities and neces●… in himself.  
2. Knowledge of his Godhead, makes us more perfectly to rely upon him, and to trust u●…to him. For hereby we are assured, that he is able to help.  
3. Union of his two natures in one person, strengtheneth our faith in his obedience, death, sacrifice, resurrection and merit of all: for hereby we are assured that he is of infinite power: and that what he did and endured for us, is of infinite val●…w and worth.  
4. His exercising of his Priesthood in both natures, as he was God-man, maketh 〈◊〉 with greater confidence to go to him, and to rest upon him: and to prefer him before all others, and to account him the only sufficient mediator.    

§. 25. Of resemblances of Christ before his incarnation.  
Upon the forementioned privileges the Apostle maketh this inference, that Melchisedec was made like unto the Son of God. This inference the Apostle bringeth in with this conjunction of opposition or discretion, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT; as if he had said, though Melchisedec were a true man, yet in his singular prerogatives he was made like unto the Son of God. The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made like is here only used. It i●… a compound. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth to liken one thing to another, Matth. 7. 〈◊〉. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The preposition, wherewith the verb here used is compounded, signifieth, TO. In this composition the word signifieth to represent the very form of another thing. Thus did Melchisedec, in the foresaid prerogatives, set out the very form and excellency of the son of God. Jesus Christ is here meant by the Son of God. See Chap. 1. v. 2. §. 15.  
Hereby we see that God of old, gave visible types and resemblances of his Son: 
Resemblances of Christ. See Chap. 8. v. 5. Sect. 13.  and that before he was exhibited in the flesh. Melchisedec was a mere true man: yet was he so set forth, as he bore a resemblance of the Son of God. In other respects Aaron and other Priests, Moses, and other Prophets, David and other Kings were special types and resemblances of Christ. So were all the sacrifices, and especially the Paschall Lamb, 1 Cor. 5. 7. So the Ark, 1 Pet. 3. 21. So the red-sea, the cloud, Manna and the Rock, 1 Cor. 10. 2, etc. and sundry other types.  
God gave before hand such resemblances of his Son, for the good of his Church 
Why types of Christ before he was exhibited.  in those ages: even to support their faith, and uphold their hope, till the 〈◊〉 of time should come: That when it was come, they might the more readily ●…brace and receive that truth, and more confidently rest upon it.  
1. Herein the great and good care of God over his Church is manifested. For though in his unsearchable wisdom, he suffered many ages to pass, before his 〈◊〉 was exhibited, yet he took such order for his Church that was on earth 〈◊〉 that fullness of time, as it should have means to partake of the benefit of th●…se things, which Christ should do and endure in that fullness of time. It is therefore said of those that lived many hundred years before that fullness of time was 〈◊〉, that they did all eat the same spiritual meat, and did all drink the same 〈◊〉 drink, even the same that we do. For by way of explanation he addeth, they 〈◊〉 of that spiritual Rock, that followed them; and that Rock was Christ, 1 Cor. 10. 3, 4. In this respect it is said of Abraham, that he rejoiced to see Christ's day: and 〈◊〉 saw it, and was glad, John 8. 56.  
The like care doth God show over his Church, even now: Now that the 〈◊〉 of 
Memorials of Christ after his ascension.  God is taken into heaven: For we still enjoy his Ministers, who are in his stead 〈◊〉 us (2 Cor. 5. 20.) and his Sacraments: both the Sacrament of regeneration, and of spiritual nourishment: yea, also the benefit of his promise to be amongst us (〈◊〉. 18. 20.) even to the end of the world, Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited, used Priests, Sacrifices and other types of Christ before be was exhibited: So must we use his Ministers, Sacraments, and other 〈◊〉 now after he is taken from us, as memorials of him.   

§. 26. Of Christ's everlasting Priesthood prefigured in Melchised●…c.  
THe most especial and principal thing, wherein Melchisedec was made like unto the Son of God, was in this, that he (a) abideth a Priest continually.  
In regard of the History concerning Melchisedec, this is to be taken as the former points were, in the former part of this verse.  
Melchisedec is said to abide a Priest continually, because the History, which ●…eth him to be a Priest, maketh no mention, either of the beginning of his Pri●…st. hood, or of the ending thereof. Thus was he said before to have, neither beginning of days, nor ending of life.  
There are two words that set forth the eternity of Christ's Priesthood, in reference to the time future, which is beyond all determination or end: and in reference to the continuance thereof without interruption or intermission.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word translated, abideth, signifieth, the continuance of a thing, Matth. 11. 23.  
The other phrase translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  continually, is another than that which is before translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for ever, Chap. 5. 6. This word here used is a compound. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protentum in longitua●…nem.  T●…e simple signifieth a long continuance. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition, wherewith this is compounded signifieth, through. Thus 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Continua ser●…i in perpetuum ●…endens.  the word compounded with it, 〈◊〉 a continuance, through perpetuity: so as there is no intermission, no determination of the thing.  
This applied to Christ the truth, whereof Melchisedec was a type, 〈◊〉 cut three points.  

1. That Christ was a true Priest. See Chap. 2. v. 17. §. 172.  
2. That Christ's Priesthood continued for ever. See Chap. 5. v. 6. §. 29.  
3. That Christ continually executeth his Priesthood without intermission.   
In this respect, as a Priest, he is said to continue ever: and to have an unchargeable Priest-ho●…d: and ever to live to make intercession for us, v. 24, 25. In regard of the continual efficacy of Christ's Priesthood, it is said that he offered one sacrifice for 〈◊〉 for ever, or continually: and to perfect 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  continually them that are sanctifi●…d: Heb. 10. 12, 14. Christ is in this respect as a spring that continually ●…loweth forth.  
There is in men a continual spring of corruption, which from time to time de●… them: So as they need continually to b●… cl●…ansed. They also by their continual sins, continually provoke God's wrath: so as they have need of a continual Priest, to make continual atonement for them.  
On this ground we have just 〈◊〉 on all occasions to look unto Jesus, to behold him our Priest making continual intercession for us. A point this is of singular comfort.   

§. 27. Of the bread and wine which Melchisedec brought forth.  
PApists do here infer another mystery about the Priesthood of Melchisedec, 
Bellarm. de Missa. Lib. 1. c. 6.  namely, that the bread and wine which he brought forth was the sacrifice proper to the order of his Priesthood, and prefigured the body and blood of Christ, which, they say, is comprised in their Mass under the show of bread and wine.  
Answ. If this were such a mystery, why did the Apostle, in setting out so many Mysteries as he did, about Melchisedec, make no mention at all of this? which as they say, is the greatest and most pertinent to Melchisedecs' Priesthood.  
Be●…armine is forced in answer hereunto, to say 
a Id ad propositum ejus non faciebat.  that it was nothing to the Apostles purpose to make mention of it here.  
What? is it nothing to the purpose of him that sets down a special order of Priesthood, to declare the special sacrifice that belongeth thereunto, and to give notice thereof to the Christian Church?  
It was (b) too deep a mystery, saith Bellarmine for the Hebrews. 
Mysterium altius erat, quam ut ab illis capi 〈◊〉 posset.   
Answ. Was it deeper than those other mysteries which he mentioneth, v. 2. and sundry others, in other parts of this Epistle?  
The truth is, that the thing itself, as they would have people to believe it, that the very body and blood of Christ under the visible show of bread and wine is offered up for a true, real, propitiatory sacrifice, is a mere mockage: apparently against Scripture, against reason, against sense.  

1. The Scripture affirmeth that the body of Christ is in heaven, and there must continue until the times of restitution of all things, Acts 3. 21.  
2. Reason tells us that a true body cannot be in divers places at once. But by their position the body of Christ must be in millions of places at the same time.  
3. Sight, taste, smell, and feeling, tell men that that which they eat and drink at the Sacrament is bread and wine: to say it is flesh and blood is against all those senses.   
Papists press this phrase, he brought forth bread and wine, as signifying an offering up of bread and wine.  
Answ.  

1. To bring forth doth not properly, nor necessarily in that place import an offering up.  
2. It was showed (§. 8.) that the bringing forth of bread and wine there, did declare a royal entertainment of Abraham and his army.  
3. This was brought in the History, as an act of Melchisedecs' Kingly office, rather than of his Priestly.   
Papists reply that there was no need of refreshing Abraham's army, which had got great spoils.  
Answ.  

1. Though Abraham might not need such entertainment, yet Melchisedec might in good respect, testify his bounty to Abraham.  
2. Though there might be great spoils, yet they might want victuals.  
3. Abraham might rather choose to have his army refreshed with Melchisedecs' provision, then with the spoils that belonged to the King of Sodom, Gen. 14. 23.   
They further say that if bread and wine were not Melchisedecs' sacrifice, there is no mention of any sacrifice at all: whence it would follow that he should be a Priest without sacrifice.  
Answ. That would not follow. He might have sacrifices belonging to his Priesthood, though they were not there mentioned: besides though his order were an●…ther order than Aaron's, yet such sacrifices might belong to his Priesthood, as belonged to others Priesthood.  
If bread and wine had been Melchisedecs' offering, it had been most improper to bring them forth to Abraham: they should have been brought forth to God.  
This improbable supposition of Melchisedecs offering up bread and wine, is 〈◊〉 sandy a foundation for such a battle, as transubstantiation is, to be built upon.   

§. 28. Of the resolution of Heb. 7. 1, 2, 3.  1. For this Melchisedec, King of Salem, Priest of the most high God, who 〈◊〉 ●…ham returning from the slaughter of the Kings, and blessed him. 2. To whom also Abraham gave a tenth part of all: first being by interpretati●…, King of righteousness, and after that also King of Salem, which is 〈◊〉 peace. 3. Without Father, without Mother, without descent, having neither beginning 〈◊〉 days, nor end of life: but made like unto the Son of God, abideth a Priest ●…tinually. 
THe sum of these three verses is, The excellency of Melchisedecs' Priesthood. ●…about observe.  

1. The inference in this causal particle, for. Vers. 1.  
2. The substance: which is, 

1. Propounded.  
2. Illustrated, v. 3.     
Of the substance propounded, there are two parts.  

1. An historical narration of some passages.  
2. A mystical application of others.   
About the historical narration, there are two points.  
One concerns Melchisedec. The other Abraham.  
Three points concern Melchisedec.  

1. His name.  
2. His functions. These are two. 

1. Kingly, amplified by the place, King of Salem.  

2. Priestly, amplified by the Lord, whose Priest he was.  
This Lord is described.    

1. By his nature, God.  
2. By his sovereignty, Most high.    
3. By his actions. These are of two sorts. 


1. Regal. He met Abraham. Amplified by the victory which Abraham go●….  
This victory is described two ways,  

1. By Abraham's return from the wars.  
2. By the slaughter of the Kings.    
2. Priestly: he blessed him.     
Vers. 2. The act which concerned Abraham, was an act of piety mixed with gratitude.  
In setting it down are noted,  

1. The person Abraham.  
2. His kind of act, gave.  
3. The subject matter, the tenth part. This is amplified by the extent: of all.   
The mystical application is of two sorts,  

1. An interpretation of things expressed.  
2. A manifestation of things concealed.   
Two things are interpreted,  

1. Melchisedecs' name.  
2. The City of his Kingdom, Salem.   
Vers. 3. Five things concealed are in a mystery observed.  

1. Without father.  
2. Without mother.  
3. Without descent.  
4. Without beginning.  
5. Without end.   
The illustration of the foresaid points is,  

1. Generally expressed, made like unto the Son of God.  
2. Particularly exemplified, Abideth a Priest continually.    

§. 29. Of observations raised out of Heb. 7. 1, 2, 3.  
Vers. 1. I. DEep mysteries must be explained. This causal particle FOR showeth the reason why the Apostle doth unfold this mystery of Melchisedec: because he had employed that it was a deep mystery, Chap. 5. 11. See §. 2.  
II. Melchisedec was an especial type of Christ. This is the general sum of all.  
III. A King is a warrantable function. It is warranted in the example of Melchisedec. See §. 3.  
IV. Kings have their special jurisdiction. So was Salem to Melchisedec. See §. 4.  
V. True Priests are Priests of God. Such an one was Melchisedec. See §. 5.  
VI God is the most high. This is his title. See §. 6.  
VII. Melchisedec was both King and Priest. Both these functions are here expressly attributed to him. See §. 7.  
VIII. Kindred in distress are to be succoured. Abraham succoured Lot his Kinsman. See §. 10.  
IX. Neighbour's ought to congratulate one another's victory. So did Melchisedec Abraham's neighbour. See §. 8, 11.  
X. Refreshing is to be afforded to Soldiers. So did Melchisedec to Abraham's Soldiers. See §. 8.  
XI. Enemies in war may be slain. The slaughter here mentioned is of such. See §. 9  
XII. Kings in war are not free from slaughter. King's are here said to be slain. See §. 9  
XIII. Pious salutations are commendable. Melchisedecs' blessing was in the general a salutation. See §. 13.  
XIV. Ministers have an especial power to bless people. Melchisedec as a Minister of God, blessed Abraham. See §. 14.  
XV. Christ blesseth the faithful. This is inferred from the type. See §. 15.  
Vers. 2. XVI. Tenths were of old paid to God's Ministers. Abram paid them to Melchisedec. See §. 16, 17.  
XVII. Ministers of the word must be maintained by people. This is gathered from the general equity of tithes. See §. 18.  
XVIII. Strange tongues are to be interpreted. This phrase, by interpretation intendeth as much. See §. 19  
XIX. King's must be righteous. This is the meaning of Melchisedecs' name. See §. 19, 20.  
XX. Kings must be peaceable. This is implied under this word Salem. See §. 22.  
XXI. Christ was a King of righteousness and peace. He was the truth of both these. See §. 21.  
Vers. 3. XXII. Matters concealed may be mysteries. Here is an instance given of many particulars. See §. 23.  
XXIII. Christ as man was without Father.  
XXIV. Christ as God was without Mother and descent.  
XXV. Christ was God eternal. These were the truths of the things concealed. See §. 24.  
XXVI. There were resemblances of Christ before his incarnation. Melchisedec i●… here said to be like him. See §. 25.  
XXVII. Christ was the Son of God. Christ is here meant under that title. See §. 2●….  
XXVIII. Christ is a perpetual Priest. He so abideth continually. See §. 26.   

§. 30. Of considering weighty points especially about Christ.  Heb. 7. 4. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils. 
THe Apostle having set forth Melchisedecs' excellency in himself, proceedeth to amplify the same in reference to others: and first preferreth him before Abraham, from whom, Levi, the head of all Legal Priests descended.  
Because Melchisedec was an especial type of Christ, and Abraham, the father of all the Jews, was counted by them the most excellent among them, the Apostle 〈◊〉 viseth, to consider, this argument of Melchisedecs' excellency above Abraham's.  
The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  consider, doth properly belong to the bodily eyes: and is usually translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to see, Matth. 28. 1. It implieth a fast fixing of the eyes upon a thing, and is translated, beheld, Mark. 12. 41.  
The word being applied to the mind, it signifieth a serious pondering of a ●…ter: and is translated, perceive, John 12. 19 or, consider, as here.  
It being here applied to the truth of the type, it implieth that we should with both the eyes of the soul, understanding and faith, behold or consider Christ. So then, such points as set forth, in general weighty matters, and in particular the excellencies of Christ are seriously to be pondered. Hereof see more Chap. 3. 1. 1. §. 21, 22, 23.   

§. 31. Of the greatness of Melchisedec.  
THe relative thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 3. v. 3. Sect. 42.  this man, hath reference to Melchisedec.  
It is some times used in scorn and derision. To manifest as much our English useth to add this word, fellow: thus, this fellow: Matth. 12. 24. Act. 18. 13. And sometimes in honour, as where the penitent thief said of Christ; This man 〈◊〉 done nothing amiss, Luk. 23. 41. So here. The Apostle therefore thus 〈◊〉 his excellency, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  how great? This is the interpretation of one Greek word, which is used in terrogatively and indefinitely. It here implieth such an excellency as occasioneth much admiration.  
I find this word only here, and Gal. 6. 11. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Another like word of the 〈◊〉 stem, differing only in one letter, is used in the same sense, Col. 2. 1. jam. 3. 5.  
A Correlative derived from the same root, and translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so great, is used, Chap. 2. v. 3. §. 21. All of them carry a great emphasis, and imply a 〈◊〉 excellency.  
Melchisedec is hereby implied to be the greatest among men.  
I need not seek after more arguments than the Apostle hath used in the former verses. He was especially the greatest in that he was such a type of Christ, as none ever the like, before, or after him.  
We may therefore well use this note of admiration, how great? If we may use it of the type, much more of the truth, Christ himself. See more hereof Chap. 2. 17. §. 173, 174.  
Take notice by the way of the blasphemous arrogancy of Papists, who make their 
Masspriests not after Melchisedecs' order.  Mass Priests to be after the order of Melchisedec.  
Thereby they would make them the greatest of men. They do much hereby infringe the Apostles argument, and pervert his main intent. If the prerogative●… of a Priest, after the order of Melchisedec) expressly set down, v. 2, 3.) be duly weighed, we shall find it a blasphemous institution, to induct any mere man thereinto.   

§. 32. Of Abraham a Patriarch.  
THe argument whereby the Apostle proves the greatness of Melchisedec, is Abraham's inferiority to him. The Jews counted Abraham the greatest among men. If therefore there were one greater than Abraham, how great must he needs be?  
Of Abraham's excellency. See Chap. 6. v. 13. §. 91, 92.  
As an amplification of Abraham's greatness this title, Patriarch is attributed unto him.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Patriarch, is a noun compound. The first simple noun whereof it is compounded signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●…ather; and the other, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imperium.  beginning, or principality. Thus 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 pa●….  it implieth the first or chiefest father: or, the first and the chiefest of fathers.  
In the New Testament it is attributed as to Abraham here, so to the twelve 〈◊〉 of jacob: Act. 7. 8, 9 and to David, Act. 3. 29.  
Abraham is called Patriarch, because he was the first Father of the stock of the Jews.  
The twelve sons of jaacob were so styled, because they were the first heads and fathers of the twelve several tribes.  
Da●…id had this title given him for excellency sake: because he was a prime and principal father: or because he was the head and father of that stock, whereof Christ as King should descend: or (some will have it) because the Sanhedrim, or 〈◊〉 of the Jews were of his stock, and he the head thereof.  
In the Church of Christ under the Gospel, which was a spiritual Family, Bishops were called by a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek name which signifieth fathers: and Arch-Bishops were called Patriarches, the chief of those fathers.  
But when the number of Bishops and Arch Bishops increased, this high title, Pa●…, was restrained to four chief Arch Bishops: one at Rome, another at jerusalem, the third at Antioch, the fourth at Alexandria.  
In process of time when the Emperor had his seat at Constantinople, that City also had a Patriarch.  
All these continued with a kind of equal dignity, till the pride of Rome grew so 
Papa universalis.  〈◊〉, as the Bishop thereof would endure no mate: and thereupon had a new stile, universal Pope.  
To return to the point in hand, this title Patriarch, doth much illustrate the dignity of Abraham: which much tendeth to the magnifying of Melchisedecs' excellency, in that such a Patriarch as Abraham was inferior to him.   

§. 33. Of Melchisedecs' receiving tithes as a Superior.  
THe particular act whereby Abraham's inferiority to Melchisedec is demonstrated, is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gave the tenth; This was before set down, v. 2. §. 16, 17. Our English useth the same words in both places: but the Greek hath two distinct verbs. The former properly signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to distribute (as was showed, v. 2. §. 16.) which is a part of prudence. This other word signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to give, and that freely, cheerfully, which is a sign of love.  
Both of them are applied to the same person, in the same act: and set out the 
Abraham freely and willingly paid tithes.  prudence of his mind, and cheerfulness of his spirit, in what he did. Thus was his act the more commendable, and acceptable.  
Commendable thorough his prudence. Acceptable thorough his cheerfulness: for God 〈◊〉 a cheerful giver, 2 Cor. 9 7. Herein David showed himself a son of Abraham, 1 Chro. 29. 17.  
Let us all so do.  
Of giving Tenths, see v. 2. §. 16, 17.  
This Act of Abraham's giving a tenth to Melchisedec implieth an inferiority in Abraham that gave the tenth, and a superiority in Melchisedec who received it, because the tenth was an holy tribute, due to God: and so it was paid by Abraham. His paying it to Melchisedec, showeth, that he gave it unto him as God's Priest, standing in God's room, and in that respect greater than himself. A King's Deputy is in that respect greater than those who are under the King.  
1. Quest. Was this the only end of tithes to imply superiority in them that received them?  
Answ. No, There were other reasons why Levites under the Law received them: for, The tribe of Levi, which had as great a right to a part of the Land of Caanan, 
Why Levites received tithes.  as any other tribe, had none allotted them, upon this very ground, because they were to receive tenths of the people. Besides, they spent all their time and pains in and about those public services which by the people were due to God. As a recompense thereof, they received the tenth of the people. But these and other like reasons, tended not in this place to the scope of the Apostle, therefore he passeth them over: and insisteth only on this point of inferiority, in giving, and superiority in taking tenths.  
By the way we may hereby learn to have an especial eye to what we have in 
An eye to be had to the point in hand. How receivers of tithes greater than givers.  hand: and to pass by other matters which might otherwise hinder us therein.  
2. Quest. Are all that receive tenths greater than they who give them?  
Answ. 1. In this particular as they who receive tithes, receive them in God's stead, and as an homage due to God, they are greater than they of whom they receive them; yet not in outward estate and condition. Kings were not 〈◊〉 from paying tenths: yet in their outward and civil state, they were superior to Priests; for Solomon a King put one high Priest out of his place for misdemeanour, 〈◊〉 set another in his room, 1 King. 2. 35. and Hezekiah calleth Priests and Levites 〈◊〉 Sons, which is a title of inferiority in them that are so styled.  
It was an undue consequence of Pope Boniface, to infer that Popes are 〈◊〉 
Tit●…es make not ●…opes greater than 〈◊〉.  then Kings, because Kings pay tenths unto them.  
This Boniface was the eight of that name, who was that Pope of Rome, of whom 〈◊〉 was said, He entered as a Fox, ruled as a wolf, and died as a dog.  
The non-consequence grounded upon the Text we have in hand, is 〈◊〉 these particulars.  

1. The Pope of Rome, hath no right to take tenths of Kings of other Nation's 〈◊〉 is a proud usurpation of the Pope to demand it, and a slavish subjection in 〈◊〉 that yield it.  
2. Receiving of tenths implieth no superiority in civil and secular affairs.  
3. There is a vast difference betwixt Melchisedec and other Ministers of God 〈◊〉 receiving tithes. Abraham paid tenths to Melchisedec, as he was an extraordinary Priest and type of Christ: and as a public testimony of that homage he 〈◊〉 to Christ, the great high Priest. But tenths are paid to other Ministers for their ●…tenance.  
4. The foresaid argument makes no more for the Pope, then for the 〈◊〉 Parson, or Vicar of a Parochial Church.  
5. By that argument an ordinary Parson or Vicar, might be greater than the Pope: for if the Pope had ●…and within the Parsonage of the meanest Parson, ●…e must pay him tithes.   
But to leave this point, the main scope of the Apostle in setting forth the greatness of Melchisedec, is to commend unto us, the greatness of him, and his Priesthood, that was typified by Melchisedec and his Priesthood: that is the greatness of our Lord Jesus, who without comparison, is the greatest Priest that ever was. Hereof, see Chap. 2. v. 17. §. 173.   

§. 34. Of giving the best to God.  
THe subject Matter: out of which Abraham is here said to pay the tenths is thus expressed, of the spoils. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word translated, spoils, it is here only used in the New Testament. It is compounded of two nouns: 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the former signifieth the top or uppermost part of a thing, It being applied to the finger is translated the tip thereof, Luk 16. 24. It also signifieth the uttermost part of a thing, and appli●…d to the earth it is translated, the uttermost part, Mark 13. 27.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The other word signifieth an heap: so as to join them together, the Greek word here used, being of the plural number, signifieth the tops, or uttermost 〈◊〉 of heaps. It is used to set forth first fruits, which were wont to be taken from the tops of such heaps of fruits as were taken from the earth, and laid together. The tops of such heaps are commonly the best.  
By heathen authors it is commonly taken for so much of the spoils, as were dedicated to their gods. The Apostle here useth the word, as fit to his purpose: answerably most interpreters translate it spoils.  
The tenth of spoils were given to God's Priests. On these grounds,  

1. That people might show their willingness to give part of all they had to God; Ministers: according to the equity of that rule, which is prescribed by the Apostle, Gal. 6. 6.  
2. Upon a good persuasion, that people are blessed in their undertake by the prayers of God's Ministers.  
3. In testimony of their acknowledgement of God's providence in giving them good success, whereby they obtained the spoils that they have.   
The things which other authors comprised under the Greek word here used, were 
The best to 〈◊〉 given to God.  commonly the best: for the best things are to be given to God. Abel brought of the first ●…ings of his flock, and of the fat thereof unto the Lord, Gen. 4. 4. The beast 〈◊〉 〈◊〉 〈◊〉 was not to be sacrificed to the Lord, Deut. 15. 21.  

1. God is worthy of the best, for we have all from him.  
2. That which is dedicated to God is best employed.   
Herein is manifested the deceitfulness of their heart, and undue respect towards God, who seem to give something unto God, but of the worst that they have: and 〈◊〉 in Minister's allowance, in setting apart some of their children to the Ministry, in works of piety, of charity, and other like things.  
Let us be otherwise minded: and as we desire to be accepted of God, give him the best we have: even our souls, our hearts, our strength, the best of our time, the towardest of our children, The best of our fruits, and the like in other things.   

§. 35. Of the resolution of Heb. 7. 4. and observations raised from thence.  
THe sum of this verse is a proof of Melchisedecs' greatness.  
Here observe,  

1. The manner of propounding it.  
2. The matter.   
The manner is in two branches,  

1. By calling them to consider what he was.  
2. By way of an indefinite interrogation, How great this man was. The matter 〈◊〉 out Abraham's inferiority to Melchisedec.   
Of this there are two parts.  

1. A description of his person.  
2. Declaration of his act of inferiority.   
The person is described,  

1. By his name, Abraham,  
2. By his dignity, Patriarch.   
His act is set out.  

1. By the manner, gave, which implies readiness.  
2. By the measure, the tenth.  
3. By the subject matter, spoils.   

Doctrines.  
I. Weighty matters must be well weighed. Consider saith the Apostle. See §. 30.  
II. Melchisedec was super-excellently great. This emphatical expression, how great this man was, implies as much. See §. 31.  
III. Tenths of old were paid, Abraham paid them to Melchisedec. See v. 2. 〈◊〉. 16.  
IU. What is given to God's Ministers must be cheerfully given. See §. 33.  
V. Abraham was a Patriarch, He is so expressly styled. See §. 32.  
VI Just titles may be given to men. Patriarch, was Abraham's just title. See §. 32.  
VII. To receive tenth is an act of superiority. Hereby Melchisedec is proved to be greater than Abraham. See §. 33.  
VIII. Victories are to be ascribed to God. This did Abraham by giving of the spoils to Gods Priest. See §. 34.  
IX. The be●…t is to be given unto God. The Greek word translated, spoils, importeth as much. See §. 34.    

§. 36. Of the main scope of v. 5, 6, 7. Heb. 7. 5, 6, 7.  5. And verily, they that are of the sons of Levi, who receive the office of the Priesthood, have a commandment to take tithes of the people, according to the Law, that is, of their brethren, though they come out of the Loins of Abraham. 6. But he whose descent is not counted from them, received tithes of Abraham, and blessed him that had the promises: 7. And without all contraction the less is blessed of the better. 
IN these three verses there is a confirmation of the former argument, whereby the greatness of Melchisedec above Abraham was proved. That argument was taken from Abraham's giving tithes to Melchisedec. See §. 33.  
The confirmation of that argument is taken from that which in Logic is called 
a A min●…ri.  the less. In s●…tting down this confirmation, there is a double difference of persons manifest.  

1 A difference of the persons that received tithes.  
2. A difference of the persons who gave tithes: or of whom tithes were received▪   

1. The persons that received tithes, being the sons of Levi, were of the same 〈◊〉 that the other Israelites, who paid tithes, were. But Melchisedec was not so.  
2. The Levites received tithes of the children of Abraham. But 〈◊〉 rec●…ived tithes of Abraham himself.   
Two arguments out of the Apostles words may be gathered for 〈◊〉 〈◊〉 th●… former proof of Melchisedecs' greatness, and thus framed.  


1. Arg. If among them that are brethren coming from the same stock, they 〈◊〉 receive tithes, are in that respect the greater, then much more 〈◊〉, whose descent is not counted among them of whom he 〈◊〉 tith●…s.  
But the Levites who received tithes of their brethren, were in that 〈◊〉 greater than their brethren.  
Therefore Melchisedec, whose descent is not from them of whom ●…e ●…ceived tithes, must needs be greater.   

●…. Arg. He that receiveth tithes of the head and, stock is greater than they wh●… receive tithes of the branches, that sprout out of that head and 〈◊〉.  
But Melchisedec received tithes, from Abraham, the father and stock of the Levites, who received tithes of the children of Abraham.  
Therefore Melchisedec is greater than the Levites.    
There are that make the first verse to contain an objection against the 〈◊〉 former argument, taken from Melchisedecs receiving tithes of Abraham, to be ●…upon the greater: and an answer to be made to this objection in the sixth verse.  
They make the objection to be this.  
Object. The sons of Levi, received tithes of the other Israelites: yet were not thereupon greater: for they were all brethren.  
Therefore Melchisedecs receiving tithes doth not argue him to be greater.  
In answer to this objection, they say, that the Apostle granteth it to be true of the Levites, that their receiving tithes argued no superiority of them over the other Israelites: but that he denyeth the consequence, namely that thereupon it should follow, that Melchisedecs' receiving tithes of Abraham, did not argue him to be greater than Abraham: and that for two reasons here alleged. One Because Melchisedec was not counted to be of the same stock that Abraham was. But the 〈◊〉 and other Israelites were all brethren of the same stock.  
The other, because the Levites had a Commandment to receive tithes; So as their brethren were bound by the Law to pay them. But Abraham was bound by 〈◊〉 such Law. He gave tithes to Melchisedec voluntarily, in testimony of his reverenc●…, subjection, and inferiority to Melchisedec: Therefore Melchisedecs receiving of 〈◊〉 may argue a superiority, though the Levites receiving tithes do argue no such thing.  
I take the Apostles confirmation of his former argument to be most especially here intended.   

§. 37. Of those Sons of Levi that were Priests.  
THe Greek adverb translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verily, is oft used merely in reference to the adversative conjunction translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But: which is used, v. 6. whereunto 〈◊〉 hath reference. Sometimes it is a note of strong affirmation, so it is used Chap. ●…. v. 5. §. 50. and Chap. 6. v. 16. §. 115. Other times it is used as a mere 〈◊〉 of the Greek tongue, and is not translated in English, as Chap. 1. v. 7. and in 〈◊〉 2. and 8. verses of this Chapter. So here it may be taken as a mere ornament. 〈◊〉 it be further taken as a note of asseveration, it implieth, that the point, here spoken of, is the more thoroughly to be weighted, as a matter most certainly true.  
This phrase, (c) They that are of the sons of Levi, doth in general imply the posterity 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Jacob's third son.  
The notation of this name 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Levi is 〈◊〉 given, Gen. 29. 34. It appeareth 〈◊〉 jacob had taken more delight in Rache●…s company than Leahs. B●…t by this 〈◊〉 son, God's blessing being manifested in making Leah fruitful, when her 〈◊〉 was barren, she was persuaded that her husband would now associate himself ●…ore with her, and thereupon this son was named Levi. For 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mu●…uo acce●… it accommodavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the verb from ●…hence this noun, Levi, hath his notation, in the passive, signifieth to be joined to 〈◊〉, Numb. 18. 2. Isa. 56. 6. In desire, or hope, or fore sight that her husband would be joined to her, and keep her company, this name Levi is given to her son.  
Among the sons of jacob, God chose Levi, and his posterity to be his Minister's i●… public, holy duties, and to attend the services of the Tabernacle in the room o●… all the rest of the children of Israel, Numb. 1. 50.  
Of the sons of Levi, Aaron, and his seed were chosen to serve in the Priest's 〈◊〉. They herefore that were of Aaron's seed are here especially intended, as is evident by this clause, who receive the office of the Priesthood. So much was hinted in the first clause of this verse. He saith not in the nominative case, They that are the 〈◊〉 of Levi: but in the genetive, and that with a preposition prefixed, They that are 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  OF the sons of Levi. This phrase as it implieth such as descended from Levi, so a set and distinct number of them: some chosen out from among them. For all the children of Levi received not the Priesthood, (Numb. 16. 10.) but only some of them: even Aaron and his posterity.  
By 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See v. 11. Sect. 61.  Priesthood is here meant that office which belonged unto Priests. It hath the same notation in Greek: whereof see Chap. 2. v. 17. §. 172. Of those general points which belong to a Priest, see Chap. 5. v. 1. §. 2, etc. This function is here brought in for honour sake: for it implieth a dignity conferred upon those sons of Levi which are here meant. This function is expressly styled an honour, see Chap. 5. v. 4. §. 18.  
This verb, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  receive, is relative, and hath reference to giving. It implieth that 
See Chap. 4. v. 16 Sect. 9●…▪  they had not this office of themselves, but that it was given them, namely of God For they only have a right to be for men in things pertaining to God, (as Priests were) who are 〈◊〉 thereunto by God. From hence it followeth that all true Ministers must have their call from God, see Chap. 3. v. 2. §. 34, 35. And Chap. 5. v▪ 4. §. 20.   

§. 38. Of the difference betwixt Commandment and Law.  
THe manifestation of that honour and prerogative which the foresaid sons of Levi had, is in their power to receive tithes: thereupon it is added that they had a 〈◊〉 to receive tithes.  
That receiving tithes argued a superiority was showed, v. 4. §. 33.  
The ground of their receiving tithes, is set down in this word, Commandment, and also in the other word following, Law.  
Of the derivation of these 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two Greek words. See v. 16. §. 80.  
These are two of those ten words, which are used to set out the Law or word of 
Ten words put every of them for the Law of God.  God: and are all of them set down in the 119. Psalm.  
In tha●… Psalm, they are set down in this order.  

1. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vi●….  Way, v. 1. whereby is meant that course which God hath set before us to walk in.  
2. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lex  Law. v. 1. Whereby the will of God is made known unto us, and we enjoined to conform ourselves thereto.  
3. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimonium.  Testimony, v. 2. Whereby testimony or witness is given of that which is good or evil.  
4. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precepta.  Precepts, v. 4. The Hebrew 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requisivit.  verb from whence the Hebrew noun translated, precepts, is derived, among other things, signifieth to require. The Rabbins say that those precepts especially which are written in man's heart, are intended under this word. 
1 Sam. 14. 17.   
5. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statuta.  Statutes, v. 5. These do especially intend those ceremonial Laws to which the Jews were bound.  
6. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mandatum.  Commandment, v. 6. Under this word such Commandments as declared the power and authority of God over us, is declared.  
7. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judici●….  judgements, v. 7. By these that mutual equity, or righteous dealing which should be betwixt man and man is taught.  
8. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus●…itia.  Righteousness, or justice, v. 7. By this what is due to every one is manifested.  
9 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum.  Word, v. 9 There is also another noun which we translate 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promissum.  〈◊〉, v. 11. These two last words are oft attributed to the whole Law. The 〈◊〉 signifieth the intent of the mind, expressed by words. The latter a promise expressed; and it is oft translated promise, Psal. 77. 8.   
The difference betwixt these two words, Commandment, Law, here used by the 
Difference betwixt comm●…ndement and Law. See v. 16. Sect. 80.  Apostle, I take to be this: that Law is here in general taken for a statute and 〈◊〉 that was set down unto them, that so much should be dedicated and given to 〈◊〉 Lord: and Commandment for a particular warrant and direction to the sons of L●…vi, to receive such a part, as by Law was dedicated to God: as when a Law or S●…tute is made, that such subsidies shall be given to the King, the King there●…pon 〈◊〉 command to such and such to receive the same.   

§. 39 Of God's ordering his precepts according to Law.  
THe inference of this phrase, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to the Law, upon the 〈◊〉 which was given, giveth evidence that God ordereth particular precepts according 
God's Commandments according to Law.  to his general Law. If we compare the particular Commandments, which God from time to time gave to his people, we shall find them to be according 〈◊〉 the Law.  
1. Object. The Commandment given unto Abraham to sacrifice his son (〈◊〉 
Of the charge to sacrifice Is●…ak.  22. 2.) was not according to the Law.  
Answ. It was not a Commandment of a thing simply and absolutely to be 〈◊〉▪ but a Commandment of proof and trial. The event proveth as much.  
2. Object. The Commandment given to the Israelites to borrow of their 〈◊〉 
Of spoiling the Egyptians.  jewels, raiment and other things, thereby to spoil the Egyptians, was not according to Law, Exod. 3. 22.  
Answ.  

1. It was not against the Law, which is that none defraud his neighbour of such goods, as he hath a right unto.  
2. The Israelites did not fraudulently take what they had of the Egyptians:   
Concerning the right to that which the Israelites took, it appears to belong to the Israelites two ways.  

1. By donation on God's part: For God is the most high supreme sovereign, and hath power to transfer what he will, to whom he will.  
2. By debt on the Egyptians part. For Israel had long served the Egyptians, and done great work for them, yet were not satisfied for their pains.   
Concerning the manner of the Israelites taking what they had of the Egyptians, they used no fraud therein. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word which our English thus translateth, 〈◊〉 borrow, doth properly signify to ask, so do 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the LXX, 
n Postulabit.  the vulgar Latin and sundry other translators, turn it. Answerably the Egyptians gave to the Israelites what they asked: not simply to have the same restored: but to move them more speedily to depart, Exod. 12. 33. Besides, it appeareth, that there was somewhat extraordinary in this case. For it is said, that the Lord gave the people 〈◊〉 in the sight of the Egyptians, Exod. 12. 36.  
To return to the main point, Such is the immutability of God's justice, so perfect 〈◊〉 
Why Gods precepts according to Law.  the Law of the Lord, so wisely is that Law ordered, as the Lord will not suffer 〈◊〉 particular precept to thwart and cross the same.  

1. This giveth one evidence of the corruption of man's nature, which is so ●…ward to, and averse from that perfect Law of God, and particular precepts of the word, which are all according to Law. They who are truly renewed, are otherwise minded, Psal. 19 10. and 119. 72, 103, 127.  
2. This is a forcible motive to yield all holy obedience to the particular Commandments which here and there are to be found in God's word: because they are all according to Law: all grounded on common equity, and framed according to right: So as the benefit will redound to the practi●…ers thereof.  
3. God's prudence in ordering his Commandments according to Law, is a good pattern for such as are in God's stead, and have power to command others. Their rule must be God's Law, and they ought to command nothing, but what is according to that Law. If God, who is the most supreme Sovereign, and hath none higher than himself, order his commandments according to Law: how much more ought ●…en so to do, who are to give an account of that which they enjoin to others. Indeed God order his Commandments according to his own Law, because there is 〈◊〉 superior Law, no Law more just and equal. As he swore by himself, because he 〈◊〉 no greater to swear by. Chap. 6. 13. So he goeth by his own Law, because there is none higher, none better.   
If Governors would order their Commandments according to divine Law, they might more boldly press them upon the people: yea, their people would more cheerfully yield unto them: and in case any should refuse to yield, they might with better conscience enforce them.   

§. 40. Of the Law of paying Tithes.  
THe particular Commandment here set down was to take tithes of the people. This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to take tithes of, is the interpretation of one Greek word: which we may answerably thus translate, to tithe. It is a compound verb. The simple verb, is derived from that which before was translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tenth, §. 16. It sometimes signifieth to pay tithes, as Luke 18. 12. But here to receive tithes. So doth the simple verb signify both to receive and to pay tithes, v. 6, 9 The circumstance therefore of the place must direct us in finding out the meaning of the word: of paying and receiving 〈◊〉. See v. 2. §. 17.  
By the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 4. v. 9 Sect. 57  people, are here meant all the other tribes, save the tribe of Levi: for 〈◊〉 else were exempted from this tax▪ The children of Levi were for the people in things pertaining to God, and did for them, what otherwise the people should have done themselves, and in recompense thereof, the people paid them tithes.  
The Greek phrase word for word thus soundeth, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to tithe the people: which implieth both a duty on the people's part in paying tithe: and also a power or privilege on the Levites part, to receive tithe.  
This was it, which is here said to be according to the Law: and that the judicial, Ceremonial and Moral Law.  

1. By the judicial Law the Levites had not their portion in Canaan for their inheritance, as other tribes had: therefore in lieu thereof, by the said Law, they had the tenth of the rest of the people.  
2. The holy services which they performed to the Lord for the people were ceremonial. Therefore the recompense given, was by a like Law.  
3. The general equity that they who communicate unto us spiritual matters, should partake of our temporals: and that they who are set apart, wholly to attend God's service, should live upon that service, is moral. See more hereof, v. 2. §. 16, 17.    

§. 41. Of coming out of ones Loins.  
THe parties that paid tithes to the foresaid sons of Levi, are thus described, that is, of their brethren, etc. Of the different acception of this title, brethren, See Chap. 13. §. 3. Here it is taken, for all those that descended from Abraham, and in that respect, we were all of the same stock. So is is used, Acts 13. 26.  
In this place it implieth a kind of equality among all the Israelites of what tribe, or what degree soever they were. The Apostles meaning is explained in these words, though they came out of the loins of Abraham.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 ea pars qua cingimur.  The Greek word translated loins, is of the singular number. It is taken for that part of the back, which useth to be girded, Matth. 3. 4. The Hebrew word 
H. Steph. Thesaur. Gr. ling.  i●… of the dual number: because the loins are on both sides of the body. In Latin, English, and other languages, the word is of the plural number. In reference to the foresaid signification, the phrase of girding the loins is frequent: and that for 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 and strength: as Soldiers use to gird their harshness fast to their loins, Eph. 6. 14. Or, for speed and expedition: as runners or travellers use to 〈◊〉 their long-side garments, Luk. 12. 35.  
This word loins, is also taken for the inward, and lower part of a man's belly, 
(c) Pars infimi 〈◊〉 posterior & superior 〈◊〉 constituit. Casp. ●…artol. Justit. 〈◊〉. l. 1.  where his seed lieth. In reference hereunto the phrase of coming out of the 〈◊〉▪ 〈◊〉 oft used, as Gen. 35. 11. So here.  
By this phrase, They come out of the loins of Abraham, are meant, the very 〈◊〉 whom before he called the people and bre●…hren. It is here brought in to show, 〈◊〉 they all came from the same stock: even L●…vites that received tithes, and the 〈◊〉 their brethren that paid tithes.  
The phrase of coming out of Abraham's loins, is the rather mentioned, 〈◊〉 Abraham, who paid tithes to Melchisedec, was the father of the Levites, who ●…ceived tithes, as well as of those who paid tithes.  
This discretive conjunction, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though, implieth that that equality which 〈◊〉 betwixt the tribe of Levi and other tribes, was no hindrance to the Levite●… 〈◊〉 receiving tithes, nor afforded any exemption to the other tribes, from 〈◊〉 tithes. Though in the common stock, Priests and others were equal, yet the 〈◊〉 in office were more excellent, and in this privilege, of receiving tithes, greater.  
Thus we see, that equality in outward condition is no bar to superiority in office: 
Equality in state doth not cross superiority in office.  nor hindrance to just rights appertaining thereunto. Moses and 〈◊〉 〈◊〉 uterine brothers, that came out of the same womb, yet Moses was so preferred, 〈◊〉 office before Aaron, as God himself said to Moses in reference to Aaron, 〈◊〉 〈◊〉 be to him instead of God, Exod. 4. 16. The Israelites were to choose a King from among their brethren (Deut. 17. 15.) yet being King, he had a superiority and ●…nity over his brethren. Men who were like unto others in their nature, are in regard of their function, styled gods and children of the most High, Psal. 82. 6. The ●…postles were but of mean outward condition, yet in regard of their function, 〈◊〉 were in a high degree advanced above others.  
Excellency, Dignity, Superiority, and other like privileges, are not from ●…ture, but from that order which God is pleased to set betwixt party and party.  
They whom God advanceth, have in that respect an excellency, whatsoever their birth were: instance David, who though the youngest, yet was advanced above 〈◊〉 his brethren.  
Object. The firstborn had a dignity by their birth, Gen. 4. 7. and 49. 3. So Sons of Kings and Nobles, have by their birth a dignity.  
Answ. Even all these are from that order which God hath set amongst men.  
On this ground we are to respect men, according to that place and office, wherein God setteth them. This may in particular be applied to Ministers, whose function is not by birth. The Jews looking upon Christ as a mere and mean man, 〈◊〉 and brought up amongst them, did not discern either his excellent function, or his eminent gifts, and thereupon despised him, Matth. 13. 54, 55. From this evil disposition arose that Proverb, A Prophet is not without honour, save in his Country, 〈◊〉 in his own house, Matth. 13. 57 This was▪ the pretended ground of Corah, 〈◊〉, and abiram's mutiny, Numb. 16. 3. Great damage doth hence arise, not only to ●…sters persons, who are basely accounted of, but also to their function, which is too much disrespected. It hath been an old trick of Satan, thus to bring contempt upon Ministers and Ministry.   

§. 42. Of Melchisedecs' Priesthood greater than Levi.  
THe main point, that Melchisedec exceeded Levi, is here proved in this sixth 〈◊〉: and withal the consequence of the former argument (mentioned §. 36.) is confirmed. The consequence was this. If the sons of Levi in receiving tithes from their brethren, were therein counted greater than their brethren, than 〈◊〉 must needs be counted greater than they.  
The confirmation of the consequence resteth on the person of whom 〈◊〉 received tithes: which was Abraham the Father of Levi. For he that is greater than the Father, must needs be greater than the son.  
The former part of the sixth verse, containeth a description of Melchisedec, in 〈◊〉 〈◊〉, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He whose descent is not counted from them: which are the interpretation of this mystery, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without descent, because his descent or pedigree was not 〈◊〉 up.  
This phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  descent is counted, is the interpretation of one Greek word: which is a compound of a noun and a verb. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The noun signifieth, among other things ●… 〈◊〉, or pedigree, or lineage. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The verb signifieth to utter or declare, or 〈◊〉 〈◊〉: So as to have one's descent counted, is to have those from whom he com●…, and who descend from him, reckoned up and declared. But no such thing is done of Melchisedec: therefore it is said, his descent is not counted.  
This clause, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from them, is here added to show a further difference betwixt 〈◊〉 and the Levits. Their descent was counted from Levi and from Abraham; 〈◊〉 Melchisedecs from none such.  
Or otherwise this phrase, from them, may indefinitely be taken: as if it had been 〈◊〉, from men. For he was, without descent, as is noted, §. 24.  
This showeth, that the right which Melchisedec had to receive tithes, was by no privilege of kindred, as being one of Abraham's progenitors or predecessors: but only in regard of his office: merely and simply, because he was a Priest of God, and in that respe●… hath a special prerogative, power and dignity above Abraham. And i●… above Abraham, then much more above Levi, who descended from Abraham; and for this end it is again expressly mentioned that, he received tithes from Abraham.  
The issue of all is, that Melchisedecs' Priesthood was greater than the Priesthood of the 〈◊〉: and in that respect much m●…re was Christ's Priesthood greater: and th●…reupon the more to be admired, and with greater confidence to be rested upon, See v. 4. §. 31. and v. 11. §. 66.   

§. 43. Of Melchisedecs' blessing Abraham.  
A Second argument to prove the preeminency of Melchisedecs' Priesthood, is taken from an act of superiority, which Melchisedec performed in reference to Abraham the Father of Levi. This act was to bless.  
The argument may be thus framed.  
He that blesseth one, is greater than he whom he blesseth.  
But Melchisedec blessed Abraham, therefore Melchisedec was greater than Abraham.  
The general proposition is cleared in the next verse. The assumption which containeth the act itself, is here set down. Of the various acceptions of this word blessed, and of the particular intendment thereof in this place. See v. 1. §. 12, 14, 15.   

§. 44. Of the privilege of having promises.  
THe person blessed is not by name expressed, but thus described, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him that had the promises. This description doth so clearly belong to Abraham, as it may easily be known that he is meant thereby: for it hath reference to this phrase, God made promise to Abraham, Chap. 6. v. 13.  
This p●…rticiple, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  had, may have reference both to God, who made the promises, and so gave them to Abraham: and also to Abraham himself, who believed and enjoyed the benefit of the promises. In this respect he is said to have received the promises, Chap. 11. v. 17. and to have obtained them, Chap. 6. v. 15. Of this word 〈◊〉, See Chap. 4. v. 1. §. 6. Of promises.  
This description of Abraham is set down for honour sake. For the Apostle setteth forth Abraham's privileges, that thereby, the privileges and dignities of Melchisedec might appear to be the greater.  
〈◊〉. seeing the promises were such as appertained to the whole mystical body of Christ, why are they here appropriated to Abraham?  
Answ. God was pleased to choose Abraham as an head and Father of his Church ●… & that both of that paculiar visible Church of the Jews▪ which for many ages was severed from the whole world; and also of that spiritual invisible Church, the company▪ of true believers, which should be to the end of the world, Rom. 4. 11.  
Though this honour of having the promises be here in special applied to ●…ham, yet is it not proper to him alone: but rather common to all that are of the same faith, who are styled ●…eires of promise, Chap. 6. v. 17.  
It hereby appeareth that it is a great privilege to have a right to God's 〈◊〉. Among other privileges belonging to the Jews, this is one, that the promises ●…tain to them, Rom. 9 4. On the contrary side it is noted, as a matter of in●…amy, 〈◊〉 be aliens from the covenants of promise, Eph. 2. 12.  
God's promise is the ground of all our happiness. There is no other right whereby 
God's promise the ground of our hope.  we may claim any thing. Man by his fall utterly deprived himself of all 〈◊〉 happiness, wherein God made him. It is Gods free promise that gives him 〈◊〉 hope of other happiness, Gen. 3. 15. But they who have a right to God's ●…ses, have a right to all things that may make to their happiness. For what good thing is there, whereof God hath not made promise?  
Believers have much cause to rest hereupon, and to rejoice herein. Let 〈◊〉 brag of their outward privileges. The promises made in Christ, whereof 〈◊〉 infidelity they have deprived themselves, far exceed and excel all their 〈◊〉.  
Let worldings brag of their outward preferments, dignities, wealth, and 〈◊〉 like things. If they have not a right to the promises, they have a right to 〈◊〉.  
This should stir us up in general to walk worthy of the Lord, who hath 〈◊〉 these promises, Col. 1. 10. 1 Thes. 2. 12. and of the Gospel, wherein and 〈◊〉 they are tendered unto us. Phil. 1. 27.  
In particular we ought hereupon, To believe the promises made unto us, ●…wise we deprive ourselves of the benefit of the promises, Chap. 4. v. 1, 6.  

2. It will be our wisdom to observe the conditions annexed to those promises.  
3. It is just and equal that we moderate our care about the things of this world, and not seek great things for ourselves here, jer. 45. 5.  
4. It becomes us to rest content in the state where God sets us. Having such promises, as God hath made unto us, we have enough.  
5. These promises should make us with patience, expect the time appointed for the accomplishment of them.    

§. 45. Of the need that the best have of means to strengthen their Faith.  
THis phrase, him that had the promises, being inferred upon Melchisedecs' blessing, giveth instance, that the best faith needeth strengthening. Melchisedecs' blessing was by way of ratification and confirmation of those promises which Abraham had. Now consider what a man Abraham was: and how great his faith was: yet this means of blessing was used to ratify the same. For this end God added promise to promise and his oath also. See Chap. 6. v. 13. §. 97.  
The ground hereof resteth not in ourselves: For,  

1. As we know but in part (1 Cor. 13. 9) So we believe but in part: the 〈◊〉 have cause to say, Lord I believe, help thou my unbelief, Mark. 9 24.  
2. The flesh is in the best: which is weak when the spirit is ready, Matth. 26. 41.  
3. The best are subject to many temptations. The better men are, the more will Satan seek to fist them: Luke 22. 31.   
How diligent should men hereupon be, in observing what means God hath ●…ctified, for strengthening their faith, and how conscionable in using the same.  
Above all, let men take heed of too much confidence in themselves. God is thereby provoked to give men over to themselves, which if he do, Satan will soon take an advantage against them. Take instance hereof in Peter's example, Matth. 26. 69. etc.   

§. 46. Of undeniable Principles.  
Vers. 7. THe general proposition noted, §. 43. is here in the seventh verse expressly set down: namely, that he who blesseth is greater than he 〈◊〉 he blesseth.  
So true and sure is this proposition, as the Apostle premiseth this phrase of asseveration, without all contradiction.  
The Greek noun translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  contradiction, is the same that was used, Chap. 6. 〈◊〉. 16. §. 121. and translated, strife. The notation of the word was there declared.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This general particle, all, addeth emphasis, and implieth, that none that is of understanding can or will deny the truth of the foresaid assertion.  
This manner of asseveration, as it setteth forth the certainty of the thing itself, so a duty on our part, which is, to yield to the truth thereof, and not oppose against it.  
From this particular instance, may well be inferred this general observation.  
There are principles so infallibly true, as they admit no doubt, or dispute thereabout. The Apostle about another and greater principle useth a like asseveration, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without controversy, 1 Tim. 3. 16. To like purpose this phrase is used, This i●… a faith●…ull saying, and worthy all acc●…ptation. 1 Tim. 1. 15. and 4. 9  

1. Some principles are expressly set down in the word of truth; these are to be received without all contradiction. He that cometh unto God must believe that he is, etc. H●…b. 11. 6. A must, A necessity of believing it, is laid upon us. Such are all fundamental principles.  
2. There are principles so agreeable to the light of nature, to reason itself, and common sense, as they admit no contradiction: such are these, a true body is circumscribed within a place: and it hath the essential properties of a body: A Priest is greater than the sacrifice: works of merit must be answerable to the reward me●…ited. They on whom we call, must be able to hear us, and help us.   

1. The 〈◊〉 of Papists is hereby discovered, in that they maintain many here●… contradictory to express evidence of Scripture, and to principles of nature; as those before named, and s●…ndry others. Therein they contradict those things which are without all contradiction.  
2. It will be our wisdom carefully to observe such principles, and quietly to rest in them: neither stirring up needless controversies about them: nor suffering ourselves to be drawn from them. The Philosopher thought not him worthy to be disputed with all that denied principles. If a man deny the fire to be hot, the best demonstration to prove it, is, to put his finger or hand into the fire.    

§. 47. Of blessing as an act of preeminency.  
THat principle which is here brought in, to be without all contradiction, is thus expessed, The less ●…s blessed of the better or greater. Of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…etter. See Chap. 1. v. 4. §. 39  
This comparative, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the less, though it be of the neuter gender, yet it hath reference to Abraham, who is said to be blessed of Melchisedec, v. 1. The neuter gender is used, because it is a general proposition, and may be extended to all sorts of things as well as persons.  
The other comparative, greater, hath reference to Melchisedec, who blessed Abraham, v. 1.  
Of 〈◊〉 in general. See Chap. 6.  
That we may the better discern, how the foresaid proposition is without all contradiction, 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we must take notice of the kind of blessing that is here meant. For men may bless God who is infinitely greater than all men, judg. 5. 9 james 3. 9 And among men, the less in many cases bless the greater. As Solomon a King blessed his people, so the people blessed him, 1 King. 8. 55, 66. Mean persons that are relieved, bless great ones that relieve them, job. 31. 20.  
The blessing here meant is a blessing of ratification, whereby Melchisedec assureth Abraham of the full accomplishment of all those promises that God had made unto him. This Melchisedec did as a Minister, and Priest and Prophet of God: in all which functions he was greater than Abraham. Thus are all they, who by virtue of their calling, or relation to others, stand in God's room, and in God's name, assure them of God's blessing to them: or at least call upon God for his blessing upon them. This is an authoritative kind of blessing, and argueth superiority in them who 〈◊〉 Parents, Governors of Families, Governors of Commonwealths, and 〈◊〉 〈◊〉 the word have a power in this manner to bless. See more hereof, v. 1. §. 12.  
Object. Kings and other Governors are oft times among them, whom 〈◊〉 Ministers bless. Are Ministers thereupon greater than Kings or other 〈◊〉  
Answ. Though in their persons and civil government, Kings and other governor's are greater than Ministers of the word: yet such Ministers in the execution 〈◊〉 their office are greater than the foresaid persons. For they stand in God's 〈◊〉: and are God's mouth: they command in God's name: they exhort to do God's 〈◊〉. So they bless in God's name.  

1. This doth much commend the Ministerial function.  
2. It should stir up men to have that calling in high account, and to believe God●… word preached by them, 1 Thes. 2. 13.   
The main point here proved is, that Melchisedec was greater than Abraham 〈◊〉 by consequence then Levi: and his Priesthood greater than the Priesthood of 〈◊〉 Levites: and that thereupon Christ's Priesthood, which is after the order of Melchisedec is greater than the Priesthood of the Levites: and answerably to be 〈◊〉 way preferred.  
Melchisedec, as a type, blessed Abraham the father of the faithful. Christ, 〈◊〉 truth, did not only bless little children (Mar. 10. 16.) but also upon his 〈◊〉 on into heaven, he lift up his hands and blessed his Apostles (Luk. 24. 50, 51.) 〈◊〉 that in the room of all the faithful.   

§. 48. Of the resolution of Heb. Chap. 7. v. 5, 6, 7.  5. And verily they that are of the sons of Levi; who receive the office of the Priest- 〈◊〉, have a Commandment to take tithes of the people, according to the Law, that 〈◊〉 〈◊〉 their brethren, though they come out of the loins of Abraham. 6. But he whose descent is not counted from them, received tithes of Abraham, 〈◊〉 blessed him that had the promises. 7. And without all contradiction the less is blessed of the better. 
Vers. 5. THe sum of these three verses is a proof of Melchisedecs' greatness above Abraham.  
The parts are two.  

1. A confirmation of a former argument.  
2. Another argument.   
The confirmation is taken from the difference betwixt Melchisedec, and the ●…evites. Hereof are two branches,  
One concerneth the Levites, The other Melchisedec.  
In the former is set down,  

1. A description of the persons.  
2. A declaration of the difference.   
The persons are described,  

1. By their relation, Sons of Levi, which is amplified by a select company in this phrase, of the Sons, namely, some of them.  
2. By their function, which is set out,   

1. By the kind of it, the office of the Priesthood.  
2. By their right to it, in this word, receive.   
The foresaid function is amplified by a privilege appertaining 〈◊〉. Hereabout four points are observed.  

1. The kind of privilege, to take tithes.  
2. Their warrant for it, they have a Commandment.  
3. The rule, according to Law.  
4. The persons of whom they took tithes. These are, 

1. Generally expressed, the people.  
2. Particularly described: and that by a double relation, 

1. To themselves, in this word, Brethren.  
2. To their common Father. In setting him down, is noted, 

1. The kind of inference, in this particle, though.  
2. The manner of coming from him, They come out of his loins.  
3. The name of their Father, Abraham.         
The other part of difference declareth two points.  

1. Wherein Melchisedec agreed with Levi, He received tithes. Vers. 6.  
2. Wherein they differed. Hereof are two branches: 

1. A description of Melchisedec. He whose descent is not counted from them.  
2. The name of the person of whom he received tithes, Abraham.     
The second argument whereby Melchisedecs' greatness is proved, is an act of 〈◊〉 on his part. Hereabout observe,  

1. The substance of the argument.  
2. An inference made thereupon.   
In the substance we may observe,  

1. The kind of act performed. Blessed.  
2. The person to whom it was performed, him that had the promises.   
Vers. 7. The inference is an excellency. In setting down whereof observe,  

1. The manner of bringing it in: with this asseveration. Without all contradi●….  
2. The matter, which declareth the difference betwixt him that blessed, and him that was blessed.   
He that did bless was greater: the other less.   

§. 49. Of the Doctrines raised out of Heb. 7. 5, 6, 7.  
I. THe excellency of Melchisedecs' Priesthood is a certain truth. This note of asseveration verily proves as much. See §. 37.  
II. All Le●…ies sons had not the same dignity. They were but some of them. See §. 37.  
III. The Priesthood was a choice office. So it is here brought in to be. See §. 37.  
IV. Tr●…e Priests were deputed to that office. They received it. See §. 37.  
V. 〈◊〉 were due to Priests. They had a Commandment to receive them. See §. 39  
VI Gods command is a good warrant. It was the Levites warrant See §. 39  
VII. God's Command was ordered according to Law. Hereof is given a particular instance. See §. 39  
VIII. All sorts paid tithes. Under this word people all sorts are comprised. See §. 39  
IX. An office may give a dignity over Equals. This phrase came out of the loins implieth an equality: yet Priests had a dignity above others that came out of the same loins. See §. 41.  
X. Priests and others were brethren. For Priests received tithes of their brethren. See §. 41.  
Vers. 6. XI. Melchisedecs' pedigree was not counted from men. This is here expressly affirmed. See §. 42.  
XII. Melchisedec received tithes of the father of Levi, namely of Abraham. See §. 42.  
XIII. There is an authoritative kind of blessing. Such an one is here mentioned. See §. 43.  
XIV. Priests had a power to bless authoritatively. So did Melchisedec. See §. 43.  
XV. The ●…aith of the best needs strengthening. Instance Abraham. See §. 45.  
XVI. It is a privilege to have a right to God's promises. This is here noted as one of Abraham's privileges. See §. 44.  
Verse 7. XVII. There are unquestionable truths. Even such as are without all 〈◊〉. See §. 46.  
XVIII. To bless is an act of superiority. In this was Melchisedec greater. See §. 47.  
XIX. To be blessed is an act of inferiority. In this was Abraham less. See §. 47.  
XX. Christ is greater than all. Christ was the truth of that which is here set down concerning Melchisedecs' excellencies.   

§. 50. Of a likeness in unequals.  Heb. 7. 8. And here men that die receive tithes: but there he receiveth them, of whom it is ●…sed that he liveth. 
INn this verse the Apostle produceth a third argument, to prove the excellency 〈◊〉 Melchisedecs' Priesthood above the Levites. The argument is taken from the ●…ferent condition of the Priests. The Levites were mortal: Melchisedec not so.  
The argument may be thus framed.  
He that ever liveth, to execute his Priesthood, is more excellent than 〈◊〉 who are subject to death, and thereupon forced to leave their 〈◊〉 others.  
But Melchisedec ever liveth, etc. And the Levites are subject to death, 〈◊〉▪ Therefore Melchisedec is more excellent than they.  
Of the adverb 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  truly, expressed in Greek, but not in English. See v. 5. §. 〈◊〉.  
In setting down this argument the Apostle giveth an instance of a common ●…ledge that belonged to the Levites as well as to Melchisedec: which was to 〈◊〉 tithes. How this was a privilege is showed, showed. 33. Herein he giveth an 〈◊〉, that a common privilege in some things argueth not an equality in all. 〈◊〉 may be a like resemblance in some particulars betwixt such things as are much ●…ferent one from another. There is a like resemblance betwixt the sun and a 〈◊〉 in giving light: yet there is a great disparity betwixt these creatures. Man is 〈◊〉 to be made in the Image of God, and after his likeness (Gen. 1. 26, 27.) This ●…plieth a resemblance betwixt God and man: which is further manifested by 〈◊〉 title, Gods, given to sons of men, Psal. 82. 6. Yet if any shall imagine man to be equal to God, he neither knoweth God, nor man aright.  

1. Hereby sundry places of Scripture, which otherwise might seem very strange, are cleared: such as these, Walk in love as Christ also hath loved us, Eph. 5. 2. Forgive one another, as God hath forgiven you. Eph. 4. 32. Be perfect even as your father 〈◊〉 is in heaven is perfect, Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉, Matth. 6. 10. Every man that hath hope in Christ, purifieth himself, even as ●…e 〈◊〉 pure, 1 joh. 3. 3. All these and other like places are to be understood, of such a resemblance as may stand with much in-equality.  
2. This discovereth, the false inference, which Anabaptists do put upon sundry 
Anabaptists make all equal.  spiritual privileges which are common to all Christians: as, to be one in 〈◊〉 (Gal. 3. 28.) to be made free by Christ (Gal. 5. 1.) To have one Father, one 〈◊〉, one teacher and to be all brethren (Matth. 23. 8, 9, 10.) From these and other like common privileges they infer, that all of all sorts, Kings and Subjects, Masters and Servants, and others differenced by other relations, are equal every way: and that the ordinary degrees of superiority and inferiority, are against the warrant o●… God's word, and common privilege of Christians. Herein they bewray much ignorance, being not able to discern betwixt those different respects, wherein things are equal and things differ. By this consequence the difference here noted betwixt 〈◊〉- dec and Levi would be taken away.   
These two adverbs, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  here 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there are fitly used in this place. For the Apostle speaketh of the Levites as of his Countrymen, dwelling where he did: 〈◊〉 of Melchisedec, as of a stranger, dwelling in a remote place.  
2. He spoke of the Levites, as men of latter days, nearer his time: but of ●…sedec, as of a man of ancient days, long before the Levites.  
These two adverbs imply thus much, In this place, and in that place, every 〈◊〉 at this time, and at that time: at all times Priests of the Lord received 〈◊〉. This was not a prerogative proper to Melchisedec, but common also to the Levites. Prudently therefore is their due given to both parties.  
Though the main drift of the Apostle be to advance Melchisedec and his Priesthood, 
Give to all their due.  above the Levites, and their Priesthood: yet he denies not the Levites 〈◊〉▪ 〈◊〉 which was due to them, as well as to Melchisedec: which was 〈◊〉▪ tithes▪  
This is be noted against s●…ch wrangling Sophisters and intemperate disputers, as in their heat, through violence in opposing their adversaries, deny them that which 〈◊〉 d●…e unto them, and labour to d●…base them more than is meet: they will deny ma●…y truths, because they are averred by their adversaries.   

§. 51. Of Ministers being mean men that die.  
ALbeit there were a common privilege betwixt the Levites and Melchisedec, yet there was a great disparity in th●…ir persons: for of the Levites it is here said, they were men that d●…e: but of Melchisedec, he liveth. So as there was as great a difference betwixt them, as betwixt mortality, and immortality.  
There are two points observable in this phrase, men that die. The first is about this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  men. Th●… Greek word signifieth ordinary, mean men. It is the same that is used, Chap. 2. v. 6. §. 54.  
The other is in this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  die, meaning such as are subject unto death: and in their time shall die: and thereupon leave this world, and all their employments therein: yea so leave them as not to do any thing about them any more: for there is 〈◊〉 〈◊〉, nor device, nor knowledge, nor wisdom in the gra●…e, Eccles. 9 10.  
The Greek verb translated, die, is a compound. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth, to die, Matth. 2. 20. Thence an 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  adjective that signifieth mort●…ll, 1 Cor. 15. 53, 54. The compound being with 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vel ab▪  a preposition that signifieth, from, hath an emphasis, and implieth a departing from all that a man hath.  
This mortality of the sons of Levi, who were Priests is in special here set down, to amplify the excellency of Melchisedec who liveth▪ but withal it may be brought in as an evidence of the mutability of the legal Priesthood: and that by a kind of resemblance betwixt the persons and their office: that as the persons, who are Priests, had their time, and after that were taken away: so their office, which was the Priesthood, had an appointed time, after which it should be abrogated. This point of the mutability of the Priesthood is expressly proved by the Apostle, v. 11, 12.  
Of Priests being subject to death. See v. 23. §. 97.  
That which is here said of the Levites, is true of all Ministers of the word, that 
Ministers mean, mortal men.  they are but men, mean men, mortal men, that die. Hereupon this title son of man is given to a choice Prophet, Ezek. 3. 17. And choice Apostles say thus of themselves, We also are men of like passions with you, Act. 1●…. 1●…. They said this, when people so admired them, as they supposed them to be gods, and would have sacrificed unto them.  
God doth herein magnify his power by enabling men, that are subject to death, 
Ministers must think on their mould.  to perform so great things, as the ministerial function requireth to be performed.  

1. This common condition of Ministers to be men that die, should make them oft to look upon these black feet of theirs, that they do not too proudly strut out their Gay-peacock-Feathers: that they be not too conceited, either in any prerogatives 〈◊〉 to their function, or in any abilities bestowed upon them, for the execution thereof.  
2. This is a forcible motive to raise up their eyes and hearts to God for his divine assistance, in their humane weakness.  
3. Herein ought people also to be helpful to their Ministers in calling on God for them. This is it which an Apostle earnestly desired his people to do for him, Rom. 15. 30. Eph. 6. 19  
4. This also should move people to tender their Ministers, as such as are men, and s●…bject to humane frailties, and thereupon to bear with them.  
5. Because Ministers are mortal men that must die, Ministers themselves must be diligent in improving that time, which God doth afford unto them, to the best adva●…tage that they can: and people must take the opportunity of their Minister's life, to ●…eap the best good that they can, while their Ministers remain with them; even before they are taken away.    

§. 52. Of Minister's prerogatives notwithstanding their meanness.  
THe inference of the prerogative of receiving tithes upon this their 〈◊〉, 〈◊〉 they were men that die giveth instance, that the common, frail, mortal ●…on of Minister, is no bar to the privileges and prerogatives of their function. 〈◊〉 is verified not only in the ordinary privileges of ordinary men, but also in the ●…traordinary prerogatives that belonged to extraordinary Ministers, as Prophe●…s 〈◊〉 Apostles. For these all were men that die.  
Sundry privileges that belong unto Ministers, may be gathered out of those 〈◊〉 that are given unto them in God's word. Some of those titles are given unto 〈◊〉 in relation to God himself: as Angels, Rev. 1. 20. Ambassadors, (2 Cor. 5. 〈◊〉.) Revealers of the Gospel (Eph. 6. 19) Keepers of the Keys of the Kingdom of 〈◊〉, (Matth. 16. 19) Remembra●…cers, (Isa. 62. 6.) Stewards, 1 Cor. 4. 1.  
Others titles have relation to people, as Fathers, (1 Cor. 4. 15.) Elders (●… 〈◊〉▪ 5. 17.) Rulers (Heb. 13. 7.) Overseers, (Act. 20. 28.) Pastors (Eph. 4. 11.) 〈◊〉 (1 Cor. 12. 28.) Chariots and horsemen, 2 King 13. 14.  
Thus God honoureth them, lest by reason of their meanness they should be ●…spised, and thereupon their Ministry prove unprofitable.  
Let people learn hereby to remove their eyes from the meaness of their 〈◊〉 persons to the digniti●…s of their office: and consider the place wherein God 〈◊〉 〈◊〉 them, and the work which he hath deputed unto them, and the end whereunto 〈◊〉 Ministry tends.  
As the Israelites paid tithes to the Priests, though they were men that 〈◊〉▪ 〈◊〉 ought Christians to yield to their Ministers whatsoever is their due, though 〈◊〉 〈◊〉 such men.   

§. 53. Of Melchisedecs ever living.  
THe other branch of the disparity betwixt Melchisedec and the sons of Le●…i, i●… i●… regard of Melchisedecs' excellency, which is thus expressed, of whom it is 〈◊〉 that he liveth. The excellency itself consisteth in this, that he liveth. The other words are a proof hereof.  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  he liveth, being of the time present, implieth a continual act, which ceaseth not. Many hundred, yea, and thousand years had passed betwixt that time wherein Melchisedec met Abraham, and that wherein the Apostle 〈◊〉 this Epistle. Yet he saith of him, he liveth; So as it implieth an everlasting 〈◊〉, which hath no end. This in reference to Melchisedec is to be taken mystically 〈◊〉 typically.  
Mystically in that no mention in that history is made of his death.  
Typically in that he prefigured Christ, who doth indeed and that properly, 〈◊〉 for ever. It doth therefore set forth the everlastingness, as of Christ's person, so ●…so of his Priesthood. For Christ ever liveth to execute his Priesthood in 〈◊〉 by himself. Hereof see more Chap. 5. v. 6. §. 29.  
The proof of this great point is taken from a testimony. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is 〈◊〉, saith the Apostle. Of the derivation of the Greek word. See Chap. 3. v. 6. §. 53.  
This point is testified. First negatively, and implicitly. Then affirmitively 〈◊〉 expressly.  
Negatively and implicitly the Holy-Ghost witnesseth that Melchisedec 〈◊〉, in that he maketh no mention of his death, where he bringeth him forth as a Priest, Gen. 14. 18, 19, 20.  
Affirmatively and expressly, where saith, Thou art a Priest for ever after the 〈◊〉 〈◊〉 Melchisedec, Psal. 110. 4.  
Of the force of a testimony of Scripture, see Chap. 1. v. 5. §. 46.  
Of an implicit proof See v. 3. §. 23.  
Of things spoken of Melchisedec, and applied to Christ, See ●…. 3. §. 24.   

§. 54. Of the Resolution and Observations of Heb. 7. 8.  And here men that die receive tithes: but there he receiveth them, of whom it is witnessed that he liveth. 
IN this verse, is a third proof of Melchisedecs' excellency above the sons of Levi. Hereof are two parts.  

1. An equality.  
2. An inequality.   

The equality was in receiving tithes.  
Of the inequality there are two branches.   

1. The mortality of the sons of Levi.  
2. The immortality of Melchisedec. This is, 

1. Implied, In this phrase, He liveth.  
2. Proved, thus, Of whom it is witnessed.     

Doctrines.  
I. Argument may be added to Argument to prove the same point. This is here a third arg●…ment added to two former.  
II. There may be a likeness betwixt unequals. The sons of Levi and Melchisedec, were much unequal: yet the like privilege of receiving tithes, belonged to them both. See §. 50.  
III. Tithes have of old been paid. Both Melchisedec and the Levites received them.  
IV. Ministers are mortal men. Such were the Levites. See §. 51.  
V. A di●…ine testimony is a sound proof. This is the witness here intended.  
VI Christ ever liveth. Melchisedec, as he was a type of Christ is said to live. See §. 53.    

§. 55. Of qualifying strange phrases.  Heb. 7. 9, 10. Vers. 9 And, as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. Vers. 10. For he was yet in the loins of his Father, when Melchisedec met him. 
IN these two verses the Apostle maketh a particular application of that which he had delivered about Abraham's in●…eriority to Levi: this he doth by showing, that what Abraham the Father did, Levi also the son did. Thus he doth manifest, that what he had said of Abraham, was not to vilify his person, but to draw the ●…ind of the Hebrews from the Priesthood of Levi, to Christ's Priesthood.  
The foresaid point is brought in with a phrase of qualification, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As I ●…ay so say. In this mollifying clause there are two Greek words, that are of the same stem. One expressed under 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this verb, say. The other implied under this particle, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so. This clause may thus be translated verbatim, as to say the word. that i●…, to use the phrase. Thus we see that a phrase or sentence which may seem strange is to be mollifi●…d. To this purpose tend these qualifications, I speak as a 〈◊〉 (Rom. 3. 5.) I speak after the manner of men (Rom. 6. 19) I speak this by per●…, 1 Cor. 7. 6.  
This is a means to prevent misinterpretations: and to make that which is spoken to be more fairly and candidly taken.   

§. 56. Of Levi paying tithes in Abraham.  
LEvi is here 
a Metonymia. 〈◊〉.  metonymically put for his sons, who are so set down, v. 5. §. 37. For Levi himself was no Priest, nor did he receive tithes: but he was their great Grandfather.  
Two things are here spoken of Levi, one taken for granted, which was that he received tithes. The other expressed and proved, which was, that he paid tithes.  
The former was a prerogative, and a sign of superiority. Of it, see v. 2. ●…. 〈◊〉. and v. 4. §. 33.  
The latter is a sign of inferiority. See v. 4. §. 33.  
Against this latter it might be objected that Levi was not then born when 〈◊〉 
How Levi paid tithes before he was born.  were paid to Melchisedec. For Abraham met Melchisedec before Ishmael was born Now he was born in the 86. year of Abraham (Gen. 16. 16.) Isaac was born 〈◊〉 years after, In the 100 year of Abraham, Gen. 21. 5. jacob was born in 〈◊〉 year of Isaac, (Gen. 25. 26.) which was 74. years after Ishmaels' birth. Jacob 〈◊〉 above 40. years old when he went to his uncle Laban, Gen. 26. 34. Thus there 〈◊〉 114. years betwixt Ishmaels' birth and Jacob's going to Laban. How many year●… more there were betwixt Abraham's meeting Melchisedec, and Ishmaels' birth: 〈◊〉 again betwixt Jacob's going to his uncle, and the birth of Levi, is not expressly 〈◊〉 down. This is certain, that Levi was born many more than an 100 years before Abraham's paying tenths to Melchisedec, and Levies being in this world. So as it 〈◊〉 seem strange that Levi should pay tithes to Melchisedec.  
To resolve this doubt the Apostle here expressly saith, that Levi paid tithes in Abraham.  
From this answer ariseth another scruple: namely, that Christ was in Abraham 
Whether Christ paid tithes in Abraham.  as well as Levi: So as Christ himself should pay tithes by this reason, and 〈◊〉 be inferior to Melchisedec.  
Answ.  

1. In general it may be replied that Melchisedec was a type of Christ●… 〈◊〉 that that which is said of Melchisedec and his Priesthood, is spoken of him as of a type: and that purposely to set forth the greatness and excellency of Christ and 〈◊〉 Priesthood. Wherefore to put Christ into the rank of those who are inferior to Melchisedec, is directly to cross the main scope of the Apostle.  
2. Christ consisted of two natures, divine and humane. Though therefore be might be reckoned among the sons of Abraham in regard of his humane nature: yet in regard of his person which consisted of both natures, he was superior to Abraham, and greater than he. Thus David, whose son according to the flesh Christ was, calleth him Lord, in reference to his person, Matth. 22. 44.  
3. Though Christ took flesh by ordinary descent from Abraham: yet came he not from Abraham, by ordinary and natural generation. From his Mother the Virgin Mary he received the substance and matter of his flesh, out of which it was raised and form: Yet, having no Father, he came not by any natural act of generation. Though a Mother afford matter for generation, yet the active force and virtue of generation cometh from the Father. Hence is it that Christ was 〈◊〉 from the common contagion of original sin. For though he were of Adam, and so of Abraham by reason of the substance of his flesh: yet he was not by Adam, or by Abraham. No son of their posterity was the procreant cause or begetter of him. Christ therefore cannot be said to do in Abraham those things which others of his posterity did.    

§. 57 Of children's being in their parent's condition.  
IN that Levi paid tithes in Abraham, it appears that children are in the same common condition that their parents are. I say common condition, to exempt such particular privileges, as God by his providence may, and oft doth con●…er upon children above their parents. These privileges may be outward and inward.  
Outward, in worldly dignities: as Saul and David, were both advanced above their Fathers, in that they were made Kings.  
Inward, in spiritual graces. Herein Hezekiah and josiah were much advanced above their Fathers: So are all pious children that are born of impious Fathers.  
The inferiority of Abraham, and, in him, of Levi, here mentioned was a common condition. None of their sons were exempted from it. Parents are themselves by nature unclean, so are all their children. Who can bring a clean thing 〈◊〉 of an unclean? Job 14. 4. In this respect Bildad having said that man is a worm: addeth, and the son of man, is a worm (Job. 25. 6.) As man is, so is a son of man. In this respect this phrase is oft used: we are as all our Fathers were, 1 Chro. 29. 15. Psal. 33. 12. And this, I am not better than my Fathers, 1 Kings 19 4.  
This the Lord so ordereth  

1. That the same laws, and ordinances, instructions, and directions, exhortations and consolations, promises and threatenings might be of force and use to all of all ages.  
2. That none might presume above others.  
3. That none might be too much debased.   

1. This gives a check to their pride, who for some outward privilege advance themselves above the common condition of man: as if they were gods and not men: from heaven and not from earth. Such were they who said, Let us break their bands asunder, and cast away their cords from us, Psal. 2. 3. and such as said of Christ, we will not have this man to reign over us, Luk. 19 14. Pharaoh was such an one, Exod. 5. 2. And Nebuch adnezzar, Dan. 3. 15. And Haman, Hester 3. 2. And Tyrus, Ezek. 28. 2. Now mark the end of all these.  
2. This puts us in mind to consider what our fathers have been: and to what they have been subject: and from thence to gather what we are subject unto: to what inferiority, infirmity, pains, diseases, distresses, and other calamities. A 
Homo sum, humani nihil a me alienum sentio.  heathen man could say, I am a man, and find myself exempted from no humane frailty. We can better discern weaknesses and infirmities in others that have been before us, then in ourselves. We can speak much of our Father's infirmities, imperfections, troubles and mortalities: but self-love so blindeth our eyes, as we cannot so well discern the same things in ourselves. The like may be applied to duties. In our Fathers we may observe what duties we ourselves are bound unto.    

§. 58. Of the meaning of the tenth verse.  
Vers. 10. IN the tenth verse there is a confirmation and an explanation of Levi's paying tithes in Abraham. The caufall conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, showeth that this verse is inferred as a confirmation of that which went before.  
The argument is taken from that union that is betwixt a Father and his posterity. They are all contained in him, and as one with him: so as what he doth, they do.  
The explanation is in this phrase, he was in his Father's loins. By Father is metonymically meant his great Grandfather Abraham. In a third generation Levi descended from Abraham: in which respect he was in him. For that which cometh out of one must needs be first in him.  
Of this word, loins, and of coming out of ones loins, see v. 5. §. 41.  
This adverb of time, translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 11. Sect. 64.  yet, signifieth for the most part a continuance of time, as Heb. 11. 4. Abel yet speaketh, that is, he still continueth to speak.  
It hath reference also to all distinctions of time, as to time present, thus, while he yet talked, Matth. 12. 46. and to the time to come, joh. 14. 30. and to the time past, Act. 21. 28.  
Here without question, this particle hath reference to the time past, and for perspicuity sake may be translated, then. He was then in the loins of his Father, when Melchisedec met him.  
Of Melchisedecs' meeting Abraham, see v. 1. §. 8.   

§. 59 Of children's doing what their parents do, and that in their loins.  
LEvi is said to do what Abraham did, because he was in Abraham's loins: so as Parents bare in their bowels, and represent the persons of all that are to come 
Children of succeeding generations in their Father's loins.  from them. Not only Isaac, who was Abraham's immediate Son: but also jacob his son's son, yea, and Levi also the son of his son's son, was (as the Apostle here saith) in Abraham's loins, and paid tithe to Melchisedec. The like may be said of Aaron, who was the son of the son's son of Levi. For Kohath was Levi's son: Amram Kobaths son, and Aaron Amrams' son, Exod. 6. 16, etc.  
The like may be applied to all succeeding generations, which have been, and shall be to the end of the world.  
God made this promise to jacob, Kings shall come out of thy loins, Gen. 35. 11. Yet there came not Kings from Jacob's stock, not Kings of Israel, which are especially meant in that promise, for the space of six hundred years after that. This is further manifested by these metaphors, wherein the extent of God's promise was transfested, Thy seed shall be as the dust of the earth, (Gen. 13. 16.) as the stars of 〈◊〉, (Gen. 15. 5.) as the sand on the Seashore (Gen. 22 17.) Hereby was meant the promised seed, out of which the Church should sprout: yet Abraham himself had 〈◊〉 one son of that seed: and that one son had but one other son, and that other many sons, the Grandchild had but twelve sons: so as many generations succeeding 〈◊〉 after another, were comprised under the seed of Abraham.  
God in his eternal counsel hath appointed, that such and such shall by 〈◊〉 come from such a stock: and thereupon he accounteth them to be in that very 〈◊〉 and withal accounteth the things done by that stock to be done by all them: 〈◊〉 all that, time after time, shall sprout from thence.  
Hereupon, as a corollary and just consequence it may be inferred, that children 
Children accessary to Parent's acts.  and children's children, generation after generation stand accessary to the 〈◊〉 actions of Parents. I say natural, because actions of grace are more properly the actions of God's Spirit than our own. For it is God that, in that case, worketh 〈◊〉, both to will and to do of his good pleasure, Phil. 2. 13. All such graces are the 〈◊〉 ●… the Spirit, Gal. 5. 22.  
This action of Levi was an action of man's common condition.  
In regard of Gods accounting a man's posterity to be in his loins, the ●…ning against transgressors is thus enlarged, I will visit the iniquity of the Father's 〈◊〉 their children, Exod. 34. 7.  
Object. Promises also of reward, upon that grace that is in Fathers, is extended unto their children: as well as threatening of revenge for sin, Exod. 20. 5, 6.  
Answ. True: but upon a different ground. The promise of reward is of 〈◊〉 grace: but the threatening of vengeance, is upon desert.  
On the foresaid ground it may well be inferred, that all Adam's posterity did 〈◊〉 
All sinned in Adam.  of the forbidden fruit in him. Wherefore by one man sin entered into the world, and death by sin; and so death puffed upon all men, sor that all have sinned, namely in Adam. And by the offence of one, judgement came on all men to condemnation, Rom. ●…. 12, 18. Herein this proverb is verified, The Fathers have eaten so●…re grapes, and the hil●…ens teeth are set on edge, Ezek. 18. 2.  
Object. The Jews are blam●…d for using that proverb.  
Answ.  

1. They are blamed for putting sin off from themselves, as if they had been punished only for their Father's sins: as they themselves, in their own perso●…, 〈◊〉.  
2. The foresaid proverb holdeth not in such as are true penitents: neither their own, nor their Father's sins shall be laid to their charge.   
A double instruction hence ariseth. One concerning children or posterity. The oth●…r concerning parents or progenitors.  
The former concerning children, is to instract them how far they ought to asc●… 
Confess sins o●… predecessors.  in examining their spiritual estate, and in making their confession of sin to God: even to their Father and Father's Fathers, till they come to Adam. A due consideration hereof will be an especial means to humble our souls the more. For when we sh●…ll well weigh how to the numberless number of our own most ●…ctuall transgressions, the sins of our forefathers lie upon our neck, it can●… deeply humble us: especially if we well understand the heinousness of Adam 〈◊〉 sin: which if well considered in all the circumstances thereof, will be found the gre●…test sin tha●… ever was committed. As Levi in Abraham's loins by giving tit●…, testified an homage to Melchisedec, so we in Adam's loins, by eating the forbidd●…n fruit, testified our homage to Satan.  
The latter instruction concerning parents, is that they be the more way and 
Parents fear sin for children's sake.  watchful of their actions, even for their children and posterity sake. Because they are counted to do those things which themselves do. That damage which by our Laws extendeth to the children and posterity of felons and traitors, 〈◊〉 many, that have respect to their posterity, from those transgressions. See m●…e hereof in Domest. Dut. Treat. 6. §. 6, 7.   

§. 60. Of the resolution and observations of Heb. Chap. 7. v. 9, 10.  And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his Father, when Melchisedec met him. 
THe sum of these two verses is, Levi's paying tithes in Abraham. This is 1. Propounded, v. 9 2. Proved, v. 10.  
In the proposition two points are observable.  

1. The manner of bringing it in, thus, As I may so say.  
2. The matter. This consisteth of two Acts, 

1. An Act of superiority, which was to receive tithes.  
2. An Act of inferiority. Herein is laid down, 

1. The kind of Act, He paid tithes.  
2. The manner of doing it, in Abraham.       
In the proof are two points,  

Vers. 10. 1. The union betwixt parents and children. A son is in the loins of ●…is Father.  
2. The extent of this union, unto succeeding generations. This is implied under this phrase, when Melchisedec met him.   

Doctrines.  
I. Strange phrases must be mollified. This phrase, as I may so say, is a mollifying phrase. See §. 55.  
II. Priests received tithes. This is here taken for granted. See §. 56.  
III. Children in their Parents do things before they are born. Levi paid tithes in Abraham before he was born. See §. 56, 57  
IU. Difficult and doubtful points are to be explained, and confirmed. This is the main scope of the tenth verse. See §. 58.  
V. Children are in their parents loins. An instance hereof is given in Levy. See §. 59  
VI Relations of children to Parents continue generation after generation. This description of the time of Levi's being in Abraham's loins, even when Melchisedec 〈◊〉 him, proves this point. See §. 56.    

§. 61. Of the imperfection of the levitical Priesthood.  Heb. 7. 11. If therefore perfection were by the levitical Priesthood (for under it the people received the Law) what further need was there, that another Priest should rise after the order of Melchisedec, and not be called after the order of Aaron? 
HItherto the Apostle hath set forth the excellency of Christ's Priesthood, by way of similitude to Melchisedecs: who was a type of Christ: So as all the excellencies typically set out about Melchisedec were really and properly found in Christ, the truth.  
Here further the Apostle begins to declare the excellency of Christ's Priesthood by way of dissimilitude, betwixt it and the levitical Priesthood: wherein he showeth how far Christ's Priesthood excelled Aaron's.  
The Jews had Aaron's Priesthood in high account: and so rested on that, as they little or nothing at all regarded Christ's. The Apostle therefore endeavours to draw their mind, from Aaron's Priesthood to Christ's: which he proveth, to be far the more excellent.  
The foresaid dissimilitude is exemplified in seven particulars, (See §. 1.) 
The first proof of the excellency of Christ's Priesthood above Levi'●….   
The first branch of dissimilitude is in the mutability of Aaron's Priesthood, and the immutability of Christ's.  
From the mutability of the former Priesthood, the imperfection thereof is inferred: which is the first point laid down in this verse: and that by way of ●…on, thus, If therefore perfection, etc.  
The Apostle here taketh it for granted, that perfection was not to be had by the levitical Priesthood. His argument may be thus framed.  
If perfection were by the levitical Priesthood, there needed no other. 〈◊〉 there needed another Priesthood, therefore perfection was not by the levitical.  
Thus this conditional conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  IF is the ground of a strong negation.  
The illative conjunction, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore, hath reference to that which he had before produced out of Scripture concerning Melchisedec, who had another 〈◊〉 〈◊〉 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priesthood, than the Sons of Levi; and concerning Christ, who was the truth ●…pified by Melchisedec, and witnessed to be a Priest after the order of Melchisedec. This therefore, being so, perfection cannot be imagined to be by the levitical Priesthood.  
Of the derivation of the Greek word translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perfection, see Chap. ●…. ●…. 10. §. 97.  
Here it is taken in the largest latitude of perfection: namely for such a 〈◊〉 absoluteness, as nothing needs be added thereto.  
The levitical Priesthood was not so full and absolute. For the Apostle 〈◊〉 〈◊〉 this Text implieth, that there was need of another Priesthood.  
The levitical Priesthood was that which the Sons of Levi, namely 〈◊〉 his posterity executed under the Law.  
The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated, Priesthood, is not 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the very same that 〈◊〉 used before, v. 5. but it is derived from the same root, and signifieth the 〈◊〉 thing. See §. 37.  
The main point here intended is, that the Priesthood under the Law was imperfect. 
1 Pet. 2. 5, 9 The legal Priesthood imperfect. See v. 16. Sect. 81.  This is proved in this Chapter by many arguments which we shall note in their due place. Perfection here meant is a furnishing of men with all such graces as may make them eternally happy. It compriseth under it effectual vocation, justification, sanctification, yea, and glorification. That Priesthood could not by true grace bring men to glory. In this respect it is said that the gifts and sacrifices, which those Priests offered up could not make him, that did the service perfect, Heb. 9 9 And that the Law can never make the comers thereunto perfect, Heb 10. 1.  
Quest. Why then was this Priesthood ordained?  
Answ. It was ordained for a means to draw men on to Christ. In this respect the Law is said to be our Schoolmaster to bring us unto Christ, Gal. 3. 24. See §. 68  
This point discovereth sundry dotages. 
Dotages about the Jewish Priesthood. See the progress of divine providence on Ezek. 36. 11. 1. Superstitious Jews.   

1. The dotage of the superstitious Jews, who lift up their eyes no higher then to this Priesthood, whereon they rested and built their faith. They would not be brought to subject themselves to any other: No, not when this was actually ●…gated, and another more perfect, actually established in the room of it. Herein they perverted the wisdom and goodness of God towards them, and the main 〈◊〉 which he aimed at in appointing the levitical Priesthood: which was to lead them, as it were by the hand, to Christ, and to afford them some easy steps, in regard of their weakness, to ascend upon, and to see Christ the better thereby. The fullness of time wherein the Messiah was to be exhibited, was then to come. God therefore afforded means, answerable to their condition, to support their faith, and 〈◊〉 their hope. But they made those means an occasion to withhold, or to withdraw them from Christ. Such an error this was, as the Apostle saith of them that were seduced therewith, Christ shall profit you nothing, Gal. 5. 2. The levitical Priesthood, and Christ's Priesthood can no more stand together, then Dagon, and the 〈◊〉 of God.  
2. The dotage of Christian Jews, or Jewish Christians who conform themselves 
2. Jewish Christians. Of their mistake. See Chap. 4. v. 8. Sect. 49.  to the Jewish ceremonies. If the forenamed error of them, who never made profession of Christ be so heinous, as was before showed, what may be thought of them who being instructed in the Christian religion, and thereupon professing Christ, would induce a Priesthood contrary to Christ's. For they who bring in 〈◊〉 ceremonies bring in the Jewish Priesthood, under which the Jewish ceremonies were first established. Do not these cross the main scope of the Apostle? do they not advance the levitical Priesthood against Christ, and make Christ's Priesthood imperfect?  
3. The dotage of Papists who do directly establish another Priesthood: which 
3. Popisti Priests.  is neither Jewish nor Christian: nor after the order of Aaron, nor after the order of Melchisedec: a monstrous Priesthood: such an one as never was heard of before.   
For,  

1. Their Priests are no such persons as Melchisedec was.  
2. Their sacrifice, they say, is unbloody, and yet for sin: but without sh●…dding of blood is no remission, Heb. 9 22.  
3. They make their sacrifice to be for the sins of quick and dead; yet after death the judgement, Heb. 9 27.  
4. They say, that their sacrifice is the very flesh and blood of Christ; yet that which Melchisedec brought forth, was true bread and wine.  
5. The things that they say they offer, are indeed mere creatures, yet they call them their Creator.  
6. Their Priests are not denied to be creatures, yet their sacrifice, they say, is their Creator. Thus they make creatures greater than their Creator: for the Priest is greater than the sacrifice.  
7. They pretend a Priesthood after the order of Melchisedec, wherein there is nothing like to Melchisedecs.   
But, to let other absurdities pass, If perfection be by Christ's Priesthood, what further need was there that other Priests should be established. O abominable religion, that obtrudes such an unheard of Priesthood to the Church!  
Let us learn, to use the Priesthood of Christ, which succeeds the levitical Priesthood, 
Use Christ's Priesthood aright.  and that whereby perfection may be had, so as to trust perfectly thereunto. 〈◊〉 the Jews might conceive hope, and receive comfort by that levitical Priesthood, how much more hope, and more comfort may we by the Priesthood of Christ? Such is the dignity of this Priest, being God and man; such the worth of his sacrifice, being the body of him that was God; so efficacious the sprinkling of his blood, his entering into the holy place, his intercession with God, as we may safely, securely and confidently trust thereunto.  
Let us do with our Priest the Lord Jesus, as the Jews did with their Priests. They brought all their sacrifices to them.  
Let us first apply to ourselves Christ's sacrifice. This is a true Catholicon: A general remedy for every malady. Then let us offer up the sacrifice of a broken heart and contrite spirit, the offering of prayer and praise: and the oblation of new obedience to Christ.  
Of yielding obedience to the Gospel on such a ground, see §. 68 in the end thereof.   

§. 62. Of the meaning of these words, for under it the people received the Law.  
THe Apostle before he bringeth in his proof of the imperfection of the levitical Priesthood, inserteth within a parenthesis, an especial privilege of that Priesthood, which is thus s●…t down, for under it the people received the Law.  
This causal conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, implieth a reason of that Priesthood: why there was such a function: namely, that there might be a means of passing a Law betwixt God and the people. Of this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  people, see §. 40. and Chap. 4. v. 9 §. 57  
Here by people are meant the congregation, or nation of the children of Israel: for to them in special was the Law given, Rom. 9 4.  
This phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  received the Law, is the interpretation of one Greek verb: which is a compound, and that of 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pono.  a verb (that signifieth to put (Matth. 12. 18.) To ●…ake (Heb. 1. 13.) and to appoint, Matth. 24. 51.) and of 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  a noun that signifieth a law, v. 5.  
The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb active signifieth to make a law; or to appoint, or establish a Law.  
The 
g Lege sancit m●…sse.  passive signifieth to be established by Law. This very word is used, Chap. 
Leges 〈◊〉 N 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  8. v. 6. and translated established. The word, Law, included in the Greek ●…pound is not expressed in our English. 
h Sancitum.  The Latin there used by most ●…preters, signifieth to establish by Law. So much must be understood in our ●…lish.  

i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The foresaid compound, passive verb, here used in my Text, is joined 〈◊〉 the noun people, to whom the Law was given. It cannot be word for word 〈◊〉 
P●…pulas legi 〈◊〉 suit.  in English. It is somewhat like to this phrase, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to tithe the people, §. 40. And 〈◊〉 this 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Levi was tithed. To come the nearest that we can to the original, 〈◊〉 be thus rendered. The people had a Law made: or the people were subject 〈◊〉 the Law. 
〈◊〉 populum.   
Our English, which thus translates it, The people received the Law, 
m Legem accepit.  〈◊〉 〈◊〉 vulgar Latin; which hitteth the sense of the Apostle.  
By Law, is here in special meant the ceremonial Law, which was most 〈◊〉 that Priesthood, and which was most especially abrogated by Christ's Priesthood 
Levi decimatus est.   
This relative phrase, 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  under it, hath reference to the levitical Priesthood  
The force of the reason lieth in the relation between a Law and Priesthood There cannot pass a Law of Covenant between God and man without a Priesthood. This is here taken for granted. Yea further he taketh it for granted, 〈◊〉 the Law and Priesthood are answerable one to another: Such as the Law is, 〈◊〉 is the Priesthood.   

§. 63. Of the necessity of a Priesthood to establish a Law.  
AN especial point intended by this clause, For under it the people received 〈◊〉 Law, is this.  
A Priesthood is necessary for establishing ordinances betwixt God and man. The main end of a Priest, is to be for men in things pertaining to God, Heb. 5. 1. ●…nances betwixt God and man, there is a kind of Covenant: for which there must be a kind of mediator betwixt God and man.  
There is no proportion betwixt God and man, whether we consider the greatness, the brightness, or holiness of God.  
Object. Before Aaron there was no Priest.  
Answ. The first born were Priests before the Law. On this ground the Lord 
The first-horn Priests before the Law.  saith, I have taken the Levites from among the children of Israel instead of all the fir●…t born. And again he saith to Moses, Take the Levites instead of all the first born, 〈◊〉. 3. 12, 45.  
We may from hence infer, that there is a necessity of a Priesthood in the Church. 
A Priesthood necessary. See Chap. 2. v. 17. Sect. 179.  This is as necessary as a Covenant to pass betwixt God and man: as necessary as God's favour to be turned to man: and man's service accepted of God.  
Our adversaries in the general grant a necessity of Priesthood: and thereby think they have a great advantage against us. They much insult on this, that they have such Priests, as offer up an outward, real, propitiatory sacrifice.  
But the truth is, that we have the substance, they but a shadow; we have the 〈◊〉, 
Difference betwixt our Priests and Popish Priests.  they but a conceit of their own. We have that Priesthood, which the Apostle here so much commendeth: the Priesthood which abolished Aaron's, and succeeded in the room thereof: A Priesthood of Gods own appointing: which is ●…sting: and perfecteth all that trusteth thereunto. Our Priest is both God and 〈◊〉 most holy: who offered himself up without spot: who actually entered into the 〈◊〉 holy place, who there abideth ever before God the Father: who doth so ful●…y effect all things belonging to a Priest, as there needeth none to succeed him.  
The Popish pretended Priesthood is indeed no Priesthood. It was never ordained of God. It is of neither of those two orders, which only are mentioned in Scripture. Not of Aaron's, for they themselves will not say that they descend from him. Nor of Melchisedecs, for in nothing they agree with him in his Priesthood. Their Priests are no whit better than the sons of Levi: For they are sons of 〈◊〉, sinful, mortal: yea, they are far worse than the Levites were in their usurped 〈◊〉 and palpable Idolatry.  
Let them glory in their new-non Priesthood, and in their devilish Idolatry: but 〈◊〉 cleave to our ancient, true Priest, and perfectly trust unto his Priesthood, un●… which we the people of God receive all divine ordinances needful for and use●… to the Church.   

§. 64. Of the meaning of these words, What further need was there that another Priest should rise.  
THe main force of the Apostles argument, whereby he proveth the imperfection of the levitical Priesthood is thus interrogatively expressed, what further need 〈◊〉 there, etc. This interrogation intendeth a strong negation. See Chap. 1. v. 5. ●…. ●…6.  
Of the word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  need; see Chap. 5. v. 12. §. 62.  
An adjective thence derived, and compounded with the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  privative prepositi●…, signifi●…th unprofitable, Matth. 25. 30. So as that whereof there is no need, especially if it hath been in use before, is unprofitable: So the levitical Priesthood.  
The Greek adverb, translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  further, is the very same that was translated yet, ●…. 58. Here it hath reference to the time, wherein Christ the true Priest, far more excellent every way, than any of the sons of Levi, was exhibited. Hereby he granteth, that formerly the levitical Priesthood was needful and useful: but none af●…, that there was no further use or need thereof.  
The other Priest whom here he intendeth, is Christ himself: who is expressly said to be after the order of Melchisedec. Of that order, see Chap. 5. v. 6. §. 30.  
The verb translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rise, is a compound. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth to see, or, ●…lice, Matth. 4. 5. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The compound, to rise,, Matth. 9 9 Or 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to 〈◊〉, Matth. 22. 24. It is here used in the former sense, and sitly translated, rise. It 
Surgens.  implieth a cle●…r manifestation of a thing. Christ was ever. As God he was from 〈◊〉 to everlasting, Psal. 90. 2. As God-man, Mediator and Pri●…st, he was shadowed and typified in all the Priests, that ever were from the beginning of the 
Suscitabit.  world: But being incarnate, he rose, as the Sun; and by his rising dispelled the clouds and shadows of all the types and ceremonies.  
Upon these premises, that Christ was a Priest, and after another order, than the sons of Levi, and raised up instead of them, to perfect what they could not, the imperfection of the legal Priesthood is evinced.   

§. 65. Of superfluous additions to perfection.  
FRom the Apostles argument, that the levitical Priesthood was imperfect, because 
See Chap. 10. v. 14. Sect. 39  another was raised after it; It may well be inferred, that Nothing need be 〈◊〉 to that which is perfect. Hereby the wise man proveth the work of God to be 〈◊〉, because, nothing can be put to it, Eccl. 3. 14. The like may be said of the word of God: and thereupon the wise man giveth this advice, add thou not unto his words, Prov. 30. 5, 6.  

1. Whatsoever is added to that which is perfect, must need be superfluous: because nothing is wanting, or defective in that which is perfect.  
2. An addition to that which is perfect is dishonourable: for it seemeth to impeach it of some imperfection.   
Hereby is discovered the boldness, pride, and presumption of the Church of 
Papists addions to things make perfect.  Rome, who of her own idle brain, maketh many additions to things most absolute and perfect: as to God, Christ, the Holy Ghost, and holy ordinances.  

1. To God, who is all-sufficient, they add many idols to help them in their needs, as if God were not of himself able to help in all needs.  
2. To Christ, who is in all that he undertaketh, willing and able to accomplish it, they add in all his offices coadjutors, and helps. To his kingly office they add a viceroy, an head, a spouse of his Church, as if he alone could not govern it. To his prophetical office, they add a great Prophet to coin new articles of faith: to turn those which Christ hath established, this way, or that way, as their Pope pleaseth. To his Priesthood they add other Priests to off●…r up, as they say, true, real, ●…pitiatory sacrifices for the quick and dead. To his mediation and 〈◊〉 they add the mediation and intercession of all the Angel's 〈◊〉 Saints in heaven. To his blood, the milk of the Virgin Mary. To 〈◊〉 wounds, the wounds of their Saint Francis. To his death, the 〈◊〉 of Martyrs: among whom they reckon many traitors, and 〈◊〉 ●…rious malefactors. To his merits the merits, of men's works.  
3. To the Holy Ghost, who likewise is able to effect what he undertaketh: 〈◊〉 in wisdom, in regard of man's weakness, he useth means: (which 〈◊〉 are but bare instruments) they add Bishops and Priests, to whom 〈◊〉 give a divine power of breathing in an holy spirit: and to the ●…ments of working grace by the very act done.  
4. To the word of God, which is most perfect, they add Canons of ●…cels, decrees of Popes, and sundry humane traditions.  
5. To the two Sacraments, which Christ the wise King of his Church 〈◊〉 thought sufficient, they add five others, namely, Orders, Penance, ●…firmation, Matrimony, and Extreme unction.   
Against these and all other like additions may the Apostles argument be pressed 〈◊〉 God, Christ, the Holy Ghost, the word of God, and Sacraments be perfect, 〈◊〉 those additions are vain. But if there need such additions, then are not God, 〈◊〉, the Holy-Ghost, the word of God, and Sacraments perfect. Take notice 〈◊〉 〈◊〉 the blasphemous positions of that whorish Church.  
2. Let us learn to testify our acknowledgement of Gods, and Christ's, 〈◊〉 〈◊〉 Spirits alsufficiency and perfection, by trusting wholly, and only on them. T●…e 〈◊〉 is to be applied to Christ's offices, sacrifice, merits, word and Sacraments.   

§. 66. Of Christ's Priesthood differing from Aaron's.  
THe Apostle sets down the difference betwixt the levitical Priesthood and Christ's, both affirmatively, thus, After the order of Melchisedec: and negatively, thus, and not to be called after the order of Aaron. This he doth purposely to 〈◊〉 with an objection, which might be made against his former arguments: namely, that a succession of one thing after another, doth not necessarily imply an imperfection in the one, and perfection in the other. For Eleazar succeeded ●…Wprd●…, and so other Priests under the Law one after another, yet the latter were not more perfect than the former.  
Answ. The Apostle doth not draw his argument simply from the succession of one Priest to another: but of one Priesthood, and that after another order.  
These two orders of Melchisedec and Aaron, are the only two orders of Priesthood that ever were instituted in God's Church. In this respect the numeration of orders, here set down, is full and perfect.  
The former, after which Christ was, hath been proved to be far more excellent than the latter, see v. 4. §. 31.  
The latter, after which Christ was not, is styled the order of Aaron. 〈◊〉 was the first public legal Priest: that Priesthood was appropriated to him and li●… seed: and the Laws concerning that Priesthood were first given to him: and, in and under him, to his posterity. Fitly therefore is that Priesthood said to be, after 〈◊〉 order of Aaron.  
This word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  called, is not 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the same that was used, Chap. 5. v. 4. §. 〈◊〉.  
About God's deputing one to an office. It properly signifieth to be said, Chap. 3. v. 15. For Christ is no where said to be a Priest after the order of Aaron. But he is said to be after the order of Melchisedec, Psal. 110. 4. Of a negative 〈◊〉, See Chap. 1. v. 5. §. 46.  
That than which is here to be especially observed, is, that Christ's Priesthood is 
Christ's Priesthood another then Aaron's. See Chap. 5. v. 6. Sect. 30.  of another kind then Levi's was. The Apostle proveth this by many arguments, namely, in that it was after another order; under another Law, v. 12. by a Priest of another tribe, v. 14. Of greater efficacy, v. 19 having a better sacrifice, Chap. 9 23. and a more glorious place, Chap. 9 24.  
Aaron's Priesthood was not sufficient actually and effectually to do the things 〈◊〉 are to be done by that function. It could not cleanse from sin, It could not 〈◊〉, It could not properly sanctify, It could not make perfect those which are 〈◊〉 it, Chap. 10. v. 1. etc. Therefore that which doth these things must needs be of another kind.  
This teacheth us to be of other minds and other manners: not to dote on out●…ard 〈◊〉: after another manner to come to Jesus and to use him, than the 〈◊〉 came to their Priests and used them. We need not now go on pilgrimage to 〈◊〉: but with the eye of faith look to heaven: We need not bring doves, 〈◊〉, goats, bulls, but spiritual sacrifices. Another Priest requireth another kind of disp●…sition and conversation. All things are now new; So must we be new crea●…, 2 Cor. 5. 17.   

§. 67. Of the meaning of the twelfth Verse.  Heb. 7. 12. For the Priesthood being changed, there is made of necessity a change also of the Law. 
THis twelfth verse is inferred as a consequence upon the change of the levitical Priesthood. He proved, in the former verse, that that Priesthood was changed by another, which was after another order, and substituted in the room of it. Hereupon he inferreth that the Law also must needs be changed.  
The causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See v. 18. Sect. 85.  FOR, is here a note of a consequence. The consequence is inserted upon the privilege of a Priesthood, which was inserted in the former verse within a parenthesis. The privilege was this, under the levitical Priesthood, the people received the Law. Thence it followeth that upon the change of the Priesthood, the Law also must be changed.  
The noun translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Priesthood, is the same that was used before, v. 11. §. 61.  
Of this word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  changed, see Chap. 6. v. 18. §. 135. Here it implieth such a change, as one Priesthood is utterly abrogated and nulled, and another substituted in the r●…om of it. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This noun change, here signifieth in effect as much as the word translated, disannulling doth v. 18. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Both the words are compounded with the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  same simple verb, but different prepositions. We may not therefore think that the Apostle intends a translation of one and the same Priesthood, from one Priest to another (though this word be sometimes used for translating the same thing from one place to another, Chap. 11. 5. Act. 7. 16.) but rather a taking of it clean away.  
This phrase, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of necessity, implieth that it could not be otherwise.  
There is such a mutual dependence of the Law and Priesthood one upon another, as they cannot be separated. They are like Hypocrates twins: they live together and die together.  
By 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Law some take the particular ordinances about the levitical Priesthood to be meant. But surely it here intendeth as much as it did in this clause, the people received the Law, v. 11. Now the people did not receive such ordinances only as concerned the Priesthood, but that whole Law which concerned the whole polity of the Jews.  
The Apostle doth the rather take this occasion of demonstrating the abrogation of the Law, to draw their mind and hearts from it: that they might more firmly and steadfastly be set and settled on that Law, which is established by Christ's Priesthood▪ and that is the Gospel. This is the principal intendment of this Epistle.   

§. 68 Of the abrogation of the Ceremonial Law.  
THe Apostle in these words, The Priesthood being changed, taketh it for granted, that the levitical Priesthood was abrogated. For this he had proved in the former verse. The main point here intended, is the abrogation of the Law; upon which he layeth a necessity.  
The Jews were under a threefold Law, Moral, Ceremonial, and Judicial▪ 
Three sorts of Laws. Ceremonial Law.   
The Ceremonial Law is here in particular intended: for that especially depended upon the levitical Priesthood.  
The Moral Law concerns all the Sons of Adam: but the two other concerns the Sons of Ahraham.  
The Ceremonial Law enjoins such services as were to be performed to God, 〈◊〉 such ceremonies and rites as appertained thereunto: and withal it directed 〈◊〉 and people in the use of them.  
This is that Law whereof the Apostle thus speaks, There is verily a 〈◊〉 of the Commandment, v. 18. This is that Law of Commandments, which is 〈◊〉 be abolished by Christ, Eph. 2. 15. This is that hand-writing of ordinances 〈◊〉 〈◊〉 said to be blotted out, Col. 2. 14.  
Object. This is it that is said to be, a Statute for ever, Exod. 28. 43. And ●… ●…nant of Salt for ever, Numb. 18. 19  
Answ. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ever, variously used.   

1. The Hebrew word translated, for ever, Is sometimes indefinitely 〈◊〉 for a long season: the end whereof is not known to us, Eccl. 12. 5.  
2. It is put for an unalterable stability, so long as the date appointed 〈◊〉 Thus that which continued unalterable till the year of Jubilee is said to be for 〈◊〉, Exod. 21. 6.  
3. It is put for the continuance of ones life. Thus Samuel is devoted 〈◊〉 〈◊〉 before the Lord for ever, 1 Sam. 1. 22.  
4. It is put for the whole time of the polity of the Jews. That which 〈◊〉 〈◊〉 continue so long as that estate lasted, is said to be for ever, or everlasting▪ 〈◊〉 17. 8.  
5. It is put for that which ended in the truth, the Lord Jesus: and so is said 〈◊〉 〈◊〉 for ever, as Solomon's throne, 2 Sam. 7. 13.   
In the first and two last respects before mentioned may the ceremonial Law 〈◊〉 said to continue for ever. For it continued a long time, many hundred 〈◊〉▪ even so long as the polity of the Jews lasted: and it ended in Christ, the 〈◊〉 〈◊〉 all the legal ceremonies.  

1. In this respect it could not properly continue for ever, but must vanish a●…ay: because it was the figure of a substance, the shadow of a body, and type of a truth to come, Heb. 10. 1. Now a figure and type ceaseth, when the substance and truth is exhibited: and a shadow vanisheth away, when the body is in place and present. Herein lie●…h a difference between shadows and types on the one side, and 〈◊〉 and Sacraments on the other side; that the former are of things future: the 〈◊〉 〈◊〉 things exhibited and passed. The former cannot retain their life and vigour together with the substance and truth. The latter may retain their life and full vigour together with the thing signified.  
2. The ceremonial Law was as a wall of partition betwixt Jew and Gentile▪ whereby the Jews were so fenced, as the Gentiles could not be mixed with them: as when beasts of one Lord are so fenced in a pasture, as other beasts cannot come i●…to their pasture. Therefore when Christ came to unite Jew and Gentile, and 〈◊〉 make of them one, He is said to break down this stop of partition wall, Eph. ●…. 14. ●… that Law had not been abrogated, the Gentiles could not have been brought into Christ's fold: as of necessity they must be, joh. 10. 16. Till the fullness of 〈◊〉 
Ends of the Ceremonial Law.  wherein the truth and substance of all the ceremonies and types was exhibited, 〈◊〉 accomplished that Law of ceremonies remained in force with the Jews upon 〈◊〉 grounds.   

1. The several branches thereof were parts of God's outward worship.  
2. Thereby they were kept from will-worship.  
3. They were also thereby kept from conforming themselves to the Gentile●… i●… their Idolatrous Services.  
4. They being types and shadows of Christ to come were as a looking gl●…sse t●… show unto them that Image of Christ.  
5. They being many, heavy, burdensome, painful, chargeable rites, they 〈◊〉 the Jews the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law, that it was our Schoolmaster to bring us unto Christ, Gal. 3. 24. For, 

1. It pointed out Christ under rudiments and ceremonies.    
It forced men to seek help elsewhere, because it could not perfect those that came unto it.   

1. This aggravateth those dotages which were noted, §. 61. 
Praise for freedom from the ceremonial Law.   
2. It informs us in God's goodness to us, who are reserved to that fullness of time wherein Christ hath been exhibited: for we are freed from that yoke which neither 〈◊〉 n●…r our Fathers are able to bear, Act. 15. 10. This is a bondage worse than the Egyptian bondage. They that were freed from that bondage, had many memorial of God's goodness to them therein, the more to quicken up their spirits, to praise God for their deliverance; and to continue the memory thereof from generation to generation.  
3. The change of the Law is a strong motive to stir us up willingly and cheerfull●… 
Submit to the Gospel.  to submit ourselves to this Law, whereinto that is translated: that is, to the Law of the Gospel, which is established under Christ's Priesthood. This Law requires 〈◊〉 impossibilities, as to ascend into heaven, or to descend into the deep, Rom. 10. 6, 7. but it requires faith and repentance, Mar. 1. 15. Faith, to give evidence to the free g●…ace of God, who requireth of us but to receive what he graciously offereth. Repentance, to demonstrate the purity of God: who though he freely justify a sinner, yet he will not have him continue in sin. Yea, this Law of the Gospel giveth power and ability to perform what it requireth. If this Law into which the other is transl●…ted, be thoroughly compared with that, we shall find just cause to acknowledge, that this is an easy yoke, and a light burden, Matth. 11. 30. but that a yoke and burden 〈◊〉 none could bear, Act. 15. 10.    

§. 69. Of the judicial Law of the jews.  
BEsides the ceremonial Law, the Jews had a judicial Law, proper and peculiar to that polity. This Law concerned especially their civil estate. Many branches of that Law appertained to the Jewish Priesthood: as, The particular Laws about the Cities of refuge, whether such, as slew any unawares, fled, and there abode till the death of the High Priest, Numb. 35. 25. And Laws about Lepers, which the Priest was to judge, Leu. 14. 3. And sundry other cases which the Priest was to judge of. Deut. 17. 9 So also the Laws of 
* Numb. 36. 7.  distinguishing tribes, of reserving inheritances to special tribes and families, of selling them to the next of Kin, 〈◊〉. 4. 4. Of raising seed to a brother that died without issue, Gen. 38. 8. 9, Of all manner of freedoms at the year of Jubilee, Levit. 25. 13. etc.  
There were other branches of the judicial Law which rested upon common equity: 
Exod. 22. 20. Deut. 13. 9 Exod. 22. 18. Numb. 35. 30. Leu. 20. 11, &c— 19 32.— 35.  and were means of keeping the moral Law: as putting to death Idolaters and such as enticed others thereunto: and witches, and wilful murderers, and other notorious malefactors: So likewise Laws against incest, and incestuous Marriages: Laws of reverencing and obeying Superiors and Governors: and of dealing justly in borrowing, restoring, buying, selling, and all manner of contracts.  
The former sort were abolished together with the Priesthood.  
The latter remain as good directions to order even Christian polities accordingly.  

1. By these kinds of Laws the wisdom of God was manifested in observing what was fit for the particular kind and condition of people: and in giving them answerable Laws, and yet not tying all Nations and States thereunto.  
2. That liberty which God affordeth to others to have Laws most agreeable to their own Country, so as they be not contrary to equity and piety, bindeth them more obediently to submit themselves to their own wholesome Laws, and to keep peace, unity, and amity among themselves.    

§. 70. Of the Moral Law.  
THe Moral Law is a general rule for all sorts of people. It was therefore given to Adam and his posterity: yea, it was engraven in man's heart, Rom. 2. 15. It is a perfect rule of all righteousness●…, whereby is declared what is due to God and man. It is an inviolable, unchangeable, and everlasting Law: of perpetual use, never 〈◊〉 
The moral Law is unchangeable.  be abrogated.  
This is that Law which Christ came not to destroy but to fulfil. Matth. 5. 1●…. 〈◊〉 is the Law which through faith we establish, Rom. 3. 31. This is that Law 〈◊〉 which not one jot, or one title shall pass till heaven and earth pass, Matth. 5. 18.  
Yet because through man's corruption it is so far from bringing man to 〈◊〉 (which was the primary and principal ●…nd thereof) as it beateth him down into 〈◊〉 most woeful and cursed estate, it is by Jesus Christ, (who is the resurrection and 〈◊〉 john. 11. 25.) in sundry circumstances altered; or rather mollified.  
It will be therefore requisite distinctly to declare, both wherein that alteration, 〈◊〉 qualification consisteth, and also wherein the moral Law still remaineth of use 〈◊〉 Christians.  
It is mollified in these circumstances.  

1. In regard of justification, Act. 13. 39 The Law was first given to justify 〈◊〉 
Wherein the moral Law mollified.  observers thereof: but now in regard of man's corruption, that is impossible, 〈◊〉▪ 8. 3. Gal. 3. 11. God therefore now hath appointed another means for that end, 〈◊〉 is, Christ and saith in him, Act. 13. 39 Rom. 3. 28.  
2. In regard of the rigour thereof. The Law accepteth no duty, but that which is every way absolute and perfect. Thus much is employed under this phrase, 〈◊〉 man which doth these things, shall live by them, Rome, 10. 5. This therefore is 〈◊〉 doom of the Law, cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law, to do them, Gal. 3. 10. Yet there is a righteousness (though not framed according to this exact rule) which is accepted of God. This is 〈◊〉 righteousness of faith, where by laying hold on Christ's righteousness to be ●…ed, we 〈◊〉 ourselves to have always a conscience void of offence towards God, 〈◊〉 towards ma●…, Act. 24. 16. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not, 2 Cor. 8. 12.  
3. In regard of an accidental power, which the Law, through man's corruption, hath to increase sin, and to make it out of measure sinful, Rom. 7. 13. For the ●…ry forbidding of a sin by the Law maketh the corrupt heart of man more eagerly pursue it: as a stubborn child will do a thing the more, because it is forbidden. Heathen by the light of nature discerned thus much, hereupon they had this proverb, we are 〈◊〉 prone to that which is forbidden, and desire things denied. There is 
Nitimur inveti●…um sempe●…, cupimusque negata.  a secret antipathy, and contrary disposition in our corrupt nature to God's pure Law. But by the Spirit of Christ that antipathy is taken away, and another disposition wrought in true believers: namely, a true desire, and faithful endeavour to avoid what the Law forbiddeth: and to do that which it requireth. In this respect saith the Apostle, I delight in the Law of God concerning the inward man, Rom. 7. 〈◊〉.  
4. In regard of the curse of the Law. For the Law peremptorily denounceth a curse against every transgressor and transgression, Deut. 27. 26. Gal. 3. 10. The Law admits no surety, nor accepts any repentance.   
Thus, all men having sinned come short of the glory of God, Rom. 3. 23. Yet this curse doth not light on all: for Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. In this respect, there is no condemnation 〈◊〉 that are in Christ jesus, Rom. 8. 1.  
Though the moral Law be altered in the forementioned respects, yet still it remains 
In what the Law instructeth us.  to be of use for instruction and direction.  

1. For instruction, it demonstrateth these points following. 

1. What God himself is, Exod. 20. 2.  
2. What his holy will is, Psalm. 40. 8.  
3. What our duty is to God and man, Matth. 22▪ 37, 38, 39  
4. What sin is, 1 john 3. 4. Rom. 3. 20.  
5. What are the kinds of sin, jam. 2. 11. Rom. 7. 7.  
6. What the pravity of our nature is, Rom. 7. 14.  
7. What the sinfulness of our lives is, Rom. 7. 19  
8. God's approbation of obedience, Exod. 20. 6, 12.  
9 God's detestation of transgressors, Exod. 20. 5, 7.  
10. The fearful doom of sinners, Gal. 3. 10.  
11. Man's disability to keep the Law, Rom. 8. 3.  
12. The necessity of another means of salvation, Rom. 3. 20, 21. 
Wherein the the Law directs.     
2. For direction. The Law is of use to these points following. 

1. To convince men of sin.  
2. To humble them for the same.  
3. To work an hatred of sin.  
4. To restrain them from it.  
5. To work self-denial.  
6. To drive m●…n to Christ.  
7. To p●…t them on to endeavour after as near a conformity to the Law as they can.  
8. To make them fearful of pulling upon their souls a more fearful doom then the curse of the Law: which is by despising the Gospel.  
9 To make impenitents the more inexcusable.  
10. To make believers more thankful for Christ's active and passive obedience: ●…hereby as a sur●…ty he hath done fo●… them what they could not: and endured that curse which they deserved, to free th●…m from the same.      

§. 71. Of the resolution and observations of Heb. 7. 11, 12.  〈◊〉. 11. If therefore perfection were by the levitical Priesthood (for under it the people received the Law) what further need was there, that another Priest should rise after the order of Melchisedec, and not be called after the order of Aaron. Vers. 12. For the Priesthood being changed, there is made of necessity a change also of the Law. 
THe sum of these two verses is a demonstration of the imperfection of the levitical Priesthood.  
Thereof are two parts.  
In the first, The point itself is laid down. In the second, a proof thereof.  
The point itself is a Priesthood. This is set out two ways.  

1. By the kind of it.  
2. By the privilege appertaining to it.   
In setting down the kind of that Priesthood, we are to observe.  

1. The manner of setting it down, by way of supposition, in this particle, IF.  
2. The matter whereof it consisteth. This hath two branches. 

1. The persons exercising it, The sons of Levi, implied in this word, levitical.  
2. The imperfection of it: implied in this supposition, If perfection, etc.     
The privilege of a Priesthood is a relation betwixt it and the Law: under i●… the Law, etc.  
This is amplified,  

1. By the persons who received the Law under it, The People.  
2. By a consequence following upon it, v. 12.   
The proof of the point is from the n●…ed of another Priesthood.  
Here again we are to observe the manner, and the matter.  
The manner of expressing the proof, is by an interrogation, what need, etc.  
The matter is,  

1. Generally propounded in this phrase, another Priest, etc.  
2. Particularly exemplified.   
The exemplification is in two orders.  
The first order is asserted, thus, After the order of Melchisedec.  
The other order is removed, thus, not called after the order of Aaron.  
V●…rs. 〈◊〉. The consequence of the foresaid privilege of a Priesthood being a re●… betwixt it and a Law, is a change of the one with the other. Hereof are two 〈◊〉.  
〈◊〉 taken for granted. The Priesthood being changed.  
The other, an inference made upon that grant, there is made a change, etc.  
This is amplified by the necessity of it, of necessity.  

Doctrines.  
I. A conditional supposition may be the ground of a contrary conclusion. This supposition it perfection, etc. Is a ground to prove the Priesthood imperfect. See §. 61.  
II. There was a Priesthood under the Law. This is here taken for granted. See §. 〈◊〉.  
III. The Priests under the Law were Sons of Levi. This word levitical 〈◊〉 〈◊〉 as much. See §. 61.  
IV. The Priesthood under the Law was imperfect. This is implied under the ●…sequence inferred upon this supposition, If perfection, etc. See §. 61.  
V. A Priesthood was used for establishing a Law. This was the reason of this ●…hood. See §. 63.  
VI The Law established by a Priesthood is for people's use. For the people 〈◊〉 it. See §. 63.  
VII. An imperfect Prie●…t-hood needs another. This is here taken for granted. See §. 64▪  
VIII. Nothing may ●…e added to that which is perfect. This by consequence followed from the Apostles argument. See §. 65.  
IX. Christ came in the room of Levi. This also is here taken for granted See §. 64.  
X. Christ's Priesthood is after the order of Melchisedec. This is expressly 〈◊〉 See §. 66.  
XI. Christ was not after the order of Aaron. This also is expressly affirmed. See §. 66.  
Vers. 12. XII. The Legal Priesthood is changed. This is here presupposed. See §. 67.  
XIII. The Law and Priest depend each on other. This is the force of the ●…quence here inferred. See §. 67.  
XIV. A Law cannot stand without a Priesthood. This phrase of necessity, 〈◊〉 as much. See §. 67.    

§. 72. Of the meaning of the 13 verse.  Heb. 7. 13. 14. 13. For he of whom these things are spoken, pertaineth to another tri●…e, of 〈◊〉 no man gave attendance at the Altar. 14. For it is evident that our Lord sprang out of juda, of which tribe Moses spoke nothing concerning Priesthood. 
IN these two verses the Apostle giveth a proof of this main point, that Christ's Priesthood was of another kind than the levitical Priesthood. His argument is drawn from the different tribes, whereof the one and the other Priests were. The grounds of the argument resteth upon this, that God restrained the Priesthood, under the Law, to the tribe of Levi. None of any other tribe might be of 〈◊〉 Priesthood, Num. 18. 1. etc. Christ therefore being of another tribe, was no●… a Priest after that order. The first particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR intendeth a reason.  
These words, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He of whom these things are spoken, are relative. They have reference to him that was the true Priest, whom Melchisedec prefigured: and ●…o whom all those excellent things, before mentioned of Melchisedec, as a type, most truly and properly appertained. This was Jesus Christ, who in the next verse is styled, 〈◊〉 Lord, This relative description of Christ, giveth good ground to apply that Priesthood of Melchisedec, and other excellencies, spoken of him thereabout, to 〈◊〉▪ See v. 3. §. 2●…, 26. and v. 4. §. 31.  
Of the meaning of the Greek word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  pertaineth, see Chap. 2. v. 14 ●…. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  139. Christ was pleased to associate himself among the people of God, and 〈◊〉 so as to be of on●… of their tribes.  
A 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tribe was a company of people that descended from a distinct stock. Now I●…cob or Isaa●…k having twelve Sons, so many as descended from each of them, 〈◊〉 accounted to make so many tribes; and thereupon were called the twel●…e tribes 〈◊〉 ●…rael, Gen. 49. 28. This word tribe, is also by way of resemblance, applied to 〈◊〉 divisions of people in other Nations, and translated, kindred, Rev. 5. 9 but here it is taken in the first and proper sen●…e.  
This distributive pronoun, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another, hath reference to the tribe of Levi: so as Christ was not of that tribe, yet of 〈◊〉 What that other tribe was, and why ●…e was of that tribe, see v. 14. §. 75.  
This in general giveth evidence of a great condescension in Christ: who being one of the glorious Trinity in heaven, vouchsafed to be of one of the twelve tribes of Israel on earth.  
Of the tribe whereof Christ was, it is said, no man gave attendance at the Alt●…r.  
An Altar was that whereon sacrifices were offered up. The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word that signifieth an Altar, is derived from a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificavit.  verb that signifieth to sacrifice. The 
Altar.  
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word here used is a compound of two nouns, whereof one signifieth a sacrifice; the other implieth a place to lay that sacrifice upon: our English word Altar is taken from the Latin 
i Altar ab adject. altus: quia altis locis excitari▪ solebat;  Altar, which signifieth a thing raised on high: or so called, because it used to be raised up and set in high places.  
This phrase, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gave attendance, is the interpretation of one compound Greek word, whereof see Chap. 2. v, 1. §. 6. There is showed, that it signifieth a serious ●…eeding of a thing, or attending it: so as, it is here fitly translated gave attendance. Such as are said to 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Assidere.  wait at the Altar, 1 Cor. 9 13.  
The Altar is here metonymically put for the Priests offering sacrifices thereon; and the services about the Altar are synecdochically put for all other services apper●…aining to that calling.  
Where he saith, no man gave attendance, he speaks rather of right then of fact. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For Uzziah of the tribe of judah gave attendance at the Altar of incense (2 Chro 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Proprio commodo invigilare. Arist. Polit. Lib.  26. 16.) but without warrant and against the Law. He had no right so to do: he ought not to have done it.  
In this last clause one thing is expressed: that none of another tribe gave attendance at the Altar: another is employed: that the Priests who were of the tribe of Levi, did give attendance at the Altar.   

§. 73. Of not intermeddling with things not appertaining to us, ' but attending our own business.  
FRom the foresaid point expressed, that none of another tribe gave attendance at 
Meddle not with other men's matters.  the Altar, we may well infer this general, that, no man ought to meddle with that office which belongs not to him. When Christ was desired to decide a controversy betwixt brothers about their inheritance, be returned this answer, Man, who made me a judge, or a divider over you? Luke 12. 13, 14. None could better have done it: but because it belonged not to him, he would not do it. Every fool will be meddling, Prov. 20. 3. The Apostle calls such, busybodies, and saith that they walk disorderly, 1 Thes. 4. 11. Another Apostle gives Christians to understand that such meddling with other men's matters may cause suffering: but such suffering as a Christian can have no comfort in: and therefore adviseth that none suffer as a busybody, 1 Pet. 4. 15. The wisdom of the prudent is to understand, HIS way, Prov. 14. 8. And, The just man walketh in HIS integrity, Pro. 20. 7. in these and other like places, this relative, HIS, implieth that which in special appertaineth to him. Express in this case is this charge, Let every man abide in the same calling, wherein he was called, 1 Cor. 7. 20. This is the way to bring quietness to a man: thereupon saith the Apostle, study to be quiet, and to do your own business, 1 Thes. 4. 11. Well weigh the direction, which the Baptist giveth to those that inquired of him what they should do, and you shall find that it tends to this, to have an eye to the particular duties of their several callings, Luk. 3. 10, etc.  
See sundry grounds of the equity of this point in the Whole Armour of God on Eph. 6. 14. Treat. 2. Part. 1. §. 4.  
Do not they swarve from this ruled case, who being of other callings, give attendance 
Busie-bodie●….  at the Pulpit? and such as being Ministers give attendance at Shops, Farms, and other like places? so they who attend upon trades, wherein they were never trained up, nor have any skill. Many Absalom-like pretend to do great matters, if they were in such and such places (2 Sam. 15. 4.) when they are most unfit so to 
C●…nscience about the duties of ones particular place.  do, and do the contrary. From that which is taken for granted, that they who are of the tribe of Levi gave attendance at the Altar, it followeth, that the 〈◊〉 which belong to our particular places, must be carefully performed: we must be diligent and faithful therein: So were two of those servants whom the Lord i●…trusted with talents, Matth. 25. 16, 17. So were other servants of God guided by his Spirit: and among others Moses and Christ himself, Chap. 3. v. 2.  
Those two encouragements which are of most force to quicken any hereunto, 〈◊〉 both propounded in the parable of the talents: The Lords gracious 〈◊〉, and bountiful remuneration, Matth. 25. 21.  
It is observable, that God frequently manifested some extraordinary 〈◊〉 of his special favour to his servants, while they were employed in their 〈◊〉 callings. The Lord first appeared unto Moses, to make known unto him his purpose of advancing him to be a Governor over his people, while he was keeping the sleep of his Father in Law, (Exod. 3. 1. etc.) For this was his particular 〈◊〉 Thus Elisha was first called to be a Prophet, while he was ploughing, 1 King. 19 1●…. The good tidings that old Zacharias should have a son, was brought to him, 〈◊〉 he gave attendance at the Altar, Luk. 1. 11. The first blessed tidings of our 〈◊〉 birth was brought to Shepherds, while they were keeping their flocks, Luk. 2. 8. etc. Many like instances might be given of God's approbation of men's diligence 〈◊〉 faithfulness in their particular callings.  
Of diligence in our undertake, see Chap. 4. v. 11. §. 63, 64. and Chap. 6. 〈◊〉. 11. 
Christians have nothing to do with the Jewish Litu●…gy.  §. 79.  
By way of resemblance I may further infer, that as they of the tribe of Iud●… 〈◊〉 nothing to do with the ordinances proper to the tribe of Levi: So we 〈◊〉 with the Altar and ordinances proper to the Jews, we are another people, and 〈◊〉 another Priesthood: we have the Gospel and ordinances proper thereto, upon those we must give attendance. As they had an Altar whereof we had no right to eat: So we have an Altar, whereof they have no right to eat, Heb. 13. 10.   

§. 74. Of Christ our Lord.  
THe fourth verse is added both as another argument to prove that Christ was not a Priest after the order of Aaron (because he was of the tribe of juda) and also as a confirmation of the former argument, that he was of another tribe: because he was of the tribe of juda, which was another then the tribe of Levi. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…ausall conjunction shows that it is added 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as a reason.  
The adjective translated, evident, is a compound: properly it signifieth, before▪ manifest, or manifest before hand: So it is translated, 1 Tim. 5. 24, 25. But here the preposition addeth emphasis. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple noun signifieth, manifest, 1 Cor. 15. 27. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 7. 15.  Sundry compounds, very manifest: which emphasis our English implieth under this word, evident. Hereby he gives us to wit, that it was most 〈◊〉 and unquestionable truth.  
This title, our Lord, hath reference to Christ. Lord, setteth out his supreme sovereignty, dignity and dominion. Hereof see Chap. 1. v. 10. §. 128.  
This relative, our, hath special reference to the Church, and to the several members thereof. So was the penman of this Epistle, and they to whom he directed it.  
Christ then is i●… special the Lord of the Church. In this sense do the Apostles 
Christ is Lord of the Church.  use this correlative, our, joined with, Lord, in their salutations (Gal. 1. 3. 〈◊〉 〈◊〉. 1. 2.) In their gratulations (Eph. 1. 3. 1 Pet. 1. 3.) In their benedictions (Rom. 1●…. 24. 2 Cor. 13. 13.) and on sundry other occasions. Yea, many times believers do appropriate this relation to themselves in the singular number, thus, My Lord, Psal. 110. 1. John 20. 28.  
This being taken of Christ as he is the mediator betwixt God and man, ●…eth unto him sundry ways: as,  

1. By God's ordination: For God himself saith of this his son, I have set my 〈◊〉 〈◊〉 my holy hill of Zion, Psal. 1. 6. And an Apostle saith, God gave him to be the head 〈◊〉 all things to the Church, Eph. 1. 22.  
2. By that redemption which Christ hath mad●… of his Church. He that redeemeth any out of bondage, is in that 〈◊〉 their ●…ord, 〈◊〉 20. 2. Therefore these two titles, Lord, Redeemer, are oft joined together, 〈◊〉. 43. 14. and 44. 24.  
3. By a mutual compact and Cov●…nant betwixt Christ and his Church▪ as it was of old betwixt God and Israel. God avouched Israel to be his peculiar people: and Israel avouched the Lord to be their God, 〈◊〉. ●…6. 17, 18. This was oft foretold by the Prophets, jer. 31. 33. Host 2. 23. 〈◊〉 13. 9 This the Apostle testifieth to be accomplished in the Christian Ch●…rch, Heb. 8. 10. Christ in and by the Gospel and Sacraments offereth himself to be our Lord; and we take him so to be, by subjecting ourselves to his ordinances.  
4. By the Laws and Ordinances which Christ hath given to his Church. It is the part of a Lord to give Laws; and he is their Lord in special to whom he giveth his Laws. But God's word wherein his Laws are contained, is in a peculiar manner given to his Church, Psal. 147. 19, 20. In this respect the Church is styled, 〈◊〉 pillar and ground of truth, 1 Tim▪ 3. 15.  
5. By a special care which he taketh of his Church. He doth good unto all men: especially unto them who are of the boushol●… o●… faith. He is the Saviour of all men, specially of those that believe, 1 Tim. 4. 10.   
This special relation doth most of all bind those who profess themselves to be of the Church, carefully to perform all duties which belong to Christ as a Lord: and with strong confidence to rest on him as their Lord, both for provision of all things needful, and for protection from all things hurtful.   

§. 75. Of God's performing promise.  
OF the forementioned Lord it is here said that he sprang out of juda. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The verb translated, 〈◊〉, is for the most part in the New Testament used to set out the rising of the Sun: as Matth. 13. 6. james 1. 11. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriens.  A noun thence derived 
exor●…or.  signifieth, the E●…st, whence th●… Sun 〈◊〉, Matth. 2. 2. Where a Prophet resembleth Christ to the Sun, and speaketh of the rising of the Sun, (Mal. 4. 1.) 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The LXX render it with this word in my T●…xt. In reference hereunto it may be here thus translated, Our Lord rose. Many expositors thus t●…ke it in this place. Others are of opinion that the Apostle in u●…ing this word hath reference to that title, which in the Old Testament is oft given to Christ and translated, branch, Isa. 4. 2. jer. 23. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 germane.  5. Zech. 6. 12. The foresaid LXX do in all those places translate that Hebrew word which signifieth, a Branch, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the Greek noun which is derived from the verb here used. In this sense juda is here resembled to a stock, and Christ to one of the branches that sprang out of that stock. In this sense our English translateth the verb, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sprang. Hereby it is evidenced that Christ was a true man: a Son of man: man of man.  
juda is here metonymically put for the tribe of juda.  
Express mention is made of this tribe of juda,  

1. To make the argument more clear: for the tribe of juda was an other tribe 
Why the tribe of juda expressly mentioned.  than the tribe of Le●…i.  
2. To show that Christ was a Royal Priest: for the Royalty of a Kingdom appertained to that tribe by virtue of Jacob's blessing, Gen. 49. 10. and of Gods promise made to David of that tribe, 2 Sam. 7. 16. Psal. 78. 68, 70, etc.  
3. To bring to their mind and memory the promise made to that tribe; and that under the forementioned metaphor of a Branch, Psal. 80. 15. Isa. 11. 1. Zech. 3. 8.   
It is more than probable that the Apostle had reference to that promise in using 
God faithful in his promises.  this phrase, sprang out of juda: and we may well from thence infer, that God is faithful in performing his promises. For this particular promise of Christ, being a branch, brings to our mind that first promise made to man after his fall concerning the s●…ed of the woman, (Gen. 3. 15.) which being accomplished what question can be made of any other promise. That was the first and foundation of all other promise●…. All the promises of God in Christ, are yea, and in him, Amen, (2 Cor. 1. 20.) that is, they are all ratified and accomplished in Christ. God in accomplishing his promises, is called faithful, Heb. 10. 23. and true, Rom. 3. 4.  
All promises made by God, are made on good counsel: So as he will neve●…●…pent thereof, they make much to the honour of his name: So as no doubt may be made of his accomplishing thereof.  

1. Most heinous is the sin of infidelity, which questioneth a matter so infallible. 
heinousness of infidelity.  See hereof Chap. 6. v. 13. §. 100 and v. 18. §. 143.  
2. It will be our wisdom to search after God's promises, and then for strengthening 
〈◊〉 on God's promises.  of our faith in them, seriously to consider the faithfulness of him, who m●…keth the promises. If a man whom we judge faithful make us a promise, we rely much upon it: yet many things may intervene, which may make that man to 〈◊〉 b●…t nothing can make the faith of God to fail.    

§. 76. Of God's warrant for God's Worship.  
THe Apostles proof, that they who were of the tribe of juda, had nothing to do about Aaron's Priesthood, is taken from Moses his silence thereabout, thus ●…press●…d, Of which tribe Moses spoke nothing c●…ncerning the Priesthood.  
The preposition translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  OF, especially as it is here joined with the ●…cusative case, most properly signifieth, TO. But the sense will hold the same, whether we translate it, OF, or TO.  
Of Moses, see Chap. 3. v. 2. §. 37.  
God used Moses to reveal and make known to his people in that time, whatsoever he would have them to know. So as that which Moses did not speak and 〈◊〉 known to them, was not taken to be the mind or will of God. The force then o●… the argument resteth in this: that by Moses speaking nothing about the Priesthood to be of the tribe of juda, it appeared, that it was not the Lord's mind that any of the tribe of juda should be of the Priesthood.  
Though this be a negative argument, yet it being concerning the worship of 
How a negative argument holds. See Chap. 1. v. 5. Sect. 46.  God, it is a sound concluding argument.  

1. In that Moses spoke nothing of it, it appears that God would not have it to be so. For whatsoever God would have to be done by his people at that time, he revealed to Moses for him to make it known to them.  
2. In that God declared nothing of his mind therein, it followeth that God would not have them that were of the tribe of juda to be then his Priests. God hath not left articles of faith, or parts of his divine worship to man's invention and discretion. He then made known whatsoever he would have his Church then believe and practise about his worship. What since that time, he would have his Church to believe or practise thereabouts, since that time he hath by his Prophets and Apostles made known to his Church, and caused to be registered in the 〈◊〉 Scripture.   
Thus we see that every thing, wherein and whereby God is worshipped, must have 
Every thing wherein God is worshipped must be from God.  an express warrant from God's word. In vain they do worship God, teaching f●…r doctrines, the commandments of men, Matth. 15. 9 It is the main scope of the second commandment to have our warrant from God to worship him.  

1. No man can tell how God will be worshipped: or how therein, they may please God.  
2. Man's heart is very foolish: addicted to outward toys, as is evident by all manner of superstitions which are man's inventions.   

1. I may use this Apostolical argument against that Mass of Popish 〈◊〉, 
Popish superstitions not of God.  wherein and whereby they worship God, and I may say, nor Moses, nor any other penman of Scripture spoke any thing concerning such a kind of worshipping God. Therefore no good Christian is to join with them therein. What Prophet or Apostle ever spoke any thing of worshipping God before Images, or in an unknown tongue, or in numeral prayers, or through the mediation of Saints or Angels, or by offering the sacrifice of the Mass, or by adoring relics, or by crossing themselves, or by sprinkling of holy water, or by other Sacraments than Baptism and the Lords Supper, or by pilgrimages, or by going bare foot, or by wearing shirts of 〈◊〉, or by forbearing flesh, or by vowing perpetual continency, voluntary poverty, regular obedience, or by tying themselves to Nunneries, Friaries, Abbeys, and such like 〈◊〉 of retirement, or by making themselves H●…remites, and Anchorites, or by 〈◊〉 the holy land, or doing other like humane inventions. These and thousands more which they pretend to be matters of great devotion, and parts of God's worship, are no where spoken of in God's word, therefore no more acceptable to God then Vzziahs' offering incense, 2 Chro. 26. 19  
2. Let us learn to search God's word concerning matters of his worship: and what 
Warrant for worship in God's word.  we find prescribed therein, in faith perform: but let us take heed of all mere humane inventions. A man can have no comfort in any thing concerning God's worship, of which Gods word speaketh nothing.    

§. 77. Of making points more and more clear.  
IN the fifteenth verse there is another argument to prove that Christ's Priesthood was not after the order of Aaron's.  
The former argument was taken from the different tribes whereof Christ and A●… were. See §. 72.  
This, from the different order of Christ's and Aaron's Priesthood.  
This first clause, and it is yet far more evident, showeth that another argument is h●…re produced. Of the former argument, he said, It is evident, v. 1. Of this, it is yet far 〈◊〉 ●…vident.  
Of the Greek adjective translated, evident, See v. 14. §. 74.  
Of this emphatical comparison, far more, See Chap. 2. v. 1. §. 5. And Chap. 6. v. 17. §. 131. The word intendeth an extension of the point to which it is applied: It is interpreted according to the matter in hand: as more earnest, Chap. 2. v. 1. 〈◊〉 abundantly, Chap. 6. v. 17. Far more, in this Text.  
Of this adverb, yet, see v. 10. §. 58. and v. 11. §. 64. Here it hath reference to a former evidence: and it implieth, that the point in hand had by the former argument been made clear: and that by this argument so much more evidence was added, as made it more clear.  
This heap●…ng up of these emphatical words, evident, far more evident, yet far 
Proof added to proof.  more evident, do demonstrate, that weighty points are to be made more and more 
See Chap. 1. v. 5. Sect. 63.  cle●…r. Argument is to be added to argument: and the latter argument more clear than the former. Thus did this Apostle in setting out the Deity of Christ, See Chap. 1. v. 5. §. 63. and v. 6. §. 77. The like he doth about the vigour of faith, Heb. 11. v. 1, 2, etc.  
This is useful both in regard of men's understanding and judgement: and also in regard of their heart and affection.  

1. Many proofs, the latter being clearer, are of the more force to enlighten men's 
Many proofs make a point more clear.  minds, and convince their judgements of the truth and equity of a point. They are as many lights brought into a room, which by their number, make every thing seem more clearly. By one argument men may be brought to say, it is evident: but by many, it is far more evident.  
2. The heart and affection is much more easily wrought upon, when the judgement 
Conviction may work an affection,  is more clearly enlightened, and throughly convinced. The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes: but if the judgement be not well informed and throughly convinced of the truth and ●…quity of that which is delivered, the most pithy exhortations and powerful persuasions, will be but as water poured upon a stone. Some that have been 〈◊〉 and earnest in their exhortations, persuasions, yea and denunciations of judgements, extending their voice, clapping their hands, beating the desk with their 〈◊〉, stamping with their feet, and sweeting in their whole body, have yet little ●…roved their auditory. One reason may be want of convincing their judgements. When this is once done, the heart will soon be wrought upon. While Ministers are in a doctrinal way clearing th●… points they have in hand, and sound proving the truth and equity of them, by argument upon argument, the hearts of hearers are oft wrought upon before the Preacher cometh to his application. Then one word of exhortation or reprehension, may more prevail, than thousands without such a preparative.    

§. 78. Of the meaning of these words, For that after the similitude of Melchisedec there ariseth another Priest.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  THe Greek conjunction translated, for that, is conditional. Most 〈◊〉 and properly it signifieth and is translated, IF. But it is also used 〈◊〉 causal conjunction, and made the ground or cause of that which is said or done: 〈◊〉 where it is said, I●… we this day be examined, (Act. 4. 9) the meaning is, 〈◊〉 are examined. So here, for that, or because. Where the Apostle speaketh o●… 〈◊〉 Priesthood in reference to Melchisedec, six times he useth this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  order, 〈◊〉 times before this place, namely, Chap. 5. v. 6, 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter; and twice afterwards, namely, v. 17, 21. But here he useth the 〈◊〉 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  similitude, or likeness.  
Of the derivation of the Greek word, See Chap. 4. v. 15. §. 90.  
Th●…se two words, Order, and Similitude, explain each other.  
The former showeth that the Priesthood whereof he speaketh, is a 〈◊〉 Priesthood, appointed, and set every way most decently.  
The latter showeth that all the excellencies spoken of Melchisedec appertain 〈◊〉 Christ, see v. 3. §. 24.  
As Christ was after the order of Melchisedec, so in all the excellencies of ●…sedec, he was like him: yea, he was the truth and substance of them all This ●…nesse of Christ to Melchisedec was as the likeness of a body to the shadow. 〈◊〉 was not only like Melchisedec in surpassing excellencies: but also he was a true 〈◊〉, after that very order.  
Of the Greek verb, translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ariseth, see v. 11. §. 64.  
The present tense, ariseth, here used, implieth a present and continual being of Christ's Priesthood, after the abolishing of the levitical Priesthood: for 〈◊〉 this phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another Priest, the Lord Jesus is intended.  
This adjective, another, is used by way of distinction from Aaron. So much is plainly expressed in the latter end of the eleventh verse, thus, that another 〈◊〉 should rise after the order of Melchisedec, and not be called after the order of 〈◊〉. Christ in Person was another then Melchisedec; yet in office he was after his order. But he was another then Aaron, in person, in order, in office, in efficacy, and sundry other ways.  
That Christ's Priesthood was of another kind than Aaron's, is showed, v. 11. §. 66.  
That Christ was like Melchisedec in all his excellencies is manifested, Chap. 5. v. 6. §. 30. and Chap. 7. v. 3. §. 24.   

§. 79. Of the resolution and observations of Heb. 7. 13, 14, 15.  Vers. 13. For he of whom these things are spoken, pertaineth to another tribe, of 〈◊〉 no man gave attendance at the Altar. Vers. 14. For it is evident that our Lord sprang out of Juda, of which tribe Moses spoke nothing concerning the Priesthood. Vers. 15. And it is yet far more evident, for that after the similitude of Melchisedec there ariseth another Priest. 
Vers. 13. IN these three verses it is proved that Christ's Priesthood was not after 〈◊〉 order of Aaron. The proofs are two.  
The first proof is taken from the distinction of tribes. This is,  

1. Propounded, v. 13.  
2. Confirmed, v. 14.   
In the proposition there is,  

1. A description of Christ by a reference to things before mentioned, thus, He of whom these things are spoken.  
2. An expression of the argument: wherein we have, 

1. The kind of proof, He pertaineth to another tribe.  
2. The ground thereof. Here, 

1. One thing is expr●…ssed; of which no man gave attendance, etc.  
2. Another is implied: That they of the tribe of Levi gave attendance at the Al●….       
Vers. 14. In the confirmation two points are to be observed.  

1. The manner of bringing it in, it is evident.  
2. The matter whereof it consisteth. Hereof are two parts, 

1. An exemplification of the tribe whence Christ sprang. Here are distinctly noted, 

1. The stock, juda.  
2. The branch; Our Lord.  
3. His manner of coming from thence. He sprang.    
2. A manifestation of the reason, why they of juda attended not at the Altar.     
The reason is taken from Moses silence thereabouts, He spoke nothing about that 〈◊〉.  
Vers. 15. The second proof is taken from distinction of Orders.  
Here note,  

1. The manner of bringing in the proof. It is yet far more evident.  
2. The matter of the proof: which is, 

1. Generally expressed, There ariseth another Priest.  
2. Particularly exemplified, After the similitude of Melchisedec.     

Doctrines.  
Vers. 13. I. The excellencies spoken of Melchisedec belong to Christ. The things before spoken were excellencies of Melchisedec. But here it is said concerning Christ, He of whom these things are spoken. See §. 72.  
II. Christ was of one of the tribes of Israel. This is here taken for granted. See §. 72.  
III. None ought to intermeddle with others function. They who are of another tribe, might not meddle with the function that belonged to Levi. See §. 73.  
IV. Our own calling is to be attended upon. This phrase gave attendance, implies as much. See §. 73.  
Vers. 14. V. Proofs must be clear. This I gather from the Apostles premising this phrase, It is evident. See §. 74.  
VI Christ is a Lord. This very title is here given to him. See §. 74.  
VII. Christ is in special the Lord of the Church. This is employed under this reluive, ou●…. See §. 74.  
VIII. Christ was man of man. As a branch he sprang out of an humane stock. See §. 75.  
IX. Christ was of the tribe of juda. This is plainly expressed. See §. 75.  
X. What about God's worship is not revealed from. God, ought not to be done therea●…. Because Moses spoke nothing of the tribe of juda concerning the Priesthood, therefore none of juda was to meddle with those duties of God's worship. See §. 76.  
Vers. 15. XI. Weighty points must be made more and more clear. Thus much is intended under this phrase, And it is here far more evident. See §. 77.  
XII. Christ is another Priest then Aaron was. This relative, another, is spoken of Christ as distinguished from Aaron. See §. 78.  
XIII. Christ is like to Melchisedec. He is here said to be after his similitude. See §. 78.    

§. 80. Of the meaning of these words, Who is made not after the Law of a carnal Commandment. Heb. 7. 16.  Who is made not after the Law of a carnal commandment, but after the power of an endless life. 
THe first proof of the imperfection of the levitical Priesthood was taken from 
The second proof of the excellency of Christ's Priesthood.  the mutability thereof. See v. 11. §. 61. A second proof is taken from the weakness of that Priesthood: which was supplied by the powerful efficacy of Christ's Priesthood. These two points are handled, v. 16, 17, 18, 19  
This relative phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who is made, hath reference to Jesus Christ, that o●…hs Priest mentioned in the end of the former verse.  
He is said to be made, in that he was appointed and deputed to his function. See Chap. 5. v. 5. §. 14. in the end.  
The more to commend Christ's Priesthood, the Apostle removeth from it such things as appertained to the Le●…iticall Priesthood: But were far before this other Priesthood: therefore he saith negatively, not after the Law, etc.  
The noun translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Law, is derived from 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. distrib●…o.  a verb that signifieth to gi●…e, or to distribute, or to govern, for a Law showeth what is ones own, or what belong●… 〈◊〉 him. And by it men are governed.  
The other noun translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rego.  commandment cometh from 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a verb that signifieth to command John: 15. 14. and it implieth a Declaration of his will, who hath power and authority to command.  
See a distinction betwixt Law and Commandment, v. 5. §. 38. 
mando.   
Law is a more general and comprehensive word than commandment.  
It is indefinitely used for all, or any of those things which were by God gi●… i●… charge to his people.  
Commandment is here restrained to such ordinances as concerned the 〈◊〉 Priesthood. It is metonymically put for the things commanded or enjoined thereabouts. Though those things were many and delivered at sundry times, yet the ●…gular number, commandment, is used, to show,  

1. That they were in general all of one kind.  
2. That they were all a like, carnal.  
3. That they all lived and died together.   
This Epithet, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  carnal, is derived from a noun that signifieth, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  flesh, 1 〈◊〉 1. 24. It is therefore translated fleshly, 1 Pet. 2. 11.  
In the new Testament it is applied three several ways.  

1. By way of commendation. Thus it signifieth, that which is soft and 〈◊〉 
Carnal, diversely taken.  as, fleshy tables of the heart, 2 Cor. 3. 3. There is a little difference in the Greek word translated, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fleshy, but it cometh from the same root the other doth.  
2. By way of detestation: and that in four respects, as, when it sets out, 

1. Man's natural corruption, Rom. 7. 14.  
2. A childish disposition, 1 Cor. 3. 3.  
3. A politic and crafty intention, 2 Cor. 1. 12.  
4. A puffing humour: making men rest on weak means, 2 Cor. 10. 4.    
3. By way of diminution. Thus the goods of this world, in opposition to spiritual gifts and graces, are called, carnal, (Rom. 15. 27. 1 Cor. 9 11.)   
Carnal things are much inferior to spiritual.  
Thus this Epithet, carnal, is here used. For as the goods of this world are not in themselves evil: but compared with spiritual graces, very mean: small or no account to be put upon them: so the legal commandment about Aaron's Priesthood, was not evil in itself: but compared to the spiritual excellencies of Christ's Priesthood, very mean, of no esteem: no way to come into competition with them.  
Thus is the foresaid commandment called carnal, by way of diminution.  
In the new Testament, carnal, is oft opposed to spiritual, Rom. 7. 14. and 15. 27. and 1 Cor. 3. 1. If therefore we take a view of the transcendent excellency of tha●… which is spiritual, we shall the better discern the diminution of this Epithi●…e, ●…nall.  
That which is spiritual is,  

1. Internal, in the spirit and soul of man. 
What spiritual intendeth.   
2. Divine, wrought by the Spirit of God.  
3. Heavenly, coming from above.  
4. Firm and stable, that cannot be removed.  
5. Darable and perpetual, that never vanisheth.   
In opposition hereunto things styled, carnal, are, 
What carnal meaneth.   

1. external, concerning the outward man.  
2. Humane, wrought by man.  
3. Earthy, of things here below.  
4. Alterable, which may be changed.  
5. Momen●…ary, which lasteth but for a time.   
In all these respects was the foresaid commandment, carnal.   

§. 81. Of the Ceremonial Law as a carnal commandment.  
THe foresaid Epithet given to the commandment whereby the levitical Priesthood was established, showeth plainly, that the Jews religion, was but a carnal religion consisting of outward, earthy, alterable, momentany matters, made with 〈◊〉 ha●…ds. The meanness thereof is further manifest by other Epithets, as,  

1. That it was, flesh, Gal. 3. 3. Flesh implieth a greater diminution then carnal. It sh●…weth that it consisted of a putrifying matter.  
2. The Jews then are said to be in bondage under elements, Gal. 4. 3. Those ordin●…nces are styled elements, in that they were the hornbook (as we speak) or A B C, i●… comparison of the deep mysteries which are revealed, and learned by the Gospel. Under them men are said to be in bondage, in that they were as children, or Schoolboys, kept under a mean and straight discipline.  
3. Those elements are called weak and beggarly (Gal. 4. 9) in that they had nothing in them that could make men thrive in grace, and be rich in God.  
4. They are styled shadows, (Col. 2. 17.) which of themselves have no substance, but carry only a show and appearance of a body.   
Take a view of the particulars comprised under the ●…oresaid commandment, and you shall find it to be such a commandment as hath been set forth. Some of the particulars are these.  
The Tabernacle made of linen, stuffs, skins and boards: the Ark, Mercy seat, Ch●…ubins, Table and Candlestiks made of Gold; the incense and oil made of spices, and shewbread made of flower, the Altars and Lavers made of brass, the High-Priests Robes, and other Priests garments. Were not these and the other like to these external, earthy, alterable? Their sacrifices were they not of beasts and birds? See v. 11. §. 61.  
Object. Excellent ends of the Ceremonial Law are set down, v. 12. §. 68 How 
Rites how carnal; how useful. See Chap. 4. v. 8. Sect. 50.  then can this commandment be carnal?  
Answ. It may be considered two ways, 1. Simply. 2. Comparatively.  
The simple consideration admits also a distinction. For,  

1. The Ceremonial Law being instituted by God, as the outward part of his worship, and prescribing types of Christ the truth, may be accounted spiritual and divine: and thus it was had in high account amongst Saints, till all things typified thereby were accomplished in Christ.  
2. That Law consisting of external matters specified before, those external things separated from Christ, the divine and spiritual truth, was but carnal. In this respect the Lord saith, I will take no bullock out of thy house, etc. Psal. 50. 9 And to the Lord it is said, sacrifice and offering thou didst not desire, etc. Psal. 40. 6.   
Comparatively, and that in opposition to the Gospel, it was indeed a carnal Commandment: especially as it was used for justification and salvation, thorough the observing of it: whether joined with Christ, or excluding Christ.   

§. 82. Of men's carnal disposition in worshipping God.  
T●…at which hath been said of the carnal Commandment, discovereth the carnal disposition of Sons of men. As most Jew's before and after Christ doted upon the Ceremonial Law, as it was carnal, so the Gentiles in all ages had a kind of worship, but merely carnal; in external, earthly ordinances. Yea, many Gentiles ●…verted by the Gospel to the Christian faith, much doted upon carnal ordinances, Gal. 3. 1, etc. Cast your eyes throughout the world, and take notice of the worship of several nations, and you shall find it to be a carnal worship.  
Papists exceed herein. Their religion is merely carnal. It consisteth in outward 
Popish religion carnal.  〈◊〉: as in erecting curious Images, and manifold Altars: in arraying Priests with glorious Copes: in pompous Processions: in melodious Music: in abundance of Tapers: in ●…prinkling water: in magical cro●…lings: in numeral prayers: in 〈◊〉 gestures, and a thousand others.  
These are carnal in their kind and use.  

1. In their kind. They are outward and m●…er inventions of man.  
2. In their use. They are all in an unknown tongue: yet their whole service ●…sisteth herein. Fitly is that Church resembled to a woman upon a sca●…let- 〈◊〉 beast, arrayed in purple, etc. Rev. 17. 3. This is that glorious religion which 〈◊〉 much admired and followed in the world.   
If the extent of this Epithet Carnal, be duly weighed, many professors of the 〈◊〉 
Many Protesiants carnal worshippers.  reform religion will be found to be of carnal dispositions: in that they 〈◊〉 themselves with a carnal serving of God, and observing Christian ordinances ●…nally. For howsoever the ordinances that we use, as assembling together to ●…ship God, prayers, thanksgiving, reading, expounding and preaching the 〈◊〉 and hearing the same, administering and partaking of the Sacraments, be 〈◊〉 warranted by the Gospel, and so spiritual and excellent in their kind, as never 〈◊〉 to be expected while the world stands: yet as men content themselves with a 〈◊〉 outward performing of them they are made carnal, and prove to be but 〈◊〉 〈◊〉 ●…cises which profit little, 1 Tim. 4. 8.   

§. 83. Of the meaning of these words, But after the power of an endless life.  
THis clause, but after the power of an endless life, is added in opposition to 〈◊〉 which was said of the carnal commandment: as is evident by this 〈◊〉 of opposition 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BUT.  
This last clause is spoken of Christ's Priesthood, That is it which was 〈◊〉 〈◊〉 power of an endless life.  
He calleth the word whereby Christ was made Priest, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ends of Christ's Priest hood.  Power, in that 〈◊〉 Priesthood had a virtue, efficacy and power, to effect, and that to the full, all 〈◊〉 things for which it was ordained: as to cleanse from sin, to reconcile to God, to justify our persons, to sanctify us throughout, and eternally to save us.  
These ends of Christ's Priesthood are comprised under this word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  life: So as that which the Apostle saith of the Gospel, (Rom. 1. 16.) may b●… here fitly applied to Christ's Priesthood, It is the power of God unto Salvation. It is a divine power: A power that can and will effect what it undertaketh.  
The Greek Epithet translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  endless, is a double compound. The simple v●…rb signifi●…th to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lose. John 1. 27. The first compound signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉, Act. 6. 14. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This double compound being with a 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  privative preposition ●…rifieth that which cannot be dissolved or destroyed: but ever remaineth the 〈◊〉: ●…nd in that respect is fi●…ly translated, endless.  
This Epithet is here used in distinction from, or opposition to our temporal life: or our body, which is thus described, Our earthly house of this Tabernacle, 〈◊〉 it is said that it may be dissolved, 2 Cor. 5. 1.  
Here are three distinct points, wherein the excellency of Christ's Priesthood 〈◊〉 commend●…d: and whereby a supply is made of those things which the 〈◊〉 〈◊〉 Priesthood could not do.  

1. That it was a Priesthood of power: In which respect it is said of this 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 st●…s est qui non ma●…cescit. Plin.  He is able to save them to the uttermost that come unto God by him, v. 25. Thus 〈◊〉 〈◊〉 safely and securely rest upon him.  
2. Christ's Priesthood brings to life. His power tends to this, even to sat, v. 25. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. coro●…e quae fiunt ex amarant●…. Amarantum co●…cnis solebant adhibere. Vt quum conferunt ama●… 〈◊〉 a 〈◊〉 Lilia. Tibull. l 3. 21. 4.   
3. The life which Christ brings men unto is indissolvable. In this respect 〈◊〉 〈◊〉 styled an inheritance 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  incorruptible and 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that fadeth not away, 1 Pet. 14. 〈◊〉 〈◊〉 Crown of glory 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est ex amaranto.  that fadeth not away, 1 Pet. 5. 4. The latter Epithet 〈◊〉 ●…slated, that fadeth not away is the name of a flower called, Amarantus, which is said to continue fresh and flourishing, Winter and Summer. The word Amarantus●…cording ●…cording to the Greek notation signifieth that which fadeth not. A Crown or ●…land made of such flowers, was counted a not fading Crown or Garland.   
The foresaid benefit and effect of Christ's Priesthood is a strong motive to 〈◊〉 as patiently endure the changes and alterations of this life: they are but for a time. After a little enduring, we shall come to a settled and immutable estate. Our light 〈◊〉, which is but for a moment, worketh for us a far more exceeding and eternal ●…eight of glory, 2 Cor. 4. 17.  
This also is a great encouragement against death itself. Sooner or later our earthly 〈◊〉 of this Tabernacle shall be dissolved: but then we have a building that cannot be dissolved, 2 Cor. 5. 1.   

§. 84. Of the meaning of the 17. verse.  Heb. 7. 17. For he testifieth, Thou art a Priest for ever, after the order of Melchisedec. 
THis verse is added as a proof of that everlasting power, virtue, and efficacy of Christ's Priesthood, which is asserted in the latter part of the former verse.  
To make the proof to be the more heeded, the Apostle premiseth the ground of his proof: which is a divine testimony. He sets it down indefinitely, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He testifieth, meaning the Holy-Ghost. For the testimony is expressly set down in Sacred Scripture concerning which the Apostle useth this phrase, The Holy-Ghost saith, Chap. 3. v. 7.  
The confirmation, being taken out of Sacred Scripture, is demonstrated to be a very sound one, Chap. 1. v. 5. §. 46.  
Of the manner of quoting it without naming Author, Book, Chapter and verse, and of the emphasis of this word, testifieth, See Chap. 2. v. 6. §. 50, 51.  
The Apostles argument, to prove the perpetual efficacy of Christ's Priesthood, is taken from the kind of Priesthood after which Christ was.  
Herein two branches make much to the proof of the point.  
One is the excellency of Christ's Priesthood, which was, after the order of Melchisedec: and thereupon consisted not of such carnal things as Aaron's Priesthood did. See v. 4. §. 31. and v. 11. §. 66.  
The other is the perpetuity of Christ's Priesthood, expressed in this phrase, for ever. By this means it hath a power to make us partakers of an endless life. See v. 3. §. 26.  
Of a further opening of this description of Christ's Priesthood, see Chap. 5. v. 6. §. 28, etc.   

§. 85. Of the meaning of the 18. Verse.  Heb. 7. 18. For there is verily a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. 
THis Verse is inferred as a consequence following upon the establishing of Christ's Priesthood. This causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, doth sometimes point at a consequence, as verse 12. §. 67.  
The consequence is a disannulling of the former carnal commandment. For two opposite Laws cannot stand together, Gal. 5. 2, 3, 4.  
To add the more force to this consequence, he inserteth this adverb of asseveration 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verily, See v. 5. §. 37.  
That which before, v. 12. §. 67. was termed 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a change is here styled 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a disannulling. Disannulling implieth a plain abrogation and clean taking away of a thing.  
How far the Commandment, here intended, is disannulled, See v. 12. §. 68  
This phrase 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  going before, is the interpretation of one compound participle, and properly translated according to the true meaning thereof.  
The commandment concerning the levitical Priesthood, is here said, to go before, in reference to Christ's Priesthood.  
The levitical Priesthood was a type of Christ's: therefore the Commandment concerning that must needs, even in time, go before this: for this succeeded that, to accomplish what that could not.  
Weakness and unprofitableness imply two reasons of disannulling the foresaid Commandment.  
Of the derivation of the Greek word translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  weakness, see Chap. 4. v. 15. §. 89. The word there used is a substantive, and this an adjective: but both from the same root: and this adjective, being of the neuter gender, is as a substantive.  
The weakness here spoken of, consisted in this, that that Law was utterly unable by itself, and by strict observance of the rites thereof, to do that which was needful to be done: namely, to make the observers perfect.  
This word is translated, impotent, and applied to him that was born a cripple, Acts 4. 9 It is also translated, according to the composition of it, without 〈◊〉, and applied to a natural man's condition, Rom. 5. 6. In this respect the 〈◊〉 of this Law are called, weak elements, Gal. 4. 9  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The other word translated, unprofitable, is also a compound: and an 〈◊〉 used as a substance.  

g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth, to profit, Rom. 2. 25. From thence 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an adjective, 
See Chap. 4. v. 2. Sect. 18.  signifying, profitable, 1 Tim. 4. 8.  
This compound with 
i A.  a privative preposition hath the force of a negative. So it is used, Titus 3. 9 It implieth, that though a man be zealous of the Law●… 〈◊〉 take much pains, and be at great costs thereabouts, yet he shall get nothing 〈◊〉, 
Operam & oleum perdit.  but lose all his pains and costs: All will be in vain. Therefore these two 〈◊〉 are joined together, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unprofitable and vain. Titus 3. 9 The Apostle 〈◊〉 this true by experience. For after he had set forth his zeal about the Law, and declared how blameless he was, touching the righteousness which is in the Law, 〈◊〉 addeth, what things were gain to me, those I counted loss and dung, Phil. 3. 6, 7, 8.  
The negative is frequently used of such things as are here called unprofitable: thus, meats which have not profited them which have been occupied therein, Heb. 13. 9: Bodily exercise, (that is external performances of duties of piety) 〈◊〉 〈◊〉, 1 Tim. 4. 8. The flesh profiteth nothing (John 6. 63.) that is, an external apprehension and observation of things spiritually meant.  
These two Epithets, weakness, and unprofitableness, do much aggravate the folly of those who dote on carnal ordinances, which cannot be but weak and unprofitable: and when men have spent themselves thereupon, if they look on the 〈◊〉 that they have laboured to do, they will behold all to be vanity and vexation of spirit: as the wise man complaineth of the works that he had wrought, Eccles. 2. 11.  
These fools are set down in their ranks, §. 82.   

§. 86. Of the meaning of these words, For the Law made nothing perfect.  Heb. 7. 19 For the Law made nothing perfect: but the bringing in of a better 〈◊〉 did: 〈◊〉 〈◊〉 which we draw nigh unto God. 
IN this verse an evidence is given of the weakness and unprofitableness of the levitical Law, which is this, that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it made nothing perfect. What is 〈◊〉 by perfection hath been showed, v. 11. §. 61. If we put the Apostles argument 〈◊〉 a syllogistical form, the point intended by the Apostle will appear to be 〈◊〉 〈◊〉, thus,  
That Law which makes nothing perfect is weak and unprofitable.  
But the Law of the levitical Priesthood makes nothing perfect, therefore it is weak and unprofitable.  
The force of the argument lieth in this, that it is the end of a Law to make those to whom it belongeth perfect. Now that Law which cannot effect that, which is 
See v. 11. Sect. 61. and Chap. 9 v. 9 Sect. 49.  the main end thereof, must needs be weak and unprofitable.  
To make perfect, so as is here intended, namely to work and accomplish all those graces that may bring men to glory, is above the power of any external thing 〈◊〉 by man. To work such perfection of grace as may bring to perfect glory, is a di●… work, and cannot be effected but by a divine power: even the power of God himself.  
He here useth a word of the neuter gender, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nothing, as being most fit to set 〈◊〉 an universality: but he intendeth thereby men's persons; as if he had said, no 〈◊〉. Thus the neuter gender is used to set out persons, joh. 6. 37, 40. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All that the Father giveth me, and 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every one which seeth the Son.  
Upon that which hath been said of the weakness and unprofitableness of the 
Sacraments do not conser grace.  Law of the levitical Priesthood, and upon the foresaid ground hereof, the position of Papists, about Sacraments conferring grace 
e Ex opero operato See Chap. 10. v. 4. Sect. 9  by the work done, appeareth to be 〈◊〉 and heretical. The Sacraments which the Jews had, are comprised under that Law. In regard of the external work, what have the Sacraments of the New Testament more than the Sacraments of the Old? They are all institutions and ordinances of God, and external parts of his worship, and appointed in general to the same ends; namely, to keep men in obedience, to strengthen their faith and testify their repentance. They all have the same spiritual object and thing signified. The Jews in their Sacraments did eat the same spiritual meat and drink the same spiritual drink, 1 Cor. 10. 3, 4. The difference was in the manner of setting out Christ the thing signified. They were types of Christ to come, and set him out more obscurely; ours are memorial of Christ exhibited, and set him out more clearly. In that power which they give to Sacraments, they make them plain Idols: for they attribute to them that which is proper to God. To make perfect is to regenerate, justify, and sanctify men: but all these are the work of God: joh. 1. 13. Isa. 53. 11. Rom. 1. 4.   

§. 87. Of Christ's bringing in a better hope.  
TO show that thou●…h the Law could not make perfect, yet God left not his Church without all hope of being made perfect, the Apostle declareth a means that can do it. This he bringeth in by the conjunction of opposition 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT: and that to amplify the power of this means, which could do that that the Law could not.  
The means is thus set down, The bringing in of a better hope.  
The Greek word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bringing in, is a double compound. The simple verb signifieth, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to bring, Matth. 21. 2. The single compound, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. induco.  to bring in, Luk. 1 ●…. 21. The double compound, to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. superinduc●….  superinduce, or to bring in upon another. There is a double emphasis in this word, bringing in.  


1. In that the abstract, or substantive is used. He doth not say it doth bring in a better hope: or, is the bringer in thereof: but, the bringing in: which implieth that Christ's Priesthood doth this: and that nothing but Christ's Priesthood can do it.  
This work is appropriated to this office.   
2. In that a double compound word is used. The Grecians use this double compound for such things as are brought in from another place, over and above that which is at home, or in their own Country; as wines, oranges, spices and other such commodities, as are not in our own Countries, but brought to us out of other Countries.   
This word than implieth, that Christ is such a bringer in of a better hope, as cometh from another order and kind of Priesthood, then Levi's.  
Fit ●…y is this word here used to show, that the powerful means here spoken of is brought in upon the disannulling of the former: to effect that which the former could not. This emphatical word is found only in this place of the New Testament.  
That which is here said to be so brought in, is styled, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a better hope.  
Hope is here metonymically put for the cause of that hope: which was the Priesthood 
Why that which Christ brought in 〈◊〉 called hope.  of Christ. This he styleth hope, in a double respect.  

1. In reference to the time wherein David made known the excellency of this Priesthood. Then it was to come and hoped for.  
2. In reference to that perfection which is, and shall be effected by Christ's Priesthood. This is to us, while here we live, to come and hoped for. For heaven, where all things are made perfect, is the hope of believers. See Chap. 6. v. 18. 〈◊〉. 〈◊〉.   
Of Hope, see Chap. 3. v. 6. §. 62.  
Under this phrase, The bringing in of hope, Christ's Priesthood is 〈◊〉 〈◊〉 that is the ground of hope. The Law proving bankrupt, man's hope was 〈◊〉 As when a supposed able man, having undertaken to do some great work (as 〈◊〉 a College or Hospital) faileth in his estate, or ability to accomplish 〈◊〉 〈◊〉 men's hope of having it effected, faileth. But Christ's Priesthood being 〈◊〉 in the room of the 〈◊〉 Priesthood, another and surer ground of hope 〈◊〉 given. Thus is Christ's Priesthood, The bringing in of a better hope.  
The soresaid hope is called better in two respects. 
Why better hope of better things, see Chap. 2. v. 3. Sect. 21.   
One in regard of the matter, or things hoped for. By the Le●…iticall Priest- 〈◊〉 nothing could be hoped for, but legal purifications, outward 〈◊〉 〈◊〉 earthly inheritances. Such blessings as are promised, Le●…it. 26. 4. etc. 〈◊〉 1, etc. But by Christ's Priesthood all manner of spiritual graces here, and ●…nall glory hereafter are hoped for.  
The other in regard of the manner of revealing the spiritual and heavenly 〈◊〉 hoped for, namely, more immediately, more perspicuously, more efficaciously 〈◊〉 under the Law.  
It cannot be denied, but that all true Saints, even under the Law had the 〈◊〉 the spiritual and eternal things here intended. For jesus Christ is the same 〈◊〉 day, and to day, and for ever, Heb. 13. 8. and that both in regard of God's 〈◊〉 which is as sure as the performance itself: and also in regard of the efficacy 〈◊〉 that Christ did and endured for man's redemption: which was as effectual to 〈◊〉 Adam's sins, as it shall be to purge the sins of the last man that shall be purged.  
Under the Law Christ was the bringing in of a better hope, because the 〈◊〉 which was made of him, made them to hope for better things, than the Law 〈◊〉 afford unto them.  
Thus Abraham and all the holy Patriarches, Prophets and Saints under the 〈◊〉, looked for a City whose builder and maker is God: they desired a better Country, 〈◊〉 〈◊〉 an heavenly, Heb. 11. 10, 16. This better hope was grounded on Christ who was promised unto them, and confirmed in the legal rites. But now under the Gospel Christ hath actually performed all things that were promised and 〈◊〉 under the Law: and by the revelation of Christ in the Gospel, the whole counsel of God is most clearly and perspicuously opened: So as now we all with open face ●…ehold, as in a Glass the glory of the Lord, 2 Cor. 3. 18. As the hope which we have by Christ's Priesthood is letter, so the covenant and testament ratified thereby, and ●…mises depending thereon, and sacrifices appertaining thereto, all better, v. 22. Chap. 〈◊〉. 6. and 9 23. Hereupon Christ's blood is said to speak better things, Chap. 12. 〈◊〉. and God is said to have provided some better thing for us. Chap. 11. 40.  
The principal point here intended is, That by Christ's Priesthood is effected to 
Christ effected what other Priests could not.  the full what could not be effected by the levitical Priesthood. Oft doth the Apostle a supply in this: as here in this Text, and v. 16, 23, 24, 27, 28. and Chap. 〈◊〉. 9, etc. This was long observed before by David, Psal. 40. 6, 7, 8.  
This gives a demonstration both of the excellency and also of the necessary of Christ's Priesthood.  
The excellency thereof appears in this, that it doth that which no other Priesthood before it could do.  
The necessity, in this, that that which must needs be done to bring man to happiness, was done thereby to the full.   

§. 88 Of the privilege of Christ's Priesthood whereby we draw near to God.  
AN effect and proof of the foresaid bringing in 〈◊〉 a better hope, is added as ●…n especial privilege of Christ's Priesthood.  
This relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the which, may have reference to this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the ●…ing in, or to the word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hope. They are all of the same gender, number and ●…son.  
The former reference showeth that Christ's Priesthood, is the ground of our access to God.  
The latter, that our hope, resting thereupon, puts us on to draw nigh to God.  
Both references tend to the same end. For Christ's Priesthood is the ground of 
By Christ men draw nigh to God.  o●…r drawing nigh to God, because we hope thereon: and our hope makes us go to God, because it is fixed on Christ's Priesthood. To say that we are justified by the blood of Christ, and to say we are justified by faith in the blood of Christ, intend●… one and the same thing.  
This verb, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to draw nigh, is in Greek derived from an adverb that signifieth, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. prope.  nigh, or near, Matth. 24. 32, 33.  
It is applied to times, Matth. 21. 34. To things, Luk. 21. 20, 28. And to persons, Luk. 22. 47. It is opposed to far off, Matth. 15. 8. Hence this usual phrase, far and near, Esth. 9 20.  
Among persons it is applied to God in reference to men: and to men in reference to God, james 4. 8. God draweth nigh to us by giving unto us evidences of his favour: especially when he heareth our prayers. We draw nigh to God by hearty prayer and praise, by attending upon his word, by partaking of his Sacraments, by adieu observation of his sacred ordinances, by holy meditation, and by all manner of pious devotion.  
In our drawing nigh to God, and Gods drawing nigh to us, consisteth our communion with God: which is an high privilege and a great prerogative: especially if we duly consider the infinite distance betwixt God and man: and that both in regard of God's surpassing Majesty, and excellency, and our meanness and baseness: and also in regard of his infinite holiness, and our vile sinfulness.  
This privilege we have by virtue of Christ's Priesthood. Christ doth not only appear before God, as our Priest for us, but also maketh us Priests unto God, (Rev. 1. 6.) That we ourselves may draw nigh to God. It was not so under the Law. Only the High Priest might go into the most holy place, and draw nigh to the mer●…y seat: yet that, not at all times (Leu. 16. 2.) but once a year, Heb. 9 7. As for the people they stood without, Luk. 1. 10. It is Christ that by his Priesthood hath procured this liberty for us, to draw nigh to God.  
Let us therefore go boldly to the throne of Grace. See Chap. 4. v. 16. §. 62, 63.   

§. 89. Of the resolution of Heb. 7. 16, 17, 18, 19  Vers. 16. Who is made, not after the Law of a carnal Commandment, but after the power of an endless life. Vers. 17. For he testifieth, Thou art a Priest for ever, after the order of Melchisedec. Vers. 18. For there is verily a disannulling of the Commandment going before, for the weakness and unprofitableness thereof. Vers. 19 For the Law made nothing perfect, but the bringing in of a better hope did: by the which we draw nigh unto God. 
Vers. 16. IN these four verses the preeminency of Christ's Priesthood above the levitical Priesthood, is proved.  
Hereof are two parts.  

1. The Insufficiency of the levitical Priesthood▪  
2. The Alsufficiency of Christ's Priesthood.   
These two are so opposed, as wherein the insufficiency of the former is manifested, the sufficiency of the latter is demonstrated: and that to show, that by this latter a supply is made of what soever is wanting in the former.  
The Insufficiency of the levitical Priesthood is proved by three arguments: and the Alsufficiency of Christ's, by as many.  
The first argument to prove the former point is taken from the Law after which it was made. It was a Law of a carnal Commandment.  
The latter point is proved,  

1. Generally by denying it to be after that Law. Not after, etc.  
2. By affirming another Law, which is styled the power. This is both illustrated and confirmed.   
The illustration is taken from the end of it, life, and amplified by the ●…nuance of it, endless.  
The confirmation is from a divine testimony, vers. 17.  
This is,  

1. Generally hinted thus, for he testifieth.  
2. Particularly exemplified. Thou art a Priest, etc. Hereof see Chap. 5. v. 6. §. 31.   
Vers. 18. The second argument to prove the insufficiency of the levitical Priesthood is taken from the abrogation of it. This is  

1. Expressed thus, There is verily a disannulling of the Commandment.  
2. Confirmed by two Epithets; which are, 

1. Expressed in these words, weakness and unprofitableness.  
Vers. 19 2. Confirmed by failing in the main end thereof, which 〈◊〉 make perfect, The Law made nothing perfect.     
Another argument to prove the sufficiency of Christ's Priesthood is taken from the ability thereof, to do what the other Priesthood could not.  
This is,  

1. Generally intimated in this particle of opposition 〈◊〉.  
2. Particularly expressed: and that two ways.   

1. By a description of Christ's Priesthood.  
2. By a declaration of a privilege thereof.   
Christ's Priesthood is described,  
1. By substituting it in the room of the other Priesthood, employed under this word, bringing in: and amplified by the object thereof, a better hope.  
The privilege is access to God, by the 〈◊〉 〈◊〉 draw near to God.   

§. 90. Of Observations raised out of, Heb. 7. 16, 17, 18, 19  
Vers. 16. I. CHrist was ordained a Priest. This is comprised under this phrase, who is made. See §. 80.  
II. Christ was not such a Priest as the levitical Priests were. This is the 〈◊〉 of this negative, not after the Law. See §. 80.  
III. The levitical Priesthood had a Law for it. This is taken for granted in this phrase, after the Law. See §. 80.  
IV. The ordinances about the levitical Priesthood were carnal. The Commandment which is here said to be carnal comprised those ordinances under it. See §. 81.  
V. Christ's Priesthood was with power. This phrase, after the power, being mean●… of Christ's Priesthood intendeth as much. See §. 83.  
VI The end of Christ's Priesthood was life: even to bring men to life. It is therefore sti●…ed, the power of life. See §. 83.  
VII. The life which Christ brings is everlasting. This Epithet, endless, 〈◊〉 so much. See §. 83.  
Vers. 17. VIII. A divine testimony is a sufficient proof. See §. 84.  
IX. Christ is a Priest after the most excellent order: even of●…sedec ●…sedec. See §. 84.  
Of other Doctrines arising out of this testimony. See Chap. 5. v. 6. §. 3●….  
Vers. 18. X. The Law about the levitical Priesthood is abrogated. This is here affirmed with a note of asseveration. For there is verily, etc. See §. 8●….  
These two are expressly ●…ed to be so. See §. 85.  
XI. The Ceremonial Law was weak.  
XII. The Ceremonial Law was unprofitable.  
Vers. 19 XIII. No perfection can be attained by the Law. This is expressly affirmed. See §. 86.  
XIV. Christ's Priesthood succeeded in the room of the levitical Priesthood.  
The emphasis of this word, The bringing in, imports thus much. See §. 87.  
XV. Christ's Priesthood is the ground of hope. Therefore it is said to be the bringing in of hope. See §. 87.  
XVI. Hope of Christians is better than the hope of the jews was. This comparative, better, intends as much. See §. 87.  
XVII. We may draw nigh to God. This is here taken for granted. See §. 88  
XVIII. Christ's Priesthood is the means of our drawing nigh to God. This phrase, by the which hath refeeence to Christ's Priesthood. See §. 88   

§. 91. Of the meaning of v. 21.  Heb. 7. 20, 21, 22. 20. And in as much as not without an oath, he was made Priest. 21. (For those Priests were made without an oath: but this with an oath, by him that said unto him, The Lord swore, and will not repent, Thou art a Priest for ever after the order of Melchisedec.) 22. By so much▪ was jesus made a surety of a better testament. 
A Third argumrnt to prove the excellency of Christ's Priesthood above the levitical 
The third proof of the excellency of Christ's Priesthood.  (see §. 1.) is taken from the different manner of instituting the one and the other. Christ's institution was more solemn than the Levites. Theirs without an oath, Christ's with an oath.  
The argument may be thus framed.  
That Priesthood which is established by an oath, is more excellent than that which is without an oath.  
But Christ's Priesthood is with an oath, and theirs without; Therefore.  
The proposition is employed by the inference of the 22. verse on the 20. for the 21 verse is included in a parenthesis.  
Both parts of the assumption are expressly set down in verse 21.  
The copulative conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, joineth arguments, and showeth that this is another argument to prove the point in hand.  
This relative phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in as much, hath reference to the first clause of the 22. verse, which is as a correlative: and both may be thus joined together, In as much, by so much. In as much as not without an oath, By so much is jesus, etc.  
These two negatives, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without, intent a strong affirmation. See Chap. 4. v. 13. §. 76.  
It is here taken for granted that Christ was most solemnly instituted a Priest: even by an oath: the oath of God himself: which is the greatest and most solemn manner of institution that can be.  
God's oath importeth two things.  

1. An infallible certainty of that which he sweareth. See Chap. 6. v. 18. §. 140. 
Two ends of God's oath.   
2. A solemn authority and dignity conferred upon that which he instituted by oath.   
Great and weighty matters of much concernment, use to be established by oath. Hereby it appeareth, that Christ's Priesthood is a matter of great moment, and of much concernment. This will appear the more evident, if we consider the person who was Priest, the ends why he undertook the function, and the benefits which accrue from thence.  

1. The person was the greatest that could be, v. 28. Chap. 1. v. 3. therefore he 
Christ's Priesthood a weighty point.  is 〈◊〉 called a great Highpriest, Chap. 4. 14.  

2. The ends of Christ's Priesthood were very weighty, and that in reference to 
Ends of Christ's Priesthood.  God and man.  
To God, for manifestation of his perfect justice, infinite mercy, almighty power, unsearchable wisdom, and other divine attributes, which never were, nor even can be so manifested, as in and by Christ's Priesthood.  
To man, that God's wrath might be averted, his favour procured, 〈◊〉 〈◊〉 purged, he freed from all evil, and brought to eternal happiness.   
3. The benefits of Christ's Priesthood are answerable to the foresaid ends. 〈◊〉 what Christ aimed at, he effected to the full: and all for man's good.   

1. That little which hath been noted, and that much more which might be ●…ved 
Popish errors about Christ's Priesthood.  about Christ's Priesthood, much aggravateth all those errors, which are 〈◊〉 that function of Christ. Such are most of the controversies betwixt us and 〈◊〉 God speaks to his Son as God and man: yet Papists say, that Christ is a Priest 〈◊〉 in his humane nature. God saith to his Son in the singular number, 〈◊〉 to him alone, Thou art a Priest: yet they make many Priests. God made 〈◊〉 Priest after the order of Melchisedec; who was without Father and Mother, 〈◊〉 〈◊〉 they make ordinary Sons of men to be after that order. God makes his Son 〈◊〉 for ever: yet they substitute others in his room. God gave him to offer up 〈◊〉 〈◊〉 sacrifice, and that but once: they every day offer up many sacrifices in their 〈◊〉 God gave him to offer up himself: but they offer up bread and wine upon 〈◊〉 that it's the body and blood of Christ. Christ's sacrifice was a bloody 〈◊〉 they style theirs an unbloody sacrifice.  
2. The weightiness of Christ's Priesthood should stir us up the more to 〈◊〉 into that mystery, that we may be the better acquainted therewith, and 〈◊〉 greater benefit thereby.   
These last words, he was made Priest, are not in the original: yet fi●…ly added 〈◊〉 our Translators, to make up the sense, which is better understood in the 〈◊〉 then in our English.   

§. 92. Of the meaning of v. 21.  
THe Apostle, before he concludes the main point, setteth down, within a ●…thesis, a proof of the argument: and that it may appear, that his main 〈◊〉 is 〈◊〉 advance Christ his Priesthood above the levitical, he premiseth this, that 〈◊〉 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priests were made without an oath: so as they were not instituted after so 〈◊〉 manner as Christ was.  
Object. He bringeth no proof for it.  
Answ. By alleging an express testimony for the affirmative, concerning the manner of instituting Christ's Priesthood, he implieth that there was no such matter concerning the levitical Priesthood: and thereupon he might well conclude, that they were ordained without an oath. If we throughly search all those Scriptures, where mention is made of instituting Priests, we shall find no hint of any oath.  
The first institution of those Priests is set down, Exod. 28. 1, etc. The manner of consecrating them, Exod. 29. 1, etc. The confirmation of the High-Priests offcce to Phinehas and his seed for ever, Numb. 25. 13. Yet in none of those places is any mention of an oath.  
Object. This is but a negative argument. 
How a negative concludes.   
Answ. In such things as the Holy-Ghost hath set down every particular that is requisite to be known, a negative argument holdeth good. See Chap. 1. v. 5. §. 〈◊〉.  
That which was taken for granted in the 20. v. is here expressed in these words, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But this with an oath: and it is confirmed in the words following.  
The confirmation is taken from a divine testimony. This testimony is,  

1. In general hinted, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by him that said to him.  
2. Particularly expressed in the words following.   
In the general, this relative him is twice used.  
The first in this phrase, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by him, hath reference to God the Father. The 〈◊〉 in this phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to him, to God the Son. The Lord said to my Lord, saith 〈◊〉, Psal. 110. 1. See Chap. 5. v. 6. §. 28.  
The particular testimony is in these words, The Lord swore, etc.  
Of God's swearing, see Chap. 6. v. 13. §. 97.  
How God doth add dignity and authority to that which by oath he 〈◊〉 See v. 20. §. 91.  
It is further said of God, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He will not repent. To repent in Greek and 〈◊〉 doth signify, to change one's mind and counsel. That God doth not, that God 
God reputes not.  will not repent, see Chap. 6. v. 18. §. 133. 136.  
God is here said not to repent, to confirm the everlastingness of Christ's Priesthood.  
He addeth this clause, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for ever: because God will never repent his establishing his Son to be a Priest.  
The gifts which God will continue in his Saints are styled, gifts 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without repen●…, Rom. 11. 29. Repentance itself, which is true and sound, is styled 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  repen●… not to be repent of, 2 Cor. 7. 10. This clause therefore, and will not repent, being added to Gods swearing, giveth proof that God's oath is immutable and inviolable. See Chap. 6. v. 18. §. 140.  
Of this testimony, thou art a Priest for ever after the order of Melchisedec, see Chap. 5. v. 6. §. 28, 29, 30.   

§. 93. Of Christ as surety.  Heb. 7. 22. By so much was jesus made surety of a better Testament. 
IN this verse the main point is concluded: namely, that Christ's Priesthood is more excellent than the levitical. It is laid down comparatively, thus, By so 〈◊〉 was jesus, etc. This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this comparative comparison. See Chap. 1. v. 4. S●…ct. 39  by so much, hath reference to the 20. v. and showeth that by how much, that which is established with an oath, is better than that which is established without an oath; so much more excellent is Christ's Priesthood then the levitical.  
Because that which followeth concerning Christ's suretyship tendeth much to our salvation, the Apostle useth this title jesus, which signifieth, a Saviour. Hereof see Chap. 2. v. 9 §. 73.  
Whom he hath hitherto styled Priest, he here calleth surety; for a Priest is for men in things pertaining to God: he stands betwixt a creditor and debtor, which is the part of a surety.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  surety, is but this once used in the New Testament: but in other Greek Authors it is frequently used, for one that undertaketh for another. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Membrum. manus  The root out of which this word sprouteth, in general signifieth a part of man's body: and in particular, the hand. For sureties were wont to strike hands with the party to whom they bound themselves. Hereunto the wise man alludeth, where he saith, If thou be surety for thy friend, if thou hast stricken thy hand. Prov. 6. 1.  
Others take the notation from a noun that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  earth, which is firm and fast fixed: for a surety is fast bound and tied. Hereupon saith a wise man to a surety, Thou a●…t snared, thou art taken, Prov. 6. 2.  
This office a surety being applied to Christ, showeth, that he hath so far engaged himself for us, as he neither can, nor will start from his engagement: earth may sooner be removed, than he not perform his engagement. He hath undertaken for all that can be required of us, or desired by us. There is another word applied to Christ and translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Difference betwixt surety and mediator.  Mediator (Chap. 8. 6.) which in general intendeth as much. But this word is the more emphatical.  
As Mediator Christ standeth betwixt God and man, to make intercession to God for man: and to declare Gods will to man.  
As surety he engageth himself for man to God, and for God to man. 
What Christ as surety engageth himself for.   
For man to God, jesus undertaketh for what can be required of man.  
For God to man, he undertaketh for what can be desired of God.  
We ought therefore in this respect duly to consider both what may be required of man, and what may be desired by man.  
Two things are required of man.  

1. A perfect fulfilling of all righteousness according to the tenor of the Law.  
2. Full satisfaction for every transgression.   

1. That Christ might fulfil all righteousness, he was made under the Law (Gal. 4. 4.) by a voluntary subjection of himself thereunto: and being under the Law he fulfilled all righteousness, Matth. 3. 15. That this he did for us, is evident by this phrase, By the obedience of one shall many be made righteous, Ro. 5. 19 and by this, we are made the righteousness of God in him, 2 Cor. 5. 21.  
2. That Jesus might make full satisfaction for all our sins, he was made a curse 〈◊〉 〈◊〉, whereby he hath redeemed us from the curse of the Law. Gal. 3. 13. All his 〈◊〉 were for us.   
All that can be desired of God by man, is mercy and truth. Mercy in regard of our misery, truth in reference to God's promises.  
That which moved Christ to engage himself as a surety for us, was his respect 〈◊〉 God and man.  
To God for the honour of his name. Nor the mercy, nor the truth, nor the ●…stice of God had been so conspicuously manifested, if Jesus had not been our 〈◊〉.  
2. To man, and that to help us in our succourless and desperate estate. No ●…ture would, or if any would, could it discharge that debt wherein man stood ●…liged to the justice of God.  

1. This is an evidence of the endless love of Christ. We count it a great ●…dence 
Christ's suretyship an evidence of his love.  of love for a friend to be surety for us when we intent no damage to 〈◊〉 thereupon. If a friend be surety for that which he knoweth the principal 〈◊〉 is not able to pay, and thereupon purposeth to pay it himself, This is an ●…dinary evidence of love. What is it then if he engage his person, and life for 〈◊〉 friend? Skin for skin, yea, all that a man hath will he give for his life, jeb. 2. 4. 〈◊〉 a friend to free a captive, or one condemned to death, do put himself into the 〈◊〉 and condition of him whom he freeth, that would be an evidence of love 〈◊〉 all comparison. But if the dignity of Christ's person and our unworthiness; 〈◊〉 the greatness of the debt and kind of payment, & if the benefit which we reap 〈◊〉 by, be duly weighed, we shall find these evidences of love to come as much 〈◊〉 the love of Christ, as the light of a candle cometh short of the light of the S●…n.  
2. Christ's suretyship is a prop to our faith. It is as sure a ground of confidence 〈◊〉 
Christ's suretyship a prop to faith.  can be. By virtue hereof we have, a right to appeal to God's justice: for this 〈◊〉 hath made full satisfaction: and to exact a debt which is fully satisfied, is a 〈◊〉 of injustice.   
Quest. Why then do Saints appeal from the throne of justice, to the seat of mercy?  
Answ. In regard of themselves, and their manifold pollutions and imperfections. In this respect they cannot abide the trial of God's justice. But in confidence of that full satisfaction which Christ hath made, they dare and do appeal to God's justice. This is an especial means to settle troubled consciences. A debtor that hath a surety that is able and willing to pay his debt: yea, who hath fully paid it, fears not his creditor.   

§. 94. Of the letter covenant or Testament.  
THe subject whereabout Christ's suretyship is exercised, is here styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉. Indeed the Greek word so translated is oft put for a testament, as, Matth. 26. ●…8. Gal. 3. 15. Heb. 9 16, 17.  
The derivation of the word doth also imply as much: for it is derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Testor, testamento statuo.  a verb that signifieth, among other acceptions, to dispose of a thing by will. But that Greek verb doth also signify 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉. Act. 3. 25.  to make a covenant, and from that signification the Greek noun here used, may be translated a covenant, and so it is most usually taken in the New Testament, Luk. 1. 72. Act. 3. 25. and 7. 8. Rom. 11. 27 Heb. 8. 6.  
There is another 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pactum. f●…-dus.  Greek word, which by other Authors is used for a covenant: but not in the New Testament.  
The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…dus. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegit. 1 Sam. 17. 8. In foederibus sauclendis solent esse selectae personae, conditiones, aliaeque circumstantiae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edit, 2 Sam. 13. 6, ●…deribus p●…ciscendis solebant epulari Gen 26. 30. and 31. 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transposita litera a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisit. Na●…●…lim fiet ant dividendis sacrificiis, Gen. 15. 10. Jer. 34. 18, 19 Livius Hist. Dec. 1. Lib. 1. de more feriendi 〈◊〉. Si populus Rom. detexit dolo mala, tu Iupiter sic ferito, ut ego hunc porcum feriam: Id ubi dixit, sacerd●…s, 〈◊〉, silice percussit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe jungitur cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 percussit. Nam foedere ineundo solebant complodere manus: 〈◊〉 〈◊〉 dextras, Job. 17. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe junguntur, Exod. 34. 10, 12, 15, 27. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Primitur, 1 Sam. 20. 16, 1 King. 8. 9  Hebrew word doth properly signify a covenant, as is evident by the ●…tation thereof. The LXX (whose phrase and style the penmen of the New ●…ment do much follow) do translate that Hebrew word which properly signifieth a covenant, with the Greek word that is here used in this Text.  
In this place the word, covenant, seems to be the more proper: for the office of a 〈◊〉 hath a more fit relation to a covenant, then to a testament. Yet I will not deny, but that which is a covenant in matter, and in the manner of making it, may in regard of the confirmation thereof by death, be a testament. Thus that which in the Old Testament was a covenant, by the death of Christ, may in the New Testament be styled a Testament.  
Quest. Wherein lieth the difference betwixt a Covenant and a Testament.  
Answ.  

1. A covenant is an agreement between two, at least. A Testament is the Declaration of the will of one.  
2. The two, or more between whom a covenant passeth must be all living. A 
Wherein a Covenant and Testament differ.  testament receiveth force by the death of him that made it.  
3. A covenant is ratified by the mutual consent of all that make it, on every side. A testament is ratified by the will only of him that made it.  
4. A covenant useth to be made on conditions on both sides. A testament is made upon the mere favour and grace of the testator.   
The covenant or testament here mentioned is called better in reference to the covenant 
Wherein the Christian Covenant better. See Chap. 8. v. 8. Sect. 52, 53.  that was made under the levitical Priesthood: not in the matter, but rather in the form and manner of delivering it: not in the substance, but rather in certain accidents or circumstances: which are these.  

1. A more clear manifestation thereof by the Gospel, Eph. 3. 5.  
2. A most sure ratification of it, by the death of Christ, Heb. 9 15.  
3. A more mighty operation by the work of God's Holy Spirit, accompanying the Ministry of the Gospel, 2 Cor. 3. 6.    

§. 95. Of the resolution and observations of  Heb. 7. 20, 21, 22. Vers. 20. And in as much as not without an oath he was made Priest. Vers. 21. (For those Priests were made without an oath: but this with an Oath, by him that said unto him, The Lord swore and will not repent, Thou art a Priest for ever after the order of Melchisedec.) Vers. 22. By so much was jesus made a surety of a better Testament. 
Vers. 20. THese three verses contain a proof of the Solemnity of Christ's Priesthood above the levitical Priesthood.  
Hereof are two parts,  

1. The kind of Solemnity.  
2. The kind of proof.   
The Solemnity is set down two ways,  

1. Simply.  
2. Comparatively.   
The simple consideration, showeth how Christ was instituted.  
Therein observe,  

1. The substance.  
2. The consequence, v. 22.   
In the substance, is noted,  

1. The manner of expressing the point.  
2. The matter whereof it consisteth.   
The manner is set out,  

1. By a relative expression, Thus, In as much as, By so much.  
2. By a double negative, not without.   
Vers. 21. The comparative consideration manifesteth a difference betwixt the institution of the levitical Priesthood and Christ's, That without, This with an oath.  
The proof is by a divine testimony: which is,  

1. Intimated, in this phrase, By him that said unto him.  
2. Expressed. In the expression there is. 

1. The kind of proof,  
2. The thing proved.     
The kind of proof is,  

1. Propounded in this phrase, The Lord swore.  
2. Amplified, by the inviolableness thereof, Thus, and will not repent.   
The thing proved is the excellency of Christ's Priesthood. Herein,  

1. The person deputed, Thou art.  
2. The function whereunto he is deputed. This is, 

1. Propo●…nded, in this word Priest.  
2. Illustrated: and that two ways, 

1. By the kind of Priesthood, After the order of Melchisedec.  
2. By the continuance thereof, for ever.       
Vers. 22. The consequence is,  

1. Hinted in this phrase, By so much was.  
2. Expressed: Herein, 1. The person, jesus. 2. The office.   
The office is set out.  

1. By the kind of it, surety.  
2. By the subject, whereabout it is exercised.   
The subject is  

1. Simply propounded in this word, testament.  
2. Comparatively amplified in this word, better.   

Doctrines.  
Vers. 20. I. Christ was solemnly ordained a Priest. This is employed in this 〈◊〉 connexion, In as much as. See §. 91.  
II. The solemnity whereby Christ was instituted a Priest was an oath. This is 〈◊〉 plainly expressed. See §. 91.  
Vers. 21. III. The levitical Priesthood was instituted a Priest without an oath. 〈◊〉 is also plainly expressed. See §. 92.  
IV. The levitical Priesthood was not with such solemnity ordained as 〈◊〉 That without an oath, this with an oath.  
V. A divine testimony is a sound proof. Such a proof is here produced. See §. 〈◊〉  
VI God in weighty matters sweareth. A particular instance is here given. See §. 92.  

VII. God repenteth not of that which he sweareth. So much is here expressed. See §. 92.  
Of other doctrines concerning this testimony, see Chap. 5. v. 6. §. 32.   
Vers. 22. VIII. Christ is a Saviour, He is jesus. See §. 93.  
IX. Our Saviour is our surety. For Jesus is a surety. See §. 93.  
X. jesus is a surety of the Covenant betwixt God and man. This is the 〈◊〉 here mentioned. See §. 94.  
XI. The Covenant made with Christians is better th●…n that which was made with the jews. The comparison in this word better is betwixt Christians and Jews. See §. 94.    

§. 96. Of the meaning of the 23. verse.  Heb. 7. 23, 24. Vers. 23. And they truly were many Priests, because they were not suffered to ●…nue by reason of death. Vers. 24. But this man, because he continueth ever, hath an unchangeable ●…hood. 
IN these two verses there is a fourth argument to prove the excellency of Christ's 
The fourth proof of the excellency of Christ's Priesthood.  Priesthood above the levitical, see §. 1.  
The argument is taken from the different condition of the one and other persons. Christ ever endureth. They did not so.  
The argument may be thus framed.  

He that ever remaineth, to execute his office himself, is more excellent 〈◊〉 they who are forced by death to leave their office to others.  
But Christ ever remaineth, etc. And the Levites were forced by death to leave their office to others. Therefore Christ was more excellent.   
The copulative particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND, whereby these verses are knit to the former, showeth that these verses contain in general the same matter that the former did.  
Of the adverb translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  truly, see v. 5. §. 37.  
This numeral adjective, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  many, may imply many Priests together: because one was not able to perform all the offices appertaining to the Priesthood. Or it may be taken of many successively, one after another: because one could not ever remain in that office. But as one died, another must come in his room.  
Bo●…h these were points of infirmity: and in both Christ excelled the levitical Priests. For he alone did all that his Priesthood required. No creature afforded any assistance or help unto him. And he ever liveth, so as he needeth no successor. The circumstances of the Text do plainly demonstrate, that the latter is here especially intended. For the Apostle himself rendereth this reason why they were many 〈◊〉, because they were not suffered to continue, etc.  
This phrase, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they were not suffered, is the interpretation of one Greek word, which signifieth to hinder, Luk. 11. 52. or, forbid, Mar. 9 38. So here, they are f●…rbidden by death, or hindered; death, as an injurious Lord forbids men always to abide here; and hinders them in their work.  
The verb translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to continue, is a compound. The simple verb signifieth to remain. This compound hath an emphasis: which the Latin expresseth with a 
(f) Permaneo.  like composition: but our English, with these words, abide, (1 Cor. 16. 16.) contin●…e (jam. 1. 25.) Death suffers them not to abide or continue on earth for ever: no nor very long. See §. 97.   

§. 97. Of Priest's subject to death.  
BY the foresaid explanation of the verse, it is evident that Priests under the Law were subject to death. There needs no proof of the point. Experience hath confirmed the truth thereof. For where now are any of them? Are they not all dead?  

1. They were Sons of Adam, and therefore subject to that doom which was denounced against him, Gen. 3. 19  
2. Sin was in them. They brought it into the world, and retained it, while they lived in the world, Rom. 5. 12, 1 King. 8. 46.   
Of applying this to Ministers, see v. 8. §. 51.  
Priests under the Law had a great privilege, yet it exempted them not from 
Outward dignities exempt not from death.  death: neither doth any outward privilege. Do the Prophets live for ever? Zacch. 1. 5. Where are the Patriarches? where Kings, where other great ones? It is appointed unto men, none excepted, once to die, Heb. 9 27.  
Should outward privileges exempt men from death, they would puff them up too much. Hezekiah having assurance of fifteen years' continuance on earth, rendered not again, according to the benefit done unto him: for his heart was lifted up▪ 2 King. 20. 6. 2 Chro. 3●…▪ 25.  
This may be a good warning to such as are advanced above others: whether Kings, Nobles, Rich, Magistrates, Masters, or others.  
Though those Priests were as other men, subject to death, besides other infirmities: 
Mortality exempts no●… from services.  yet that was no impediment to that function, whereunto God had called them, so long as God was pleased to preserve them on earth. Though they were taken from among men, and so as other men: yet they were for men in things pertaining to God, Heb. 5. 1. The like may be said of Prophets, Ministers, Magistrates, and other sorts.  
God who appointeth them their place, giveth them power to do their work. 
God enableth mortal men to what he calleth them unto.  When God made Saul King, he gave him another heart, 1 Sam. 10. 9 When by God's appointment, there were 70. Elders chosen to assist Moses, the Lord gave the Spirit of Moses unto them, Numb. 11. 25. God maketh able Ministers of the new Testament, 2 Cor. 3. 6.  
This is a great encouragement to those who are deputed according to God's word to any function.  
It also warneth others more to consider the special function of men, than their common condition.  
That which is here noted of the power of death, that it suffers not men to continue, 
No hope of abiding eve●… on earth.  shows that here is no hope of ever abiding here. He that well knew this, said, here 〈◊〉 we no continuing City, Heb. 13. 14.  
This is for the comfort of believers, but for terror to the impenitent.  
Believers have a better place provided for them, where they shall ever be.  
Impenitents shall have another place, where they shall receive the just desert of their sins, even easeless and endless ●…orments.  
This clause, they were many Priests, is a consequence following upon the fores●… 
Necessity of Seminaries.  mortality of Priests: and showeth that among men it is needful that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing God's service. To this end Governors' 〈◊〉 Families succeeded one another, as Isaac succeeded Abraham. Afterwards 〈◊〉 〈◊〉 Priests succeeded one another: As Eleazar succeeded Aaron. There were after 〈◊〉 Schools and Colleges of Prophets to train up the younger to succeed the elder, 〈◊〉 they should be taken away, 1 Sam. 19 20. 2 King. 2. 3, 5. and 6. 2. and 22. ●…. These were as nurseries. Commendable in this respect is their care, who have ●…rected Schools and Colleges: which ought to be continued and prayed for.   

§. 98. Of Christ's enduring ever.  
IT was a deficiency and imperfection which was before noted of the mortali●… of the Legal Priests, Therefore the Apostle setteth out Christ in a contrary co●…tion, as appears by this conjunction of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, which is 〈◊〉 so used in the Proverbs.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek particle here translated, this man, is not the same that 〈◊〉 translated, v. 4. §. 31. It is here a single article which signifieth, HERALD  
The continuance of Christ here intended and expressed under this word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…dureth, is not to be taken as that continuance which was denied to the Pri●… 〈◊〉 the former verse, namely, here on earth. For Christ did not here ever endure. 〈◊〉 of a continuance where he may exercise his Priestly function: and that is in 〈◊〉  
The other Priest's function was to be exercised on earth.  
Of the phrase translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ever, see Chap. 5. v. 6. §. 29. That which is 〈◊〉 said of Christ, enduring ever, is to be applied to him as he was man and mediat●… betwixt God and man, and Priest for men in things appertaining to God. Thus i●…, jesus Christ, the same yesterday, and to day, and for ever, Heb. 13. 8.  
The Son abideth for ever, Joh. 8. 35. So clear was this point that the adversaries of Christ could say, we have heard out of the Law that Christ abideth for ever, 〈◊〉 12. 34.  
His humane nature being united hypostatically to the divine nature, it was not possible that he should be holden of death, Act. 2. 24.  
Object. Christ did die, Matth. 27. 50.  
Answ.  

1. It was no forced death, but that whereunto he voluntarily subjected himself, john 10. 18. For, when it pleased him, he took up his life again, Io●… 2. 19 Rom. 1. 4.  
2. He continued under the power of death but three days.  
3. Christ's death was a part of the execution of his Priestly function: so a●… it caused no intermission of his office.  
4. Christ being raised from the dead, dieth no more: death hath no 〈◊〉 d●…on over him, Rom. 6. 9 This is he that saith of himself, I am he that liveth, and 〈◊〉 dead: and behold I am a live for evermore, Rev. 1. 18. This is the enduring 〈◊〉, whereof the Apostle here speaketh.   

1. Great ground of confidence hence ariseth. It was the ground of 〈◊〉 ●…nfidence 
We ever live in Christ.  that his redeemer lived, Job. 19 25. By reason of the mystical and spiritual union that is betwixt Christ and believers, they may rest upon it, that so long as the head liveth, the members shall not be utterly destroyed. Because I live, ye 〈◊〉 all 〈◊〉 also, saith Christ, john 14. 19 God hath given unto us eternal life, and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God, Col. 3. 3.  
2. The Apostle layeth down this as a special point, wherein we should be 〈◊〉 
How we may ever live.  unto Christ, Rom. 6. 11. For this end we must labour to feel the life of Christi●… 〈◊〉, Gal. 2. 20. And we must nourish the Spirit of Christ in us, Rom. 8. 11.  
3. This is a forcible motive to draw us unto Christ, and to make us hold close 
Cleave to Christ.  unto him, and never depart from him. Christ being the living God, is to be tru●…ed in, 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not dep●… from Christ, because he had the words of eternal life: and was the Son of the being God, John 6. 68, 69. We cannot go from him, but to death and damnation.  
4. On this ground we need not fear man, for his breath is in his nostrils, Is. 2. 22. Hezekiah was encouraged against the rail of a potent enemy, because he reproached the living God, Isa. 37. 17.    

§. 99 Of the unchangableness of Christ's Priesthood.  
AN especial consequence that followeth upon Christ's abiding ever, is thus expressed, He hath an unchangeable Priesthood.  
Of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priesthood. See v. 11. §. 61.  
The adjective translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unchangeable is here only used in the New Testament. It is a double compound. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vad●….  The simple verb, whence it is derived, signifieth, 〈◊〉. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. transgredi●…r.  The first compound, to go, or pass over. This compound is in the New Testament used metaphorically, to transgress a Law, Matth. 15. 2, 3. 2 john v. 9 This double compound is with a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  privitive preposition. It signifieth that which cannot pass away and perish. In which respect some translate it everlasting. Our last English translators unchangeable. It signifieth also that which cannot pass from 〈◊〉 to another. This our last English translators have noted in the margin thus, which passeth not from one to another. This I take to be here especially intended. Though both be true, yet the latter is most proper and pertinent. It giveth proof that the Priesthood of Christ is inseparably annexed to his own person. It cannot pass from him, nor be transferred upon another. As the meaning of the word, so the force of the Apostles argument declares as much. For herein lieth a main difference betwixt the levitical Priesthood and Christ's, that that passeth from party to party: but this not so. The type doth excellently clear this: For Melchisedec had no predecessor, no successor. Hence is it that Christ's sacrifice was but one, and but once offered up: v. 27.  


1. There is no need that Christ's Priesthood should pass from himself: because 
No Priests succeed Christ.  he is sufficient of himself to do all things required thereby.  
Three things make Christ a sufficient Priest of himself.  

1. His Almighty power.  
2. The perpetual vigour of his sacrifice, Heb. 9 28.  
3. His continual abode at God's right hand, Heb. 10. 12.    
2. There is none able to go on in it, if he should pass it over, and that in three respects. 

1. The impotency of creatures in so great a work.  
2. Their unworthiness to have any hand in such a work.  
3. Their mortality.     
This is an unanswerable argument against Popish Priests, who, they say, succeed 
Against Popish Priests.  Christ. In this and the former verse, there are four arguments against that Heretical position.  

1. The difference betwixt Christ, who is only one, able to do all of himself, and them who are many.  
2. Their mortality.  
3. Christ's eternity.  
4. The inseparablenesse of Christ's Priesthood from himself.   
This one Heresy is enough to make us separate from the Church of Rome, and have no communion with her.  
Learn we, as to stick close to Christ our only Priest, so to rest us wholly, and only upon his Priesthood, which passeth not away from him.   

§. 100 Of the resolution and observations of Heb. 7. 23, 24.  Vers. 23. And they truly were many Priests, because they were not suffered to continue by reason of death. Vers. 24. But this man, because he endureth ever, hath an unchangeable Priesthood. 
THe sum of these two verses, is a difference between Christ and the levitical Priests. The difference is especially about the continuance of the one and of the other.  
There are two parts,  

1. The mutability of the levitical Priesthood, v. 23.  
2. The stability of Christ's Priesthood, v. 24.   
There is to be considered in both, 1. The substance. 2. A consequence.  
In the substance of the former is set down  

1. The point itself, They continued not.  
2. The reason thereof; By reason of death.   
The consequence thereof is employed in this word, Many.  
In the substance of the latter, is set down  

1. The point itself, he endureth.  
2. The extent thereof, for ever.   
The consequence hereof is, that he hath an unchangeable Priesthood.  

Doctrines.  
Vers. 23. I. The levitical Priesthood did not always continue. This is ●…sed. See §. 97.  
II. Death is an imperious Lord. This phrase, suffered not, implieth as 〈◊〉. See §. 96.  

III. Death hinders a perpetual abode on earth.  
It suffers not to continue. See §. 97.   
IV. God's service on earth is continued by succession. This is intended under 〈◊〉 noun of multitude, Many. See §. 97.  
Vers. 24. V. Christ still exerciseth his Priesthood. In this respect he is said to ●…dure, See §. 98.  
VI There is no end of Christ's Priesthood. As Priest he endureth ever. See §. 9●….  
VII. Christ's Priesthood cannot be passed over to another. Thus it is 〈◊〉 〈◊〉. See §. 99    

§. 101. Of the meaning of these words, wherefore he is able also to save.  Heb. 7. 25. Wherefore he is able also to save them to the uttermost, that come unto God by 〈◊〉, ●…ing he ever liveth to make intercession for them. 
IN this verse an inference is made upon Christ's everlasting Priesthood. This is evident by the first illative conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wherefore, hereof see Chap. 2. v. 17. §. 166  
The reference may in general be extended to all that hath been before said of the excellency of Christ's Priesthood. Because he is the Son of God, and 〈◊〉 ●…to heaven, made a great Highpriest, for ever, after the order of Melchisedec, 〈◊〉 and remaining after Levi, making all things perfect, being instituted by the solemn and sacred oath of God, and endureth ever, he is able to save, etc.  
But in that the Apostle in the latter part of this verse expressly mentioneth he is ever living to make intercession, a more particular and special reference is here intended, namely to the verse immediately going before, thus, Christ ever endured 〈◊〉 hath an unchangeable Priesthood, Therefore he is able to save, etc.  
This copulative particle translated, also, implieth that Christ ever endured 〈◊〉 only for his own honour: but also, for our good.  
The verb translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  able, doth most properly imply power, and ability 〈◊〉 do a thing: but withal it compriseth under it a fitness and readiness to do a 〈◊〉. See Chap. 2. v. 18. §. 183.  
Here it may intend both: especially in relation to the foresaid general ●…rence.  
Of the various acception of this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  save, see Chap. 5. v. 7. §. 42. Here it is taken in the largest extent, for preservation from all misery: and for settling in 〈◊〉 happiness. This salvation is the end and benefit of Christ's Priesthood. He 〈◊〉 Priest, and he continueth Priest, to save man. Of the salvation whereunto we 〈◊〉 brought by Christ. See Chap. 5. v. 9 §. 50.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The copulative particle, commonly translated, and, in this place hath 〈◊〉 especial emphasis: and is not unfitly translated also. It pointeth at one main 〈◊〉 of Christ's being such a Priest as he was: even to save, etc.   

§. 102. Of Christ's power to save.  
THis word able is here inserted by the Apostle to show that Christ can and will accomplish that salvation which he aimed at. There is in this respect a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  title given unto him and translated, Saviour, which is proper to such a Saviour as is here spoken of. The heathen did appropriate that title both to their 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jovis Servatoris. Athen. lib. 7.  chief God: and also to other 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diis servatoribus Lucian.  Gods that had preserved them. 
d Verrem non solum patronum istius insulae, sed etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. inscriptum vidi Syracusis. Hoc quantum est? it a magnum ut latino uno verbo exprimi non possit. Is est nimurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui salutem dedit. Cic. in Ver. 4.  The Roman orator did 〈◊〉 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cornu salutis Christ infinite in power and dignity. Enemy's mighty.  it to Verres, that he applied that title to himself, and caused it to be set over a City gate. Most truly and properly is it attributed to Christ: and thereupon his name jesus was given unto him. See Chap. 2. v. 9 §. 73. In this respect this metaphor, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cornu salutis Christ infinite in power and dignity. Enemy's mighty.  horn of salvation is also attributed to him, Luk. 1. 69. By horn, power is meant: therefore it is reckoned up among other like metaphors: as, Castle, 〈◊〉, Fortress, Shield, Psal. 18. 1.  
The metaphor is taken from horned beasts, whose chiefest strength is in their horns. Thereby they defend themselves, and seek to annoy those that they are afraid of. In reference hereunto Zedekiah the false Prophet made him horns of Iron; and said to Abab, with these shalt thou push the Syrians, until thou have consumed them, 2 King. 22. 11.  
By this metaphor the power of Monarches is set forth, Dan. 7. 7, 8. and 8. 3, 4.  

1. Christ is of almighty power: and by his power he hath overcome all the enemies that any way hinder our salvation.  
2. Christ is of infinite dignity in his person, and what he did and endured for man 〈◊〉 accompanied with an infinite merit. Thus is he fit to enter into the place of glory and salvation for us.   
Good ground have we hereupon to trust unto Christ. The Philistines much trusted in their Champion Goliath, 1 Sam. 17. 4, etc. Yet was he but a man, and as a man was over thrown. Our Lord Christ is another kind of Champion, who cannot be overcome.  
Hereof we are to take notice, in regard of the power of those enemies which seek to hinder our salvation: who though they may seem terrible, especially the Devil, 1 Pet. 5. 8. Yet he and all the rest are but weakness in comparison of Christ's power, Heb. 2. 14.  
This also may support us against our own weakness. We are as water spilt on the 
We weak.  ground not able to stand of ourselves; we must therefore do as jehosaphat did, 2 〈◊〉. 20. 12.   

§. 103. Of Christ's saving to the uttermost.  
THe foresaid power of Christ in saving, is much amplified by this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to the uttermost: for it setteth forth the full perfection thereof.  
The Greek adjective translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  uttermost, is compounded of two nouns, whereof one signifieth, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all; and the other, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  end: so as it implieth that which is brought to a full end: nothing need more to be done thereabouts. Our English word, uttermost signifieth as much as can be done. There is nothing beyond the uttermost. There is nothing beyond his power in the work of salvation, that is able to save to the uttermost. Nothing needeth to be added as an help to him: whatsoever is requisite thereunto, is in him. Thus the salvation which Christ giveth is full and perfect. In this respect Christ is called 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  salvation itself, Luk. 2. 30.  
If we duly weigh the misery from which we are saved, and the felicity wherein we are estated by Christ, we may well discern that he saveth to the uttermost.  
He saveth from sin, Matth. 1. 21. Sin is the cause of all misery. They who are saved from it, are saved from all manner of evil.  
There is nothing hurtful to a man, but what is caused, or poisoned by sin. Before sin there was no misery: and he that is altogether freed from sin is freed from all manner of misery.  
Christ saves from the contagion, guilt, punishment, power, and remainder of sin. Of the selicity wherein Christ settleth those who are saved. See Chap. 1. v. 14. §. 159.  
1. Hereby is discovered the vanity of the supposed Churches treasure, whe●… 
Popish Church's treasure.  Papists make their foolish people to trust: As man's satisfaction, Intercession of ●…gels and Saints, merits of men, Priests oblations, The Church's indulgenci●…▪ 〈◊〉 pardons and such like trash.  
This fullness of salvation wrought by Christ, giveth us further ground to 〈◊〉 wholly and only on Christ, and utterly to reject all other grounds of salvation.   

§. 104. Of salvation appropriated to those that come to God.  
GReat is the benefit which is brought to the sons of men by Christ's Priest- 〈◊〉 even full and perfect salvation: but it is here limited and restrained to 〈◊〉 〈◊〉 en●…vour to obtain it. This endeavour is expressed under this phrase of 〈◊〉 〈◊〉 to God. And the parties that partake of the foresaid benefit are thus 〈◊〉 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They that come unto God.  
This in general giveth proof, that man's endeavour must be used for attaining ●…vation. See Chap. 4. v. 11. §. 63.  
The limitation of the salvation which Christ bringeth to such persons, is 〈◊〉 to be taken in reference to the power of Christ, as if that were restrained 〈◊〉▪ but to the fruit and b●…nefit of that which Christ hath done, whereof none can ●…take but such as come to God.  
Of this word, coming, as here used, See Chap. 4. v. 16. §. 92. The 〈◊〉 〈◊〉 metaphorical, transferr●…d from the body to the soul. The foot of the soul 〈◊〉 by we go to God is faith: that hath a power to carry up our soul to heaven 〈◊〉 God sitteth on a throne of gra●…: so as to go or come to God, and to come to 〈◊〉 throne of grace, do both intend one and the same thing.  
The point here intended is this, That they only partake of salvation, that by 〈◊〉 in Christ, seek it of God, and rest on God for it. This is frequently set fo●…●…der the metaphor of coming, or going, as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1●…▪ 〈◊〉 10. 22. Rev. 22. 17.  
This act of coming, doth not imply any matter of merit. For what 〈◊〉 〈◊〉 there in a beggars coming to one for alms and craving it.  
This duty is enjoined to raise up in ●…s a desire of salvation, and an expectati●… thereof, together with a good esteem thereof.  

1. Hereby we see that the benefit of redemption is not universal. All shall not be saved.  
2. This cannot be but a matter of great terror to all such as on any ground ●…fuse 
How men go to God.  to come to God. Note the issue of all those that refused to come to the Kin●… supper, Luk. 14. 2●…. It skill●…h not whether their refusal be upon despising the offer, or upon despair. If they come not to God, they cannot be saved.  
3. This should stir us up to go to God by prayer, by frequenting all his ●…ces, and by oft raising our hearts unto him. Salvation is worth the seeking.  
4. This is a matter of great comfort to such as have their hearts b●…nt to go to God. Him that cometh to me, I will in n●… wise cast out, saith Christ, Io●…. 6. 37.   
In that salvation is thus app●…opriated to them that come to God, by just con●…quence it followeth, that they who come to God, shall be saved.   

§. 105. Of Christ the means to bring us to God.  
THe means or way here prescribed to come unto God is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by Christ▪ F●… b●… Christ only is access made to God, Eph. 3. 12. Hereupon this inference i●… 〈◊〉 upon Christ's being our Pri●…st, let us therefore come boldly, Heb. 4. 16. And 〈◊〉 draw near, Heb. 10. 22 In this respect he is styled ●…he mediator betwixt G●…d 〈◊〉 〈◊〉, 1 Tim. 2 5. And the way, (john 14. 6.) wherein we may go to God: even 〈◊〉 and living way, Heb. 10. 20. and the door, (john 10. 9) whereby we may 〈◊〉 ●…trance unto God.  
Of the grounds and reasons hereof, see The whole Armour of God. Treat. 3. P●…. ●…. Of Prayer, §. 62.  

1. Hereby is discovered the folly of those, who either presume to come to God 
No access to God without Christ.  by themselves alone without Jesus Christ their mediator, as, Jews, Turks, & all man●… of Pagans, or use other mediators, as Papists do: none of these can have any ac●…esse ●…nto God. For there is one mediator, between God and men, the man Christ 〈◊〉, 1 Tim. 2. 5. The word one is there meant exclusively: as if he had said, only 〈◊〉, 〈◊〉 one alone.  
2. Hereby let us learn in all our addresses to God to have our eye upon Christ, 〈◊〉 ●…aith fast fixed on him: so may we be sure of a gracious admittance to God▪ ●…o all therefore in his name. In his name pray, john 16. 23. and give thanks, E●…. 5. 20. and all other things, Col. 3. 17.    

§. 106. Of Christ's intercession.  
THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed; Seeing he ever liveth, etc.  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He ever liveth intends as much as this, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He endureth ever. Both this and that hath reference to Christ's Priesthood. See v. 24. §. 98.  
This latter phrase, He ever liveth, addeth some light to the former, in that it showeth that he doth not only endure, as a liveless and senseless thing may do: Witness S●… and Moon, Psal. 72. 5. and the earth, Psal. 78. 69. But as one living to take notice of his Church, generation after generation: and to do for it what he seeth needful and meet to be done.  
The adverb here translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ever, is not the same that was used before v. 24. §. 98. but it intendeth as much: and it implieth not only an enduring without end, but also without intermission, 1 Thess. 4. 17.  
Upon Christ thus living for ever, this particular end, to make intercession, is inferred.  
The verb translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  intercession, is a compound▪ 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De hoc verbo vide Chap. 8. v. 8. Sect. 23.  The simple verb signifieth to have, or to enjoy, (Acts 24. 2.) or to obtain, Heb. 11. 35. This compound signifieth to call upon one. It is a juridical word and importeth a calling upon a Judge to be heard in this or that, against another, (Acts 25. 24. R●…. 11. 2) or for another, Ro. 8. 34. So here Christ maketh intercession for them. The metaphor is taken from Attorneys or advocates who appear for men in Courts of Justice: or from Councillors who plead their Client's cause, answer the adversary, supplicate the Judge, and procure sentence to pass on their Client's side. Thus is Christ styled our 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Advocate, 1 Joh. 2. 1.  
This Act of making intercession, may also be taken for King's favourites, who are much in the King's presence, and ever ready to make request to the King for their friend.  
Though this be thus attributed to Christ, yet we may not think that in heaven 
How Christ makes interce●…on. Filius in hoc interpellare Deum dicitur dum semper Pati●… hominem quem suscepit quasi nostrum pignus ostendit & offered ut verus Pontifex & aeternus. Hier. Comment. in Rom. 8. Why Christ maketh intercession.  Christ prostrateth himself before his Father, or maketh actual prayers. That was a part of his humiliation, which he did in the days of his flesh, Heb. 5. 7. But it implieth a presenting of himself a sacrifice, a surety, and one that hath made satisfaction for all our sins: together with manifesting of his will, and desire that such and such should partake of the virtue, and benefit of his sacrifice. So as Christ's intercession consisteth rather in the perpetual vigour of his sacrifice and continual application thereof, then in any actual supplication.  
This is to be noted, to meet with an objection against the alsufficiency of Christ's sac●…ifice, which is this.  
Object. If it be requisite to add intercession unto Christ's oblation, than was not that obligation perfect and alsufficient.  
Answ. This intercession is not any addition of new merit, but only an application of the same. This application is not by reason of any defect in the sacrifice, but by reason of the need of the Church, whose members do arise one after another, and that in time; so as this body shall not be full till the end of the world, and then will there be no more need of this intercession.  
The intendment of this phrase applied to Christ, to make intercession, is to show, th●… Christ being God's favourite and our advocate, continually appeareth before God to make application of that sac●…ifice, which once he offered up for our sins.  
Tha●… h●… is God's favourite, is evid●…nt by this testimony which God from heaven gave of him, This is my beloved Son, in whom I am well pleased, Matth. 3. 17. 〈◊〉 expressly called an advocate with the father, 1 john 2. 1. It is expressly said, 〈◊〉 〈◊〉 entered into heaven, now to appear in the presence of God for us, Heb. 9 24.  
This Christ doth,  

1. To present unto his Father himself the price of our ●…demption.  
2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the several members thereof.  
3. To make our persons, prayers, services, and all good things acceptables God.   

1. This showeth that the Church needeth no other sacrifice: nor yet a 〈◊〉 
No need of other offering then Christ's.  that sacrifice. The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice, is directly against this intercession of Christ, for if 〈◊〉 still remain our Priest in heaven, and as our Priest still makes intercession 〈◊〉 us, what need is there of any other Priest, or any other sacrifice.  
2. We may in faith and with boldness at all times approach to the 〈◊〉 〈◊〉 
At all times free access to God.  grace, in that we have an advocate, who also is God's favourite there always ●…sent. An advocate that is able to make our cause good. He himself hath 〈◊〉 〈◊〉 endured whatsoever is requisite to make our cause good. He is a favourite to 〈◊〉 God will hearken. Though we be unworthy, and have much incensed Gods 〈◊〉 yet there is hope: so as we need not despair, 1 john 2. 1. On this ground the Apostle with an holy insultation saith, Who is he that condemneth? It is Christ, that 〈◊〉 yea, rather that is risen again, who is even at the right hand of God, who maketh ●…nuall intereession for us. When thou art troubled with horror of sin, when tho●… 〈◊〉 in any distress, when thou art going out of this world, lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee: and in 〈◊〉 commend thy case and soul to him.  
3. This is a good ground of assurance of God's constant favour to us, and of 〈◊〉 persevering unto the end: and it is the more sure, because it is not in ourselves, 〈◊〉 in Christ.  
4. This is a further ground of presenting our persons, prayers and all our services to God in the name of Christ. See §. 105.   
This relative, to them, hath reference to the persons described in the former 〈◊〉 of this verse. It intendeth such a limitation, as excludeth all others. So as Christ doth not make intercession for all, joh. 17. 9 See Chap. 2. v. 9 §. 81.   

§. 107. Of the resclution and observations of Heb. 7. 25.  Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him, seeing he ever liveth to make intercession for them. 
THe sum of this verse is, The alsufficiency of Christ's Priesthood. in setting 〈◊〉 hereof, observe,  

1. The inference, in this word, wherefore,  
2. The substance. In it, 

1. An effect.  
2. The means of accomplishing it.   
The effect is set out,  

1. By the kind of it, to save.  
2. By the ground of it, he is able.  
3. By the extent, to the uttermost.  
4. By the persons that are saved. These are described, 

1. By their act, them that come.  
2. By the object to whom, unto God.  
3. By the mediator, by Christ.      
2. The means of accomplishing the foresaid effect is 

1. Propounded.  
2. Amplified.   
In the point propounded, there is,  

1. An act, he liveth.  
2. A continuance therein, for 〈◊〉.   
In the amplification of it, we have,  

1. The end, to make 〈◊〉.  
2. The Persons for whom, for 〈◊〉.     

Doctrines.  
I. Christ's excellencies made him an alsufficient Priest. The general reference of this verse to all that went before intends thus much. See §. 101.  
II. Salvation is the end of Christ's Priesthood. He was such a Priest as is before described, to save. See §. 101.  
III. Christ was able and meet to accomplish what he undertook. This is exemplisied in this particular of saving. See §. 102.  
IV. The salvation which Christ bringeth is full and perfect. It is to the uttermost. See §. 103.  
V. Men must endeavour to be saved. They must come. See §. 104.  
VI Salvation belongs to those that come to God. This is here taken for granted. See §. 104.  
VII. Christ is the means to bring us to God. Christ is understood under this relative him. See §. 105.  
VIII. Christ still liveth as our Priest. So much is intended under this phrase, 〈◊〉 〈◊〉 liveth. See §. 106.  
IX. Christ maketh intercession. This is plainly expressed. See §. 106.  
X. Christ maketh intercession for such as he intends to save. This relative, for 〈◊〉, hath reference to such. See §. 106.    

§. 108. Of Christ, such an Highpriest as became 〈◊〉.  Heb. 7. 26, 27. Vers. 26. For such an Highpriest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Vers. 27. Who needeth not daily, as those High-Priests, to offer up sacrifice, first for his own sins, and then for the people's: for this did he once when he offered up himself. 
IN these two verses, a fifth argument is laid down to prove the excellency of Christ's Priesthood above the levitical. See §. 1. The argument is taken from the 
The Fist proof of the excellency of Christ's Priesthood.  difference of the persons that executed the one and the other. Christ was perfectly pu●…e, v. 26. but the levitical Priest polluted, v. 27.  
Of Christ's being a Priest, and an Highpriest, see Chap. 2. 17. §. 172, 173.  
The Apostle, to make the force of his argument more evident, premiseth a necessity of such an Highpriest as Christ was, in this phruse, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  became us.  
Of the various acception of this word, became, see Chap, 2. v. 10. §. 86.  
It signifieth both a decency or glory, and also a necessity.  
In the former respect, it hath reference to God, whose glory is much set forth thereby.  
In the latter respect it hath reference to man, who could not have been saved without such a Priest, as is here set forth. Well therefore might he say, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such an Highpriest. He is such an one as never the like was, or can be. Christ being the truth of that which was prefigured in Melchisedec, and being so far preferred before Aaron, as he is in this Chapter, this relative, such, and that in the largest extent, may well be applied to him.  
How Gods glory is set out by Christ's Priesthood, wherein he humbled himself to death, was showed, Chap. 2. v. 10. §. 87.  
In reference to Christ himself, that there was a meetness, a necessity, for Christ to be like man is showed, Chap, 2. v. 27. §. 166.  
But here in reference to man, a meetness, a necessity of Christ's excellency above all 
A necessity of such a Priest as Christ was.  men is set forth, and that in purity and dignity. Therefore,  
Such a Priest became us; because there was no other way to effect that which he did for us; nor other means to free us out of our misery. We were every way 〈◊〉. Our actual sins are many, Isa. 59 12. We are by nature impure, Psal. 51. 5. We are guilty of Adam's sin, Rom. 5. 12. By sin we implunged ourselves into such a gulf of misery, and made ourselves such vassals of Satan, and such vessels of God's wrath, as none but such an one as was so pure, as Christ was, and so high, as Christ was, could deliver us. No man so pure; no Angel so high, higher than the heavens.  
Thus it appeareth that Christ was the fittest Highpriest and Saviour that 〈◊〉 have been given for man, Act. 4. 12.  

1. From hence the bottomless depth of man's misery may be inferred, that 〈◊〉 
Depth of man's misery.  ther Highpriest could be fit for him, but the Son of God made son of man: so 〈◊〉 so high as he was.  
2. Herein appears the wonderful great and good respect of God to man, 〈◊〉 
God's great respect to man.  would do for him what best became man, though it were to give his Son.  
3. This giveth proof of the wisdom of God, whereby he ordereth things 〈◊〉 
God ordereth matters so as best becomes.  best become himself (Chap. 2. v. 10. §. 86.) Yea, also which may be fittest for 〈◊〉 and best become him.  
4. This teacheth us in all things to aim at that which becomes us. If 〈◊〉 
Do all as becomes.  things are true, or honest, or just, or pure, or lovely, or of good report, think o●… 〈◊〉 things, Phil. 4. 8. This was the argument which Christ pressed upon the Bap●… Matth. 3. 15. Ministers must speak the things which become sound Doctrine, T●…. 2. 1. Women must adorn themselves as becometh such as pro●…esse godliness, 1 Tim. 2. 1▪ All Saints must walk worthy of their holy calling, Eph. 4. 1. This is it that 〈◊〉 them.  
5. As God did that which becomes us, so we must do that which becomes 〈◊〉, and in this respect do all things to the glory of God, 1 Cor. 10. 31.    

§. 109. Of Christ being holy, harmless, undefiled, separate from sinners.  
THe purity of Christ, as he is our Priest, is set out in four distinct branches.  
The first is this, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holy, This implieth one that is dedicated and conse●… to God. Herein the Apostle hath reference to the condition of the Highpriest ●…der the Law, who were counted and called holy. Aaron had this stile, the 〈◊〉 〈◊〉 of the Lord, Psal. 106. 16. As his person, so his apparel was counted holy, Exod. 28. 2. So the place where he exercised his Ministry was the holy place, Exod. 〈◊〉. 29. and the place whereinto the Highpriest went once a year, the holy of holies, 〈◊〉, 9 3. All appertaining to him was accounted holy: therefore there was 〈◊〉 on the breastplate, when he went before the Lord, Holiness to the Lord, Exod. 28. 36. All these showed, that in his office he was sanctified and consecrated to God. So was Christ; but in a far more excellent manner. The legal Priests were holy in an outward and legal manner. So they might be holy Priests, yet unholy men. Christ was inwardly, truly, properly, every way holy. This is evident by the other parts following, concerning Christ's purity, to which points, parts and degrees of holiness, none of those Priests ever attained.  
The second is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  harmless. This is a privative compound. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple 〈◊〉 signifieth an hurtful or mischievous person. He that wronged his fellow 〈◊〉 hath this title given unto him, and it is translated evil, Matth. 24. 28. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The 〈◊〉 which Saul did to the Church, are comprised under this word, Act. 9 13.  
This compound signifieth one that doth no wrong. In Latin it is fitly ●…ted 
d Innocens Vulg. Lat.  innocent, one that doth no wrong. Every sin is a wrong to God o●… 〈◊〉. This therefore showeth that Christ was free from all actual sin, within and 〈◊〉. He never did any wrong, or harm to God or man, in thought, word, or deed, and in that respect this Epithet harmless, or innocent is attributed to him. He never committed any offence outwardly, either in speech, (for no guile was found 〈◊〉 〈◊〉 mouth, 2 Pet. 2. 22.) nor in deed. In this respect, he challenged his advers●…, joh. 8. 46. When the devil came to fist him, he found nothing in him, 〈◊〉 14 〈◊〉. Neither did he inwardly commit any sin; for he knew no sin, 2 Cor. 5. 21. Had 〈◊〉 been any in him, he must needs have known it. As privatively he did no offence, so positively he performed all duty: for he fulfilled the Law to the full. He loved God with all his heart, with all his soul, with all his mind, and with all his strength: and his neighbour as himself, Luk. 10. 27. In reference to God he saith, I have fini●…d 〈◊〉 work which thou gavest me to do, Joh. 17. 4. And in reference to man, thus, 〈◊〉 love hath no man than this, ●…at a man lay down his life for his friends Joh. 15. 13. 〈◊〉 so did Christ.  
T●…e 〈◊〉 is 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  undefiled. This word also is a compound. The simple 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pollu●….  verb 〈◊〉 to ●…ollme, Chap. 12. 15. This compound is fitly translated, undefiled, 〈◊〉. 13. 4. Here it hath reference to original corruption, whereby man's nature is 〈◊〉 ●…horowout, in every power of soul and part of body. But in Christ there is no spe●…k of corruption. He is holy and fully free from this, even as from all a●… sin. Hereupon the Angel that brought the first news of his conception, th●… stil●…th him, That holy thing which shall be born, etc. Luk. 1. 35. See more here●…, Chap. 4. v. 15. §. 91.  
The fourth is, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  separate from sinners. The verb whence this word is derived, signifieth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to re●…ove, or separate from a place, Act. 18. 1, 2. From a person, Phi●…. v. 15. 1 Cor. 7. 10, 11, 15. and from an estate or condition, Rom. 8. 35, 39  
Under the word sinners, all sorts of men, even all that come from Adam, are corp●…ised. This then hath reference to the guilt of Adam's sin, whereunto all his post●…rity stood obliged: even all men as they came out of his loins: for he as a public person bore them all in his loins, Rom. 5. 18.  
Object. Christ also came from Adam. See the answer hereunto. Chap. 4. v. 15. §. 91. There is further showed how Christ as our Highpriest is perfectly pure.   

§. 110. Of Christ made higher than the heavens.  
THe dignity of Christ as our High-Priests is thus set out, Made higher than the 〈◊〉.  
This word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made, having reference to Christ's exaltation, intends his advancement thereunto: as if it had been thus expressed, exalted higher, etc. That word is used to show, that the exaltation here mentioned is to be understood of Christ, as he was man, and mediator betwixt God and man, for he is exalted partly in regard of his humane nature; and partly in regard of his office.  
This adjective 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  higher, is the comparative of that positive which is translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  high, Chap. 1. v. 3. §, 15.  
The word heavens may here be taken properly: and so imply; that Christ is advanced above all the visible heavens, even the Starry sky. Or it may be taken metonymically, for the inhabitants of the highest heaven: which are glorified Saints and glorious Angels.  
Object. God himself is said to be in heaven: but Christ is not advanced above him.  
Answ. God is not properly in heaven as contained therein: but because his glory is there most manifested. See The guide to go God, or explanation of the Lords Prayer. Preface §. 16.  
The point principally here intended is this, Christ our Priest is advanced above all creatures. Thus is he said to ascend up far above all heavens (Eph. 4. 10.) far above all principalities, etc. Eph. 1. 21.  
Of this exaltation of Christ. See Chap. 1. v. 3. §. 34, 35. and v. 13. §. 149 and Chap. 4. v. 14. §. 84, 85.   

§. 111. Of Christ not offering for himself.  
IN the 27. verse, the other part of the difference between Christ and the levitical Priests is set down. It is concerning the sinfulness of those Priests: which is proved by an act of theirs. They offered up sacrifice for their sins: therefore they were sinners.  
To show that this effect is here mentioned, purposely to magnify Christ above them, the Apostle thus bringeth it in, who needeth not, etc.  
This relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who, hath reference to Christ, described in the former verse. For that which is here said, can be applied to none else.  
This word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  needeth, though it be the s●…me in our English, which was used, Chap. 5. 12. Yet in Greek there are two distinct words in this and that place. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That word implieth a need through defici●…ncy. This a necessity. This is that word which is used, v. 12. and translated necessity.  
It is here negatively spoken of Christ (who needeth not) in reference to the legal 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priests, on whom there lay a necessity of offering up sacrifices for their sins.  
This negative giveth us to understand, that Christ died not for himself 〈◊〉 
Christ died not for himself.  needed no sacrifice for himself. Where mention is made of the end of Christ's sacrifice, we shall find it to be for others, Isa. 53. 4, 5. Eph. 5. 25.  
The two points before noted of Christ, his perfect purity and high dignity, 〈◊〉 monstrate as much.  

1. This is an evident argument against Christ's meriting for himself. See 〈◊〉▪ 2. v. 9 §. 74.  
2. This much amplifieth Christ's love to us, that though there were no need 〈◊〉 his offering up a sacrifice for himself, yet he would do it for us.  
3. This is a good pattern to us, to do good to others, though there should be 〈◊〉 need therein for ourselves.   
From the force of this negative argument, that Christ offered up no sacrifice 〈◊〉 
Things needless are not to be done.  himself, we may well infer, that things which need not, are not to be done. 〈◊〉 is not to be worshipped with men's hands: because he needeth not any such thing, Act 〈◊〉▪ 25. Christ would not wash Peter's hands and head: because he that is washed, ●…eth not save to wash his feet. Joh. 13. 9, 10. In the City that had no need of 〈◊〉 Sun or Moon, they shined not, Rev. 21. 23.  
That which needs not is superfluous: and all superfluity is at least in vain.  
How vain are Popish Images, and all their superstitious ceremonies? How 〈◊〉 are their multitudes of Mediators? How vain are their sacrificing Priests, and ●…dy sacrifices? How vain are prayers for the dead? and a thousand like things, 〈◊〉 they do even in God's worship, whereof there is no need.  
It becomes us duly to weigh in all our weighty enterprises, especially in 〈◊〉 wherein we have to do with God, what need we have of them, and answerably 〈◊〉 do them, or forbear them.   

§. 112. Of daily sacrifices.  
OF the Greek phrase translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  daily, See Chap. 3. v. 13. §. 145. It is 〈◊〉 set down as another difference between Christ's sacrifice and the sacrifices of the legal Priests. They were offered up day after day: this only once. For Christ 〈◊〉 
The sixth proof of the excellency of Christ's Priesthood.  once did to the full what was to be done by his sacrifice. But they did not so 〈◊〉 theirs.  
Herein is couched a sixth argument to prove the excellency of Christ's Priesthood above the levitical. (See §. 1.) It is taken from the oft offering up of their sacrifices; which argueth imperfection. But Christ's perfect sacrifice was once only offered 〈◊〉.  
This word, daily, intends two points.  


1. An insufficiency in those Sacrifices. For oft renewing and reiterating a 〈◊〉, 
Reiteration of sacrifices implies imperfection.  implies an imperfection thereof. Would they not have ceased to be offered, if they 〈◊〉 made perfect? Heb. 10. 2.  
By this our Lord proves that ordinary water could not throughly quench 〈◊〉 for ever, because whosoever drinketh thereof shall thirst again, john 4. 13.  
There is no need of reiterating that which is perfect, and maketh perfect: and if there be no need thereof it must needs be superfluous and vain. See §. 111.  
The blasphemous doctrine of the Mass is hereby discovered: for Papists say that 
Against the sacrifice of the Mass.  therein they offer up that very sacrifice which Christ himself offered upon the Crosse. They offer it up daily, thereby they make it imperfect. They can 〈◊〉 be able to answer this argument.  
This further showeth that our ordinances are not simply to be rested in as in things that can make us perfect. They are in themselves but as bodily exercises which profit little, 1 Tim. 4. 8. That which the Baptist said, is true of all the Ministers of the Gosp●…ll, they Baptise but with water, Matth. 3. 11. Men may eat and drink Sacramental bread and wine, and yet eat and drink damnation to themselves, 1 Cor. 11. 29. The Gospel preached may prove a savour of death, 2 Cor. 2. 16. In the 〈◊〉 therefore of outward ordinances Christ must be beheld: and faith fixed on him: so may they be called helps to spiritual grace and heavenly blessings. Thus might the sacrifices and other prescribed rites be under the Law.   

2. A duty: which is frequently to observe such warrantable means, and ●…ed helps as cannot at first do all that for which they are enjoined. On this ground 
What cannot be effected at once, may be helped by a frequent use.  we must exhort one another daily. See more hereof, Chap. 3. v. 13. §. 145.  
By oft use of such helps, supply may be made of that defect & imperfection which is in them through our weakness. By long putting in water into a vessel drop by drop, it may be filled, though it have but a small vent.    
It will be our wisdom to observe what means God hath sanctified for our spiritual edification, and to be frequent and constant in the use of them. Ministers must preach the word and be instant in season and out of season, 2 Tim. 4. 2. People must search the Scriptures daily, Acts 17. 11. So they must pray without ceasing, 1 Thess. 5. 17. They must also frequent the public Ministry of the word and the Lords Table. Nature and reason teach men daily to eat, drink and sleep, because once doing of these things cannot be sufficient. Let God's word and true religion teach us to be as wise for our souls.   

§. 113. Of cleansing one's self first.  
THey who did that which Christ's needed not, are thus expressed, as those high Priests.  
The particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as, being inferred on a negative, implieth a dissimilitude; The dissimilitude is betwixt Christ and the legal high-Priests. For this relative pronoun, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  those, hath reference to the Priests of whom he had before spoken, v. 11, 20, 23.  
An especial work of those Priests was to offer up sacrifice.  
Of Priests, and of their offering sacrifice, see Chap. 5. v. 1. §. 6, 7.  
A double end of the legal Priests sacrifices is here set down.  
One was for his own sins. The other for the sins of the people.  
That sacrifices were for sins is proved, Chap. 5. v. 1. §. 8.  
That Priests offered sacrifices for their own sins, is also proved, Chap. 5. v. 3. §. 14.  
This adverb of order, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ministers and others must first cleanso themselves.  first, is remarkable: for it implieth, that they who use means of cleansing others, must first seek to cleanse themselves. First o●…st out the team out of thine own eye, Matth. 7. 5. Physician heal thyself, Luk. 4. 23. The Apostle kept under his own body, and brought it into subjection, lest that by any means, when he had preached to others, he himself should be a cast away, 1 Cor. 9 27.  
By this course of a man's first cleansing himself, the means which he useth for others, will be the more powerful and effectual, and that in three respects.  

1. God's blessing doth usually most accompany such a course.  
2. The mind and disposition of those whose cleansing is endeavoured, will more readily be made subject to the means used in such a manner of proceeding.  
3. The conscience of those who use the means will be more cheerful in performing that duty. A self condemning conscience is a great hindrance to such duties.   
This is a good direction to Ministers, who pray for and preach to others, to pray for and preach to themselves. Though in regard of their calling they teach, yet in regard of their persons, they must learn what they teach others: and apply all to themselves. The like may be said of Parents, Masters and other Governors. All that by virtue of their general or particular calling seek to instruct and inform others, must consider what in this case is said, Thou which teache●…t another, teache●…t thou not thyself? Rom. 2. 21.  
Of the word here 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  twice used and translated, according to the composition of it, offered up. See Chap. 5. v. 1. §. 6.   

§. 114. Of cleansing others also.  
THe other end of a Priests offering sacrifi●…e, was for the people's sins. Hereof see Chap. 5. v. 3. §. 14.  
This correlative adverb, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  then, is also observable. It gives us to understand, that it is not sufficient for them who have charge over others, to cleanse themselves, unless also they seek to cleanse others. Though they must first cleanse th●…selves, yet withal they must seek to cleanse others. So did jacob, (Gen. 35. 2.) ●…shua, 24. 15. Hezekiah, (2 Chro. 29. 2, etc.) josiah, (2 Chro. 34. 31, 32.) E●…. 10. 5. This charge did David give to the chief of the Levites. Sanctify your 〈◊〉, ye and your brethren, 1 Chro. 15. 12. and Christ to Peter, When thou art co●…▪ strengthen thy brethren, Luk. 22. 32.  
Thus men ought to do, in regard of God, those others, and themselves.  

1. It is an evidence of an holy zeal of God's glory, to bring others with our 〈◊〉 to God.  
2. It is a fruit of brotherly love to promote the spiritual good of others as 〈◊〉 own.  
3. We shall by this means give up our account to God with joy and not 〈◊〉 grief.   
Let all those who are conscionable in observing the former duty of cle●… themselves, know that if their care and endeavour be only for themselves, they 〈◊〉 very short of performing what they should, and may lose the glory and con●… thereof.   

§. 115. Of Christ's offering up himself once.  
THe latter part of this verse containeth a reason, why Christ needed not to 〈◊〉 his sacrifice daily. For this did he once. The causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For, 〈◊〉 〈◊〉 that this clause is added as a reason.  
The relative pronoun, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This, hath reference to that which goeth before. Th●… reference may either be general to the act of offering which he did once: or else p●…ticular, to the first clause of this verse: and then these words of order, (first for 〈◊〉 own sins, and then for the peoples,) be included in a parenthesis. Or it may have reference to this clause immediately before, for the people's. If it should have reference to the order of Priests offering, sacrifice, first for his own sins and then for the peopl●…, it would contradict the description of Christ's purity, v. 26.  
The adverb 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  once is here used exclusively. It excludeth all iterations, as if he had said, once for all: once and but once: never again.  
There is a little difference in the Greek betwixt this word, and that which is translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  once, Chap. 6. v. 4. §. 32. And that by prefixing 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a preposition before this adverb here. But both words are used in the same sense, and applied to the same thing, as Heb. 9 28. and 10. 10.  
In this very sense is Christ's sacrifice, or offering said to be 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one, namely exclusively: only one, but one, and no more, Heb. 10. 12, 14.  
That this adverb once is thus to be taken, exclusively, is evident, in that where the Apostle said, Christ died once, it is also said, Christ being raised from the de●…, dieth no more, Rom. 6. 9, 10. So as to die once, is to die but once and no more. In the very same sense it is said, It is appointed unto men once to die (Heb. 9 27.) Now we know by experience, that men use to die but once and no more.  
It was a full and absolute perfection of Christ's sacrifice, and of his offering up thereof, that caused that sacrifice to be but one; and that offering to be but 〈◊〉.  
A wonder it is that Papists should be so blinded as they are in this case: for hereby 
Against the sacrifice of the Mass.  it is evident, that the sacrifice of the Mass, which they daily offer up, is both ●…roneous and blasphemous. Erroneous, in that it expressly contradicteth the Scripture, blasphemous, in that it maketh Christ's sacrifice, offered by himself, to be imperf●…. I would demand of them, whether the sacrifice of the Mass be the very same th●… Christ offered upon the Cross or no. If they should say, no, than they make that imperfect by adding another unto it. Thus the sacrifice of the New Test●… would not be one, and in that respect not perfect. If they say, yea, that it is ●…ry same, than Christ's offering up his sacrifice was not sufficient: In that it is 〈◊〉 up more than once: yet four several times doth the Apostle apply this exclusive adverb, once, to Christ's offering, namely in this verse, Chap. 9 26, 28. and 10. 10.  
All the show of answer that they can make is, by a foolish and false 〈◊〉 〈◊〉 
Against the unbloody sacrifice.  a bloody and unbloody sacrifice. That sacrifice, say they, which Christ 〈◊〉 ●…fered up upon the Cross was a bloody sacrifice, and that was but once offered up: but that which is offered up in the Mass is unbloody, and this is daily offered up.  
Answ.  

1. This distinction is without ground of Scripture. There is no hint of my such distinction there.  
2. It taketh away all the pretended virtue and efficacy of their sacrifice. They ●…old that their sacrifice is a true, real, propitiatory sacrifice, for the sins of the q●…ck and dead. But an unbloody sacrifice cannot be so: for without shedding of 〈◊〉 is no remission, Heb. 9 22. This phrase, without shedding, answers their con●…it of transubstantiating wine into blood; for by shedding of blood is meant slaughur, or taking away of life.  
3. Those terms, bloody, and unbloody, being contradictory, cannot be attribut●…d to the very same thing: as they say, the body of Christ crucified, and the bread transubstantiated, are 
g ●…dem num●…o.  the very same body.  
4. According to their own position, their sacrifice is not unbloody: for they say, the wine is transubstantiated into blood. To this they rejoin, that that blood is 〈◊〉 shed.   
And if not shed, than no sacrifice. But is not the wine poured out of the Cha●…e, when it is drunk: and may not some of it fall out of the Cup, or from the mouth, or beard of him that drinketh it?  
They much press this, that 
h Cyril. ad Reg. Euse●…. de Demonst. l. 1.  the ancient Fathers call the E●…charist an unbloody sacrifice.  
Answ.  

They call it a sacrifice metonymically, and sacramentally, because it is a memorial of the sacrifice of Christ: and unbloody, to distinguish it from Christ's 
ay Vt ea●…um, quae pro nobis suscepta saint, perpessionem recordaremur. Theo. in cap. 8. ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril ad Reg.  sacrifice on the Crosse. There blood was shed: here is no blood at all.  
2. They called it an unbloody sacrifice in reference to (k) the praises then offered to God, which they called sacrifices 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. de Demonst. lib. 1.  without body, as well as without blood: and an 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril. Idieros'. Myst. Catechi●… 5.  unbloody service.   
That which is employed in this word, once, namely the perfection of Christ's sacrifice, should make us perfectly, yea wholly and only, trust thereunto. As it is perfect in itself; so must we account of it, as of that which can make us perfect. This will be manifested by our steadfast relying upon it, without doubting or wavering; and without trusting to any thing else. Blessed be the Gospel, that hath revealed the perfection of this sacrifice: and blessed are they that trust unto it.  
This is the rather to be done, by reason of the kind of sacrifice, which is thus expressed, He offered up 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself. Hereof see Chap. 1. v. 3. §. 29. See also Domest. Duties. Treat. 1. 9 29.  
This intimation of time, when, hath reference to Christ's death upon the Crosse. I grant that this particle when is not expressed in the Greek yet it is employed in the participle, which may thus be translated, having offered up; If then, that which is comprised under the word once, was accomplished, how shall he be offered up again in the Mass?   

§. 116. Of the resolution and observations of Heb. 7. 26, 27.  Vers. 26. For such an Highpriest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Vers. 27. Who needeth not daily, as those High-Priests, to offer up sacrifice, first for his own sins, and then for the people's: for this did he once, when he offered up himself. 
Vers. 26. THe sum of these two verses is, The excellency of Christ above other Priests. Hereof are two parts.  

1. A description of Christ. v. 26.  
2. A declaration of the difference betwixt Christ and other Priests.   
In the description there is set down.  

1. The person described.  
2. The substance of the description.   
The person is set out by his office, Highpriest.  
In the substance we may observe two points.  

1. The purity of Christ.  
2. His dignity.   
The purity of Christ is,  

1. Set down, in four properties.  
2. Amplified by the ground thereof.   
Among the foresaid properties, one in general hath respect to his function, 〈◊〉 is holy. The other three are a qualification of his person, namely, harmless, 〈◊〉 led, separate from sinners.  
About the ground of these is noted.  

1. The kind of ground, became.  
2. The persons whom it concerneth, us.   
The dignity of Christ is,  

1. Set out by the place, heavens.  
2. Amplified by a comparative expression, higher then.   
Vers. 27. The difference betwixt Christ and other Priests is,  

1. Propounded.  
2. Proved.   
The point propounded is in a dissimilitude, wherein is,  

1. Intimated an agreement betwixt them.  
2. Is expressed a difference.   
The agreement is in offering sacrifice.  
The difference is in three points.  

1. In time. They offered daily. Christ once.  
2. In the extent of the end. They for their own sins and others. Christ 〈◊〉 for others. The extent of their offering is amplified by the order, first, for 〈◊〉 own sins, then for the people's.  
3. In the kind of sacrifice. Christ offered up himself. They offered up 〈◊〉 sacrifices.   

Doctrines.  
I. Christ was an Highpriest. He is so styled. See 6. 108.  
II. Christ was such a Priest as was every way sit. This relative, such, in this 〈◊〉 implieth as much. See §. 108.  
III. God ordered matters so as our need required. Even so as became us. See §. 〈◊〉▪  
IU. Christ by his function was an holy one. In this respect he is here styled 〈◊〉▪ See §. 109.  
V. Christ never committed any actual sin. He was harmless. See §. 109.  
VI Christ was without original sin. He was undefiled. See §. 109.  
VII. Christ was not guilty of Adam's sin. In this sense he is said to be separate from sinners. See §. 109.  
VIII. Christ was perfectly pure. This genial is gathered out of all the ●…mentioned particulars. See §. 109.  
IX. Christ as our Priest is above all creatures. This phrase, higher than the 〈◊〉, intendeth as much. See §. 110.  
X. Christ as mediator is advanced to that high dignity which he hath. The 〈◊〉, made, as here used, implieth as much. See §. 110.  
Vers. 27. XI. Christ needed not the things which other Priests did. Thus 〈◊〉 is expressed in this phrase needed not. See §. 111.  
XII. Priests offered up sacrifices: This is taken for granted. See §. 113.  
XIII. Legal Priests oft offered up their sacrifices: even daily. See §. 112.  
XIV. What cannot at once be effected, must by daily performance be helped 〈◊〉. T●… is the reason, why the Priests daily offered. See §. 112.  
XV. Legal Priests offered sacrifice for their own sins. This is plainly expressed. See §. 113.  
XVI. They who are in place to cleanse others, must first be cleansed themselves. T●… adverb of order first, demonstrateth as much. See §. 113.  
XVII. Priests offered sacrifice for others also. This is plainly expressed. See 〈◊〉 114.  
XVIII. They who have charge over others, must seek their cleansing. This corre●… conjunction, then, intends so much. See §. 114.  
XIX. Christ, only once, offered up his sacrifice. This adverb once is ex●…. See ●…. 115.  
XX Christ offered up himself. This is clearly expressed. See §. 115.    

§. 117. Of the meaning of Heb. 7. 28.  For the Law maketh men High-Priests which have infirmity, but the word of the oath, which was since the Law, maketh the Son, who is consecrated for evermore. 
TH●… causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, showeth that this verse contains a reason of that which went before. It giveth a reason of both parts of the former dissi●…ili●…de, namely,  
1. That the levitical Priests offered oft, and Christ but once: and that only for 
The seventh proof of the excellency of Christ's Priesthood.  others: because he is the Son of God.  
This verse doth withal set down a seventh argument (See §. 1.) to prove the excellency of Christ's Priesthood above the levitical. The argument is taken from the different nature of the one and of the other Priest. They were mere men. Christ was the Son of God.  
This being taken, for granted, which is an undeniable principle, that the more excellent the Priest is, the more excellent his Priesthood is, the argument thus lieth.  
The Son of God perfected for evermore, hath a more excellent Priesthood than men which have infirmity. But Christ is the Son, etc. and Legal Priests men, etc.  
Therefore Christ's Priesthood is more excellen●… than theirs.  
Against this argument there lie sundry exceptions.  
1. Except. Christ was a true man.  
An●…w. He was not a mere man. He was more than a man. He was God-man. And in his Priesthood he must be so considered.  
2. Except. Christ was subject to infirmities as well as other men, Chap. 2. v. 17, 18.  
Answ. He was not subject to sinful infirmities, Chap. 4. v. 15. But these are the infirmities which are here principally intended▪ For, for such infirmities were sacrifices offered up.  
This last argument is so framed, as it compriseth under it the sum of the former arguments, whereby Christ's Priesthood was proved to be more excellent than the Le●…call.  

1. Christ's Priesthood succeeded that, v. 11. For the word that makes Christ Priest is since the Law.  
2. They were made Priests by a carnal Law, v. 16. This is the Law here intended.  
3. They were made Priests without an oath, v. 21. The word of oath, whereby Christ was ordained is here expressed.  
4. They died, v. 23. Christ is consecrated for evermore.  
5. They were sinful, v. 27. Here they are said to have infirmity. But Christ is perfected.  
6. They offered for themselves, and that oft, v. 27. But Christ only for others, and that but once. Thus much is implied under this phrase, consecrated for evermore.   
By the Law here mentioned, is meant 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Law of ceremonies, which is called the Law of a carnal Commandment. See v. 16. §. 80, 81.  
The verb translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made, implieth an ordination or institution to such and such a function. See Chap. 5. v. 1. §. 3.  
The noun translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  men, is here used in the same sense that it was Chap. 5. v. 1. §. 2.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  What an Highpriest is hath been showed, Chap. 2. v. 17. §. 172.  
The noun translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  infirmity, is used in the same sense that it was Chap. 5. v. 〈◊〉. 12.  
By 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word of oath is meant that expression of God's oath, whereof see v. 20, ●…1. §. 91, 92.  
The word of oath is here said to be 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  since, or after the Law; namely, the Law of ordaining Priests before mentioned.  
For clearing this point sundry doubts are to be resolved.  


1. The Law is said to be 430. years after the Covenant that was confirmed in Christ, Gal. 3. 17. How then is this word of oath since the Law.  
Answ. The covenant there said to be confirmed in Christ, hath respect to a particular promise of Christ himself, even of his person to descend from Abraham. 〈◊〉 this word of oath is a confirmation of a special office.   
2. The Law did not so follow and succeed the forenamed covenant▪ as Chr●… Priesthood did the levitical. The Law was added to show what need there 〈◊〉 for the covenant to be confirmed in Christ, and to drive us to Christ, Gal. 3. 〈◊〉▪ 24. But Christ's Priesthood came in the room of the levitical, and thrust i●… 〈◊〉 out.   
2. Doubt. The Law that came after the foresaid covenant, had no excell●… thereupon above the covenant. How then doth the establishing of Christ's Priesthood after the levitical, give an excellency to that above this.  
Answ. It is not simply the coming after, but the coming in the room of it, ●… supply that which the former could not effect, which argueth the excellency of Christ's Priesthood. That therefore the Church might with confidence expect●… 〈◊〉 to be perfected, which could not be by the Levitical Priesthood & Law thereof, the word of oath was since the Law.  
3. Doubt. Christ was a Lamb slain from the beginning of the world, Rev. 13. 8.  
Answ. That is spoken in reference  

1. To God's purpose in giving his Son, which was from everlasting.  
2. To the promise made in the beginning of the world, Gen. 3. 15.  
3. To the efficacy of Christ's sacrifice, which was as Christ himself, ever the 〈◊〉▪ Heb. 13. 8.  
4. To the vigour of faith. For Abel's faith eyed Christ and his sacrifice as slead●… as believers that lived since Christ was actually sacrificed, Heb. 11. 4.   
But this is spoken of a solemn manifestation, and confirmation of Christ's Priesthood. Therefore this phrase which was since the Law, as here used, con●…eth that which was delivered, concerning the imperfection of the 〈◊〉 Priesthood, that needed another to come after it, (v. 11, §. 64.) And the excellency of Christ which came in the room of the former, and perfected th●… which the former could not, v. 19 §. 87.  
This title 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Son, is here set down by an excellency: such a Son as none like him: who alone deserveth this title properly, as it hath reference to God the Father. So as the Son of God is here meant. Of this Son of God see Chap. 1. v. 2. §. 15. Of God's Son made Highpriest, see Chap. 5. v. 5. §. 27.  
This verb maketh, is not here expressed in the Greek: but necessarily to be understood for this latter clause hath reference to the first clause of this verse, and dependeth upon 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the verb there used, and is fitly here supplied by our English.  
Of the divers acceptions of the Greek verb translated, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  consecrated, see Chap. 2. v. ●…9. §. 97.  
According to the notation of the word, is implieth such a solemn setting apart of the Son of God to his Priestly function, as he was every way made perfect thereunto: and also makes all that come to him, and rest upon him, perfect. Our English therefore in the Margin have thus expressed this sense, Greek, perfected.  
Herein Christ far excelleth the Legal Priests, who were neither perfect the●…lves: nor could make others perfect, v. 11. §. 61. Chap. 10. v. 1.  
The phrase translated 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evermore is the same that was used, Chap. 5. v. 6. §. 29. And that to set out the everlastingness of Christ's Priesthood. Thus we see, how this verse is a recapitulation of the most material points before set down, concerning the excellency of Christ's Priesthood above the levitical. For this is the main scope of it▪ and here it is fitly brought in as the conclusion of all.   

§. 118. Of the Resolution, and observations of Heb. 7. 28.  
THe general sum of this verse, as of sundry others before it, is a proof of the excellency of Christ's Priesthood above the levitical. Hereof are two parts.  

1. The meanness of the levitical Priesthood.  
2. The greatness of Christ's.   
The former is set out.  

1. By the ground or warrant which they had, The Law.  
2. By the kind of persons who were Priests; Men. This is amplified by their condition, which have infirmity.   
The latter is set out.  

1. By the ground or warrant which he had, The word of oath.  
2. By the time, or order, when he was confirmed, since the Law.  
3. By the dignity of his person, Son.  
4. By the manner of institution, consecrated.  
5. By the continuance of his Priesthood, For evermore.   

Doctrines.  
I. There were High-Priests under the Law. This is here taken for granted. See Chap. 2. v. 17. §. 173.  
II. The ceremonial Law was the levitical Priests warrant. That Law made them. See v. 16. §. 80.  
III. The legal High-Priests were subject to infirmity. This is plainly expressed. See Chap. 5. v. 2. §. 12.  
IV. The warrant of Christ's Priesthood was the word of oath. That made him Priest. See v. 20. §. 91.  
V. Christ's Priesthood succeeded the legal. This is intended under this phrase, sin●…e the Law. See v. 19 §. 87.  
VI The Son of God is our Highpriest. He is comprised under this title Son. See Chap. 5. v. 5. §. 27.  
VII. Christ was solemnly instituted into his Priesthood. This word, consecrated, having reference to God's oath, importeth thus much. See v. 20. §. 91.  
VIII. Christ's is a perfect, perfecting Priesthood. The notation of the Greek word, translated, consecrated, proveth this extent. See Chap. 2. v. 10. §. 97.  
IX. Christ's is an everlasting Priesthood. See Chap. 5. v. 6. §. 29.     


§. 1. Of the resolution of the eight Chapter to the HEBREWS.  
THe Apostle having proved the excellency of Christ's Priesthood in the former Chapter, proceedeth to set out Christ's faithful execution thereof. He doth largely insist upon this point, and that thorough out this whole Chapter, and the ninth, and a great part of the tenth: even to the 19 verse thereof.  
To consider this Chapter singly by itself, The sum of it is,  
A Declaration of Christ's execution of his Priesthood.  
Here about three general points are handled.  

1. The Place where he executeth that office, v. 1, 2.  
2. The Sacrifice which he offered up in executing it. This is 

1. Implicitly hinted, v. 2.  
2. Expressly proved by a necessity thereof, which is; 

1. Propounded in the example of other High-Priests, v. 3, 4.  
2. Proved by Gods appointing it to be so, v. 5.      
3. The Covenant whereabout it was exercised. This is set ou●… comparatively.   
There are two parts of the comparison.  

One sets out the excellency of this Covenant.  
The other the insufficiency of that Covenant which went before it. Both these are, 

1. Propounded.  
2. Confirmed.     

The excellency of this Covenant is propounded, v. 6.  
The insufficiency of the other is propounded, v. 7.   
The proof of both is by a divine testimony. Hereabout,  

1. The substance is expressed.  
2. A consequence is inferred.   
The substance of the testimony setteth out the difference betwi●… 〈◊〉 Covenants.  

The former was violated.  
The latter remained stable.   
The violation of the former is  

1. Employed by Gods rebuking them, v. 8.  
2. Aggravated by their abusing of God's goodness, v. 9   
The stability of the other Covenant is also  

1. Employed, in this Epithet, NEW, v. 8.  
2. Confirmed by the distinct promises annexed thereunto.   
The promises are four.  

1. God will put his Law into our minds, v. 10.  
2. God will be our God, v. 10.  
3. God will teach us, v. 11.  
4. God will pardon our sins, v. 12.   
The consequence following upon this difference, is the abrogation of 〈◊〉 former Covenant, v. 13.   

§. 2. Of the meaning of Heb. 8. v. 1.  Now of the things which we have spoken, this is the sum: we have such an Highpriest, who is set on the right hand of the throne of the Majesty in the heave●…. 
THe particle of connection whereby this verse is knit to the former, is the c●…junction of opposition, commonly translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but: which is oft used 〈◊〉 ●… mere supplement: and in that respect is here fitly translated now. It is also used 〈◊〉 the close of a point, after a sufficient discourse thereupon: as if one should say, 〈◊〉 to insist no longer on this discourse, the short sum of all is this.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sum, is a diminutive: but in Greek and Latin diminitives are oft used in way of amplification.  
This diminutive may be here fitly used, in that it is but a small sum, under which 
Capitulum. O capitulum ●…epidissimum  much matter is comprised.  
The Greek word properly signifieth an head, or a little head. But in all sorts of Greek Authors it is for the most part metaphorcally used. It is put for a 〈◊〉 of money, Act. 22. 28.  
Metaphorically taken, it signifieth three things.  

1. The chiefest and most principal point in a discourse. 
What a Sum is.   
2. The main scope of a discourse, whereunto all the particulars thereof tend, 〈◊〉 whereat they aim.  
3. A brief compendium and abridgement of a large discourse: a brief co●… together of many particulars in one sum.   
In all these three respects the word may here fitly be used: for neither of 〈◊〉 cross the other: but all agree with the matter following. For that which 〈◊〉 Apostle compriseth under this sum, which he accounts a most principal point, and which as a mark he mainly aimeth at, and is here in few words comprised, 〈◊〉 〈◊〉, Christ the Priest of the New Testament is a spiritual, celestial Highpriest. He is 
Christian heavenly Priest.  not as the Priests under the Law, external, terrestrial, occupied about outward ●…nall rites, exercising and ending his function on earth: but a Priest of a better Covenant, exercising his function in heaven.  

1. This is the sum and substance of that long discourse which the Apostle in 〈◊〉 former Chapter insisted upon and confirmed by many arguments.  
2. This is that main scope and mark at which he aimed throughout his whole discourse.  
3. This is the chiefest point which above all he would have the Hebrews to obs●…rve.   
Q●…t. How can Christ's Priesthood be accounted spiritual and celestial, when 
How Christ was a spiritual and celestial Priest.  〈◊〉 sacrifice was the body and blood of a man, and he suffered on earth.  
Answ.  

1. Though he were a true man, yet he was not man alone. He was God-man. He offered himself up by his eternal Spirit. Thus was his sacrifice spiritual. 
Heb. 9 14.  The spiritual virtue and efficacy that it had came from thence.  
2. Though Christ began to execute his Priestly function on earth. (For the works of services and sufferings which belonged thereunto, must be done on earth.) Yet after that, he ascended into heaven, there to continue his intercession, which is also a principal part of his Priesthood.   
By the way, take notice of this main point, that we may rightly conceive Christ's Priesthood, steadfastly believe on it, and every way rightly esteem and use it: so shall we partake of the virtue and comfort thereof.  
These words 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the things which we have spoken, have apparent reference to 
Transitions useful.  〈◊〉 which he had in the former Chapter delivered about the excellency of Christ's Priesthood: so as this first clause is a transition betwixt Chapter and Chapter: which the Apostle the rather useth.  

1. To ro●…se up their attentions: lest by the former long discourse they should be o●…-wearied.  
2. To keep them from a loss: from forgetting that which he had before insisted upon. Much matter oft confounds men: such a transition revives them.  
3. To move them to give the more diligent heed to a matter that was of so much moment.   
Teachers and instructers of others may hereby learn to point out the main point that they intent. Let us hear the conclusion of the whole matter, saith the wise man, Eccl. 12 13. These are the Commandments which the Lord our God commanded to 〈◊〉 you, saith Moses, Deut. 6. 1. Our Lord Christ compriseth the whole Law under these two clauses, Thou shalt love the Lord thy God with all thine heart, etc. Thou shalt 〈◊〉 thy neighbour as thyself, Matt. 22. 37, 39 The Apostle compriseth all under this one word, love, Rom. 13. 8.  
By such sums men's minds are held more attentive: and brought better to discern the force of every reason or argument. A good Archer in having his eye upon the mark, while he is drawing the arrow, will shoot the nearer to the mark. Thus hearers by understanding the main scope of that that is taught them, will be kept from roving and wandering in their minds: and better discern that doctrine which is taught them.  
There are many that only mark words and sentences that are taught them, without heeding that scope and main sum whereat the preacher aimeth. Thus mistake many times arise: and a great part of that profit which they might reap by that which is taught them, is lost.  
The sum here intended is in general thus expressed, we have such an Highpriest. This hath reference to jesus mentioned, Chap. 6. v. 20. and 7. 22. So as here it is taken for granted, that jesus is a Priest and an Highpriest, See Chap. 2. v. 17. §. 172, 173, 174, 175.  
How we are said to have this Highpriest is showed, Chap. 4. v. 14. §. 83. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The word translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such an one, is here so used, as it was Chap. 7. v. 26. §. 108.  
In particular the said sum, is thus exemplified, who is set on the right hand, etc.  
The verb translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is set, is the very same that is used, Chap. 1. v. 3. and Chap. 10. v. 12. in both which places it is used actively, and translated, he sat. For the Father said to him, sit, (Psal. 110. 1.) and he sat.  
Of this act of sitting: of this kind of dignity, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  on the right hand: of this amplification thereof, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the throne of the Majesty: and of this particular place, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the heavens. See Chap. 1. v. 3. §. 31, 32, 33, 34, 35.  
This high transcendent description of the place where our Highpriest exerciseth his function, doth much commend his person and his office, and showeth what just cause there is, to have the one and the other in high account, and confidently to expect whatsoever may be expected from such a Priest, such a Priesthood.   

§. 3. Of Christ a Minister.  Heb. 8. 2. A Minister of the Sanctuary, and of the true Tabernacle, which 〈◊〉 Lord pitched and not man. 
IN the former verse the Apostle sets out the excellency of Christ's Priesthood ●…ply and plainly, by the supereminency of the place where he continueth to ●…cise it. Now that he may more distinctly manifest, that therein Christ's Priesthood far surpassed the levitical, he doth in this verse further insist on the same poin●… 〈◊〉 metaphorically; his Metaphors being taken from the places where those Priests ●…ercised their function. The first is thus expressed, A Minister of the Sanctuan.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Minister, is the same that was used, Chap. 1. ●…. 7. §. 79. where it was showed, that according to the notation of the word, it 〈◊〉 out one that is employed about public services. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word whe●… to this Greek one answereth, is applied to Priests, who are styled Ministers f●… 〈◊〉 house of God, Ezr. 8. 17. and Ministers of the Altar, Joel. 1. 13. and Ministers of 〈◊〉 Lord, Joel, 2. 17. It is here spoken of Christ: so as Christ was a Minister of those things which belonged to his place. There is another 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of Christ's being a preacher See Chap. 2. v. 3. Sect. 22.  Greek word which signifieth in general the same thing, and in our English translated, Minister, attri●… to Christ, Rom. 15. 8. He is expressly called God's servant, Isai. 42. 2. He took 〈◊〉 〈◊〉 the form of a Servant, Philip. 2. 7. and thus he saith of himself, the Son of 〈◊〉 〈◊〉 to minister.  
The work which he undertook required matters of service and suffering. Therefore 
Why Christ was a Minister.  rather than that work should not be done, he would become a Minister to do it.  
Object. That which is here spoken of Christ is a matter of dignity and authority. He is here set on a throne of Majesty, and that in heaven. Is he there a Minister▪  
Answ.  

1. This title may be here given him in reference to his whole work 〈◊〉 the beginning to the end: and because while he began it on earth, he was property a Minister, the same title is still continued.  
2. This title is here given unto him, in reference to the Priests under the Law▪ that as they were Ministers of that Sanctuary which belonged to them: so Christ of that which belongeth to him.  
3. The title Minister hath reference to the work done: which if it tend to the good of others is counted and called a service; not in reference to any subject●… or inferiority of the person that doth it, but merely in reference to the good of others to whom thereby service is done: thus the highest in a Kingdom 〈◊〉 styled ●… Minister (Rom. 13. 4.) and that, as the Apostle saith, for good, even the good of others. Of different kinds of service. See Domest. Dut. on Eph. 5. 21. §.   
Our Lord Christ doth in this very thing set himself forth as a pattern u●…to 〈◊〉▪ For when he had showed himself a Minister, by doing a work of service to his Dis●…ples in washing their feet, he maketh this application, Ye call me Master and L●…: and ye say well: for so I am. If I then your Lord and Master have washed your 〈◊〉, 〈◊〉 also aught to wash one another's feet. For I have given you an example, that you 〈◊〉 〈◊〉 〈◊〉 I have done to you, Joh. 13. 13, 14, 15. This pattern of Christ showeth, that ●…o m●… ought to think himself too great to be a Minister, specially for doing good to o●…▪ The glorious Angels are ministering Spirits sent forth to minister for them w●… 〈◊〉 〈◊〉 ●…eires of Salvation, Heb. 1. 14. Magistrates, Ministers, Masters, Parents, all of 〈◊〉 sorts apply this.   

§. 4. Of Christ a Minister of the Sanctuary.  
THe first particular place whereof Christ is here said to be a Minister, is in English thus expressed, the Sanctuary, or word for word, holies. Of ●…he notation and meaning of this word, holy, See Chap. 3. v. 1. §. 5.  
The Greek word is ambiguous. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is of the genitive case in the plural number, which compriseth all genders under one termination. 
* No●…lli▪ 〈◊〉 Sanct●…rum ita intelligunt, ut hominos faciat sanctior●…s. Theophilact. in loc. quod sanctis ministratus misericordiae multae est, & amorts magni, quem nobis impendit. Chrys. Ambr. Lyra. Dlonies.  Hereupon some 〈◊〉 it in the Masculine gender, and apply it to persons, and thus expound it, a Minister 〈◊〉 the Saints: because Christ as a Priest presenteth their persons and prayers to God, ●…keth intercession for them.  
Others take it in the neuter gender: and apply it to holy things: namely, to those heavenly and holy gifts, which Christ dispenseth to the Saints.  
But this word is in this Epistle frequently attributed to the place where holy 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  things were administered. I find it eight several times thus used, as here, and Chap. 9 v. 2, 3, 8, 12, 24, 25. and Chap. 13. 11. In like manner another word of the plural number, and neuter gender is put for heaven. We translate it heavenly places, Eph. 1. 20. and 2. 6. and 3. 10.  
The word thus taken for a place is fitly translated Sanctuary. This is the title given to that place under the Law, where holy Priests administered holy things, Exod. 15. 8.  
It is here metaphorically used, and put for heaven; whereof the Sanctuary of the 
What Sanctury here meant.  Jews was a type. Of it the Apostle ●…us saith, It was a figure for the time then prese●…t. And, Christ by his own blood entered in once into the holy place, Heb. 9 9, 12. The word that is here, is there also used: whereby we see that heaven is metaphorically set forth thereby.  
How Christ our Priest is in heaven, was showed, Chap. 4. v. 14. §. 84.  
Here we will consider, how he is said to be a Minister of this Sanctuary. Sanctuary i●… sometimes indefinitely put for all those holy places wherein any of the Priests did any of their holy services, as Chap. 9 v. 1, 2.  
Sometimes again it is more restrictively used, for that most holy place, wherein●…o 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Highpriest only went once a year, and this for distinction sake is called 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 9 3.  the ●…ly of holiest. Our English translates it, The Holiest of all. The doubled phrase, ●…ly of holies is an 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum Sanctorum. Exo. 26. 33.  Hebraisme. I take the word Sanctuary here, in this restrictive sense, for the most holy place, into which Christ entered after he had offered up his sacrifice, even into heaven.  
Christ then is such a Minister of this Sanctuary, as the Highpriest was, a Minister of the most holy place; and that in these particulars especially.  


1. The Priesthood was anointed, Exod. 30. 30. This ointment ran down from 
Highpriest and Christ resembled.  his head, to the skirts of his garments, Psal. 133. 2. This was an outward sign of his calling and gifts.  
Thus Christ was anointed, Psal. 45. 7. The Greek name Christ, and Hebrew, Messiah, imply as much. He was called, Heb. 5. 5. and gifted for his work, job. 3. 34. And of his fullness we all receive grace for grace, Joh. 1. 16.   

2. The Highpriest was arrayed with rich and glorious apparel, which is described, Exod. Chap. 28.  
Thus was Christ arrayed with immortality, incorruption, purity, majesty and all manner of glory fit for his place.   

3. Among other things wrought by the art of man; the Highpriest had in his breastplate two things called 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis, lux. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luces. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integritas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integritates Vrim & Thummin signa erant quibus responsum divinum dignoscebatur. Num. 27. 21. 1 Sam. 28. 6. Ezr. 2. 63.  Vrim and Thummim: which according to the notation of the words, signify light and integrity, Exod. 28. 30. what kind of things they were, is not expressed.  
By reason of their notation, they are applied by divines to that light of knowledge, and integrity of life which is required of Ministers.  
Christ the true Highpriest, hath all the treasurers of wisdom and knowledge in him, Col. 3. 2. His purity is set out to the full, Heb. 7. 26.   

4. The Highpriest carried before him on his breastplate the names of the twelve tribes of Israel, Exod. 28. 9, 10.  
Christ hath the names of the whole Church in continual remembrance: and presenteth them to his Father, to be graciously accepted by him.   

5. On the High-Priests Mitre in a plate of Gold was engraven, Holiness to the Lord, Exod. 28. 36. Two reasons are rendered hereof. One that he might bear (and so take away) the imperfections of their best works. The other that he might make the people acceptable to God.  
In Christ were truly and properly accomplished those things which were only typified in and by the High-P●…iest.   
6. There were Bells of Gold on the skirts of the High-Priests Ephod: which with 〈◊〉 least motion of his body sounded.   
Christ by his intercession maketh a continual pleasing sound in the 〈◊〉 〈◊〉 God.  
In these and other like respects may Christ be said to be a Minister of the ●…ry.  
All this is the more to incite us to take Christ for our Highpriest and so to 〈◊〉 him: and that by offering up our prayers and praises in him, and to expect acc●…ptation from the Father through him.   

§. 5. Of the Tabernacle typifying Christ's body.  
THe other particular place whereof Christ is said to be a Minister, is thus exp●…sed, The true Tabernacle, etc. Herein the Apostle hath reference to that ●…cle 
What Tabernacle here meant.  which Moses was commanded to make, Exod. 26. 1. etc. There it is largely described. This tabernacle is that which is called the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first tabernacle, Heb. 9 2. This was the place of God's worship till the Temple was built. Then it was ca●… into the Temple and there laid up, 1 Kings 8. 4.  
It is called 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Tabernacle because it was made as a tent of such materials; 〈◊〉 after such a manner, as after it was set up might be taken down again, and 〈◊〉 without prejudice thereunto. It is differenced from an house made of stone, 〈◊〉, timber, or other like substantial materials, which is set upon a foundation and ●…maineth firm and stable, 2 Cor. 5. 1.  
In this did the Priests offer incense, and did sundry other services.  
Great question there is about the meaning of the word here. Some ta●… 〈◊〉 same thing here to be meant that was before by sanctuary; namely, heaven. T●…y say that heaven answereth to all the places which were used by the Priests under 〈◊〉 Law.  
But questionless the Apostle doth intend two distinct things by these two 〈◊〉 places.  
Others therefore do apply this to the body of Christ: and that upon these gro●…▪ 
The Tabernacle a type of Christ's body.   

1. These two metaphors, Sanctuary, Tabernacle are thus better distinguished 〈◊〉 from the other.  
2. By this interpretation, the ground of the Apostles inference in the 〈◊〉 verse concerning Priests sacrifices, is better cleared. For this Tabernacle being put for Christ's body, it showeth what was the sacrifice which Christ offered up: even his ●…dy. If the sacrifice be not employed under this word, to what shall it be applied▪  
3. The body of man is in other places set down by this metaphor of a Taber●…, 2 Cor. 5. 1. 2 Pet. 1. 13.  
4. These two metaphors, Sanctuary, and Tabernacle are elsewhere put for heaven, and the body of Christ. Note especially for this purpose, Chap. 9 v. 11, 12. and withal mark the correspondency betwixt these two places. 

1. In both places both metaphors are expressed in the same words.  
2. The Tabernacle is here said to be true: there to be a greater and 〈◊〉 perfect. All in opposition to the typical and earthly tabernacle in ●…he Law.  
3. Here this Tabernacle is said to be pitched not by man: There not to be made with hands.  
4. Here Christ's body is employed to be the sacrifice of this Tabernacle. 〈◊〉 his own blood.    
5. The body of Christ is set out in other places, by other metaphors like to 〈◊〉 of a Tabernacle; As, by the Temple, John 2. 19 and by a way, Heb. 10. 20.  
6. As the Sanctuary was a type of heaven, so the Tabernacle was a type of Chri●… body. That this may more evidently appear, I will endeavour to set out the correspondency betwixt that Tabernacle and the body of Christ.   


1. God sanctified the Tabernacle as a place to dwell in, Exod. 29. 44, 45. 〈◊〉 Christ dwelleth all the fullness of the Godhead bodily, Col. 2. 9  
This phrase the word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dwelled among us, (Joh. 1. 14.) in the Greek, ●…eth to allude to the Tabernacle here meant: for it hath a notation from the word Tabernacle, and is thence derived.   
2. God's glory was most conspicuously manifested in the Tabernacle. The glory of the Lord filled the Tabernacle, Exod. 40. 34. But never was any place so filled with the glory of God as the body of Christ. The word was made flesh, and dwelled among us; and we beheld his glory, the glory as of the only begotten of the father, Joh. 1. 14.  
3. In the Tabernacle, sacrifices, oblations, and incense were offered up, and all holy services performed. So Christ in his body offered up his own sacrifice, his prayers and all his holy services, Heb. 5. 7. and 10. 5.  
4. To the Tabernacle, the people brought all their offerings, Leu. 1. 3. So must we bring all ours to Christ, Heb. 13. 15.  
5. The Tabernacle sanctifieth all in it, Mat. 23. 17. so whatsoever is offered up in Christ, or from him conveyed to us is sanctified.  
6. As the Priests did tread upon the sanctuary, so did Christ upon his body by his many sufferings.  
7. The Highpriest entered through the Tabernacle into the most holy place, Exod. 26. 33. So Christ by his body into heaven, Heb. 9 11.   
What use the Jews did make of their Tabernacle, we must make of Christ's body. As when they were near the Tabernacle, they performed all their divine services therein: so when they were far absent, they would turn their faces to it in pouring out their supplications, Dan. 6. 10. so must we, now Christ is in heaven, look up to him. He is the beloved Son of God in whom he is well pleased, Mat. 3. 17. There is no other way to be accepted of God.   

§. 6. Of Christ the true Tabernacle which the Lord pitched and not man.  
CHrists body is here styled the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ True opposed to typical.  true Tabernacle: not in opposition to that which is false or feigned: but to that which is typical and ceremonial. Thus the law and truth are opposed, joh. 1. 17. as the shadow and the substance. Thus the Father is said to seek such worshippers as shall worship him in truth, John 4. 23. Christ's body then is that Tabernacle which was shadowed at by the Jewish Tabernacle. It is that Tabernacle wherein, and whereby we and all our services are sanctified and made acceptable to God. From this that Christ said, he came to do Gods will, this inference is made, by this will we are sanctified, through offering of the body of jesus, Heb. 10. 7, 10.  
This shows the prehemenency of the Christian Church above the Jewish Church. We have the truth of their types: the substance of their shadow. Should not we have this truth in higher account than the●… had the type? and should not we be more careful to make a right use of this true Tabernacle. The zeal of the Jews about their Tabernacle will be witness against our light esteem of the true Tabernacle.  
Yet further to commend this Tabernacle unto us, the immediate answer thereof is set down both affirmatively and negatively.  
Affirmatively thus, which the Lord pitched. This word pitched in Greek signifieth 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fixit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. compingo  to set a thing fast. A Tabernacle being made of linen cloth, and stretched out with cords, was by pegs fast fixed in the ground. This doth our English comprise under this word pitch. Here both making and setting up of this Tabernacle is intended.  
This negative phrase, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not man, is added to show a difference betwixt this Tabernacle and the Tabernacle under the Law, which was made by the hands, and art of man, Exod. 36. 1. etc.  
The affirmative and negative phrases (which the Lord pitched and not man) being applied to Christ's body, have reference to his conception: which was not as the conception of others, by any act of man: but wondrously above the course of nature: he was conceived by the Holy-Ghost, Matth. 1. 10. When the Virgin Mary upon 
Christ's conception.  the first message of conceiving in her womb, and bringing forth this Son, said, how shall this be, seeing I know not a man? this answer was returned by an Angel, The Holy Ghost shall come upon the●…, and the power of the highest shall over shadow th●…e, Luk. 1. 31, 3, 35.  
This negative clause, and not man, is added by way of illustration and any ●…tion: implying that this true Tabernacle was a work above humane strain: and 〈◊〉 that which God doth immediately by himself, is far more excellent than that which is done by the ministry of man, Psal. 8. 3. and 19 1. 2 Cor. 5. 1. Heb. 9 11.  
This immediate author and maker of Christ's body, set down affirmatively and negatively, manifesteth a great difference betwixt the typical Tabernacle and 〈◊〉 true one: even as great as betwixt the immediate workmanship of God, and of 〈◊〉 yea, as great as betwixt God himself and man.  
This doth much amplify all the forementioned duties about this true Tabernacle.  
See more hereof Chap. 9 v. 24. §. 121.   

§. 7. Of the resolution and observations of Heb. 8. 1, 2.  Heb. 8. 1, 2. Vers. 1. Now of the things which we have spoken, this is the Sum: We have 〈◊〉 〈◊〉 Highpriest, who is set on the right hand of the throne of the Maj●… 〈◊〉 the heavens. Vers. 2. A Minister of the Sanctuary, and of the true Tabernacle, which the 〈◊〉 pitched and not man. 
THese two verses set out the places where Christ exercised his Priesthood. 〈◊〉 about two things are observable,  

1. The circumstances.  
2. The substance.   
The circumstances are two.  

1. A transition, in these words, The things which we have spoken.  
2. The sum of all, Now this is the sum.   
The substance is set out two ways, 1. Simply. 2. Typically.  
In the simple consideration two points are noted,  

1. Christ's office.  
2. The place where Christ exercised it.   
Christ's office is,  

1. Expressed in this title Highpriest.  
2. Amplified two ways.   

1. By our right unto it, in this word, we have.  
2. By his excellency, in this relative, such.   
The place where he exerciseth his function is,  

1. Described.  
2. Named.   
The place is described,  

1. By Christ's abode there, who is set.  
2. By the dignity there conferred on him. This is set out two ways, under 〈◊〉 metaphors.   

1. On the right hand, namely of God.  
2. Of the throne. This is amplified by the supreme Sovereignty of him that 〈◊〉 thereon, in this word Majesty.   
The name of the place is thus expressed, in the heavens.  
Vers. 2. In the typical consideration two like points are set forth.  

1. Christ's office, a Minister.  
2. The places whereof he is a Minister. These are two, 

1. The Sanctuary.  
2. The Tabernacle.     
This latter is amplified,  

1. By the kind thereof, true.  
2. By the author, who is set down.   

1. Affirmatively, which the Lord pitched.  
2. Negatively, and not man.   

Doctrines.  
Vers. 1. I. Transitions are useful. The mention of things spoken 〈◊〉 a ●…tion. See §. 2.  
II. It is useful to give the Sum of a discourse. So doth the Apostle here. See ●…. 2.  
III. Christ is an Highpriest. So is he here called. See §. 2.  
IV. Christ is a spiritual and heavenly Highpriest. This is the main sum of these two verses. See §. 2.  
V. Christ is such an Highpriest as no●… ever was, or can be like him. This word, S●…, intends as much. See Chap. 7. v. 26. §. 108.  
VI Christ remains our Priest before God. This act, is set, in reference to the place here set down, giveth proof hereof. See Chap. 1. v. 3. §. 31.  
VII. Christ as our Priest is inferior to the Father.  
VIII. Christ as our Priest is advanced above all creatures. These two last Doctrines are couched under this phrase, at the right hand. See Chap. 1. v. 3. §. 33.  
IX. Christ as our Priest is a King. He is set on a throne. See Chap. 1. v. 3▪ §. 32.  
X, God is a supreme Sovereign. God is comprised under this title, The Majesty, which implieth supreme Sovereignty. See Chap. 1. v. 3. §. 32.  
XI. The highest heaven is the place where Christ exerciseth his Priesthood. See Chap. 4. v. 14. §. 84.  
Vers. 2. XII. Christ is a Minister. Thus much is here plainly affirmed. See §. 3.  
XIII. The most holy place typified heaven. That was it which is here called Sanctuary, which was a type of heaven. See §. 3.  
XIV. Christ is a Minister of heavenly things. He is a Minister of the true and heavenly Sanctuary, wherein all things are spiritual and heavenly. See §. 4.  
XV. The jews Tabernacle was a type of Christ's body. Thereupon Christ's body is styled the true Tabernacle. See §. 5.  
XVI. Christ's humane nature was the immediate work of God. This phrase, which the Lord pitched, hath reference to Christ's body. See §. 6.  
XVII. God's workmanship is far more excellent than man's. To demonstrate thu●… much, this negative is added, and not man. See §. 6.    

§. 8. Of the meaning of the former part of the third verse.  Vers. 3. For every Highpriest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. 
THis causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For, showeth that this verse is added as a reason of that which goth before. The main and general point was, that Christ is a Minister of the Sanctuary and true Tabernacle: whereby is intended that Christ did such things as belonged to that Sanctuary and Tabernacle. Among other things this was an especial one, to offer a sacrifice. This he here proveth, from the general to a particular. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Every Highpriest is ordained to offer up gifts and sacrifices. Therefore Christ the great Highpriest was also ordained to that end.  
Quest. What sacrifice is mentioned in the former verses: For this proof seemeth to intend a sacrifice that Christ should offer up.  
Answ.  

1. This phrase Minister of the Sanctuary and Tabernacle, intendeth a sacrifice. 
The sacrifice which Christ offered up.  For it was one part of the ministry of the Tabernacle, to offer sacrifices.  
2. The Tabernacle was a type of Christ's body: so as to be a Minister of the Tabernacle was in the truth to offer up his body. And it is expressly said, that he offered up himself, Chap. 7. v. 27.   
Object. The Tabernacle was the place where sacrifices were offered up. How then can it be p●…t for the sacrifice itself.  
Answ. The same metaphor may in divers respects be applied to divers things: and the same truth and substance may be set out by divers types, rites and figures. Though shadows, types, rites and figures were divers things, one different from another: yet one and the same truth may answer to them all, namely, in divers and different respects. Thus one and the same Christ is the sacrifice: the Altar and the Priest. The sacrifice as man, who was offered up: the Altar, as God, who sanctified the sacrifice: the Priest, as God-man, who offered the one upon the other. One and the same Christ was also the truth and substance of the Ark, the mercy-seat, the Incense, the Shewbread, the Tables, the Lights and of other types used under the Law. The same Christ was also the truth and substance of Noah's Ark, of the cloo●… that covered the Israelites in the wilderness, of the Pillar of fire, of Mannath●… 〈◊〉 from heaven, of the water that came out of the Rock, and of other like types. So also he was the truth and substance both of the Tabernacle, as it was a place 〈◊〉 sacrifice●…, and also of the sacrifices therein. In what respects the Tabernacle ●…ed Christ's body, is showed, showed. 5. That Christ's body was a sacrifice is evident by 〈◊〉 phrase, We are sanctified through the offering of the body of jesus, Heb. 20. 10.  
The several branches of the first part of this third verse have been hand●… before. Of Christ an Highpriest, see Chap. 2. v. 17. §. 172. etc. Of ordaining 〈◊〉 Highpriest, see Chap. 5. v. 1. §. 3. Where the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  very word of this Text 〈◊〉 used  
Of the difference betwixt 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gifts and sacrifices, see Chap. 5. v. 1. §. 7.  
Of 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  offering gifts and sacrifice, see Chap. 5. v. 1. §. 6.  
A special point here intended is, that Christ did that for which he was ordained. The force of the Apostles argument resteth hereon: because every High-Pri●… 
Christ did what he was appointed.  is ordained to offer sacrifices, the Apostle inferreth from thence, that Christ did offer a sacrifice. He taketh it therefore for granted, as a point not to be denied, the Christ did that to which he was ordained. Herein he showed himself faithful 〈◊〉 him that appointed him. See Chap. 3. v. 2. §. 32. and Chap. 7. v. 13. §. 73.   

§. 9 Of the meaning of the latter part of the third verse.  
FRom this general proposition, Every Highpriest is to offer sacrifice, the Apostle inferreth this consequence, It is of necessity that Christ have somewhat to offer. He here taketh that for granted, which he had before proved, that Christ was an Highpriest: thereupon he inferreth, that he must do what every Highpriest is ordained to do.  
Of this consequence see the former §. where is showed what sacrifice Christ offered up, even his own body.  
This illative conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wherefore, implieth a consequence. Hereof see Chap. 2. v. 17. §. 166.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Apostle enforceth his consequence by a necessity thus, It is of necessity.  
Necessity and impossibility are contrary each to other.  
That properly is necessary, that ever was as it is, and cannot be otherwise. For, 
What necessary is.  example, It is necessary that God be one: and it is necessary, that the one God be distinguished into three persons. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
One the other side, that is impossible, which never was, is, or can be. See Chap 6. §. 38.  
In common use things are said to be necessary, upon a supposition of some 〈◊〉 
Ari●…t. Post. 1.  thing. Thus upon supposition of that course which God had set down for reje●… 
Non Necessarium absolutè potest dici necessarium ex suppositione. Tho. Aquin. Part. 1. Q. ●…19. dit. 2. Conclus.  the Jews, namely, their rejecting of the Gospel first, it was necessary that the word of God should be first spoken to them, Act. 13. 46. For how could they reject that which was not offered and tendered unto them. Thus also upon ●…tion, that there are sundry good uses of good works, the Apostle saith, 〈◊〉 〈◊〉 learn to maintain good works for necessary uses, Tit. 3. 14. Thus here upon supposition of that order which God in wisdom had set down for our redemption▪ ●…ly by a ransom: and upon supposition of Christ's undertaking so to redeem m●…, 〈◊〉 thereupon to be a high-Priest, it was necessary that he should have somewhat to 〈◊〉.  
This necessity resting upon that which Christ voluntarily undertook, she●…▪ that he bound himself to offer himself for our sins. Of Christ's binding himself for our good, see Chap. 2. v. 17. §. 166.  
Of the Greek pronoun translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  this man, See Chap. 7. v. 4. §. 31.  
This word somewhat, implieth somewhat else than what other Priest's 〈◊〉 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  up.  
What that somewhat is which Christ must have to offer; namely, himself, his 〈◊〉 body, is showed in the former section.  
Of this word to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  offer. See Chap. 5. v. 1. §. 6.   

§. 10. Of Christ's not being a Priest on earth.  Heb. 8. 4. For if be were on earth, he should not be a Priest, seeing there are Priests that offer gifts according to the Law. 
AS in the former verse, the Apostle proved that Christ offered up a sacrifice, and that of another kind than the legal Priest did: so here in this verse, he prov●… that he had another place to exercise his Priesthood in, than the legal Priest's 〈◊〉.  
Here also is prefixed the causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ exerciseth his Priesthood in heaven.  for; which declareth this verse to be a reason of that which goes before. Now this hath reference to the first verse, where that high place wherein Christ exerciseth his Priesthood is described and manifested to be heaven.  
The Apostles argument is drawn from a distribution of two places, which only are 〈◊〉 for executing a Priesthood, which are heaven and earth. The full force of the Apostles argument, may be manifested by a disjunctive syllogism, thus,  
Christ's Priesthood must be exercised in heaven or on earth.  
On earth it could not be. Therefore it must be in heaven.  
This argument taketh it for granted, that Christ was an high-Priest.  
The assumption, that Christ exercised not his Priesthood on earth, is proved in this verse. Upon that proof it necessarily followeth, that heaven must be the place of Christ's exercising his Priesthood.  
Object. Christ did offer himself up a sacrifice here on earth: but that was a principal 
Object. Christ died on earth.  part of exercising his Priesthood.  
Answ.  

1. The Apostle here speaketh of the full execution of his whole Priesthood. 
Answ. Christ's death wos but one part of his Priesthood.  Thereunto belonged his continual intercession, as well as the oblation of himself: now that intercession must be made in heaven at God's right hand. This was typified under the Law: for it was not sufficient for the high-Priest to offer sacrifice in the Tabernacle: but he must also enter into the most holy place▪ there to appear before the mercy-seat: Christ was the true high-Priest, who must in truth do, what the other in type did. Had Christ done no more than he did on earth, he had not been a full, and complete high-Priest, but only in part.  
2. Though the external act of Christ's offering up his body on the Cross were on 
2. The efficacy of Christ●… death was from heaven.  earths, yet the internal, spiritual, and eternal vigour thereof was from above, even from heaven. The shedding of Christ's blood on earth was to man's eye, but as the shedding of another man's blood: The explation of sin wrought thereby was a divine and heavenly work: the work of his divine and heavenly Spirit. Through the eternal Spirit he offered himself, Heb. 9 14.   
Christ was on earth but a short time, (Heb. 5. 7.) In heaven he is for ever. He came to earth that he might shed his blood for a sacrifice, which in heaven he could not have done: and on earth he shed his blood, that thereby he might enter into heaven, Heb. 9 12. and so make a passage for us. To conclude this point, though Christ's Priesthood was in an external act begun on earth, yet the continuation, consummation, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  full accomplishment of all, is in heaven, and thereupon the Apostles position is true and sound, If he were on earth, he should not be a Friest.  
The things which appertain to Christ's Priesthood, for which he was ordained, 
Why Christ was not a Priest on earth.  are heavenly, such as on earth could not be accomplished; as to appear before the throne of the divine Majesty, to present the persons, and services of the elect to his Father, and to prepare places for them in heaven.  
This affords a clear demonstration against the supposed Popish Priesthood: for 
Against the popish Priesthood.  the Apostles argument lieth directly against them. If they be on earth, they are no Priests; but on earth they are, from earth they arise, on earth they continue, to earth they do return: and by their own confession, they are no Priests longer than they are on earth, therefore by the Apostles conclusion, they are no Priests at all. The reason which the Apostle renders in the latter part of this verse, makes strongly against them, for all true Priests on earth must offer gifts according to the Law, b●…t Popish Priests cannot say, that they have gifts to offer according to the Law.  
This is the rather to be noted, because they much brag of their Priesthood: and make it such a note of the true Church, as they deny our Church to be a true Church because it hath not a Priesthood on earth. For us it is sufficient that we have a Priest in heaven. As for their Priests, they are here by the Apostle so proved to be no Priests, as they shall never be able to answer his argument. 
Look to heaven for good from Christ's Priesthood.   
For our parts let not us be like those who seek the living among the dead: let us not seek for the benefit of Christ's Priesthood here on earth, let the eye of our faith pierce into heaven; and there behold our Priest at God's right hand: and there seek for the benefit of his intercession: and seek to enter into heaven where Christ is, and where he hath prepared a place for us.   

§. 11. Of the different places of Christ's and the legal Priesthood.  
THe Apostle in the latter part of the fourth verse proveth his assertion, that Christ is no Priest on earth: because he hath not that warrant for a Priesthood on earth, which they who were Priests on earth, had, in these words, Seeing that there are Priests that offer gifts according to the Law.  
By Priests he here meaneth Aaron and his posterity, who were the only true lawful Priests, to continue one after another on earth.  
Under gifts synecdochically are comprised all manner of sacrifices and all things else that were to be offered up by legal Priests. See Chap. 5. v. 1. §. 7.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By Law he meaneth that ceremonial Law which appointed who should be Priests, and what they should do. See Chap, 7. v. 16. §. 80.  
There was no other Law that was ever given by God concerning Priests on earth: therefore the Apostles argument is sound and pertinent. His argument may be thus framed.  

Priests on earth must offer gifts according to the Law:  
But Christ is not a Priest that offereth gifts according to the Law.  
Therefore Christ is not a Priest on earth.   
The manner of bringing in this argument (thus, Seeing that there are Priests, etc. or word for word, there being Priests, etc.) showeth, that Christ's Priesthood and the legal Priesthood cannot stand together: they cannot be both in one place. They are not granted upon the same Law: they have not the same offerings: they are not of the same order. Christ was the truth and substance: the others but types and shadows.  
It is therefore a most incongruous thing to make a mixture of the rites of the 
Legal rites may not be mixed with evangelical truths.  Law, with the truths of the Gospel. There were divers in the Apostles time that ●…uch troubled the Church herewith. The first Christian Council made an expr●…sse Canon against them, Acts 15. 24. etc.  
The Apostle is very zealous against such, Gal. 5. 2, 4, 12. Yet is this dangerous and pernicious error revived in our days.  
The main opposition betwixt Christ's and the legal Priesthood being about the place; one in heaven, the other on earth▪ giveth us to understand, that there is a great difference betwixt Christ's Priesthood, and the▪ Priesthood under the Law, as betwixt heaven and earth. For the Priest hood is to be esteemed according to the place where it is exercised.  
The different ends of both, do demonstrate as much. The ends of Christ's Priesthood are spiritual and heavenly happiness: as to purge away ●…inne: to reconcile us to God, and to bring us to heavenly happiness. The ends of their Priesthood were external and legal: as to take away legal uncleanness, to admit them to the sanctuary, to m●…ke their sacrifices accepted. They were indeed types of the things that Christ did: but they themselves neither did, nor could effect what they tipi●…yed.  
This discovereth their folly, who so dote on external rites, as they neglect thereby spiritual truth. They do herein prefer earth before heaven. This not only the Jews do, but also Papists whose whole worship consisteth in external, carnal, earthly rites, which are either Jewish or worse: Hereof see more, Chap. 7. v. 16. §. 82.  
The 〈◊〉 which the Apostle maketh of gifts that the legal Priests offered according to the Law, intimateth that Christ had no such gifts appointed by any Law 〈◊〉 him to offer. So as there was nothing for him to offer, but himself: whereof see Chap. 1. v. 3. §. 29.   

§. 12. Of Priests serving to an example and shadow.  Heb. 8. 5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the Tabernacle. For see (saith he) that thou make all things according to the pattern showed to thee in the mount. 
TH●… Apostle in this verse proceedeth yet further to prove that Christ was not such ●… Priest as the legal Priests were. The argument which here he us●…th, putteth 〈◊〉 〈◊〉 a difference betwixt them, as hath been put. The difference is as great as 〈◊〉 the substance and shadow, th●… truth and type. For of the legal Priests he 〈◊〉, 〈◊〉 serve unto the example and shadow of heavenly things: but under those hea●… things he meaneth Christ himself, and such things as appertain unto him who 〈◊〉 the substance of the aforesaid shadow.  
This relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who, hath reference to those who are described in the latter part 〈◊〉 〈◊〉 former verse, styled Priests that offer gifts according to the Law. These were 〈◊〉 Priests.  
The greek verb translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  serve, is in the New Testament always used to set 〈◊〉 divine and religious service. It is sometimes translated to worship, as Acts 24. 14 Phil. 3. 3. Heb. 10. 2. It is applied to the act of Idolaters in serving their Idols, 〈◊〉 〈◊〉 7. 42. Rom. 1. 25. But that is by reason of the esteem which Idolaters 〈◊〉 of that service which they performed to Idols. They esteemed it to be a di●… and religious service.  
According to the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…omponitur e●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particul●… extensiva & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremo  composition of the word, it signifieth to serve with fear 〈◊〉 〈◊〉. Thus it implieth an awful respect to him who is served. To ex●… this sense of the word, the Apostle addeth thereto the qualification, with reve●… and godly ●…ear, Heb. 12. 28.  
There is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Divine service to be performed with fear▪  a noun hence derived, which is translated divine service, Heb. 9 1.  
The verb here used implieth the manner of their ob●…erving the legal ordinances: even with an awful fear, circumspect le●…t they should offend.  
This was their duty, wherein they failed, who otherwise performed those legal services. Hereupon we are exhorted to serve the Lord with ●…ear, and rejoice with 〈◊〉, Psal. 2. 11. On this ground the whole service of God is comprised under this word fear, Psal. 34. 11.  
If they so served unto the shadow, how should we serve to the heavenly things themselves.  
One thing whereunto they served is here translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  example. Of this word see Chap. 4. v. 11. §. 66.  
Example here signifieth such a pattern as was set before them to direct them; and to show what they should do. Hereof see more §. 13.  
The other word, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shadow, properly signifieth a representation of a bodily 〈◊〉: as of a man, Acts 5. 15. and of a tree, Acts 4. 32.  
Because legal ordinances and rites were representations of evangelical, spiritual and celestial truths, they are called shadows here, and Chap. 10. 1. and C●…l. 2. 17. ●…or. 
Resemblance betwixt types and shadows.   

1. Shadows are not substances but mere representations thereof.  
2. Shadows do but darkly represent the substance.  
3. Shadows are external and visible.  
4. Shadows have no substance of themselves: but are mere accidents: what they are, i●… in reference to the body, whereof they are a shadow.  

5. Shadows are fading and transitory.  
Th●…s were the legal types, mere representations and t●…ose dark ones and external, having no substance of themselves, and were all transitory.   
6. A shadow doth fitly and proportionably resemble the body in head, arms, back, legs, and feet: so did God ordain fit types to set out Christ in all things, that were meet then to be known: one thing by one type, another by another.   
By this it appears what kind of service it was, that the Priests under the Law 
The service legal Priests performed.  performed. Even a service about an example and pattern that showed glorious and excellent things: things that made men perfect and happy: but those examples had not those excellent things in themselves: they were but external, obscure, vanishing shadows of them. In this respect their service was answerable to the Law whereon it depended, carnal. See Chap. 7. v. 16. §. 81, 82. and Chap. 4. v. 8. §. 50.   

§. 13. Of the heavenly things shadowed out by types.  
TO prevent a disesteem of the forementioned services, and to show that they had weighty ends and uses, the Apostle sets down that substance, whereof they were an example and shadow, in these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by heavenly things.  heavenly things. Of the emphasis of this compound word, See Chap. 3. v. 1. §. 15.  
Under heavenly things are comprised Christ himself, his natures, offices, actions, sufferings, his coming into the world, living in the world, and going out of the world: his death, burial, resurrection, ascension into heaven, intercession, and all things that he did, undertook, endured, and still continueth to do for man's full redemption and eternal salvation. See Chap. 7. v. 3. §. 25.  
These were the things which God first showed to Moses on the Mount: and then 
Types had their truths. See Chap. 9 115, 117, 122.  appointed a Tabernacle to prefigure his body, and coming into the world: a Candlestick and Lamps, to manifest him to be the light of the world: A Table to show that Christ was the means of that communion which we have with God: great vessels for water, to declare that Christ was the means of washing us from our filth: The most holy place, to show that heaven is the place where Christ appeareth before God for us: the Ark, to show that Christ is the Cabinet wherein are treasured up all Gods precious things: the Mercy seat, to demonstrate Christ to be the means of obtaining all mercy from God: A Priest, to show that Christ is for us in things appertaining to God: Sacrifices, to manifest that Christ is the means of explating our sins: Incense, to show that by Christ our prayers are made acceptable unto God: the Altar, to manifest the divine nature of Christ, whereby his sacrifice, intercession, and all that he offereth up for us, are sanctified and made meritorious, and acceptable for us. Because no one type, or rite, could set forth Christ in all his excellencies, and undertake for us, there were many types ordained, one to set forth one thing, another, another.  
Object. That which was showed to Moses in the mount, is in the latter part of this verse styled a type, in this phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according to the pattern, or type. How then could that which was showed to Moses, be the substance?  
Answ.  

1. The substance might first be showed to him, and then a type or shadow answerable thereunto, and fitly resembling the same.  
2. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word doth not always signify (as the letters sound) a type, which prefigures a thing to come: but also a pattern, (as our English hath here well translated it:) a pattern or ensample, to make, form, or order another thing by it. In this sense is this word o●…t used in the New Testament: thus, ye were 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ensamples (1 Thes. 1. 7.) to make ourselves an (e) ensample (2 Thess. 3. 9) So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised, taken from Painters, or Limmers, who have their patterns before them, and so set their eye upon that pattern, as they draw their picture every way like the pattern.   
If (as many think) the example of things which God commanded Moses to make (Exod. Chap. 25, etc.) were most the heavenly things themselves, than would things earthly, as those examples were, be heavenly. For the Tabernacle, most holy place, Ark, mercy seat, Altar, and other types were all of earthly things and in regard of their matter earthly: but the heavenly things here intended were of another kind, even such as were before mentioned concerning Christ: for the body is of Christ, Col. 2. 17. and by Gods making known to Moses, both Moses, and others by 〈◊〉 instruction, might understand what the legal types prefigured and set forth un●… them.  
Herein consisteth the excellency of the legal types: which though they were in 〈◊〉 but examples and shadows, as was showed in the former Section: Yet they 〈◊〉 examples and shadows of heavenly things: They were patterns of things in the 〈◊〉, Heb. 9 23. and a shadow of good things to come, Heb. 10. 1.  

1. God ordained them to be shadows of heavenly things, to show that he delight●… 
Why God made legal rites to be shadows of heavenly things.  not in mere external and earthly things. Will I eat the flesh of Bulls, or drink the 〈◊〉 of Goats? saith the Lord? Psal. 50. 13. And again, saith Christ to his Father, 〈◊〉 and offering thou didst not desire, etc. Psal. 40. 6. See Chap. 4. v. 8. §. 49.  
2. He so ordained them, to raise his people's minds to heaven the proper place of God's glory: the place where Christ himself is: and whither he will bring all his 〈◊〉 in their time: and so make them set their hearts upon spiritual and heavenly 〈◊〉, set forth unto them by the external types. See Chap. 4. v. 8. §. 50.   

1. This giveth a demonstration of their erroneous opinion, who think that the 
Rites were not only to keep the Jews from other inventions.  〈◊〉 rites were for no other end, then to keep people's minds occupied about those 〈◊〉, so as they should not hunt after mere inventions of men. I will not deny, 〈◊〉 that for this end they might be instituted: but I deny that that was the only or 〈◊〉 end of instituting them: That is but a childish end in comparison of that 〈◊〉 and heavenly end, for which they were principally ordained. They were as 〈◊〉 or looking glasses to represent to God's people the heavenly things before 〈◊〉: they were as steps or stairs to raise them up to some sight of those hea●… things. They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them: and were thereupon moved to aspire after those hea●… things, and to place their confidence on them. Thus though they could not 〈◊〉 themselves justify, sanctify and make perfect those who used them, yet they pointed out the means whereby all those things might be done. People were taught thereby to rest on Christ, and how to carry themselves towards Christ.  
2. The heavenly things whereof the legal types were a shadow, give unto us just 
The mysteries of types to be searched into.  occasion to acquaint ourselves with the legal shadows and types: and to search after such heavenly things as they set forth. Thus will they be of singular use to us. This is one end why God by his providence hath caused them to remain upon such a record as is reserved to our days: and shall continue to the end of the world.  
3. It is in this respect good pains which they have taken, who have endeavoured 
It is good pains to explain types.  distinctly to set out the spiritual truths of those types, and the heavenly substances of those shadows. It will be worth our pains to use all the means and helps we can for finding out the heavenly matters intended under them.   
How the mysteries of types may be found out. See Chap. 4. v. 8. §. 50.   

§. 14. Of the meaning of these words, As Moses was admonished of God when he was about to make the Tabernacle.  
TO show that the legal Priests had good ground to serve as hath been before showed: the Apostle thus expresseth their warrant, As Moses was admonish●…, etc. Of Moses, see Chap. 3. v. 2. §. 37.  
Moses was the man whom God chose first to make known his mind unto; that 
What Moses was.  he might declare to Priests and others what they should do according to the mind of God; so as what Moses delivered unto them from God, was as delivered by God himself.  
One special ground of Gods making his mind known to Israel by Moses was, because they were not able to endure Gods speaking unto them immediately by himself, and thereupon they themselves desired that God would speak unto them by Moses, and promised to hear and do what God should speak unto Moses, Deut. 5. 27. 
God's word delivered by men is to be received as from God.  so as God's word delivered by his Ministers, is to be received as from God himself. For this the Apostle commends the Thessalonians, 1 Thess. 2. 13. Christ himself saith, that he that receiveth such as he sends, receiveth him: Yea, receiveth his Father, I●…b. 13. 20.  
The practice of the legal Priests is a good pattern for all sorts of people to do as their Ministers shall be admonished of God.  
The warrant that Moses had to deliver to the Priests what he did, is thus expressed, was admonished o●… God. This phrase of God, is not expressed in the Greek; b●…t well added by our English: for the emphasis of the Greek word intendeth as much.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The verb here used, signifieth an answer, or warrant, or word from God.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The active is applied to him that delivereth to others what he hath received from God: or that speaketh by divine inspiration or revelation, Heb. 12. 25.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dicitur, quem Deus ●…uo col●… dignatur. Bud.  The passive is used of such as are warned, admonished, or spoken unto by God as, the wisemen, and joseph, Matth. 2. 12, 22. and Noah, Heb. 11. 7. and Cornelius, Acts 10. 22.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A participle derived from this verb, is put for the thing that is revealed by God Luk. ●…. 26.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A noun of the like kind is put for the answer of God, Rom. 11. 4.  
The Latins call such a kind of answer 
f Cra●…culum. Ministers must receive from God what they deliver to men.  an oracle.  
The word of this Text is for the most part used of things sacred, future and made known by God himself.  
This warrant whereupon Moses instructed the Priests and people gives us to know, that Ministers of God must deliver to p●…ople that which they receive from God: they ●…ust deliver that, and nothing but that. This was a part of Moses his faithfulness, for which he is co●…mended, Chap. 3. v. 2. §. 39, 40. See the whole Armour of God. Treat. 3. Part 7. of prayer, on Eph. 6. 19 v. 180, 181, etc.  
The time wherein Moses was thus admonished of God is thus described, when he was about to make the Tabernacle. This is meant of that time wherein he was forty days with God on the Mount, and there received directions for the ordering of God's worship, Exod. 24. 18. Of the Gre●…k word translated to make. See Chap. 9 v. 6. §. 38.  
Mention is here made of the Tabernacle, because that was the place of God's worship: By a Syn●…cdoche all those thing which God gave in charge to Moses to be made concerning his worship are comprised.  
Of the word Tabernacle. See v. 2. §. 5.  
This mention of the Tabernacle, where about Moses received directions from God 
Divine worship must have warrant▪ from God.  giveth proof, that warrant must be had from God for his worship, and for such things as concern it. See Chap. 7. v. 14. §. 76.   

§. 15. Of special heed to a special charge.  
THat which he had before said of Moses being admonished of God, he here proveth by a divine testimony.  
That the testimony is brought in for a proof, is evident by this causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The divine testimony is first generally hinted, in this word, he saith, And then particularly expressed in the words of Scripture.  
Though there be no antecedent set down, whereunto this relative, ●…e, may have reference, yet the very words which are recorded to be uttered by God to Moses (Exod. 25. 1, 40.) being expressed, we are thereby given to understand, that God was He that gave the charge which is here set down: so as it is a divine testimony.  
Of the force of a divine testimony. See Chap. 1. v. 5. §. 46.  
Of the manner of quoting Scripture without naming Author, Book, Chapter, or verse. See Chap. 2. v. 6. §. 50. Of this phrase, He saith, See Chap. 13. v. 5. §. 69.  
The charge here given to Moses, is enforced with this special Item, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A special charge to be especially ●…eeded.  See, whereby God would have him know that things particularly and expressly enjoined by God, are with more than ordinary heed to be regarded. A like ●…tem to this purpose did God give to Moses, when he sent him to Pharaoh, See that thou dost all those wonders, etc. Exod. 4. 24. So much is intended under this phrase, In all things that I have said unto you, be circumspect, Exod. 23. 13.  

1. An especial account shall be exacted of such things as are in special manner 〈◊〉.  
2. By our diligence and care in them, we shall give the greater evidence of our 〈◊〉 respect to our Lord.   
We ought therefore in such cases to rouse up ourselves, and to put on ourselves 〈◊〉 greater forwardness and diligence. Where the Apostle saith, Above all take the 〈◊〉 of ●…aith (Eph. 6. 16.) he doth the more stir us up to labour after it. This is 〈◊〉 to make us negligent in other points, but to make us more than ordinarily con●… in that which is so pressed. If a Master give many things in charge to his 〈◊〉, and set a special Item on one, saying, see that you do this, doth he give 〈◊〉 servant any just occasion to neglect the other?  
On this ground we ought with greater conscience to attend the duties of our par●… places: for they use to be pressed with special Items, and great earnestness, 〈◊〉, Let the wise see that she reverence her husband, Eph. 5. 33. With much earnest●…: doth the Apostle press upon Timothy the duties of his particular calling, ●… 〈◊〉. 4. 15, 16. 2 Tim. 4. 2, 5.   

§, 16. Of doing all things which God giveth in charge.  
THe substance of the charge which God gave to Moses, is that he do what God 〈◊〉 to be done: which was, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Make put for causing to be made.  to make the things showed unto him.  
This word, make, must here be taken metonymically, for procuring, or causing to be made. For Moses called Bez●…leel, and A●…oliab, and every wise hearted man, etc. 〈◊〉 unto the work to do it, Exod. 36. 2. Th●…s God said, that Solomon should b●…ild 〈◊〉 for his na●…e; which yet Solomon did not with his own hands, but caused it to be done, 2 Sam. 7. 13. In like manner it is said, The ●…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house: his hands shall also finish it, (Zec. 4. 9) Yet he pro●… others to do it; Of Christ it is said, that he made and baptised more Disciples 〈◊〉 〈◊〉 ●…hough jesus him●…elf baptised not, but his Disciples, joh. 4. 1, 2.  
This Me●…onymie hath an emphasis, and implieth, that they who have the charge of a work, must be as careful to see it well done by others, as if they did it them●…, with their own hands. For God will exact an account of them to whom he giveth the charge: & the defaults and defects of the workmen, shall be laid to the 
What God giveth in charge must be done.  charge of them that se●… them on work. Instance Saul, 1 Sam. 15. 13, etc.  
The g●…nerall point here to be observed is this, God's charge is to be fulfilled: In this case Christ laid a must upon himself, saying, I must work the works of him that 〈◊〉 me, Joh. 9 4. and his Apostle, a necessity. Necessity, saith he, is laid upon me: yea, 〈◊〉 is unto me, if I preach not the Gospel, 1 Cor. 9 16.  

1. God is an high supreme Lord, to whom we all owe obedience.  
2. God hath power to call us to account: and so he will do, Matth. 25. 19 〈◊〉. 16. 2.   
It well becomes them who take God for their Lord, and would be accounted his servants, to take notice of that charge that the Lord layeth on them, and to make 〈◊〉 of observing what he requireth.  
There is a word of extent 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all things) added by the Apostle, which is not in 〈◊〉 Hebrew, yet necessarily intended. T●…us sounds the charge in Hebrew▪ Look 〈◊〉 make them, Exod. 25. 40. This indefinite relative, them, hath reference to 〈◊〉 thing that God had showed Moses in the Mount. Such an indefinite proposi●… 〈◊〉 ●…quivalent to a general. As to make clear the full sense of an inhibition 〈◊〉 inscr●…ed this exclusive particle, only, (Compare De●…t. 6. 13. with Matth. 4▪ 10.) So the Apostle here to make clear the full meaning of this admonition, addeth this general adjective, all things. Hereby he expressly teacheth, that every particular, 
All things enjoined by God to be observed.  which God appointeth to be done, must answerably be done.  
The three reasons which an Apostle rendereth for keeping the whole Law (jam. 2▪ 10, 11.) may be applied to this point.  

1. The Author of the Law, who is one; for he that said, do not commit adul●…ery, 
Jam. 2. 10, 18. expounded.  〈◊〉, do not st●…al. So the same Lord that giveth one part of a charge, giveth also the other. Now if a man observe one part, and observe not every part, he is a transgressor of his will, who gave the whole charge.  
2. The nature of the Law, which consisteth of many links, insomuch as he that breaketh one link, breaketh the whole chain, which is made up of those links. So is a charge that consisteth of many particulars.  
3. The guilt of the Law, which extendeth to every single transgression. For he that offendeth in one point, is guilty of all. So is it in every charge that God giveth consisting of several branches.   
They who make conscience of doing any thing which God enjoineth, must learn 
Obedience universal.  hereby to make conscience of every thing: and to add unto somethings, all things. The Apostles good conscience was extended to all things, Heb. 13. 18. Herein lieth a main difference between a renewed spirit, and a spirit only restrained: between an upright and an hypocritical heart. The hypocrite whose spirit is only restrained, may in some things seem to begin well, but fails before he hath finished all: or he may do such things, as seem to come near to his own humour, and clean neglect other things: but the regenerate spirit, and upright heart, hath his eye, and heart on God, and observeth what is his will and pleasure in all things, to do the same. Thus was the charge given to Moses observed: according to all that the Lord commanded Moses: so the children of Israel made all the work, Exod. 39 42.  
Herein men testify that what they do, they do in a conscionable respect to God and his charge: whereupon they may with greater confidence expect to be accepted, approved, and rewarded by God. But they whose obedience is partial, who may do something, but fail in other things, lose the comfort, glory, and recompense of the things which they may think to be well done.  
This is a point of egregious folly.  
Partial obedience as it is unsound, so it is dangerous. For he who on one by 
Partial obedience dangerous.  respect: neglecteth one part of his charge, may on another by respect, neglect another part: yea and on other occasions omit every part: and do nothing that is enjoined him.   

§. 17. Of the right manner of doing duty.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  according the pattern, hath reference to the manner of doing what was enjoined: even so as was prescribed. For duty must be performed in due manner. The Law requireth thus much. Thou shalt love the Lord thy God. This sets down the matter and substance of the first table. With all thy heart, and with all thy soul, and with all thy mind. This sets down the manner of observing it. The like is noted of the second table, Thou shalt love thy neighbour as thyself, Matth. 22. 37, 39 Thus in the Gospel, this phrase, As it is in heaven, added to the third petition, declares the manner of Evangelicall obedience. Thus the Apostle prescribeth the manner of Church-officers performing their duty, Rom. 12. 8. These epithets added to graces, work of faith, labour of love, patience of hope, intent the manner of exercising those graces, 1 Thess. 1. 3. So do these phrases, serve God acceptably with reverence and godly fear, Heb. 12. 28. See Chap. 13. §. 157.  

1. The same Lord who enjoins the manner, prescribes the manner. 
Why respect is be had to the manner of doing duty.   
2. As great respect is manifested to God in the manner of doing what he requires, as in the matter. In this was David commended. 1 King. 3. 6. This was it that Hezekiah pleaded before God, 2 King. 20. 3.  
3. Herein lieth a main difference between the upright and hypocrite, instance the difference betwixt Abel's and cain's offering, Gen. 4. 4, 5.  
4. That which is good is altered and perverted by failing in the manner: good is thereby turned into evil, and duty into sin.  
5. Failing in the manner makes God reject that, which in the matter he requireth, Isa. 1. 11.  
6. God detests things commanded by himself, when they are done in an ill manner, Isa. 66. 3.  
7. In this case he that doth the work of the Lord, is accursed, jer. 48. 10.   

1. This giveth just cause of examining ourselves even about the good things that we do. This is to be done in ordinary and extraordinary duties: in public and 
1. Examination.  〈◊〉 duties on Sabbath and other days: in duties of piety, charity, justice, in 〈◊〉 particular callings, and other occasions. If this be not thoroughly done, we may 〈◊〉 we have done God good service, when that which is done is odious in his 〈◊〉, Isa. 58. 3. This use is the rath●…r to be observed, because every one best know●… his own failings in the manner of what he doth, 1 Cor. 2. 11.  
2. Upon due examination we cannot but be deeply humbled ever for our failings 
2. Humiliation.  〈◊〉 the manner of doing good things. I know nothing which ministereth more mat●… of humiliation to professors, than this. In this respect it may be said of their 〈◊〉 performances, I●…habod, where is the glory? 1 Sam. 4. 21. The glory of our 〈◊〉, hearing, praying, singing, partaking of the Sacrament, almsdeeds, and 〈◊〉 duties, is hereby taken away; which if profane men knew, they would in●… over professors.  
3. This giveth just occasion of Abnegation; and of renouncing all confidence 
3. Abnegation.  〈◊〉 in our best works; for we much fail therein, 1 Sam. 3. 2. He well knew this, 〈◊〉 said unto God, Enter not into judgement with thy servant, etc. Psal. 143. 2. 〈◊〉 he who said, We are all as an unclean thing, and all our righteousnesses are as 〈◊〉 rags, Isa. 64 6. Did justiciaries well understand this, it would make them 〈◊〉 down their gay Peacocks-Feathers. They would not be so conceited of them●…, as the proud Pharisee, but rather as the humble Publican, Luk. 18. 11, 12, 13. There is nothing of such force to work in us this lesson, of denying ourselves, as a consideration of the manner of doing the good things we do. This considera●… would soon put an end to all conceits of fulfilling the Law, of meriting, of doing works of supererogation, and sundry other proud apprehensions.  
4. Upon the foresaid ground be exhorted to learn as well how to do, what we en●…, 
4. Exhortation.  as what we do. God loves adverbs. We were as good be ignorant of the day itself, as of the manner of performing it. To know what ought to be done, and not to know how it ought to be done, will be a great aggravation of sin.  
5. For well doing that which is good, observe these few rules. 
5. Direction.  

1. Exercise thyself in God's word, diligently read it, hear it, and meditate on it. This is an excellent help and the best that I can prescribe: for God's word doth expressly and distinctly declare both what is to be done, and how it is to be done. God's word is a lamp unto our feet, and a light unto our path, Psal. 119. 105.  
2. Think on: duty before hand, and endeavour to prepare thyself thereto. Sudden, hasty, rash, unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it, Eccles. 5. 2.  
3. Consider with whom thou hast to do in all things; even with him who is the searcher of the heart. This will make thee circumspect in every circumstance. Conceits that we have to do with man alone, makes us look only to the outward duty, read, 2 Cor. 2. 17,  
4. In penitent confessions, acknowledge thy failing in the manner of doing duty. Thus mayst thou gain assurance, of forgiveness for former failings, and be made more watchful for the future. Humble, free, serious confession is an especial means of obtaining pardon for what is past, and power against the like for the future. For the former, note, Psal. 32. 5. For the latter, Act. 19 18, 19 For both, 1 joh. 1. 9  
5. Pray for ability even about the manner of doing duty. Of ourselves we are not sufficient to think any thing, as of ourselves, 2 Cor. 3. 5. The work of the Spirit is herein especially manifested; we know not what we should pray for, as we ought. Herein the Spirit helpeth our infirmities, Rom. 8. 26. In praying for the Spirit, plead Christ's promise, Luk. 11. 13. Unregenerate persons may pray, read, hear, fast, receive the Sacrament, give alms, do just acts, and perform other good duties in the substance, Rom. 2. 14. But none can do good in a right manner, except the regenerating Spirit be in him, and help him.    
6. For comfort in this case, we must have our eye upon our Surety in whom 
6. Consolation.  was no failing at all, Heb. 6. 26. As john was comforted upon hearing that Christ could do that which none else could do (Rom. 5. 4, 5.) so may we be comforted in the perfection of our Surety, in that what he did, he did in our stead, and for us.   
In regard of our impotency, we have as great cause to weep as Io●…n had; and in regard of our Sureties perfection, as good ground of comfort as he had. Wherefore in all thy performances, when thou appeareth before God, let thine eye be fast fixed upon thy Surety.   

§. 18. Of God's care in giving directions for his worship.  
THat Moses might know both what to do, and how to do it, a pattern was showed him.  
Of the Greek noun translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pattern. See §. 13.  
Of the Greek verb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  showed, and of the noun translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  example, thence derived. See Chap. 4. v. 11. §. 66.  
This act of showing a pattern, hath reference to God, who thus said to Moses, according to all that I shall show thee, etc. Exod. 25. 9 Hereby God manifested his care over his Church, in giving direction for the right manner of worshipping him. We heard before (Chap. 7. v. 14. §. 76.) that warrant must be had from God for 
God directs how to worship him. Of God's manifold making known his mind., See. Chap. 1. v. 1. Sect. 11.  divine worship, God therefore is careful to give instructions and directions thereabouts, for this end God appeared of old to the Fathers by dreams, visions, revelations, and ministry of Angels, and thereby declared his will unto them. After that he caused Moses to give sundry Laws to his people, and to write them down for post●…rity. He gave also Prophets to make known his mind. After all these, he sent his Son, who was in the bosom of his Father, and declared him. He also sent forth Apostles; to whom he gave his Spirit, and caused them, not only by preaching to reveal his will, but also by writing to leave it to succeeding ages.  
The Lord well understands, what ignorance, folly, and superstition poss●…sseth men's souls; and how all the world lieth in darkness: and that none know how to worship him, except it be revealed unto them from himself.  

1. This giveth proof of God's good respect to man: and showeth how loath he is that man should stumble or mistake his way, and perish. Hereby doth God justify himself about the distraction of those that perish through their ignorance.  
2. This doth much aggravate the sin of superstitious persons, and of all that wander out of the right way. It showeth that their wand'ring is not for want of light, but through their own wilfulness. They close their eyes against the light, which God hath afforded unto them.  
3. Let us answer Gods good respect to us in affording instructions, and directions, by giving heed to the same. Thus will God continue his light unto us: and we shall thus be brought to worship him acceptably here, and to enjoy an eternal communion with him hereafter.    

§. 19 Of God's giving Laws to Moses in the Mount.  
THe place where God showed the foresaid pattern to Moses is here said to be in the Mount. This hath reference to Exod. 24. 16, 17, 18. 
Why God took Moses into the Mount.   
There it appeareth that this was Mount Sinai: where Moses was with the Lord alone, forty days, and forty nights.  
God took Moses thus on high, far from all society with other men, and kept him all those forty days and nights, without ordinary sustenance, to give the people to understand, that the ordinances which Moses delivered unto them, were from abov●… even from God himself: that thus they might have them in higher esteem, and more conscionably, and obediently submit themselves unto them. 
Solitariness fit for communion with God.   
God also would hereby fit and prepare Moses with care and diligence, to attend unto all those things that he should give him in charge. By being alone with God in the top of the Mount, covered with a cloud, and kept from hunger, and thirst, from sleeping and drowsiness, he was freed from all manner of distractions and encumbrances, natural or secular arising from himself or others: and thereby enabled and fitted wholly to attend upon God: His solitariness was an especial help thereunto.   

§. 20. Of the resolution of Heb. 8. 3, 4, 5.  Vers. 3. For every high-Priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. Vers. 4. For if he were on earth, he should not be a Priest, seeing that there are Priests that offer gifts according to the Law. Vers. 5. Who serve unto the example, and shadow of heavenly things, as Moses was admonished of God, when he was about to make the Tabernacle: for see (saith he) that thou make all things according to the pattern showed to thee in the Mount. 
Vers. 3. IN these three verses there is laid down, a difference betwixt the sacrifice of Christ, and the legal Priests.  
This difference is,  

1. Propounded, v. 3.  
2. Illustrated, v. 4.  
3. Confirmed, ●…. 5.   
1. In the proposition there is,  

1. A case granted.  
2. An inference made thereupon.   
In the case granted, three branches are observable.  

1. The person, high-Priest, amplified by the generality, ●…very.  
2. The ground of the case, is ordained.  
3. The act, to offer. This is amplified by the subject matter to be offered: which 〈◊〉 distinguished into these two kinds. Gifts, and sacrifices.   
The inference is, that Christ must also offer. This inference is,  

1. Generally hinted, in this illative particle, wherefore.  
2. Particularly expressed. In the particular expression we have, 

1. The ground of that which is ●…et down. It is of necessity.  
2. The person intended, this man.  
3. The sacrifice, employed under this phrase, somewhat also.  
4. The end of his sacrifice, to offer.     
Vers. 4. 2. In the Illustration, the place where the one, and other Priests offer is discussed.  
Hereof are two parts.  

1. Where Christ offered his sacrifice.  

2. Where the legal Priests offered theirs.  
The former is,  

1. Employed by a supposition.  
2. Proved.     

1. In the supposition we have. 

1. The thing supposed, If he were on earth.  

2. A consequence inferred thereupon, He should not be a Priest.  
These two imply a strong negation, namely that Christ was not on earth: whence it followeth that heaven is the place where Christ exerciseth his Priesthood.     
2. The proof is taken from the act of the legal Priests. Here we have, 

1. The persons, There are Priests.  
2. Their act, that offer. This is amplified by the subject, Gifts.  
3. The ground thereof, according to the Law.     
Vers. 5. The Confirmation is taken from God's ordinance, v. 5.  
This may have a remote reference to v. 3. Every high-Pri●…st is ordained to offer, etc.  
This is thus proved, he serveth-unto the example, etc. Or it may have an immediate reference to this last clause of v. 4. According to the law. For Moses was admonished, and received a Law that the Priests should so do, as they did.  
This confirmation manifesteth a main difference betwixt legal Priests and Christ: they served to that shadow, whereof he is the substance.  
Of that confirmation there are two parts.  

1. The office of legal Priests.  
2. Their warrant.   
Their office is set out.  

1. By their act, who serve.  
2. By the object to which they serve. This is set out two ways, 

1. By the types.  
2. By the truth.     
The types are in these two words, Example, shadow.  
The truth is in this phrase, Heavenly thi●…gs.  
The Priests warrant is,  

1. Propounded.  
2. Exemplified.   
In propounding the warrant there is expressed.  

1. The Minister that was employed, Moses was admonished.  
2. The principal author thereof: God.  
3. The time when it was given, when he was about to make the Tabernacle.   
In the exemplification of the warrant there is observable.  

1. The manner of enjoining it, See.  
2. The matter. Herein we have.   

1. The Author, saith he.  
2. The Minister employed, That thou make.  
3. The extent of things to be done, all things.  
4. The manner of making them. This is, 

1. Propounded, according to the pattern.  
2. Exemplified, 

1. By the kind of pattern, showed to thee.  
2. By the place, in the Mount.        

§. 21. Of observations raised out of Heb. 8. v. 3, 4, 5.  
Vers. 3. I. CHrist is an high-Priest. This is here taken for granted. See Chap. 2. v. 17. §. 172.  
II. Every one in an office is bound to the duty thereof. This I gather from this general par●…icle, ●…ery. See §. 8.  
III. Ministers of God must be ordained to their Ministry. Such were high-Priests, who were here said to be ordained. See Chap. 5. v. 1. §. 3.  
IV. Priest, were to offer to God.  
V. Gifts were offered to God.  
VI Sacrifi●…s also were offered to God.  
These three last points are all in terms expressed. Of them, see Chap. 5. v. 1. §. 6, 7.  
VII. Christ did what he was bound unto by his office. This adverb of reference, wherefore implieth as much. See §. 9  
VIII. Christ bound himself to be a sacrifice for us. This is the necessity here intended. See §. 9  
IX. Christ's sacrifice was of another kind than the sacrifices of a legal Priest. This indefinite particle, somewhat, intimateth another. See §. 9  
Vers. 4. X. Earth is not the place of Christ's Priesthood. The supposition in this Text, if he were on earth, implieth that he is not on earth. See §. 10.  
XI. The legal 〈◊〉- hood, and Christ's cannot stand together. This inference, seeing that ●…ere are 〈◊〉, etc. proveth as much. See §. 11.  
XII. The Pries●… 〈◊〉 a Law for what they did. For they did what they did, according to the Law. See §. 11.  
Vers. 5. XIII. Priests were for service. This act, served, is here set down as their duty. See ●…. 12.  
XIV. Priests had▪ pattern to direct them in their service. For they served unto the example. See §. 12.  
XV. The things whereunto legal Priests served were but shadows. To prove this the Apostle addeth this word shadow to example. See §. 12.  
XVI. Legal ceremonies were shadows of heavenly truths. Thus much is here expressed. See §. 13.  
XVII. Christ was the substance of legal shadows. Christ and the things that belonged to him, are comprised under the heavenly things here mentioned. See §. 13.  
XVIII. God declared his mind to people by Ministers. Mose, who was admonished and instructed by God to that end, was a Minister. See §. 14.  
XIX. People must obey God's word delivered by his Ministers. The Priests here did as Mose●… was admonished. See §. 14.  
XX. Divine worship must have divine warrant. The things of the Tabernacle ●…ncerned God's worship: and they here had their warrant from God. See §. 14.  
XXI. A special charge must be conscionably regarded. This item, see, intendeth as 〈◊〉. See §. 15.  
XXII. A divine testimony is a sound proof. This word, he saith, is a divine testi●…ny, and it is here produced to prove the point in hand. See §. 15.  
XXIII. What is done by others under ones charge is as his own act. Thus Moses 〈◊〉 that which others by his direction did his work. See §. 16.  
XXIV. Our obedience to God must be universal. We must do all things that he ●…yneth. See §. 16:  
XXV. Duty must be done after a right manner. This phrase, according to the pat●…, hath respect to the manner of doing what was enjoined. See §. 17.  
XXVI. God gave direction for his worship. He showed what should be done there●…. See §. 18.  
XXVII. Solitariness is fittest for communion with God. For this end was Mose●… 〈◊〉 into the Mount. See §. 19   

§. 22. Of the meaning of the first part of the sixth verse.  Heb. 8. 6. but now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better covenant, which was established upon better promises. 
THe third point wherein and whereby the excellency of Christ's Priesthood above the levitical is in this Chapter set forth, is the preeminency of the cove●… which was sealed thereby. This is largely handled, even to the end of this Chapter. See §. 1.  
The Apostle bringeth in this point with a conjunction and with an adverb (1) 〈◊〉 now) which imply an opposition to something formerly delivered. He had 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 before, that in former times, under the Law, the Priests served to a shadow. 〈◊〉 opposit●…on thereunto, he useth these two particles, But, Now: as if he had said, But now under the Gospel, our Priest hath a more excellent service.  
Of the conjunction But, see Chap. 2. v. 6. §. 50.  
Of the adverb Now, see Chap. 2. v. 8. §. 68  
This may have a special reference to the fourth verse, where it is said, If he were 〈◊〉 earth, he should not be a Priest: but here it is inferred, that he is not only a Priest, but a more excellent Priest then any other.  
This relative, HE, is not expressed in the Greek: but comprised under 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the verb of the third person. It hath reference to the person whose excellency is before set forth: even to the high-Priest, whom he described, v. 1, 2. and whom he meant under this word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This man, v. 3. Our former English, and 
d Noster ille Pontifex. Beza. Pare●…s. junius.  sundry other translators, express this person under these words, Our ●…igh-Priest. Or these, or the like are understood. For here Christ is apparently meant.  
Of this comparative 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more excellent. See Chap. 1. v. 4. §. 42.  
The verb which we translate, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde va●…ia tempora mutuatur.  obtained, is the same that is used, Heb. 11. 35. It is translated to enjoy, Act. 24. 2. Christ continueth to enjoy what he hath obtained.  
By this word obtained, is employed that Christ assumed not that ministry to himself. He was appointed and deputed to it, Chap. 3. v. 2. So he obtained it.  
The noun translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ministry, is derived from the same stem that 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mini●…er was. See v. 2. §. 3. There is showed how Christ disdained not to become a Minister, and to undertake a ministry for our sake.  
The comparative translated, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by how much, is the same that was used to set ●…t the excellency of Christ's name above Angels, Chap. 1. v. 4. §. 42. Here this ●…parison hath reference to the service or ministry of legal Priests: which Christ's ●…stery or office far excelleth.  
The excellency of Christ's office hath before been set down by many arguments, as,  

1. By the order whence it was: the order of Melchisedeck, Chap. 7. v. 6. §, 42.  
2. By the manner of instituting it: by a solemn oath, Chap 7. v. 20 §. 91.  
3. By the perfection of it, Chap. 7. v. 19 §. 87.  
4. By the powerful operation of it, Chap. 7. v. 16. §. 83.  
5. By the place where it was exercised. v. 1. §. 2.  
6. By the everlasting continuance of it, Chap. 7. v. 3. §. 26.  
7. By the kind of sacrifice, Himself, Chap. 7. v. 27. §. 115.  
8. By the dignity of his person, The Son of God, Chap. 7. v. 28. §. 117.   
Now here by the covenant sealed up thereby.  
Of this covenant, and of the respect wherein it is styled better, see Chap. 7. v. 22. §. 94.  
The manner of setting down the comparison betwixt the latter and former covenant, in these words, by how much also, is emphatical. Of the emphasis thereof, see Chap. 1. v. 4. §. 30.  
This conjunction of addition, 
〈◊〉  also, which is in Greek, the ordinary copula●…ive, and, sheweth, that the excellency here mentioned is very remarkable, and may well be added to the former. He was Priest and also mediator. Many offices were ●…isite to free us out of all misery, to reconcile us to God, to justify us, and to save 〈◊〉. Therefore he added one to another: he under went all for our sakes.   

§. 23. Of Christ a Mediator.  
CHrist by his Priesthood became a Mediator of the better covenant here set forth. Hereof he was styled the surety, Chap. 7. v. 22. §. 93. There is s●…ewed the difference betwixt a Surety and a Mediator.  
Of the derivation of the Greek word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mediator, see Chap. 6. v. 17. §. 138.  
About this office of Christ, whereby he is styled Mediator, I purpose distinctly to declare.  

1. The nature of that office.  
2. The end thereof.  
3. The persons that were at variance.  
4. The person that interposed betwixt them.  
5. The motive that stirred him thereto.  
6. The benefit of that office.  
7. The parties that partake of that benefit.  
8. The continuance thereof.   

1. The general nature of this office may be gathered out of these words, A 
1. What a Mediator is.  Mediator is not a Mediator of one, Gal. 3. 20. The meaning is, that a Mediator stands as a middle person betwixt two parties or sides. The notation of the word importeth as much, and most properly it is used of standing betwixt such as are at variance.  
2. The main end of a Mediator is to reconcile the persons that are at variance, 
●…. Wh●… is there ●… Mediator.  namely the party offending to the party offended. The Apostle thus expresseth it, I●… Christ jesus ye who sometimes were far off, are made nigh by his blood, Eph. 2. 13. and again, It ●…leased God (having made peace thorough the blood of Christ's Cross) by him to re●…oncile all things to himself. Col. 1. 19, 20.  
3. The persons that were at variance were on the one side, God the Creator, 
●…. Who were at variance.  and on the other side, man who had sinned against God, and provoked his wrath. Many of the Angels sinned also, and stood in need of a Mediator, but none ever undertook to be a Mediator for them. Our Mediator took not upon him the nature of Angels, Heb. 2. 16. For man only he interposed himself.  
4. The person that enterposed was the Son of God, who for that end assumed 
●…. Who is the Mediator.  〈◊〉 〈◊〉, that he might be fit to stand betwixt God and man. For t●…ere is 〈◊〉 God, and 〈◊〉 Mediator between God and man, the man Christ jesus, 1 Tim. 2. 5. None could be worthy to appear before God, but God. None fit to appear for man, but 〈◊〉. Therefore 〈◊〉 〈◊〉 in the flesh (1 Tim. 3. 16.) was this Mediator. 
〈…〉   
5. The 〈◊〉 wa●… only his special and peculiar love to man. Ti●…. 3. 4. This 〈◊〉 the Father to give his S●…n for that end, I●…l. 3. 16. This moved the Son to 〈◊〉 〈◊〉 to that 〈◊〉, Eph. 5. 25.  
6. The 〈◊〉 〈◊〉 of this office, is reconciliation and peace betwixt God and 〈◊〉. God is moved by the mediation of his Son to pardon man's sin, and to accept him into grace and favour and Christ undertaking to be a Mediator for man, so communicates his Spirit into him, as thereby man is humbled for his sins past, de●… pardon, and sets himself to please and honour God. Thus this Mediator, as he ●…ed the heart of God to man: so also he turneth the heart of man to God. God ●…th to such as are reconciled, It is my people, and they say, The Lord is my God, ●…ch. 13. 9 
7. Who partake of that benefit▪   
7. The parties that partake of the benefit of Christ's mediation are the elect of God. Those God gave to Christ. Christ died for those whom God gave to him▪ ●…d he reconcileth those for whom he died. All others are comprised under this ●…ord, world: concerning whom Christ thus saith, I pray not for the world, joh. 17. 9  
8. Christ continueth this office so long as there remain any of the elect to be reconciled: 
8. How long lasteth this office.  which will not be till all things be perfected. In this respect, it is said, that ●…e e●…er liveth to make intercession for them, Heb. 7. 25.   

1. This gives us to understand the woeful condition of such as are without this 
Their miserable plight who are without a Mediator.  Mediator. They are in the case of devils: They are liable to God's wrath, and God's wrath is a consuming fire. This is one cause of the everlasting continuance of ●…ell to●…ments, that there is no Mediator for them that are in hell. Woeful in this 〈◊〉 all Pagans, that have no knowledge of this Mediator: and all Heretics that deny either of his natures, or the union of them in one person, whereby he becomes fit to be a Mediator: Yea, and all incredulous persons, who believe not on him.  

2. This gives a demonstration of the folly of those that choose to themselves any 
Against other Mediators.  other Mediators. What show of reason can be rendered of this folly? Can any be thought more able taken more fit, more worthy, more willing than he that hath u●…der 〈◊〉▪ Papists that heap to themselves many Mediators, make humility a pretence for what they do. There were in the Apostles time, who made such a pretence for wor●… of Angels. The Apostle styles it, voluntary humility, or affected humility. P●…ce of humility against God's word is plain presumption, and high arrogancy. O●…e calls it hypocritical humility. That therefore is a mere pretence: and no good ground for a matter of so great consequence. Papists to justify their 〈◊〉 of mediators, do further distinguish betwixt a mediator of redemption, and a mediator of intercession. Hereupon they granted that Christ alone is the Mediator of redemption: but withal infer, that Angels and Saints may be Mediators of intercession.  
Answ. These two effects of a Mediator, Redemption, and Intercession cannot be severed 
Vuigo dicitur qui divitem affectat thelo-dives: qui sapientem, thelo-sapiens, etc. Ergo & hic thelo- hnmilis dicitur. i volens-humilis, affectans humilitatem. Aug. Epist ad Paulin. Hypocrisis humilitatis. Oecum-in loc.  one from another. He that is a Mediator of Redemption, will also be a Mediator of Intercession: and he that is a Mediator of Intercession, must be a Mediator of Redemption, that his intercession may be prevalent. Intercession is an application of the merit and virtue of Redemption: who then can do that to purpose, but ●…e that hath wrought the redemption? Besides, of the two, the mediation of Inter●…on is of as much worth as the other: And the life and virtue of Redemption co●…th in Intercession: If comparison might be made, the mediation of Interces●… would appear to be the more excellent, in this, that Redemption was done by suffering: but the ground of Intercession is in the dignity of the person. Thus by P●… application of the foresaid distinction the more excellent kind of mediation is attributed to mere creatures: and thereby Christ is debased below Angels and Saints. But to show that their distinction is against the intention of the holy-Ghost, where mention is made of mediation of Intercession, there it is said that there is one Mediator between God and man, the man Christ jesus, 1 Tim. 2. 5. Where mention 
The distinction of Mediator o●… redemption and intercession discussed.  is ●…de of Christ's mediation, there we shall oft find mention of his intercession.   
3. This point of Christ's mediation, is a ground of much comfort, encourage●… and confidence to us poor sinners, to whom, as sinners, God is in himself a ●…ing fire. If we duly weigh on the one side God's Majesty, p●…rity, justice●… wrath: and on the other side, our baseness, weakness, vileness and wretchedness, 
Christ's Mediation a ground of confidence.  we cannot but discern what need there is of a Mediator. Adam before he had knowledge hereof, when he heard the voice of the Lord, hid himself from the presence of God, Gen. 3. 8. Yea, this Mediator himself, out of this office, is very 〈◊〉 ●…ull, Rev. 6. 16. But by this Mediator, a free access is made to the throne of grace: so as we may and ought boldly go thereto, Heb. 4. 16. This was it that put great confidence in the Apostle, Rom. 8. 34, 35.  
4. This point of Christ's mediation teacheth us, to do whatsoever we do in word ●…r 
Do all in the name of this Mediator.  〈◊〉, in the name of the Lord jesus, Col. 3. 17. Whensoever therefore we present our p●…rsons, our prayers, praises or any other due service unto God, let the eyes of our soul be upon this Mediator, and do all in his name, joh. 16. 23. E●…h. 5. 20. It hath been an anci●…nt, and is a commendable custom, to conclude our prayers and praises, thorough the mediation of Jesus Christ our Lord.  
5. This office of Christ ought also to stir us up in all things to seek to please 
〈◊〉 to please him wh●…m 〈◊〉 Mediator hath pacified.  God, and to endeavour to bring our will, heart and affections, yea all the powers of our soul, and parts of our body into an holy subjection to God's blessed will: and that upon these two especial grounds.   

1. God's wrath being pacified by Christ's mediation, and peace ●…ade betwixt God and us, it is most meet that we should seek, in what we are able, to preserve this peace.  
2. Christ in pacifying God's wrath and procuring his favour to us, hath undertak●…n to bring us unto God, and to make us a free people unto him: and thereupon h●…th given unto us his Spirit, to enable us so to do.   
It is a part of Christ's Mediatorship, as to procure God to be at peace with man, so to draw man to be at peace with God, and to cease to rebel against him. By this latter we may have assurance of the former. For the latter being a work wrought ●…y the Spirit of Christ in us, is more sensible, and may better be discerned by us. By ●…ur heart to God-ward, we may know God's heart to us-ward, 1 joh. 4. 19   

§. 24. Of Christ the Mediator of a Covenant.  
CHrists Mediatorship is here in special applied to the Covenant. This is the Covenant whereof Christ is said to be a Surety. Hereof see Chap. 7. v. 22. §. 93, 94. He is also styled the Mediator of the New Testament, Heb. 9 15. And the Mediator of the New Covenant, Heb. 12. 24.  
This Christ is said to be in two respects.  

1. In that he hath procured a Covenant to pass betwixt God and man. As upon 
How Christ is the Mediator of the Covenant.  rebels rising against their King, if the King's Son should interpose himself as a Mediator betwixt his Father and those subjects, and so handle the matter as to procure an agreement, and a Covenant thereupon, he might be called, the Mediator of that Covenant: a Mediator that procured it.  
2. In that he hath engaged himself to see on both parts that Covenant performed. Thus he is called a surety of t●…e Covenant: see Chap. 7. v. 22. §. 93.   
This Christ undertook to do in his respect to God and man. 
Why Christ undertook to be a Mediator of the Covenant.   

1. To God, that he might set forth the honour of his Father. For never, since the world began, was there such an instance of God's wisdom, power, truth, justice and mercy, as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. §. 87.  
2. To man, that he might free him out of the most miserable and desperate case that a creature could be in, and bring him to the most happy state that a creature could be brought unto.   

1. This affords matter of great admiration: for of all offices that Christ undertook, 
Chris●…s love evidenced in his Mediation.  this doth most especially commend his love unto us: especially if we duly weigh the dignity of his person, and unworthiness of ours: the heinousness of man's sin, and the fierceness of God's wrath: the means which Christ used to pacify that wrath, and the ben●…fit which redoundeth to us thereby.  
2. This also ministers much matter of consolation, for it is a strong prop to our 
●…aith support●…d by Christ's Mediation.  faith. Christ being the Mediator of a Covenant betwixt God and man, man's faith is supported by two most stable and everlasting pillars; which are, The mercy, and faithfulness of God. His mercy in vouchsafing to be appeased so far, as to enter into Covenant with man. His faithfulness in making good his Covenant, which is a point of j●…stice, and in reference hereunto Saints have appealed to the righteousn●…sse and justice of God.  
3. This also gives to us, who are God's confederates, great and just cause to be 
Why covenant to be kept with God.  〈◊〉 careful of keeping Covenant on our part. Our Mediator and surety is inga●… hereupon. If we make forfeiture on our part, we give God just occasion, to 〈◊〉 us on his part the benefit of the Covenant.   
This point of Christ being Mediator of a Covenant, is much amplified by this 〈◊〉 added thereunto, better. He is the Mediator of a better Covenant. Hereof see 〈◊〉 Chap. 7. v. 22. §. 94.   

§. 25. Of better promises.  
THis phrase, which was established upon better promises, hath reference to the Covenant styled, better. For the antecedent, Covenant, and the relative, which, are both of the same gender, number, and person.  
Of the emphasis of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  established, see Chap. 7. v. 11. §. 62. It implieth that the Covenant is a firm and stable Covenant settled upon an in●…iolable Law: such a Law as like the Law of the Medes and Persians altereth not, 〈◊〉. 6. 8.  
Of the Greek word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  promises, see Chap. 4. v. 1. §. 6.  
Of the Greek word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  better, see Chap. 1. v. 4. §. 39  
Of promises being privileges, see Chap. 7. v. 6. §. 44.  
The promises here intended are styled, better, in reference to those that were made to Abraham, and to his seed under the Law.  
For he speaketh here of promises appertaining to the new covenant, whereupon it was established.  
Some make the difference between the promises of the one and other covenant, 
Promises to Jews and Christians differ not in substance.  to be in matter and substance, as if the promises of the former covenant had been o●…ly of external, earthly, and temporal blessings. But they clean mistake the dif●…, who extend it so far; and therein do much dishonour God, and the faithf●…ll Jews.  

1. They make the great Lord of heaven and earth, who is ever the same and changeth not, to be in former times like unto the inferior Gods of the Gentiles; whom they imagined to abide on earth, and to bestow only temporal blessings.  
2. They make the faithful children of God that then lived, to be as our children, who delight in outward, fair toys.   
Their ground for restraining Gods promises under the Law to outward temporal blessings, resteth on the form of words, wherein those promises were then made. But they consider not that spiritual and celestial matters, were comprised under them. Canaan, Jerusalem, and the temple were types of heaven. Their deliverance from 〈◊〉 and other enemies were types of their freedom from sin, satan, and all man●… of spiritual enemies. It hath been showed, Chap. 6. v. 13. §. 95. That Christ 〈◊〉 comprised under the promises made to Abraham. Hereupon it is said, t●…at t●…ey desired a better Country, that is a heavenly, Heb. 11. 16. Therefore for substance the same promises were made to them that are made to us. They had promises of spiritual blessings made to them, Deut. 30. 6. and there are promises of t●…mporall blessings made to us, 1 Tim. 4. 8. A main difference of promises made to them and us, is this, That promises of temporal blessings were to them more ex●…resse, and frequent. But promises of spiritual and heavenly blessings more rare a●…d obscure. We know by experience, that the Sun shineth not so brightly in the morning, at the rising thereof, as it doth at noon, when it is come to the height. Yet it is the same Sun.  
The difference therefore betwixt promises made to Jews and Christians, is in the 
Wherein lieth the difference of promises.  manner of revealing the one and the other, and in the kind of work, which the one and the other hath upon the minds and hearts of men. The promises which we have are more perspicuously and fully made known, and we by them made the better to conceive the mind of God; and more wrought upon thereby in our hearts and affections.  
How unworthy of these better promises are they who take no notice of them, but fit in darkness and remain ignorant under the clear light of the Gospel. Note their doom, 2 Cor. 4. 3, 4. This may be applied to a wavering faith, unsettled hope, faint patience, cold zeal, and other such defects as are the shame of Christians.  
Our care ought to be to abound in knowledge, faith, hope, patience, new obedience, and other like graces, as God hath abounded to us in means. Having better promises, let us have better minds, and better lives. David hid those promises that he then had in his heart, that he might not sin against God, Psal. 119. 11. Should not we hide in our heart these better promises? What fruits of faith did Gods anc●…ent worthies show forth: and yet received not the promise, Heb. 14. 39 note 2 C●…r. 7. 1.   

§. 26. Of God's Covenant established upon promises.  
THe foresaid promises are made the ground of God's covenant with man. For his covenant is here said to be established upon promises. So as that which binds God to man, is his own promise. By covenant he is bound to man, but his covenant is established upon his own promise. Hereupon these two, covenant and word (which implieth his promise,) are joined together, Psal. 105. 8. On this ground Saints in all ages have pleaded God's promise, and therewith strengthened their faith, Psal. 119. 49. 2 Chro. 6. 42. To this purpose it is said, that God remembered Noah, (Gen. 8. 1.) namely, his promise made to Noah. And where Moses●…aith ●…aith to God, remember Abraham, Isaac, and Israel, (Gen. 32. 13.) he mean●…th God's covenant and promise made to them.  

1. There neither was, nor could be any thing in man, to move God to enter into covenant with him.  
2. Nor could therebe any thing out of God to move him. For he is the most high, supreme Sovereign, and doth what he will; because he will; I will, saith he, be gracious to whom I will be gracious, and show mercy, to whom I will show mercy, Exod. 33. 19   

1. Hereby we learn how to strengthen our faith in God's covenant, namely by calling to mind God's promises whereon it is established, and by pleading them before God. We have in this respect two props or pillars to support our faith; One is God's mercy, whereby he was moved to make his promise; The other is, God; truth and faithfulness, in that a covenant is established upon his promise.  
2. Hereby we may be encouraged with cheerfulness to go on in every good course whereunto God hath made any promise. For his promise is as a covenant, it binds him to performance.    

§. 27. Of the meaning of the first part of the seventh verse.  Heb. 8. 7. For if that first covenant had been faultless, then should no place have been soug●…t 〈◊〉 the second. 
THis causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For, showeth that this verse is added as a reason of that which went before. And this word of number, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first, hath reference to the better covenant mentioned in the former verse: There is therefore added this particle of reference, that. There he proved that covenant to be better, because it was established 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  upon better promises. Here he proveth it by another argument, which i●… the succession of this latter covenant in the room of the former: and that, because the former could not perform that which was expected from a covenant.  
The word covenant is not expressed in the Greek: but necessarily understood. For these words of number 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first, and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What meant by first covenant.  second can have reference to nothing going before, but to the covenant.  
By the first covenant he meaneth that which God established to the 〈◊〉, in many outward rites and types.  
Object. The Apostle saith that that covenant was confirmed before of God in Christ, Gal. 3. 17.  
Answ. He there speaketh of the substance of the covenant of grace which was 〈◊〉 that the better covenant was; mentioned in the former verse. But here he 〈◊〉 of the covenant involved and overshadowed with many types and shadows: 〈◊〉 the circumstances about delivering the covenant are here meant, rather than 〈◊〉 substance of the covenant itself.  
The manner of bringing in the point with a supposition thus, If that first had 〈◊〉, implieth a negative, that it was not faultless. The consequence in●… proveth as much. This will be manifest by reducing the argument into a 〈◊〉 form, thus,  
If the first covenant had been faultless, there had been no need of a second.  
But there was need of a second. Therefore the first was not faultless.  
The word translated, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  faultless, is a compound, derived from a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple 〈◊〉, that signifieth, to complain, or find fault. It is applied not to man only, who 〈◊〉 〈◊〉 〈◊〉 without cause, as Mark. 7. 2. But to God also, and that in man's 〈◊〉 (〈◊〉. 9 19) and in reality and truth: as in the next verse. This adje●… 
What faultless is▪  〈◊〉 〈◊〉 being compounded with the 
h ' A.  privative preposition, signifieth one 〈◊〉 is no●… 〈◊〉 worthy: or that gives no occasion to be blamed.  
〈◊〉 is 〈◊〉 to Zacharias and his wise, and translated blameless, Luk. 1. 6. It is 〈◊〉 〈◊〉 〈◊〉 ought to aim at, Phil. 2. 15.  
〈◊〉 〈◊〉 prayeth for it in the behalf of those to whom he wrote, 1. Thess. 3. 13. 〈◊〉 a kind of perfection. On the contrary that which is faulty, is imper●…ect: 〈◊〉 〈◊〉 to complain of it, and to find fault with it.  
〈◊〉 Wherein was the first covenant faulty?  
〈◊〉 No●… in the matter and substance of it, as it was ordained and instituted of 
Wherein the first covenant was faulty.  〈◊〉▪ but in the effect, virtue, power and efficacy of it.  
〈◊〉 made nothing perfect, it could not justify or sanctify the comers thereto: 〈◊〉 no●… pacify the conscience of poor sinners; much less could it save the souls 〈◊〉 〈◊〉 of men.  
〈◊〉 the supposition it is employed, and so taken for granted, that the covenant under 〈◊〉 〈◊〉 was faulty and scanty. It was herein like the levitical Priesthood, and 〈◊〉 〈◊〉 ●…aw under the same, which is styled carnal, weak, unprofitable, which 〈◊〉 nothing perfect. See Chap. 7. v. 11. §. 61. and v. 16, 18, 19 §. 81, 85, 86.   

§. 28. Of the meaning of the latter part of the seventh verse.  
UPon the foresaid supposition, the Apostle maketh this inference, then should no place 〈◊〉 been sought for the second. To seek a place for a thing, is to use means to 〈◊〉 〈◊〉 in and to settle it. Thus place was sought for Zadok to be high-Priest, when 〈◊〉 had forfeited that office, 1 King. 2. 35. Thus place was sought for 〈◊〉 〈◊〉, when juda had failed, Act. 1. 20. Yea, place was sought for the 〈◊〉, ●…hen Jews failed. Hereupon saith the Church of the Gentiles, Give place 〈◊〉 〈◊〉 dwell, Isa. 49. 20.  
O●… the contrary, when any are wholly deprived of a privilege, and no admissi●…, it is thus expressed, Their place was not found, Rev. 12. 8.  
〈◊〉 〈◊〉 not been need, no place had been sought, that is, no means had been 〈◊〉 〈◊〉 way made for another covenant.  
〈◊〉 second, hath reference to the new covenant, which he calls the second, 〈◊〉 succeeded 〈◊〉 former, which he called the first: as the second is next to 〈◊〉 〈◊〉 immediately succeedeth it; so was this covenant next to the former, and 〈◊〉 came into the room of it.  
The consequence here inferred, is, that if the first had been perfect, there 〈◊〉, etc. See Chap. 7. v. 11. §. 65.   

§. 29. Of the resolution and observations of Heb. 8. 6, 7.  Vers. 6. But now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises. Vers. 7. For if that first covenant had been faultless, then should no place have been sought for the second. 
THe sum of these two verses, is a further proof of the excellency of Christ's Priesthood. Hereof are two parts.  

1. The point proved.  
2. The argument, whereby it is proved.   
Vers. 6. In the former we have.  

1. The ground of Christ's Priesthood in this word obtained.  
2. The kind of Christ's office. This is set cut two ways. 

1. By the meanness of it: it was a Ministry.  
2. By the excellency of it, set down comparatively, more excellent.     
The argument to prove the point, is taken from another office thence arising. About the point, observe.  

1. The manner of bringing it in.  
2. The matter whereof it consisteth.   
The manner is employed two ways.  

1. By way of comparison, in this phrase, by how much.  
2. By a note of addition, also: or and.   
The matter declareth the other office: wherein two points are observable.  

1. The kind of office, Mediator.  
2. The subject ratified thereby; This is, 

1. Expressed in this word Covenant.  
2. Illustrated, by this comparison, better.     
The Illustration is proved by two arguments.  

One taken from the promises wherein it is established, which are styled better.  
Vers. 7. The other from the succession of this covenant in the room of the former.   
Of this latter proof there are two parts.  

1. A supposition;  
2. An Inference.   
The supposition concerneth the first covenant, and implieth an imperfection therein.  
The inference expresseth one thing, and intendeth another.  

The thing expressed is this: No place should have been sought for the second.  
The thing intended is, that, place was sought for the second.   

Doctrines.  
Vers. 6. I. Christ had his office conferred on him. This is employed under this word, obtained. See §. 22.  
II. Christ subjected himself to a Ministry. His Priesthood is here 〈◊〉 a ministry. See §. 22.  
III. Christ's ministry was more excellent than any other. It is styled more excellent. See §. 22.  
IV. Christ's ministry was according to the Law whereabout it was exercised. This phrase, by how much, intendeth as much. See §. 22.  
V. Christ had office upon office. This conjunction of addition, also, implieth thus much, see §. 22.  
VI Christ is a Mediator. See §. 23.  
VII. Christ is a Mediator of a covenant, See §. 24.  
VIII. The Covenant whereof Christ is Mediator is the better covenant. See §. 24.  
IX. God's covenant is firm, it is established. See §. 25.  
X. Gods covenant is established upon promises. See §. 26.  

XI. The promises whereupon God's covenant is established are better than former promises. See §. 25.  
The six last observations are plainly expressed in the Text.   
Vers. 7. XII. The covenant under the Law was not perfect. This supposition, I●… that first had been faultless, intendeth thus much. See §. 27.  
XIII. Nothing needs be added to that which is perfect. This is employed under this consequence, Then should no place have been sought, etc. See §. 28:    

§. 30. Of the meaning of these words, for finding faul●… with them.  Heb. 8. 8. 〈◊〉 finding favit with them, be saith, Behold, the days come (saith the Lord) when I will make a new covenant with the house of Israel, and the house of judah. 
THat which the Apostle in the former verse by a supposition intimated, thus, If that first had been faultless, he here plainly determineth: and showeth that it was 〈◊〉 faultless: for fault was found therewith: so as these words 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are as an assumption of the former conditional proposition. Well therefore is this causal particle, FOR, premised: this being a proof of the former.  
Four things before noted are confirmed in the testimony following.  

1. That there was a better covenant to come. The Epithet, new, proves it:  
2. That the promises thereof are better. The particular promises specified, v. 10, 11, 12, give evidence thereunto.  
3. That the first covenant was faulty. For they to whom it was given continued 〈◊〉 therein, v. 9  
4. That place was sought for the second. For He saith, I will make a new one.   

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek participle translated, finding fault, is derived from the same verb that this adjective, faultless, was. See v. 7. §. 27.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The object of this act of finding fault is thus expressed, with them, This is so placed in the Greek, as it may be referred either to the act of finding fault, or else to 〈◊〉 verb following, he saith: as if it had been thus expressed, finding fault, he saith to them.  
It appears by these words of God's complaint, They continued not in my covenant, ●…. 9 that God found fault with the people to whom he gave that covenant.  
How then, may some say, is this brought in to prove that the covenant itself was not 〈◊〉?  
〈◊〉. Both are found fault withal. For the people were careless in doing their best endeavour: and the covenant was weak and impotent: it could not afford suf●… help to make the people perfect thereby. The impotency that was in the co●… was the greater, because men were very negligent in observing it, yea, very refractory and obstinate against it.  
Thus it appeareth that such means as are not able to do that which they expected, namely, to make perfect the observers thereof, are faulty, and not to be continued: yet such as are negligent and improve them not to the best advantage, are not inex●…, but blame-worthy. Both means and persons to whom the means belong may be faulty and justly blamed.  
All mankind may justly be condemned for every transgression of the moral Law, 
Impotency exempts not from blame,  G●…l. 2. 10. and for not obserming the covenant of works. For in Adam there was power to observe it. The disability and impotency that seized on man, was though man's own default: he brought it upon himself. Justly may God expect and exact performance according to that ability which once he gave. Though the 〈◊〉 were not able to bear the yoke that was put upon them, yet were they justly pu●… for breaking that covenant, which proved to be so heavy a yoke.  
Beside their innate disability, and besides the impotency of that covenant, to give them new strength and ability, there was in them a rebellious reluctancy against that covenant: they would not subject their necks thereto, 2 King 17. 14.  
Justly therefore were they blamed, and punished, notwithstanding the impotency of the means that they enjoyed; which were not faultless, but also blame-worthy.  
How justly then may they be blamed, who have powerful means of salvation afforded unto them, and yet profit not thereby as they should. This is a fearful doom of the Apostle, If our Gospel be hid, it is hid in them that perish, 2 Cor. 4. 3.  
This word, finding fault, is fitly set before the testimony following, both to declare the main scope of that testimony (which is to disavow the imperfection thereof) and also show how pertinent it is to the point in hand.   

§. 31. Of these phrases, He saith, Saith the Lord.  
THat which the Apostle affirmed in these general words, finding fault with them, he proveth by a divine testimony, which he first hinteth in this phrase, He saith, and then largely expresseth in the very words of Scripture.  
Of this indefinite phrase, he saith, see v. 5. §. 15. and Chap. 13. v. 5. §. 69. There are indeed two several Greek words, whereof 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one is used in the fifth verse, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another in this, yet both of them do signify the same thing; and are used in the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  same sense, both there and here: even as much as this usual prophetical phrase, Thus saith the Lord. There is also a third verb used in the same sense and translated, said, Heb. 1. 13. and 4. 3. and 10. 5. and 13. 5.  
Besides this indefinite assertion of the Author of the testimony following, he is in the testimony itself three several times (as the Apostle hath quoted it) yea four times (as the Prophet sets it down, jer. 31. 31, 32, 33, 34.) expressly named under this phrase, saith the Lord. Yea, in that Chapter out of which this testimony is taken, he is twenty times named. Three times is this phrase, saith the Lord, used, Zec. 1. 3.  
Penmen of holy Scripture were diligent and frequent in expressing the primary and principal Author of what they delivered, or wrote, upon these and other like gr●…unds.  

1. To show their warrant, that they might not be thought to speak of themselves, jer. 26. 15.  
2. To put the glory of being Authors thereof, from themselves, Dan. 2. 28.  
3. To gain the greater authority to what they delivered, Mic. 4. 4.  
4. To rouse up people's attention to hearken more diligently thereto, jer. 13. 15.  
5. To move people to give more credence thereunto, Exod. 19 9  
6. To work in people the greater reverence to the word delivered, 2 Chro. 20, 15, 18.    

§. 32. Of this remarkable note, Behold.  
THe more to commend that which is here spoken of the new covenant, it is ushered in with this remarkable note, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Behold: hereof see Chap. 2. v. 13. §. 124.  

1. As a note of demonstration it pointeth out that which was much desired of those that knew the imperfection of the old covenant.  
2. As a note of admiration it declareth this new covenant to be a very rare matter; & God's goodness therein to be admired, that he should so far respect the children of men, as to ordain covenant after covenant for their good.   
In these respects Ministers ought to do the best they can, by reading, studying, preaching and praying to make known this covenant distinctly and plainly, as a matter of weight and worth. And people among other principles of Christian religion, aught with all diligence to give good heed hereunto: that they may know it, believe it, find the comfort, and receive the benefit of it.   

§. 33. Of these words, The daye●… come.  
THe time when the foresaid remarkable matter shall be accomplished is thus set down, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The days come; By these days he means the time of the Gospel, from the time that Christ was exhibited in the flesh to his glorious coming unto judgement. They are called the last days; see Chap. 1. v. 2. §. 13.  
This circumstance giveth proof that God reserved the best things promised to the Jews, for these last times. See more hereof Chap. 2. v. 3. §. 21.  
Though these days were to come when the Prophet first uttered this prophecy, yet they are set down in the time present, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why things to come are set down in the time present.  come; and that for two especial reasons.  

1. To show that they were nigh at hand, even coming, at the door as we say.  
2. To assure them of the certainty of the thing: that which is here promised was as sure as if it had been already accomplished. Such are all God's promises, they are as things performed: his words are deeds. Thus hope will not make ashamed, Rom. 5. 
See Chap. 4. v. 3 Sect. 24.  ●…. As we shall hereby bring much honour to God, (by setting to our seal that God is 〈◊〉, I●…h. 3. 33.) so shall we bring much consolation satisfaction and quietness to ●…r own souls. Of this phrase, saith the Lord, See §. 31.    

§. 34. Of the meaning of these words, when I will make▪  
THis conjunction of time, when, is in Greek the ordinary copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And, That copulative is in all Greek Authors variously used: as it is also in the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebrew: It is oft put for the time, as Mat. 9 7. And he rose, that is, than he rose. And Mark. 15. 25. It was the third hour, And they crucified him: That is, when they ●…ucified him. So here.  
The verb translated, I will make, signifieth to end (Mat. 7. 28.) to finish (Rom. 9 28.) to fulfil (Mar. 13. 4.) The Apostle doth here purposely use this verb (for he took 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it not from 
* See Chap. ●…. v. 6. Sect. 72.  the lxx. they use 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an other word) to show  

1. That there should be no alteration of this covenant.  
2. That all things typified in the former covenant were fulfilled in this.  
3. That a covenant is then complete, when it is solemnly ratified, and established.   
The future tense (I will make) hath reference to that time when the Prophet foretold this; for at that time the old covenant was in force: and the time of the 〈◊〉 covenant was then to come.   

§. 35. Of this title new annexed to the covenant.  
THe covenant that the Apostle here speaketh of is styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  new in four several respects.  

1. In opposition to the former covenant, that was old: and being old, vanished away, v. 13. for old things pass away, 2 Cor. 5. 17.  
2. In relation to the times when it was established: even in the latter times, I●…. 2. 2.  
3. In regard of the succession of it, in the room of the former, v. 7.  
4. In regard of the perpetual vigour thereof: it is ever as new. It is like unto Aa●…od, which continued as new, fresh, & flourishing so long as the Ark was among the Jews, Numb. 17. 10. It was like to that which is planted in the house of the Lord, Psal. 92. 13, 14.   
This is a great commendation of this covenant; and it is attributed to such excellent blessings as were promised to the time of the Gospel: as a New Testament, a n●…w Jerusalem, a new Heaven and earth, a new Name, a new Commandment, a new way, a new heart, a new Spirit, and a new Song. Of these see the Progress of God's Providence on Ezek. 36. 11. §. 6.  
Seeing that in these times of the Gospel all things are new, we also must be new creatures. The Apostle maketh this inference upon this ground, 2 Cor. 5. 17. This is the true learning of Christ: concerning which the Apostle giveth this direction, Eph. 4. 21, 22, 23, 24.  

1. Cast off the old man with the corrupt lusts thereof. What was learned in the old School of corrupt nature, must be unlearned in Christ's School. These must be cast ●…ay as a menstruous cloth, Isa. 30. 22.  
2. Be renewed in the Spirit of your mind. That is in your understanding, which is a 〈◊〉, (Matth. 6. 22.) and a guide to all the powers of the soul.  
3. Put on the new man. This implieth that a man be wholly renewed in every power of soul and part of body. So much is employed under this phrase, new man, Illumination of the mind, without renovation of the other parts causeth more stripes Luke 12. 47.  
4. Let that renovation be extended to holiness and righteousness: that is to all duties which we owe to God and man.  
5. Let all be in a right manner: not in show only, but in truth; such an one is a 〈◊〉 Israel●…e, joh. 1. 47.   
By these rules may we be cast into the mould and form of the doctrine of Christ, Rom. 6. 17.   

§. 36. Of these words, The house of Israel, and the house of judah.  
THe persons with whom the new covenant is made are thus expressed, with the house of Israel, and the house of judah.  
In this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House variously taken.  house there are three tropes.  

1. A Metonymy of the subject: the house put for the inhabitants thereof, or persons appertaining thereto.  
2. A Synecdoche of the part for the whole: an house, which is but a part of a nation for the whole nation: or rather for the whole world.  
3. A Metaphor: For the Church of God is resembled to an house. It is to God as his house where he dwells, and whereof he taketh special care. See Chap. 3. v. 3. §. 37, 58, 59   
These two names Israel, judah, comprise under them the whole Church of God. 
The name Israel.  Israel was a name given to the third great Patriarch, the grandson of Abraham, 
The notation of the name jacob.  to whom the promises, made to Abraham, were again and again renewed, Gen. 28. 13, 14. and 35. 11, 12. and 46. 3. His first name, given him at his birth was jacob, (Gen. 25. 26.) which signifieth a supplanter. The Hebrew 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit. I●…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacob  root whence this name is derived signifieth to supplant. Jer. 9 4. This name was given him in a double respect.  

1. In reference to the manner of his coming out of his Mother's womb, which was by taking hold on his brother's heel, as striving to come out before him. The Hebrew word that signifieth an heel, cometh from the same root that jacob doth.  
2. By way of prediction, that he should supplant his brother: which he did twice. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calx  First in getting the birth (Gen. 25. 33.) and afterward the blessing, Gen. 27. 28, 29.   
In these two respects said Esau, Is not he rightly named jacob? for he hath supplanted me these two times: he took away my birthright: and behold now he hath taken away my blessing, Gen. 27. 36.  
This other name Israel was given him as a memorial of his Prayer and steadfast faith, whereby he prevailed with God himself, and seemed to overcome him, Gen. 32. 24, etc. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Israel is compounded of a verb that signifieth to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prevail, and a noun that signifieth, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus  God. According to this composition it implieth one that prevaileth with God. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem se gerere 〈◊〉 ●…patum 〈◊〉. Prov. 8. 16. Est. 1. ●…2.  Hebrew verb doth also signify to be a Prince, or to carry one's self as a Prince: and thereupon this interpretation of Israel is given, as a Prince thou hast power with God, Gen. 32. 28. That by his fervent, faithful Prayer he had the foresaid power with God, is evident by the application thereof, Host 12. 3, 4.  
From this Israel descended all those that till Christ's ascension were the visible Church of God on earth, and were named in memorial of him Israel (Exod. 4. 22. and 18. 25.) Children of Israel (joshua 1. 2.) men of Israel (joshua 9 6. ) House of Israel (Exod. 16. 31.) and the place where they dwelled, land of Israel, 2 Kings 5. 2.  
judah was the fourth son of the foresaid jacob or Israel: his name according to 
Notation of judah.  the notation of it signifieth praise: for his Mother praised God at his birth, for giving her a fourth son, Gen. 29. 35.  
judah was the head of one of the tribes of Israel, Numb. 1. 7. which was the 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…cit. In Hiphil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebra.  greatest tribe, most potent, and counted the royal tribe, by reason of the promise of the Sceptre made to it, Gen. 49. 8, etc.  
After the death of Solomon, ten tribes revolted from the house of David, which 
vit, Psal. 136. 1. I●…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judah.  was of the tribe of judah, to whose posterity the royal dignity was promised, 1 Kings 12. 16, 19  
The ten tribes that revolted, because they were the greater number, retained the 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judeus.  name Israel. But the tribe of judah and Benjamin (that remained faithful with judah) were differenced by this title judah. Mordecai was a Benjamite, yet called 
ay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a jew, Est. 2. 5. In process of time all that remained of the twelve tribes were called jews. So were they called in Christ's and the Apostles time: and to this day are they called jews. The Greek and 
k judaeus.  Latin words which we translate Ie●…, are apparently derived from judah. To speak Hebrew, is said to speak 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuda●…e.  jewish: and to profess that religion which the people of God then professed, to 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judaizantes Se Iud●…os profitebantur.  judaize, or to become jews. By reason of that difference betwixt these which became two Kingdoms, and thereupon two nations, the Apostle here maketh express mention of the house of Israel, and of the house of judah: but to show that by the new covenant the enmity that was betwixt them shall be taken away: they are ●…th made confederates: and the new covenant is made with the one as well as with the other.  
Some refer this to the calling of the jews. But that is not agreeable to the scope of the Apostle, who speaks of all Gods confederates, who at any time shall be under the new covenant, whether Jew's or Gentiles; so as the Jews are not excluded, though this be not appropriated to them alone.   

§. 37. Of the union of all nations under the new covenant.  
THe conjunction of the two foresaid houses Israel and judah, setteth out the union of all manner of nations, who by the Gospel shall be brought under the new covenant. This is expressly proved, Eph. 2. 14, 15, 16, 17. There.  

1. The point itself is plainly expressed in these phrases, made nigh, one, one body, and one new man. The Gentiles who were before, two, being out of the Church, of another profession, and conversation, are made nigh by being in the Church, and professing the true faith: yea, they being two before, two distinct people, having divers laws and ordinances, are now one in all privileges; all of one body, under one head Jesus Christ; and one new man by the grace of adoption and regeneration.  
2. The means whereby this union is made, is declared to be by the blood and ●…sse of Christ: that is by his death, for at the death of Christ, the veil of the Temple was rend (Matth. 27. 51.) and thereby the partition wall betwixt Jew and Gentile was broken down.  
3. The manner of uniting them is by making them all, one new man.   

1. This is a motive to all that live under this new covenant, to endeavour to keep the unity of the Spirit in the bond of peace. This was foretold, Isa. 2. 4.  
2. This also is a motive to pray for the recalling of the Jews, For as the Gentiles 
Pray for the calling of the Jews.  are comprised under the house of Israel and judah; so much more the Jews. That Jews may be Christians is showed, Chap. 3. v. v.. 28. Of their calling, See the ●…rogresse of divine providence, in a Sermon on Ezek. 36. 11. §. 17.   
This new covenant is made with the seed of the Jews as well as with the Gentiles: Such Jews as shall believe are accounted to be of the spiritual stock and house: even of the house of Israel and judah.  
As we ought to take notice of all God's promises, and pray for the accomplishment of them (Ezek. 36. 37.) so of this particular concerning the calling of the Jews; and pray for the accomplishment thereof. This is so much the rather to be done, because the time was, when we were out of Christ; and then they prayed for us: so as zeal of God's glory, desire of the enlargement of Christ's Kingdom, and gratefulness to that stock whence they come, aught to stir us up to do what lies in us for the accomplishment of God's promise, concerning their call.   

§. 38. Of Gods like respect to the Church of the Gentiles as to the ancient jews.  
THe conjunction of these two houses Israel & judah, further giveth evidence, that Christians of what nation soever, are as precious to God, as the Jews were before their rejection: for Gentiles are comprised under Israel and judah. In this respect believing Gentiles are called the children and seed of Abraham. (Gal. 3. 7, 29.) and sons of Zion (Zechary 9 13.) and the Church of the Gentiles, is styled Jerusalem (Rev. 3. 12.) and Zion (Zech. 9 9) and Ministers of the Gospel are styled Priests and Levites (Isa. 66. 21.) This is further evident by the application of prerogatives, of old belonging to the Jews, to believing Christians. For proof hereof compare, 1 Pet. 2. 9 with Deut. 7. 6. and Exod. 19 5.  
The same reason that moved God to choose them at that time, moveth him to choose us Gentiles in these latter days to be his Church; namely, his own good pleasure and love. This reason for them is rendered, Deut. 4. 37. and 7. 7, 8. and Ezek. 16. 6, 7. And for the Gentiles it is rendered, Eph. 2. 4. and Tit. 3. 4.  
Learn hereby in reading the old Testament, to observe the many great promises made to the Jews, and the accomplishment of them: and withal the great works which God did for them: and the many deliverances, which from time to time he gave them: and make these grounds of thy faith: and as occasion serveth plead them before God. Apply all the evidences of God's love, manifested to the Jews, apply them to yourselves, you believing Gentiles. The promise which God made to Abraham, the Apostle teacheth us to apply to ourselves, Rom. 4. 23, 24. What soever things were written afore time, were written for our learning, etc. Rom. 15. 4. When enemies arise against us, let us call to mind the prayers and supplications which the faithful Jews made: and how they put God in mind of his covenant, and of his promises, and of his ancient love. Let us do so likewise▪ and with like steadfastness of faith expect a blessing from him. We have such grounds of faith as they had.  
This also may be applied to such judgements as God inflicted on them, to move us to take heed of those sins for which these judgements were inflicted. The Apostle setteth down a particular Catalogue of these, and thus concludeth, All these things happened unto them for ensamples: and they are written for our admonition, 1 Cor. 10. 6. etc.   

§. 39 Of a covenant divine and humane.  
THere being express mention made in this verse of a new covenant, my purpose is to endeavour to set it forth at large: and for that end distinctly to note,  

1. What a covenant in general is.  
2. What kinds of covenant are mentioned in Scripture.  
3. What is the difference betwixt the old, and new covenant.   
Of the notation of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek words translated covenant. See Chap. 7. v. 22. §. 94.  
I. A covenant in general intendeth an agreement.  
An agreement is sometimes on one part only, and setteth out an absolute promise. 
What a covenant is.  Thus Gods promise of not destroying the earth any more with a flood, is called his covenant, Gen. 9 9, 11. In this respect a Testament is called a covenant. See Chap. 7. v. 22. §. 94.  
But for the most part, a covenant is put for an agreement betwixt two: if not two single persons only, yet two sides. Then it consisteth of two parts.  

1. A promise of one party.  
2. A restipulation or retribution by the other party. 
Two parts of a covenant.    
In the latter sense a covenant is taken tropically or properly.  
Tropically, when by a synecdocke a part is put for the whole: (thus the promise is called a covenant, Exod. 2. 24.) or by a metonimy, the seal or sign of the covenant, is put for the covenant itself, Gen. 17. 10.  
Properly a covenant is taken, when with a promise there is a kind of retribution, or restipulation of performing some duty. Thus a covenant binds each to other: as Deut. 26. 17, 18.  
A covenant thus taken, is either divine or humane. 
Covenant humane.   
Humane betwixt man and man, Gen. 21. 27.  
Divine betwixt God and man. This is twofold.  
One is made by God with man.  
The other by man with God. In this, man to obtain some special blessing from God, binds himself to some special duty to God. In this respect saith Hezekiah, It 
Covenant divine.  is in mine heart to make a covenant with the Lord, etc. 2 Chro. 29. 10. Thus also Zedekiah, and his people made a covenant that every man should let his manservant, and every man his maid-servant being an Hebrew, or an Hebrewesse go free, according to the law, jer. 34. 8, 9 Hereof are two parts,  

1. A prayer for obtaining good, or removing evil.  
2. A promise made for performing duty. Neh. 9 32, 38. This is, as a vow.   
It is divine, because we have therein to do with God.  
In the covenant which God maketh with man, God freely promiseth some special good to man, and requireth man in way of gratitude, to perform some special day to God, which, he that expecteth to partake of the benefit of the promise must ●…take to do, Gen. 17. 7, 10, 14. This is that which here we intent to speak of.   

§. 40. Of a divine covenant.  
A Divine covenant is a mutual agreement betwixt God and man, whereby the one bindeth himself to the other. Host 2. 23. Zec. 13. 9  
Of this covenant there are two parts.  

1. A promise on God's part, which is in general to make man happy. Herein and hereby, the Lord showeth himself to be a God, Gen. 6. 18. and 17. 2.  
2. A retribution on man's part, which is to perform his duty in way of gratitude, even such duty as God requireth of him. Neh. 9 38.   
The nature of a divine covenant will more clearly be manifested by a due consideration 
The four causes of a covenant.  of the four causes thereof: the Efficient, Material, Formal, and Final cause.  


1. The principal Efficient is God. For none can bind the Creator to a creature 
1. The Efficient.  but God himself: and that of his own mere pleasure and good will. But the Creator hath power to bind his creature to him: and that in what duty he pleas●…h: to which duty the creature is bound readily to yield itself: and that as a crea●…re and servant of God: but more especially as a confederate: as one of those that 〈◊〉 in covenant with God.  
The procuring cause is God's pleasure and good will, Eph. 1. 11. Luk. 12. 32. 
The procuring cause.  Matth. 11. 26. For there is nothing out of God to move him. He is every way perfect and complete in himself. He needeth nothing that any creature can do: neither can a creature do any thing that may move him to this or that, further than he in his own good pleasure seeth meet.  
Besides, though there might be something without God to move him, that something cannot be in a creature: because the creature itself is of God: and whatsoever it hath, it hath from God: and all the ability that is in it to any good, is from God.   

2. The matter of a divine covenant consisteth in the things that are covenanted. 
2. The matte●… of a covenant.  These are of two sorts.  
One on God's part: which is the good promised.  
The other on man's part: which is the duty engaged: and that in way of gratitude.   
3. The formal cause consisteth in the mutual binding of the persons covenanting 
3, The form.  one to the other. A covenant is a bond, Ezek. 20. 37. Herein it is like a vow and an oath, which are strong bonds, Numb. 30. 3. The bond on God's part is most sure, arising from himself, Eph. 1. 11. On man's part it is enjoined to him and imposed on him, Gen. 17. 7, 9  
4. The ends of a covenant are of two sorts. Supreme and subordinate. 
4. The Ends of a covenant, God's glory the supreme end.  

1. The supreme end is God's glory. This is the supreme end of all things: and the best end that can be. Now wisdom teacheth men to aim at the best end. God being wisdom itself, must needs aim at the best: which, because his glory is, he aimeth at it. As he swore by himself: because he had no greater to swear by (Heb. 6. 13, etc.) so he aims at his own glory, because he hath no higher nor better end to aim at. At this he aimed in his external decree, Rom. 9 22, 23. Eph. 1. 6. At this he aimed in creating the world (Prov. 16. 4.) and in his providence, Isa. 45. 7. So likewise in entering into covenant with man. Herein is set out the glory of his Sovereignty, by engaging man to what he pleaseth: and of his wisdom, by ordering matters so, as man's failing of blessing ariseth from his own fault, namely from breach of covenant: So likewise of his truth, in performing covenant on his own part: of his justice in dealing with man according to his covenant: of his free grace, in doing what he doth on his good pleasure, and of his goodness, in covenanting that which is for man's good.  
2. The subordinate end is man's happiness, comprised under this word, life. 
Man's happiness a subordinate end.  This is the end of all God's covenants with man, Rom. 10. 5. Gen. 2. 9 Mal. 2.    
5. Ezek. 16. 6, 8. joh. 3. 16.    

§. 41. Of instructions and directions arising from a divine covenant.  

1. GOds covenant with man instructeth us in two especial points. 

1. In God's condescension to man.  
2. In the sure prop that man hath to rest on God for happiness.   

1. God's condescension to man is manifested four ways. 
God's condescension to man in covenanting with him.  

1. In that God being the most high supreme Sovereign over all, vouchsafeth to enter into covenant with his servants. To suffer such a relation as confederates and covenanters betwixt so high a Sovereign and so mean servants, is a great condescension, Deut. 26. 17, 18.  
2. In that God being a Lord hath power to command what he pleaseth, so as he need not covenant, or capitulate with them, saying, do this and I will do that: yet doth he enter into covenant. This manifesteth a great condescension, Ma●…. 20. 14, 15.  
3. In that being most free, and wholly depending upon himself, he need not bind himself to any (for who shall say unto him what dost thou? job 9 12. and 34. 19 Dan. 4. 35.) yet by covenant he binds himself too man.  
4. In that God being the Lord God of truth (Psal. 31. 5.) he binds himself to perform his promise, as if there might be some fear of his falling therein, Heb. 6. 17, 18.    
2. The sure prop that man hath to rest on God for happiness by reason of his covenant 
God's covenant a prop to faith.  is manifested two ways. 

1. In that God who is good and doth good (Psal. 119. 68) doth covenant to make man happy. God is as a deep, full, open, overflowing, everflowing fountain: so as that might seem sufficient to make us go to him for every thing that may tend to blessedness. But the covenant which God maketh to bring us unto happiness, doth much more embolden us to go to him, and make us confident of receiving from him, what he hath covenanted to give.  

2. By covenant God hath caused a special relation to pass betwixt him and us. He and we are confederates. This is a sure prop.  
As God is faithful in himself; so his covenant is most sure. It is a covenant of salt for ever, Numb. 18. 19 God's confederates may thereupon have strong consolation and confidence, Deut. 7. 9 Heb. 6. 18.       
2. The covenant of God with man doth direct us in four special points. 
God's Covenant shows.  

1. To know what God expects of us: namely, whatsoever is in the covenant to 
1. What God expects of us.  be performed on our part: which we must be careful to observe as we do desire to receive any benefit from the covenant.  

2. To understand what we may expect from God: namely, whatsoever on 
2. What we may expect from God.  God's part is covenanted. God by his covenant binds himself, and he will not start from it. He is a faithful God which keepeth covenant, Deut. 7. 9 Saints of old used to plead this for strengthening their faith, 1 Kings 8. 23. Neh. 1. 5. and 9 32. Dan. 9 4.  
The way whereby we may expect with confidence from God what he hath covenanted, is to be conscionable in observing what is covenated on our part, Deut. 7. 12.   
3. To acquaint ourselves with the covenant of God, that thereby we may 
3. What privileges belong to us.  know what privileges and blessings belong unto us. For we have nothing whereby we can lay claim to any good thing, but God's covenant. As this is a duty, so it will be our wisdom to do it. A wise heir will 
4 What is to be 〈◊〉 by us.  search after such evidences as give him a right to his lands and goods.  
4. To be careful in observing our own undertake: and as conscionable in performing the covenant on our part, as we are desirous to partake of the benefit of the covenant on God's part. This is laid down as a ground of Levies blessing, that they kept God's covenant, Deut. 33. 9 This God expressly requireth, Exod. 19 5. We cannot expect that God should keep covenant with us, unless we be careful to keep covenant with him, Psal. 25. 10. Great is that loss which followeth upon breach of covenant: yet that is not all, God's wrath and vengeance will also follow thereupon. Sore vengeance hath been executed on breach of covenant with man, 2 Kings 17. 4. etc. Ezek. 17. 15. How much sorer vengeance may be feared on breach of covenant with God, jer. 22. 6, 9 and 34. 18, 19, 20. Host 8. 1. 1 Kings 11. 11.      

§. 42. Of the covenant of works.  
II. I There are two distinct kinds of divine covenants which God made with 
Two Covenants.  man. One of works. The other of grace. These the Apostle expressly calleth 〈◊〉 covenants, Gal. 4. 24. 
One of works. The other of Grace.   
This distinction of a covenant of works and grace, is according to the means whereby the benefit of the covenant is obtained. For in the first covenant life was to be obtained by works: but in the latter by grace.  
The covenant of works is God's agreement with man to enjoy life upon perfect 
What the Covenant of works is.  obedience.  
In setting forth this covenant we will distinctly consider.  

1. The author of it.  
2. The ground.  
3. The parties with whom it was made.  
4. The good promised.  
5. The duty to be performed.  
6. Man's ability therein.  
7. The seals thereof.  
8. The ends of it.  
9 The extent.  
10. The restraint thereof. 
1. The Author of it.    

1. The Author was God considered as man's Creator and supreme Lord: who had power to require what service it pleased him of man: and to appoint man what condition he would. Thus the Author of that covenant stood no way obliged unto man, further than it pleased him to bind himself.  
2. The ground of that covenant was the good pleasure of the foresaid lord 
2. The Ground thereof.  Though, after God had entered into covenant with man, justice required that the promised reward should be given upon performance of the condition: yet to enjoin such a condition for attaining the reward, was mere pleasure and will, yea, and grace too. The performing of the condition could not merit such a reward as was promised. Besides the ability to perform the condition, was given by him that promised the reward.  
3. The party with whom God made that covenant was the first man, the Father 
3. With whom it was made.  of all mankind: to whom God gave a dominion over all his creatures here below: who among all God's works was his masterpiece, made after Gods own Image: and who of all was most bound to God.  
4. The good promised on God's part was life: a most happy life, free from all 
4. What was promised therein.  misery, and everlasting. This is evidenced by that tree of life, which God set in the midst of the garden, Gen. 2. 9  
5. The duty required on man's part, was perfect obedience to the law of works, 
5. What was required thereby.  and that in his own person. This Moses thus expresseth, which if a man do he shall li●…e in them, Leu. 18. 5. By a man he meaneth a man himself, in his own person, not by a surety. By doing, he meaneth a full and perfect performing of all that was required, in every part, point, and degree thereof: Hereupon the contrary is thus expressed, Cursed is he that confirmeth not all the words of this law to do them, Deut. 27. 26. The Apostle setteth forth the like perfection of that obedience, both affirmatively, Gal. 3. 12. Rom. 10. 5. and also negatively, Gal. 3. 10.   
Quest. How was this condition made known to man?  
Answ.  

1. It was written in man's heart, Rom. 2. 15.  
2. It was further manifested to him by external evidences, and signs: namely, by the two sacramental trees planted in Eden. Gen. 2. 9  
3. By the commination annexed to the transgression of the latter, Gen. 2. 17.   

6. Man had ability given him to observe the condition to the full at the very instant 
6. Man's ability to do what was requited.  of his creation. This is employed under this phrase, God created man in his own image, Gen. 1. 27. That image of God is expounded to be 

1. Knowledge, Col. 3. 10. Knowledge of all things that were requisite for him to know, for serving and honouring his Creator; and for continuing in that happy estate wherein God made him.  
2. Righteousness and holiness of truth, Eph. 4. 24. In this respect it is said that God made man upright, Eccles. 7. 29. As God made man perfect in purity, so he made the frame, bend, and inclination of man wholly to good: and withal he gave man power and ability so to continue: only he made him alterable, and left it in his power and freewill to stand or fall: that there might be thereby made a more thorough trial of his voluntary obedience.    

7. The Seals of the covenant of works, were the two forementioned signs: the 
●…. The Seals of it.  two trees planted in the midst of Eden.  
The former seal was to assure him of the accomplishment of the promise upon observing the condition. It is hereupon supposed that if Adam had eaten of the tree of life, before he eat of the other tree, he should for ever have been established. Thus much is gathered out of this phrase. Take of the tree of life, and eat and live for ever, Gen. 3. 22.  
The latter seal was added for further trial of his obedience, whether he would be subject to the good will of his Creator in every thing that he should command him: though it were not natural, and as the moral law written in his heart: but, as it might seem, circumstantial merely upon the will of his Lord. For the fruit of that tree, before it was forbidden, was as lawful for him to eat of, as the fruit of any other tree in Eden: and it is said that the tree was good for food, and that it was pleasant to the eyes, Gen. 3. 6.   

8. The ends of this covenant were partly on God's part, and partly on man's. 
8. The Ends thereof.   
On God's part the most high supreme end of all was his glory, manifested in sundry of his divine excellencies: as his supreme sovera●…gnty, unsearchable wisdom, incomprehensible goodness, perfect justice, both in giving reward according to compact, and also in taking revenge according to desert.  
On man's part one especial end was. To make man the more careful in observing the condition, the more watchful against transgression, and the more confident in expecting the reward.  
There was also another end both on God's part and man's, which was to make way for the covenant of grace, that thereby, the mercy, pity, compassion, goodness, and bounty of God might be more manifested to man, and that man might have his heart the more enlarged to magnify God.   
9 The extent of the covenant of works reached to Adam and all his posterity. 
9 The Extent of it.  This is evident by the extent of the punishment to all mankind, Rom. 5. 17. Had Adam in his person fulfilled the condition, his posterity had been established, and enjoyed everlasting life.  
10. The restraint of this covenant was such, as, the condition not observed, but broken in any point, no way was left for repentance by virtue of that covenant. Every transgression brought a curse, Deut. 27. 26.   
Only God reserved to himself liberty to enter into another covenant.  
Quest. Why was this covenant promulged after man's fall, and openly proclain●…d 
Why it was proclaimed after man's fall.  on Mount Sinai (Exod. 20.) and called a covenant made with Israel in Horeb, (Deut. 5. 2.) and the word of the covenant (Exod. 34. 28.) and tables of the covenant, (Deut. 9 11.) and Ark of the covenant. (Deut. 10. 8.) Was man able after his fall to keep this covenant?  
Answ. No, For the law was weak through the flesh, Rom. 8. 3. Thereupon it is said, that no man is justified by the law, Gal. 3. 11. Yet are there many reasons for promulging and reviving the same. As  

1. That every mouth might be stopped, Rom. 3. 19  
2. That it might be a Schoolmaster to drive us unto Christ, Gal. 3. 24.  
3. That we might have a platform of true righteousness to endeavour after it, 1 Tim. 1. 8.  
4. That sin might be more throroughly known, (Rom. 3. 20. and 7. 7.) and that both in the vile nature, and also in the bitter fruits thereof.    

§. 43. Of reward for works standing with grace.  
〈◊〉. WAs not God's grace the ground of that life which God promised to Adam? If it were, how could it be upon condition of works? To him that worketh, is the reward not reckoned of grace, but of debt, Rom. 4. 4. Grace and works cannot stand together, Rom. 11. 6.  
Answ.  

1. The ordaining of a covenant to give man a reward upon works, may be of grace, though the retribution, or giving the reward to him that worketh, be of 
How reward may stand with grace.  debt.  
2. All debt doth not necessarily imply desert or merit of the work. For a reward may far exceed the worth of the work: and then the work doth not merit the reward. The reward which God promised in the covenant of works far surpassed the work required. The reward was eternal and infinite; the work temporary and finite.  
3. All creatures, men and Angels, are bound to do whatsoever God requireth of them, on duty, though there were no reward, Luk. 17. 10. The very conceit of merit in the perfectest work that can be done by mere creatures would be like the 〈◊〉 that were put into the pottage; it would cause death, 2 Kings 4. 39, 40.  
4. All the ability that Adam had, or which the glorious Angels, or glorified Saints have is from God: so as none of them have of their own to merit any thing of God.  
5. The Apostle opposeth works or debt to grace (Rom. 4. 4. and 11. 6.) in relation to man's corrupt estate after his fall, and in relation to man's high esteem of works.   
2. Quest. Why is reward said to be of debt? Rom. 4. 4.  
Answ.  

1. In regard of the order of Gods giving the reward: which is upon 
How reward is of debt.  working. The work must first be done, and then the reward is given.  
2. In regard of Gods binding himself by promise and covenant, to give such a reward upon such a work done. In this respect the giving of reward is a part of justice; and men may plead justice, as in a case of debt. For truth and faithfulness in keeping promise and covenant, is a part of righteousness and justice. In this respect God is said to be righteous and just, Psal. 116. 5. 1 joh. 1. 9    

§. 44. Of uses raised from the covenant of works.  

1. THe foresaid covenant of works instructeth us in four especial points. 
The covenant of works instructeth.  

1. In the integrity, holiness, and perfection of Gods will. For that covenant is a platform of Gods will. There is nothing therein, but 
1. In the perfection of Gods will.  that which is holy, just, and good; (Rom. 7. 12.) and all holiness, righteousness▪ and goodness fit to be enjoined unto man is therein set down. That we may know thus much, the law still remains registered for our use.  
2. In that duty which men as greatures do owe to the Lord: and which 
2. In man's duty.  the Lord may exact of them. For God may still exact what is in the covenant of works, and made known by the law: and it is our duty to yield it unto him. That impotency and disability which man had brought upon himself gives him no just dispensation from that that is contained in that covenant, if God should in justice deal with him.  
3. In that woeful plight whereinto man hath implunged himself by transgressing 
3. In the misery of sinners.  that covenant. For 

1. He hath forfeited all that glory and happiness wherein God at first did create him.  
2. He hath pulled upon himself a curse, which is merciless and remediless.    
4. In the great need, yea and absolute necessity of a Redeemer, and such a Redeemer 
4. In the need of a Redeemer  as Christ is. For Christ is the only means to free man out of that misery. Acts 4. 12. In this respect the Law is our Schoolmaster to bring us 〈◊〉 Christ, Gal. 3. 24.    
2 The Covenant of works ministereth matter of humiliation, and that in four 
The Covenant of works gives matter of humiliation.  respects. 

1. For that sin that Adam committed. Adam was a public person, and we all were in his loins, and sinned in him. Rom. 5. 12. 
1. For Adam's sin.   
2. For that natural corruption wherein we are all conceived and born. For it is against that integrity which the Law or Covenant of works requireth 
2. For natural corruption.  of man. The Law is spiritual (Rom. 7. 14.) and condemneth the pollution and pravity of our nature.  
3. For the many actual sins which we continually commit in thought, word & 
3. For actual sins.  deed: and that by doing that which is evil, or leaving any good undone, or evilly performing the good which we take in hand. For they are all expressly against the Covenant of Works.  
4. For all the effects of God's wrath which fall on us, ours or others, in body 
4. For effects of sin.  or soul, here or hereafter. They are all caused by transgressing the Covenant of works.    
3. The Covenant of works giveth direction about two things especially. 
The Covenant of works directs us.  

1. To acquaint ourselves with that Covenant: because it contains a perfect and everlasting rule of righteousness, and showeth what is good, 
1. To acquaint ourselves with it.  what evil: what lawful, what unlawful, so as thereby we may learn what is the will of God, Rom. 7. 12. It also setteth out sin to the life: so as thereby we may know the horror thereof, Rom. 7. 7. and 3. 20.  
2. To examine ourselves thereby, Isaiah 8. 20. This is that glass which 
2. To examine ourselves by it.  will show unto us every spot upon our soul.    
4▪ That Covenant affords matter of gratulation in two especial respects. 

1. For God's great and good respect to man in giving his Son to be our 
The Covenant of works gives cause to praise God.  Surety, who in our nature, and in our stead, even for us perfectly fulfilled that Covenant of works, Rom. 8. 3. and endured to the full, the curse which we had deserved, that we might be freed from the 
1. For our Surety.  same, Gal. 3. 13.  
2. For God's special care over his Elect, called by the Gospel and believing 
2. For freeing us from it.  in Christ, whom he hath freed from the Covenant of Works: so as they are neither to be justified thereby (for then would they not be justified at all) nor yet to stand to the condemning doom thereof: for than should we be all condemned.    
5. That Covenant gives us just ground of denying ourselves. For the Covenant of 
Christian abnegation.  works plainly demonstrateth that there is nothing in us, and that nothing can be done by us, which may abide the trial of that Covenant; for nothing is done according to the rule thereof. By it we may see, that all our righteousnesses are as filthy rags. Isaiah 64. 6. And that all the World is guilty before God. Rom. 3. 19    

§. 45. Of the Covenant of Grace.  
THe Covenant of Grace is God's compact with Christ, to save such as believe and 
What the Covenant of Grace is.  repent.  
That this Covenant may be the more distinctly and fully conceived, I will endeavour to set forth.  

1. The Titles in Scripture attributed to it.  
2. The Author of it.  
3. The procuring cause thereof.  
4. The Mediator in whom it was made.  
5. The time when it was made.  
6. The occasion of making it.  
7. The parties with whom it was made.  
8. The good that was promised therein.  
●…▪ The duties required thereby. 
Titles of the Covenant of Grace.   
1●…. The ratification of it.   

1. The Titles given to it are in special four. 

1. A Covenant of Peace. So it is styled, Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God; for Adam's transgression caused enmity betwixt God and man. But by this covenant, that enmity is put away, and peace made. Hereupon the Mediator that caused that peace, is styled the Prince of Peace. Isaiah 9 6. and Christ is said to be our peace, Eph. 2. 14.  
2. A Covenant of Life. Mal. 2. 5. for life, even eternal life, is the main thing promised in this Covenant.  
3. A Covenant of Salt, Numb. 18. 19 Salt maketh things long continue. It here implies a perpetuity. The perpetuity of this Covenant, is in opposition to the Covenant of Works, which was soon disannulled.  
4. An everlasting Covenant. Isai. 55. 3. This showeth the extent of the aforesaid perpetuity, that it shall never have end, jer. 33. 20, 21.    
2. The Author of this Covenant is God, considered as a Father, propitious, 
2. The Author.  〈◊〉 ready to receive man, though a transgressor, into grace and savour. Deut. 32. ●…. Though there be the same Author of the Covenant of Works and Grace, yet, in ●…aking the one and the other Covenant, he may admit a double consideration. The consideration of a Creator and Lord in the former; but the consideration of a Father, and Saviour in the latter. 
3. The procuring cause.   
3. The procuring Cause was Gods free Grace, Mercy and Compassion. God's 〈◊〉 pleasure and mere will was the cause of the former: not any worth or de●… in man. But now man was in misery: in such misery, as all the Creatures in the World were not able to deliver him. The Lord thereupon pitied man, and in 〈◊〉 compassion entered into this other Covenant with him. Ezek. 16. 4, 5, 6. etc. 〈◊〉 doth much amplify this other Covenant of Grace. 
4. The Mediator.   
4. The Mediator with whom the Covenant of Grace was made, is Christ Jesus, 
See chap. 1. verse 9 Sect. 118.  God-Man; for there was not only an infinite distance betwixt the Creator and crea●…, as in man's first estate, but also plain contrariety betwixt the pure, holy, righteous God, and impure, unholy, unrighteous sinners: so as God could not with clear, evident, and full satisfaction of justice, enter into a Covenant immediately with man fallen, without a Mediator: neither could there be any other Mediator 
5. The time when.  than Christ God-Man. 1 Tim. 2. 5.  
5. The time when this Covenant was first made, was anon after the former Covenant was broken. And it is observable, that before the Judgement against the Man or the Woman was denounced, this Covenant of Grace was entered into Gen. 3. 15. This God so ordered, that man might be kept from despair upon hearing of the doom: but that, notwithstanding the Judgement, he might have hope of pardon. 
6. The occasion.   
6. The occasion which God took to enter into this Covenant of Grace, was Man's transgression: whereby both the infinite riches of God's mercy was more magnifyed; and also the unsearchable depth of his wisdom more manifested. Had God made such an inviolable Covenant of Grace before man fell into misery, nor his pity, not his justice, nor his power, nor his wisdom, had been so manifested as now they are. 
7. The parties with whom.   
7. The parties with whom God made the Covenant of Grace, were sinners: such as not only had deserved no favour from God (as neither man in his innocency had) but also had deserved the extremity of God's wrath and indignation to be executed upon them. This also doth much amplify the Covenant of Grace.  
8. The good promised by this Covenant was 
8. The good promised.  

1. Freedom from all that misery whereinto man by sin had implunged himself.  

2. A greater degree of happiness, and a far more glorious estate then that which was promised in the first Covenant.  
This was by reason of Gods giving Christ to man, and man to Christ: By virtue whereof they are so united, as Christ liveth in man here. (Gal. 2. 20.) and man liveth with Christ for ever hereafter, 1 Thes. 4. 17.     

9 The duties required in this Covenant are faith and repentance, Mark 1. 15. 
9 The duties required.  Faith is required to give evidence to the free grace of God; for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us, john 1. 12. Repentance is required to give evidence to the purity of God: who though he do freely con●…er grace upon sinners, yet he suffereth them not to continue in sin, Rom. 6. 1, 2. Under Repentance all sanctifying graces are comprised, that tend to mortification and vivfi●…cation, which are the two parts of repentance. Repentance required by virtue of the Covenant of grace, is to be considered, as a qualification for participation of that glory which God hath freely promised: for the unrighteous shall not inherit the Kingdom of God. 1 Cor. 6. 9 no unclean thing shall enter into it. Rev. 21. 27.  
Besides Faith and repentance are not so in man's power, as that obedience was, which by the former Covenant was required of him. God by his Spirit worketh, increaseth, and continueth these graces in us. Jer. 31. 33. Ezek. 11. 19, 20.   
10. The ratification of this Covenant is manifold. It is ratifyed. 
10. The ratification.  

1. By God's word and promise, Gen. 3. 15.  
2. By God's Oath, Deut. 29. 12, 14. Isa. 54. 9, 10.  
3. By Sacraments: whereof God had divers in the several ages of his Church: as, the Ark in Noah's time. (1 Pet. 3. 21.) Circumcision enjoined to Abraham and his seed, (Gen. 17. 10.) the Passeover under the Law, (Exod. 12. 11.) Their passing through the red Sea, The Cloud, Manna, The Rock in the Wilderness, 1 Cor. 10. 2. etc. Baptism and the Lords Supper under the Gospel, Mat. 28. 19 26. 26.  
4. Christ's blood, and that typified before his exhibition by sundry sacrifices, even from the beginning (Gen. 4. 4.) and actually shed upon the Crosse. joh. 19 34.      

§. 46. Of the uses of the covenant of grace.  
THe covenant of grace is of singular use for instruction, consolation, incitation, direction, and gratulation.  

1. It instructeth us in God's 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  special love to man. Man was a sinner, and retained 
God's special love to man.  a rebellious disposition against God, when God made the foresaid covenant of grace with him. There was no reason that could be found in man to move God hereunto. When we were enemies we were reconciled. Man neither offered to God, nor desired of God any atonement. The whole cause therefore resteth in God: even in his free grace and undeserved love. This love of God to man the Apostle layeth down as the true reason of the covenant of grace, Tit. 3. 4, 5. See more hereof in a plaster for the plague, on numb. 16. 46. §. 34.  
2. It instructeth us in the desperate condition of those that reject this covenant 
Woe to them that reject the covenant of Grace.  of grace, and still stand at odds with God. This is to count the blood of the covenant an unholy thing, which is a great aggravation of sin, Heb. 10. 29. That blood which is there intended, is the blood of the Son of God, shed to ransom us from our 〈◊〉. It is the most precious thing that could have been offered up to the Creator; and to man the more precious, because it was the blood of the covenant: that is, that blood whereby God's covenant with man for remission of sins, reconciliation with God, all needful grace, and eternal bliss is sealed up. Thus the covenant was made a Testament: that is, unalterable, and inviolable, (Heb. 9 16, 17.) so as that blood was most precious in itself, and to man most useful and beneficial. To count this an unholy thing, cannot be but a great aggravation of sin. The word which the Apostle useth in this aggravation, which we translate unholy, properly signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  common: which implieth that those persons do account it to have no more virtue and efficacy than any other blood. In the law-phrase things profane and unholy were called common, Mark. 7. 2.  
2. The Covenant of grace affordeth singular comfort to poor sinners, who on apperhension 
Consolation from the covenant of grace.  of their sinfulness and unworthiness, fear lest they should be utterly 〈◊〉 off. But let such call to mind this Covenant of grace, how God for his own 〈◊〉, on his free grace and favour, hath entered into Covenant with men, to give 〈◊〉 life in Christ: requiring nothing of them, but that they reach out the hand of 〈◊〉, to receive this grace, and to repent of their former rebellions against him, to come into him, and to accept of atonement and reconciliation. Poor penitent 〈◊〉, whose hearts are broken with sight and sense of sin, and believe in Christ, 〈◊〉 from hence receive much comfort. See more hereof in a plaster for the plague on 〈◊〉. 16. 46. §. 36.  
3. We may be incited with an holy boldness and confidence to go to God's 
Go boldly to God.  throne of grace, and there to seek grace to help in time of need. Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace, and given a Mediator, who is also a Surety, (see chap. 7. v. 22. §. 93.) We may therefore take courage to ourselves, and not fear to go to the Throne of Grace.  
4. The said Covenant affordeth us a good direction in our addresses and accesses 
Oft eye the covenant.  to God: which is to have the eye of our soul fast fixed upon this Covenant of Grace, to plead it before God, and to ground our faith and hope thereupon. This will encourage us, notwithstanding our sinfulness and unworthiness, to pour 〈◊〉 our whole souls before God. God is said to remember his Covenant, when he 〈◊〉 kindness to his people. Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded, Psal. 74. 20. jer. 14. 31. This hath moved God to refrain his wrath. Psal. 8●…. 34. and to repent of his judgements. Psal. 106. 45. 
Gratulation for the covenant of grace.   
5. Great matter of gratulation doth God's Covenant of Grace afford unto man; 〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God. I●… gratulation be due to God for any blessing at all, then for this especially, which is the groundwork and foundation of all. If the particulars about this 〈◊〉 set down §. 45. be well weighed, namely the Author of this Covenant, God our Father, the Mediator Jesus Christ, the procuring cause, free grace, the subject matter, full happiness, God's condescension to man, and binding himself to him, the ratification thereof by the death of his Son, and other like branches, we shall find great and just cause of hearty gratulation, even for this Covenant.    

§. 47. Of the agreement betwixt the two Covenants of Works and Grace.  
THe two Covenants of Works and Grace agree.  

1. In their principal Author, which is God, though in a different consideration: namely, as a Creator and a Saviour. In which respect the Prophet thus saith, Thy Maker is thine Husband, and thy Redeemer the holy one of Isael, the God of the whole earth shall he be called, Isai. 54. 5. Deut. 32. 6.  
2. In the general procuring cause, which is God's good pleasure without any desert of man, Eph. 1. 11. Rom. 11. 35, 36.  
3. In the parties between whom the Covenants passed, which were God and 〈◊〉, Gen. 2. 8, 9 and 3. 15. and 17. 7.  
4. In the good promised by both, which is life, even eternal happiness. Rom. 10. 5. 〈◊〉 3. 16.  
5. In a mutual stipulation that is on man's part. Though there be several duties required in the one and in the other, yet in this they agree, that something is required on man's part in both, Leu. 18. 5. Mark 1. 15.  
6. In an ability which God giveth to man to fulfil the one and the other. Though 〈◊〉 the former God left the ability, that he gave, in man's power to retain it, or lose 〈◊〉, and not so in the latter Covenant, yet in both there is an ability given. 〈◊〉. 7. 29. jer. 31. 33.  
7. In the ratification of both, which was by certain seals. The two Trees in Eden for the former, Gen. 2. 9 And sundry Sacramen●…s for the latter.  
8. In the same general ends of both, which were, God's glory, and man's good. Prov. 16. 4. Isai. 43. 7. Rom. 10. 5. joh. 6. 47.  
9 In the same general extent of both. The former extended to all the branches of the first root, which was Adam, with whom the first Covenant was made. The latter to all the branches of the other Root, which is Christ, with whom the other Covenant was made, Rom. 5. 18.  
10. In the penalty against transgressors of the one and other; which is death and damnation. Gen. 2. 17. Deut. 27. 26. john 3. 18. Luke 13. 35.    

§. 48. Of the difference betwixt the two Covenants of Works and Grace.  
The Covenants of Works and Grace do differ in the particulars following.  

1. In the different consideration of the Author of the one and the other, which are in the first, God's supreme Sovereignty, and in the latter his rich mercy.  
2. In the procuring cause of them, which was of the former, God's mere will and pleasure: of the latter pity and compassion.  
3. In the manner of making the one and the other. The former was without a Mediator: the latter with one.  
4. In the time; the former was made before man had sinned: the latter after his transgression.  
5. In the occasion of making the one and the other. The occasion of the former, was to try man's faithfulness in that integrity wherein God made him. The occasion of the latter was to show the necessity of man's continual dependence on God.  
6. In the confederates, or parties with whom the one and the other was made. The former was made with all mankind: The latter with the Elect only.  
7. In the particular good that was promised. In the former, a reward was promised upon fulfilling the condition by man himself, Rom. 10. 5. In the latter was afforded 

1. A Surety for Man, Heb. 7. 22.  
2. Ability to do what God would accept, Ezek. 36. 27.  
3. A better reward in Man's Communion with Christ, john 14. 3. and 17. 23, 24.    
8. In the duties required by the one and the other. Perfect obedience was required by the former. Faith and Repentance by the latter.  
9 In the order of Gods accepting. In the former, God accepted the person for the work; which is thus expressed, If thou do well, shalt thou not be accepted? Gen. 4. 7. In the latter, the work is accepted in reference to the person.  
10. In the ratification. The former was ratified by Word, Promise and Seals. The latter was further ratified by Oath. Heb. 7. 20. and blood. Heb. 9 16, 17.  
11. In the issue of the one and the other. The former was violable. It might be forfeited, and was forfeited. The latter is inviolable, and shall never be broken. jer. 33. 20, 21.  
12. In the matter of the one and the other. These two Covenants do so far differ in the very matter and substance of them, as they can no more stand together than the Ark of God and Dagon, 1 Sam. 5. 3, 4: The Apostle doth so far oppose Works and Grace in the case of justification and salvation, as they cannot stand together, Rom. 11. 6.   
This difference betwixt the Covenant of Works and Grace, giveth evidence of God's wisdom, in working by contraries, and in bringing light out of darkness, (2 Cor. 4. 6.) and good out of evil, as he brought meat out of the eater, judg. 4. 14. For man's sin and misery that fell thereupon, caused this better Covenant. This is an especial instance to prove that all things work together for good, 〈◊〉. 8. 28.  
The foresaid difference doth also much amplify the goodness of God. For God did not only repair or renew the Covenant of Works after it was broken; but entered into a far better Covenant. Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works, and you will clearly discern, how 〈◊〉 God's goodness is amplified by substituting the covenant of grace instead of the co●… of works.   

§. 49. Of the agreement betwixt the covenant of grace, as it is styled old and new.  
THe covenant of grace hath continued from Adam's fall: and shall continue to 
The covenant of grace ever since Adam's fall.  the end of the world. In this respect it is styled an everlasting covenant.  
But it hath been variously dispensed in the several ages of the world.  
The greatest difference in the dispensation thereof hath been manifested in the 〈◊〉 that passed before and since Christ was exhibited.  
This difference is so great, as the covenant of grace, though always one and the 
New and old covenant.  same in substance, hath been distinguished into an old and new covenant, Heb. 8. 13. In what respect it is called new, hath been showed showed. 35. The old covenant is so called, in respects contrary thereunto.  
The latitude of the covenant of grace will more clearly be discerned, if we duly consider the agreement and difference, as it is called old and new.  
The agreement is manifested,  

1. In their author: and that considered in the same respect: Namely as he is our 
1. Wherein the new and old covenant agree.  Creator and Lord, and as he is our Redeemer and Father: for so was God of old called and acknowledged, Deut. 32. 6.  
2. In the procuring cause: which was the fee grace and rich mercy of God, 〈◊〉. 1. 54, 55, 72, 78.  
3. In the same ground and meritorious cause of both: which is Jesus Christ, Heb. 13. 8. Rev. 13. 8.  
4. In the same promises: which are remission of sins, reconciliation with God and everlasting happiness, Exod. 34. 7. Leu. 8. 15. Psal. 91. 16.  
5. In the same duties required: which are faith, (Gen. 15. 6.) and repentance, 〈◊〉. 33. 11.  
6. In the same ground of stability: which is the continual abode and operation of the Spirit in God's confederates, Psal. 51. 11, 12.  
7. In the same general end: which is the praise of the free grace of God, Exod. 33. 18, 19 and 34. 6.  
8. In the same persons with whom the covenants are made: which are sinners by nature, but elect of God, Psal. 33. 12. and 89. 3.  
9 In the same word of faith, whereby the one and other covenant is revealed, Galat. 3. 8. Heb. 4. 2.  
10. In the same substance of Sacraments and the same spiritual food, 1 Cor. 10. 3, 4.    

§. 50. Of errors contrary to the Identity of the covenant of grace distinguished into the old and new.  
THe Identity in substance of the covenants of grace distinguished into old and new, doth both discover sundry errors, and also instruct us in sundry principles of religion. Of those instructions, see §. 51.  
1. Errors discovered thereby are such as these, 
1. Error. Temporal blessings only under the law.   

1. That none but temporal blessings were promised under the Law. This was an error of Servetus, and sundry others. They do not consider that the temporal blessings promised were types of heavenly: hereupon it is said of the Patriarches and other believing Jews, that they desired a better country, that is an heavenly, Heb. 11. 16. As the covenant made with them, was the same in substance with that which is made with us; so they had the same object of faith and hope that we have. See v. 5. §. 13.  
2. That there was one way for attaining salvation under the law, and another under 
2. Error. Two ways to heaven.  the Gospel. This was one of Socinus his errors. By this the covenant of works is revived, and the Church under the Law subjected to that covenant. By this an essential difference is made between the old and new Testament: whereas in 〈◊〉 stance they are both one and the same, as is showed, showed. 49. By this position, the 〈◊〉 which Gods word made different (as the covenant of works, and the old covenant of grace) are made one: and the things which God makes one and the same in substance, are in substance made different: as the old and new covenant.  
3. That the souls of the faithful before Christ passed not into heaven, the place 
3. Error. Limbus Patrum Bellarm. Tom. 1. de, Christo. lib. 4. cap. 1.  of glorious Angels and glorified Saints, but into a supposed place under the earth, which they call Limbus Patrum. This is the error of Papists. They make four places, for the souls of those who depart out of this world, under the earth. 

1. Hell, properly so called, which is the lowest: an everlasting place of intolerable 
Et Tom. 2. de Purgat. Lib. 2. cap. 6.  torment for such as die in mortal sins.  
2. Purgatory, which they place next above Hell: where are intolerable torments; but only for a time, for such as die in venial sins.  
3. A place called Limbus Infamum, which they place immediately above ●…gatory: and make it a place of darkness, without pain: but also without heavenly bliss: and this for such infants as die unbaptised, there to abide everlastingly.  

4. The foresaid limbus patrum: which they make the uppermost of them all: a place of darkness: but free from th●… pains of hell and purgatory: and withal from the joys of heaven. Here, they say, the souls of the faithful that died before Christ, were reserved: but freed from thence by Christ's descent into hell.  
All these places except hell are fictions of their own brain, and have no ground in sacred Scripture.  
Concerning limbus patrum, (for the other fictions, I pass by) the conceit thereof is directly against the identity of the two covenants of grace in substance. For if the same covenant in substance were made with the faithful before Christ, that is made with the faithful since Christ, surely than they all partake of the same substantial privileges. They before Christ believed on Christ, as we do, Rom. 4. 3. They obtained remission of sins, Rom. 4. 7. They were reconciled unto God, and adopted to be God's children. Why then should not they partake of the same glory, that we do? Christ implieth that they do so, Matth. 8. 11. The translation of Enoch, (Gen. 5. 24.) and rapture of Eliiah into heaven (2 King 2. 11.) are evidences hereof. See Chap. 9 v. 15. §. 90.     

4. That the souls of the faithful before Christ passed into a place of rest and refreshing, 
4. Error. An unknown place of bl●…sse.  but not into that place, whither now the souls of the faithful 〈◊〉 Christ's ascension do pass.  
There is an error of Arminius and his followers. Many of them deny the foresaid limbus patrum. But yet come too near unto it; They cannot determine where this place of refreshing is. Even their opinion is refuted by the Identity of the old and new covenant of grace. Christ was a lamb slain from the beginning of the world (Rev. 13. 8.) that is, his sacrifice was to all purposes 〈◊〉 effectual, before it was offered up, as after: and thereupon he is said to be the same yesterday, today, and for ever, Heb. 13. 8.     

§. 51. Of Instructions raised from the Identity of the covenant of grace distinguished into the old and new.  
THe Identity of the covenant of grace distinguished into old and new, 〈◊〉 us in sundry principles.  

1. That the efficacy of Christ's merit is everlasting: even from that time, wherein 
Efficacy of Christ's Sacrifice everlasting.  he was first promised, Gen. 3. 15. Therefore there were Sacrifices from the beginning (Gen. 4. 4.) to typify Christ's Sacrifice. It is said of the law, and of all the types thereof, that they were a shadow of things to come, but the body is of Christ, Col. 〈◊〉 17. Heb. 10. 1. If by virtue of the everlasting merit of Christ, they who lived before he was exhibited, might in faith rest thereon: how much more may we? how much more ought we with strong confidence rest thereon? Heb. 9 13, 14. 
Infant's baptism.   
2. That there is the same extent of the Sacrament of initiation under the new corenant, as was under the old. If infants might partake of the Sacrament of rege●… before Christ was exhibited, then much more since. That which the Apostle saith of the Ark, in relation to Baptism (1 Pet. 3. 21.) that it was a like fi●…, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  may be said of circumcision. All their Sacraments were like figures, not types of ours. The Apostle maketh an express analogy betwixt circumcision and Baptism, Col. 2. 11, 12.  
3. That there is but one Catholic Church, and that the Church of believing 
One Catholic Church in all ages.  Jew's and Gentiles, is the same, and that the same circumstantials appertained there unto. For all believers before and after Christ, are partakers of the same covenant of grace in substance. One God and Father: One Lord jesus Christ: 1 Cor. 8. 6. One spirit, one body, Eph. 4. 4. 2 Cor. 4. 13. One Mediator, 1 Tim. 2. 5. One G●…spell. Heb. 4. 2. One Faith., Gal. 3. 7.  
4. That the inheritance which they looked for is even the same which we look for, see §. 50. Error, 3, 4.    

§. 52. Of the difference between the covenant of grace, as it is styled old and new.  
III. THe difference betwixt the old and new covenant, is  

1. In the time. The old was before Christ exhibited: the new since, Heb. 1. 1, 2.  
2. In the manner of delivering. The old was more obscurely delivered, under types and prophecies: the new more clearly, 2 Cor. 3. 13, 14.  
3. In the extent. The old was restrained to a select people, Psal. 147. 19, 20. The 〈◊〉 is extended to all nations, Matth. 28. 19  
4. In the Mediator. Moses a mere man was made the Mediator of the old, Gal. 3. 19 But Jesus Christ, God-man, the Mediator of the new. Heb. 8. 6.  
5. In the ratification. The old was ratified by the blood of beasts, Exod. 24. 8. The new by the blood of the Son of God, Heb. 9 12.  
6. In the efficacy. The old comparatively was a ministration of death: the new a ministration of the Spirit, 2 Cor. 3. 7, 8.  
7. In the kind of confederates. Under the old God's confederates were in their nonage: as children under Tutors and Governors, Gal. 4. 5, 7.  
8. In the kind of Seals, or Sacraments. Under the old they were more in number, more various in rites, more difficult, more obscure, more earthly. By comparing the Sacraments of the one, and the other together, this will evidently appear.  
9 In the manner of setting forth the promise of God. In the old it was set forth more meanly under temporal blessings, Deut. 28. 2, etc. Under the new, more directly, under spiritual and celestial blessings, Matth. 5. 3, etc.  
10. In the yoke that is laid on the confederates by the one and the other. By the old, an heavy yoke was laid, Act. 15. 10. By the new, an easy and light yoke, 〈◊〉. 11. 30.   
So great a difference there is betwixt the new covenant and all other covenants, as it is styled a better covenant, v. 6. and Chap. 7. 22. See §. 24. and Chap. 7. v. 22. §. 94.   

§. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants.  
IF the difference betwixt the new and other covenants be observed, we shall find it far to excel all other covenants. Whereby we are instructed in sundry points: as  

1. In the manifold wisdom of God, as the Apostle styleth it, Eph. 3. 10. This is 
God's manisold wisdom.  manifested in ordering the government of his Church, according to the state and condition thereof. For 

1. In man's entire estate, when he was made perfect, God made with him a covenant of works.  
2. After man's fall, when the Church was in the infancy of it, God ordered it, as best befitted that estate.  
3. In the childhood of it, he gave his people such external ordinances, as were most convenient for them.  
4. In the riper age of it, he fully revealed his whole will, and gave them ordinances more spiritual.  
5. When the Church shall come fully to be complete, and more perf●…ct than at the first, there shall be no Sun, no Moon, no Temple, no external ordinances, Rev. 21. 22, 23.    

2. In the increase of God's goodness. This is herein manifested, that all the 
Increase of God's goodness.  changes of God's covenant were ever to the better. The covenant of Grace was better than the covenant of works. The new covenant better than the old.  
At first, when all were in one family: yea, and afterwards when there were many distinct Families, the firstborn was both a Governor, and also an justructor of the whole Family, Gen. 4. 7. and 18. 19  
When the Church increased into a Nation, God set apart the twelfth part, namely one tribe of twelve, to be ordinary Ministers therein, Numb. 3. 12.  
When the Church stood in need of other Ministers, God raised up extraordinary Prophets, and endued them with an extraordinary Spirit.  
When the time of the Gospel approached, God raised up a Minister, even 〈◊〉 the Baptist, who was greater than any before him, Matth. 11. 11.  
After Christ's ascension, he gave Apostles, Prophets and Evangelists, who did not only most clearly make known the whole counsel of God to the Church that was in their days, but also left it on record, for the benefit of all Churches after them to the end of the world.   
3. In the greater degree of glory, which the souls of Saints departed under the 
Saints under the new covenant advanced to greater glory.  new covenant have, than they who departed under the old. For although all went to the same place of glory: yet they under the old wanted the fruition of Christ as God-man. This addeth much to our glory, Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8.   
Questionless the souls of Saints in heaven before Christ's ascension, did as many on earth, desire to see those things which they who ascended after Christ did, Matth. 13. 17. As the glorified souls now want something of the glory, which they shall have after the resurrection: namely, the union of their bodies with their souls, and in that respect, long for the last day: so the souls of Saints before Christ might long for his presence, Heb. 11. 39, 40. and 10. 20.  
Against the alteration of man's estate to the better may be objected, that man's corrupt estate is not better than his entire estate: yet the entire was changed into the corrupt estate.  
Answ.  

1. Though the corrupt estate be not simply in itself better than the entire: yet through God's wise dispensation, it proved to be better, and that in two respects. One in reference to God's glory, as is showed, Chap. 2. v. 10. §. 86. The other in reference to the good of Gods elect. For they have in Christ a greater stability than Adam had, and far better privileges.  
2. That alteration was by man's transgression: He implunged himself into that misery which sin brought: so as that may be termed a just punishment of man's transgression, rather than an alteration on God's part. This answer may be given to all those judgements, which age after age have been inflicted on God's people for their sins: as to the Jews captivity in Babylon: to their rejection under the Gospel, to the casting off of many of the Churches of Greece planted by the Apostles: and to sundry Christians becoming antichristians: yet God who at first brought light out of darkness hath caused much light to shine out of sundry of the forementioned dark conditions: and will also bring further light out of others: so as God's work will appear to be to the better.    

§. 54. Of the meaning of these words, Not according to the covenant which I made with their Fathers.  Heb. 8. 9 〈◊〉 according to the covenant that I made with their Fathers in the day when I took them by the hand, to lead them out of the land of Egypt, because they continued not in my covenant, and I regarded them not saith the Lord. 
THe foresaid new covenant is here amplified by preferring it before the old: and that the excellency thereof might more evidently be manifested, he setteth out the old covenant in this verse, and the new covenant in the three following. Thus by comparing them together, it will appear which is the better.  
He sets down the comparison negatively thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not according to the covenant, etc. This negative hath reference to the manner of delivering the former covenant: as if he had said, not under such dark types and shadows, not clogged with such b●…rthensome rites and ceremonies, nor with such chargeable sacrifices, and other oblations, as the old covenant was: but more clearly, with easier burdens and less cost.  
Of the differences betwixt the old and new covenant. See v. 8. §. 52.  
Of a covenant what it is, see v. 8. §. 39  
That the covenant which is here intended might not be mistaken, it is set down by the persons with whom it was made, in these words 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which I made with their 〈◊〉.  
God is here brought in as the Author of that covenant, as well as of the new 〈◊〉: for thus saith God, I will make a new covenant, v. 8. By this it appears, that 〈◊〉 the old covenant was a divine covenant, made by God himself with man. Of a divine covenant, See v. 8. §. 40.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The fathers here mentioned are those Israelites which came out of Egypt into the wilderness, where this covenant was set out with the several rites appertaining thereunto. These are they who are mentioned, Chap. 3. v. 9 §. 95. who who are said to tempt God, and to grieve him. That these fathers were those Is●…, is evident by that which in this verse is further said of them, that they were 〈◊〉 of the land of Egypt. The Prophet jeremiah maketh mention of these fathers, who lived 900 years before his time, to show the patience of God. Though God had been provoked so long, yet he continued his covenant among them.  
This relative, 
d▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There, hath reference to the house of Israel, and the house of judah mentioned in the former verse. Though when the Prophet uttered this, they were two kingdoms, yet they all descended from those fathers that came out of Egypt. Therefore of both these kingdoms, he saith their fathers. This is an aggravation of their division.   

§. 55. Of God's tenderness towards his confederates.  
THe foresaid persons are further described, by a memorable deliverance out of a miserable bondage.  
The time of that deliverance is thus set down, 
a▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In the day when I took them, etc.  
The word, day, is here determinately used: and it setteth out that distinct time wherein the covenant here spoken of, was made, and was violated: even then when God made Israel a distinct nation of itself: being brought from among the Egypti●…, and severed from all other nations.  
Of the extent of this word day. See Chap. 3. v. 8. §. 91.  
God is here brought in as the Author of the foresaid deliverance. For thus saith the Lord, I took them by the hand.  
To show that this is a very observable point, it is thus expressly mentioned in the preface of the decalogue, I am the Lord thy God which hath brought thee out of the land of Egypt, Exod. 20. 2.  
This giveth instance, that deliverances are of God. See the Guide to go to God, or an Explanation of the Lords Prayer. On 6 Petit. §. 188. Of praising God for deliverances. See the Church's Conquest, on Exod. 17. 15. §. 77. and the Saints sacrifice, on Psal. 116. 8. §. 51.  
God's manner of delivering them is thus expressed. When I took them by the hand: or word for word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Taking them by the hand.  
Of the Greek verb translated, taking, See Chap. 2. v. 16. §. 156.  
This noun, hand, aded to the former verb, thus, By the hand, implieth a metaphor, taken from indulgent and tender parents, who take their Children that are weak by the hand, that they should not fall and hurt themselves. This metaphor doth Moses thus explain, The Lord thy God bore thee, as a man doth bear his son, in all the way that ye went, Deut. 1. 31.  
This setteth out God's tenderness over his Church. Another Prophet setteth out God's tenderness, thus, Taking them by their arms, I drew them with cords of a man, with bands of love, Host 11. 3, 4. To this purpose tend these metaphors. He sound him in a desert land, and in the waist howling wilderness: he led him about, he instructed him, he kept him as the apple of his eye. As an eagle stirreth up her nest, 〈◊〉 〈◊〉 young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, Deut. 32. 10, 11, 12. And this which Christ useth, How often would I have gathered thy Children together, even as a hen gathereth her chickens, Mat. 23. 37.  
It is his own free grace, and mere mercy that moveth him thus to do; He taketh such and such for his children, and dealeth with them, as with children.  
This is a great incitation to move us, who are taken into covenant with God to submit ourselves willingly to his tuition and discipline. Though he be a great and glorious Lord: Yet he is also a good and a gracious Father: he condescendeth to our weakness: and considereth what is needful for our infirmity, rather than what may beseem his own Majesty. This is a strong prop to our fall.   

§. 56. Of God's full delivering out of danger.  
THe end of Gods taking them by the hand, was to lead them out of Egypt. This doth further amplify the foresaid tenderness of God towards them.  
Of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. duco.  simple verb, from whence the compound translated, to lead out, is derived, See Chap. 2. v. 10. §. 94.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This compound is applied to a shepherds leading his sheep out of the fold to their pasture, joh. 10. 3. And to an Angels bringing the Apostles out of prison, Acts 5. 79. and 12. 7. It is four times used of bringing Israel out of Egypt, namely here, and Acts 7. 36, 40, and 13. 17. It is opposed to forcing, or thrusting any out of a place, Acts 16. 37, 39 And thus it may imply gentleness and tenderness.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The preposition with which the verb is compounded signifieth out of, or from. Thus the compound implieth a full deliverance, or a thorough bringing out of such 
See Chap. 3. v. 16. Sect. 163.  and such a place, or danger, or misery. The forementioned instances of the word do prove as much. Here than it giveth us to understand, that God did fully free the Israelites from their bondage.  
The very History giveth sufficient proof hereto. Nor Pharach, nor all the Egyptians, by all their power and policy could recover them again.  
This may be a type of Christ's full deliverance of his people from their spiritual bondage under Satan. See Chap. 7. v. 25. §. 103.   

§. 57 Of abusing God's kindness, in and about his covenant.  
Express mention is made of the land of Egypt, because that was the place of their bondage.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terr●…  land properly signifieth earth. Earth is that 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. gigno, inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whereon men tread: whereupon they rest, abide and dwell. That part of the earth, where a distinct people dwell is called their land: as the land of Canaan, while 〈◊〉 Canaanites dwelled there: and the land of Israel, while the Israelites dwelled there. According to the notation of the Greek word, it signifieth that which bringeth forth: for the earth bringeth forth all manner of fruit for man and beast.  
Of Egypt, see Chap. 3. v. 16. §. 163. There are noted sundry observations petinent to this place: For there is the same end of mentioning Israel's deliverance out of Egypt, both there and here: namely, as an aggravation of Israel's rebellion upon 〈◊〉 deliverance. For they soon forgot God's works: they waited not for his coun●…, etc. Psal. 106. 13.  
Their example gives a representation of an ungrateful and ungracious dispositi●…▪ 
No kindness wins ungracious persons. See. Chap. 3. v. 8. Sect. 92.  No kindness works upon it. This did Moses, and other Prophets, yea and 〈◊〉 himself oft upbraid to the Israelites, as De●…t. 32. 6. 1 Sam. 12. 7. etc. Mic. 6. ●…▪ etc. Isa. 5. 4. Matth. 23. 37.  
That Spirit so worketh in the children of disobedience, so blindeth their eyes as 〈◊〉 cannot discern the kindnesses of the Lord: and so hardeneth their hearts, as they 〈◊〉 be sensible thereof nor affected therewith.  
This justifieth God in taking away his favours from such abusers of them, and in 〈◊〉 his fatherly lenity into the severity of a Judge. Men bring divine judge●… upon themselves, Host 13. 9  
This is a fair warning to us, who are compassed about with the manifold kindnesses of the Lord; to take such notice of them, to be so affected with them, and to walk so won by of them, as it may never repent the Lord of any kindness done to u●…, but rather go on in doing moor good, unto us.  
See Chap. 3. v. 11. §. 113.  
There are two reasons why the time of the old covenant is set out by Israel's 
A time of deliverance a fit time for covenant.  deliverance out of Egypt.  
One to revive and keep fresh the memorial of that great deliverance.  
Of memorial of God's deliverance. See Mercers Memorial on Exod. 13. 3. 1. Doct.  
The other is to commend God's wisdom in choosing such a time for entering into corenant with his people. For that was a time wherein he had more than ordinarily bound them unto all faithfulness to himself, by freeing them out of a most miserable bondage. Thus after that God had brought Abraham, from an Idola●… place, given him victory over the Kings of the nations, and settled him in peace, he made a solemn covenant with him, Gen. 17. 2. In like manner he dealt with David, 2 Sam. 23. 5. and with Solomon, 1 Kings 9 5.  
Then are men's hearts more pliable, and ready to yield unto God. They are as wax 〈◊〉, which quickly receives an impression. When the Egyptians were overwhelmed in the red Sea before the Israelites, than believed they God's word; they sang his praise, Psal. 106. 12.  
Hereby we may learn what is expected, when God giveth any evidence of more than ordinary mercy, faithfulness to God, as being to observe such opportunities: and answerably to carry ourselves. Strike the Iron while it is hot. We of this nation have cause to take notice hereof: for God hath bound us to himself by many gracious favours: He hath not only reserved us to the time of the new covenant, but also to a time wherein the glorious light of the Gospel, the word of that covenant, hath broken through a thick cloud of superstition and idolatry. He must therefore take notice of that covenant that is betwixt God and us: for he expects that we renew our covenant with him, and remain faithful therein.   

§. 58. Of reconciling the Prophet and the Apostle.  
THe rebellion of the Israelites is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Because they continued not in my covenant. In quoting this part of the Text, there is some difference betwixt this and the Hebrew, which thus expresseth it, (b) Which my covenant they broke.  
Answ.  

1. The Apostle holdeth close to the LXX. of whom, see Chap. 1. v. 6. §. 72. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
2. He retaineth the true sense, and full meaning of the Prophet, and withal explaineth the same: for out of the Apostles words two things may be gathered, 

1. That not to continue in God's covenant is to break it, or to make it void.  
2. That their not continuing in God's covenant was a just cause of taking it away. Therefore the Apostle brings it in with this causal conjunction, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui●… Pagnin. Vatabl. Mam. Tremel. & juu.  The Hebrew word also translated, which, is used as a causal conjunction. Indeed the weakness of the covenant itself was one cause of nulling it: but their breaking of it was another. Many causes may concur to the making void of a thing. How the weakness of the covenant itself, and the confederates violation thereof may be accounted causes of abrogating it, is showed, v. 8. §. 30.     
This other clause, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and I regarded them not, seemeth much more to swerve from the Prophet, who thus expresseth the mind of God, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Although I was an husband unto them.  
Answ.  

1. The Prophet directeth God's speech to the Israelites, while they remained the people of the Lord, not clean cast off, and thereupon setteth out the mere relation betwixt God and them, to aggravate their ●…in the more. For hereby it appeareth, that they were as an adulterous wife, which had on her part broken the matrimonial bond, and thereby provoked God to break the covenant on his part. Thus the cause of abrogating that covenant is by the Prophet declared to be on their part. But the Apostle speaking of the covenant abrogated after their rejection, sets down the effect thereof, which was, that God regarded them not. He would not any longer show himself an husband unto them. Thus in regard of the different times, wherein the Prophet and Apostle wrote, that which by the former is declared to be deserved on the people's part, is by the latter showed to be executed on God's part. One sets down the cause, or provocation: the other, the effect or execution of one and the same thing. Thus there is no contradiction in the Apostles words to that which the Prophet had said, but a manifestation of that which the Prophet intended, to be accomplished.  
2. Some read the Prophet's words interrogatively thus, Should I have continued an husband unto them? So it is in the margin of our English Bible. Thus is God brought in as casting off all further care of them, and not regarding them, as the Apostle expresseth it. The Prophet speaks to the rebellious people themselves: and therefore sets down the mind of God with a kind of indignation interrogadvely. But the Apostle speaketh of a people that had received their doom and punishment: and therefore expresseth it more plainly and clearly.  
3. The word used by the Prophet and translated, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I was an husband, is a vebb, and signifieth also, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat dominare.  to have dominion. So it is translated, 1 Cor. 4. 22. Thus doth the vulgar Latin, and sundry others ancient and later interpreters of the Prophet jeremy take it in that place. Now to have dominion is sometimes taken in the worse part, namely, to keep them under in a kind of slavery over whom they have dominion, and to trample upon them: so is that word used, Isa. 26. 13. and such are apparently not regarded.   
Every of the foresaid answers are sufficient to reconcile the seeming difference between the Prophet and Apostle.   

§. 59 Of God's casting off transgressors of his Covenant.  
OF the Greek word translated regard not, See Chap. 2. v. 3. §. 19  
As here the word is used it giveth a proof, that people's violating God's covenant provoketh God to cast them of. On this ground the Lord cast of the house of Ely, 1 Sam. 2. 30. and Saul, 1 Sam. 13. 13, 14. and Solomon's kingdom in part, 1 Kings 11. 11. and Coniah, Jer. 22. 28, 30. This is exemplified in sundry parables as of the vineyard, Esay 5. 5. of the figtree, Luk. 13. 7. Of the olive branches, Rom. 11. 20. and of the husbandmen, Mar. 12. 9 The like is threatened against Christians under the new covenant, to whom the Apostle thus saith, If God spared not the natural branches, take heed lest he also spare not thee, Rom. 11. 21. And Christ to the Church of Ephesus, thus, I will remove thy Candlestick out of his place, except thou repent, Rev. 2. 5. and to the Church of the Laodiceans, thus, I will spew thee out of my mouth, Rev. 3. 16. Lamentable experience hath given proof of the truth hereof in most of the Churches of Greece.  
God's truth, justice, and wisdom moveth him, thus to deal with unfaithful confederates. His truth because he hath threatened as much. His justice, because revenge is as due to transgressors as reward to observers of the covenant. His wisdom lest he might seem too indulgent to transgressors; and least transgress●…rs should thereupon grow insolent and and impudent.  
It stands us in hand upon the foresaid ground to have our eye always upon the ●…dition which by virtue of the covenant is required of us: and to be as careful, and conscionable in keeping the condition as we are desirous to enjoy the benefit 〈◊〉 privileges of the covenant: which now under the Gospel, is faith and repentance.  
Of this phrase saith the Lord. See v. 8. §. 31.   

§. 60. Of a distinct understanding of the privileges of the new Covenant.  Heb. 8. 10. Vers. 10. For this is the covenant that I will make with the house of Israel, after those days saith the Lord: I will put my laws into their mind, and write them in their hearts. 
THe Apostle having in general declared the abrogation of the old covenant, in regard of the weakness thereof, doth in this and the two verses following, distinctly describe the new covenant which succeedeth in the room of that which is abrogated. The description following showeth the new covenant to be so excellent an one, as it night well be substituted in the room of the other: and thereupon introduceth it with this causal particle FOR; or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because he thus beginneth his description. This is the covenant, giving us hereby to understand that Christians ought to be distinctly and fully informed in the privileges belonging unto them. For this very end were the writings of the Evangelists and Apostles added to the Prophets.  
General's are of little use till they come in particular to be understood and applied. john the Baptist thought it not enough to say there standeth one among you, whom you know not, but also more particularly saith of Christ, Behold the lamb of God, and again, this is the Son of God, Joh. 1. 26, 29, 34.  

1. It is a fond conceit that many think it enough, that they live in the time of the Gospel under the new covenant wherein Christ is exhibited, and the whole council of God revealed; and yet know little of the particular privileges and mysteries of the covenant. This general knowledge may be rather a means of aggravating their condemnation then bringing them to salvation if they rest therein.  
2. Commendable in this respect is the pains of such as labour distinctly to set out this new covenant, and other mysteries of the Gospel, that so their people may the more distinctly understand the same. According to the manner of Ministers teaching, people use to conceive the mysteries of godliness.  
3. They who, according the clear means of manifesting Gospel mysteries do clearly and distinctly understand the same will better discern the benefit of God's gracious dispensation towards them. God is here brought in to be the author of the new covenant. For it is he that saith, I will make. This doth much commend this covenant, and showeth it to be a divine covenant. Hereof see v. 8. §. 40, 41.   
The word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  make, is not 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the same which is used, v. 8. §. 34. nor 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that which is used, v. 9 §. 54. Those two words are more general than this.  
This is more proper to a covenant, and signifieth to covenant: as if he had said, this is the covenant that I will covenant. The noun translated a covenant is derived from this verb: so as this verb in this place is most proper and emphatical.  
This metaphor, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  house, is explained, v. 8. §. 36.  
Of this title Israel. See v. 8. §. 36. It is here taken more largely taken then there, for here it compriseth under it all the people of God, without that difference, that was there made betwixt Israel and judah. It is in this place spiritually taken for the whole Church of God under the new Testament called, the Israel of God, Gal. 6. 16.   

§. 61. Of the time of the old Covenant passing, before the new Covenant could come in.  
THis phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after those days, sets down the time of the Gospel. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Those days hath reference to the time of the old covenant. For speaking in that time he saith, the days come. The days coming were the days of the new Testament. Therefore he saith, speaking of the days of the old Covenant, after those days: When those days are finished: and hereby he implieth, that the days of the old covenant must be passed before the new covenant can be brought in; for two different covenants can not stand together, no more than two different Priests could, v. 4. or two different Tabernacles: chap. 9 v. 8. or two different sacrifices, chap. 10. v. 9  
There must be a privation of one form, before there can be an introduction of another, v. 7. and chap. 7. v. 11.  

1. This is to be noted against that popish Hodg-podg, whereby they confound the law and the Gospel: works and faith, holding a justification by both: which is as if light and darkness should be made to stand together. Let the Apostles opposition betwixt grace and works (Rom. 11. 6.) be well noted against their position.  
2. Let this make us rejoice in the passing over of those days: and take heed of entertaining any desires of their returning again. Mark the Apostles zeal in this case. Gal. 3, 1, 2, 3.    

§. 62. Of the method of the Apostle.  
THe substance of the new Covenant is set down in certain promises, which are as so many privileges. They are in number four; but may be drawn unto two heads.  

1. The privileges covenanted.  
2. The main ground or cause of those privileges. This is set down in the second Rank thus, I will be to them a God, and they shall be to me a people.   
The privileges are two, Justification and Sanctification.  
Justification is employed v. 12.  
Sanctification is set forth in the two parts thereof.  

1. Illumination of the mind, all shall know me, v. 11.  
2. Renovation of the other parts, I will write my Laws in their inward part.   
As for the order, the Apostle is not over strict and curious therein, it being but a circumstance.  
Though the help of our understanding in conceiving th●…se several promises, I have thus distinguished them, yet my purpose is to tread in the steps of the Apostle, and to handle the foresaid promises in that order which is here by him obs●…rved: for which good reason may be given.  

1. The first promise is so set down, as it showeth the difference betwixt the manner of declaring the old and new Covenant: That was in Tables of stone: this in men's hearts, 2 Cor. 3. 3. Therefore in this respect, it may well have the first place.  
2. The next promise is the ground of all the other: and in that respect may fitly be set before them that follow.  
3. The third promise is an apparent evidence of the last: and better seen and discerned.  
4. The last promise v. 12. is that wherein the blessedness of man consisteth, Psal. 32. 15. and as the sweetest and chiefest of all the rest, reserved to the last place.    

§. 63. The different writing God's Law in men's hearts under the old and new Covenant.  
THe first promise (according to the Prophets and Apostles method) concerning the new covenant, is thus brought in by God himself uttering it. I will put 〈◊〉 Laws into their mind, etc.  
A question is here raised, how this can be a privilege of the new Covenant, se●…ing it is said of natural men, that they show the works of the Law written in their hearts. Rom. 2. 15.  
Answ.  

1. The Apostle there hath reference to man's innocent estate, when the law was indeed engraven in man's heart: but that which was then engraven, was by his fall defaced and obliterated: therefore the Apostle saith, they then 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the 〈◊〉 or effect of the Law written in their heart: that is, they give evidence, that the 〈◊〉 was once written in their heart.  
2. The evidences of that former engravement yet remaining are but as small de●… relics, having only a lustre to make men inexcusable: but no clear light to 〈◊〉 them in the way of happiness. Therefore notwithstanding their lustre, they 〈◊〉 said to be, not only dark, but darkness, Eph. 5. 8.   
2. Quest. Had not the faithful before Christ's time God's law wirtten in their heart?  
Answ. 1. It cannot be denied but that they had. God promiseth as much unto them, Deut. 30. 6. And David oft professeth, that God's law was his delight, and the joy of his heart: and that he applied his heart thereto, Psal. 119. 77. 111, 112. and in his time he said of a man truly righteous, that, the law of his God is in his heart, Psal. 37. 31.  
But yet we are to put difference betwixt the old and new Covenant: the Covenant made with the Church before Christ's time, was delivered under dark and ob●… types, figures, shadows, promises, and prophecies of things to come. So as it was not so clearly, nor so ordinarily, nor so fully written in their hearts. There were but few Davids in that time. But by the effectual work of God's spirit under the new Covenant, the law is more ordinarily, more plentifully, and more thoroughly writ in the hearts of God's confederates. The opposition therefore is comparatise, and the comparison is not betwixt the law, and law-writing and writing: but betwixt the manner of writing one and the same law in the hearts of confede●…, under the old and new covenant.  
By 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  laws are meant God's will made known unto his people, which is called a law, because it bindeth all, to whom it is revealed unto obedience: A law is given 〈◊〉 them, and necessity lieth upon them to observe it.  
The plural number, laws, is used, because the precepts and promises of God's covenant are many: but all binding as so many laws. These two words put, write, intimate in general one and the same thing; namely, God's effectual work upon his people, whereby he maketh his word to enter into their inward parts, even into their soul.  
This latter word write, is added.  

1. To show that the new covenant is as well written as the old: but yet, after a more excellent manner: that in Tables of stone, this in fleshly Tables of the heart, ●… Cor. 3. 3. 
Littera scripta manet.   
2. To show the continuance of this effectual work, for things written abide.   
These two words also mind, heart, do in general intent one and the same thing, which is a man's soul.  
Some, to distinguish them, understand under the former phrase, illumination of the mind: under the latter, renovation of the will: and whereas both the Prophet and Apostle expressly set down illumination in the third promise or privilege of this new Covenant, they answer, that there is as an apparent difference betwixt illumination, here intended and there, as betwixt the cause & the effect; for here is noted the work of God in putting his laws into their mind: there the effect of that work, which is their knowing of God.  
We may the rather take mind and heart to signify one and the same thing, because in Hebrew there is no such distinction made; for there it is thus expressed, I will put my Law in their inward parts, and write it in their hearts. jer. 32. 33. The heart is ordinarily put for the middle or innermost part of a thing: so as by those two phrases, one and the same thing may be meant. The lxx. translate that phrase, in the inward part, thus, In their mind, and the Apostle follows them.   

§. 64. Of God's working on ma●….  
IN that God is thus brought in, saying, I will put and write: it clearly shows that it is God who worketh so effectually upon his confederates under the new Covenant, as they are wrought upon, I will put my fear into their hearts, that they shall not depart from me (saith the same Lord) jer. 32. 40. And again, I will put my spirit within you, and cause you to walk in my statutes, Ezek. 36. 27. This was evidenced in the Lords opening the heart of Lydia, Act. 16. 14.  

1. Man of himself is utterly uncapable of any such ingravements, or writing. N●… man can come to me (saith Christ) except the Father draw him, John 6. 44. The natural man receiveth not the things of the spirit of God, (of and by himself) for they a●…e spiritually discerned, 1 Cor. 2. 14.  
2. The Ministry of man is insufficient of itself, to work upon the inward parts of others, 1 Cor. 3. 7.. 2 Cor. 3. 5, 6.   

1. This aught to move Ministers to add prayer to their learning, reading, study, 
And prayer to other means.  conference, meditation, and other like helps. Prayer is a means sanctified to obtain divine help. Ministers therefore ought in their ministry thus to pray, Lord open the eyes of these men, 2 Kings 6. 20. Commendable in this respect is the custom of praying before and after Sermon: so ought they to do before and after private r●…ading, and studying even in their closet. Neglect hereof makes much pains to be fruitless.  
2. People may hereby learn to depend not wholly or only on the outward ministry: but rather on God's blessing. Indeed means are sanctified; but the blessing resteth in God, Deut. 8. 3. If God put not, and write not his Laws in our inward parts, all that man can do is nothing.   
Two extremes are hereupon carefully to be avoided.  

1. That sanctified means be not despised. Proud Anabaptists and profane liber●…ines are too prone hereunto.  
2. That means be not too much relied and doted upon. New Converts are t●…o prone hereunto. The golden mean is the best and safest.    

§. 65. Of the efficacy of God's work.  
THe foresaid duties are the rather to be observed, because God's work is ●…all. The Greek expression thereof in this place is this word for word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  G●…ving my Laws into their mind, and I will write them in their hearts. In giving them to men, he doth cause them to be fast set led in them. The word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  giving may be●…sed to show his freeness in doing what he doth. The other word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉, is a compound: and signifieth to write in a thing.  
The proposition, in, is twice used. Once in composition with the verb: and then 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  joined with the noun, which carrieth great emphasis, and implieth a deep & indelible writing or engraving of a thing. Man may cause God's law to be sounded to the ear: it is God's work so to engrave it in the soul. So effectual is God's work, that they whose heart he enlargeth, and whom he draweth will run after him, Psal. 119. 3●…. Cant. 1. 3. He worketh in men both to will and to do. Phil. 1. 13.  

1. God is able to dive into the bottom of a man's soul, and to search the innermost part thereof. The word of God is quick and powerful, etc. Heb. 4. 12. It is the word of him that will have this power manifested.  
2. The end of God's work is to perfect grace, 1 Cor. 1. 8. Phil. 1. 6. and to being men to the end of all which is the salvation of their soul.   
This may serve for trial, to know whether God's work have accompanied the ministry under which we live. Such men as have long lived under the best outward ministry that can be, and yet remain ignorant, unresolved, without spiritual love, comfort and joy, and have their hearts fixed on the world, have not been wrought upon by God. God hath not put his laws into their innermost parts! many meanly accounted of in the world, may have more of God's work in them, than others that are accounted great in dignity, policy, learning, and other like parts.   

§. 66. Of informing the understanding first.  
THese words which the Apostle useth of putting Gods laws into men's 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mind, and writing them in their hearts, and the order which he useth in setting 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 down, first the mind, than their hearts, showeth, that God first informs the understanding of men: and then reforms their other parts. In this respect saith Christ, the dead shall hear and live, John 5. 25. God first opened David's ears, and then put his law in his heart, Psal. 40. 6. 8.  
The understanding is the most principle faculty of the soul: it is as a Q●…een, a Commander, a guide. What it conceiteth for truth the will followeth as good: 〈◊〉 thereunto draweth all the powers of the soul, and parts of the body.  
Ministers are herein to imitate God, and to their best endeavour, to instruct people in the mysteries of godliness, and to teach them what to believe and practise: and then to stir them up in act and deed, to do what they are instructed to do. Their labour otherwise is like to be in vain▪ Neglect of this course is a main cause that men fall into so many errors, as they do in these days.   

§. 67. Of the Lords being a God in peculiar to his confederates.  
THe second promise or privilege of the new Covenant is thus expressed, And I will be to them a God, and they shall be to me a people. Both the Hebrew and the Greek thus read it, word for word, I will be to them 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for a God. And they shall be to me 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for a people: which implieth, that, as God would be their God, 
Of the special relation between God and believers. See chap. 11. v. 16. Sect. 7●….  so upon all occasions, he would show himself so to be. And in like manner, would 〈◊〉 that he had taken them for his people, by doing good unto them in all their ne●…ds.  
The very substance of the new Covenant is expressed in this promise, which is not only a distinct, and particular promise in itself: but also the foundation, and groundwork of all the rest; for on this ground that God is our God, and hath taken u●… to be his people, he pardons our sins, enlightens ourminds, and puts his laws into o●…r hearts.  
Concerning this privilege two especial questions are moved.  
〈◊〉. 1. W●…ether jehovah be not the God of the whole world? If he be, how is this a privilege appropriated to a peculiar people.  
Answ. This title to be a God, and to have a people, is taken two ways.  

1. In a general extent unto all, over whom he retaineth an absolute sovereignty, having made them, and continuing to substain and govern them: for in him all live, and move, and have their being, Acts 17. 28.  
2. In a peculiar respect the Lord is their God, and takes them for his people, of whom he takes an especial care to bring them to eternal life. Of these it is said, ye are a chosen generation, a peculiar people, 1 Pet. 2. 9 By this distinction we may see how God is the Saviour of all men, especially of those that believe, 1 Tim. 4. 10.   
Quest. 2. Was not jehovah in this peculiar respect th●… God of the Jews; for it is said, ●…e shall be a peculiar treasure unto me above all people, Exod. 19 5.  
Answ. This must here be comparatively taken in regard of a more clear, full, effectual manifestation of God's tender, entire, and fatherly respect to his confederates under the new Covenant, then under the old.  
On the foresaid respects, Gods especial respect is appropriated to those who are under the new Covenant: he is in an especial manner a God to them. As the promises in the old Testament tending hereunto, were intended to them, so in the new Testament they were applied to them. Of them saith Christ, I ascend unto my Father, and your Father, and to my God, and your God. John 20. 17. And God himself thus, I will be their God, 2 Cor. 6. 16.  
Believers under the new Covenant are incorporated into the body of the Mediator of the new Covenant actually exhibited: and in that peculiar respect, as the Lord is his Father and God, so he is their Father and God.  

1. Good ground have we who live under this Covenant, to apply to ourselves this singular privilege, and to take God for our God and Father: and to have i●… in our minds whensoever we approach unto him: for 〈◊〉 end this phrase, our Fa●…, is prefixed to the Lords prayer. Of the manifold comforts that thence arise, see the Guide to God §.  
2. This gives us good ground to cast our care on God, resting upon this, with much confidence, that the Lord is our God. From thence we may well infer that 〈◊〉 careth for us, 1 Pet. 5. 7. and will nourish us, Psal. 55. 22. What can work more content in a man then this that the Lord is his God.   
Quest. What ground may we have to apply this special relation of God to ourselves?  
Answ.  

1. God's offering himself to be our God.  
2. God's making this a particular branch of his new Covenant.  
3. God's faithfulness in making good what he offereth and covenanteth.  
4. God's command to us to believe as much.   
They know not God whose hearts are not ravished with this privilege, that the Lord should be their God. The Lord thereby showeth that his mind●… is to protect them from all things hurtful, and to provide for them all things needful. This doth David set forth to the life, Psal. 23. 1. etc. This was it that made David to acknowledge God to be his portion for ever, Psal. 73. 26. and 119. 57 and thereupon ●…o say the lines were fallen unto me in pleasant places, yea I have a goodly Heritage, Psal. 16. 6.   

§. 68 Of God's taking his confederates to be a peculiar people to himself.  
THey to whom the Lord is in special their God, are by him taken to be his special and peculiar people. Thereupon this clause is added to the former, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and they shall be to me a people. Very frequently therefore are these two clauses joined together, as jer. 31. 1. 
Of the notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See chap. 4. v. 9 Sect. 57   
This setteth down a dignity and a duty. A condition of God's people and their disposition.  
Their dignity and condition is, that God chooseth and calleth them out of the world to be his peculiar people to guide, govern, protect, nourish, provide for, and bless with all blessings. Upon this ground saith the Lord to the Israelites his confederates, ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians, and I will bring you in unto the Land, etc. Exod. 6. 7, 8. An Apostle thus bringeth in God speaking unto such, I will dwell in them, and 〈◊〉 in them, etc. 2 Cor. 6. 16. The many titles of eminency given to God's confederates, 1 Pet. 2. 9 do prove as much. And the difference that is made betwixt them and ●…thers, Exod. 19 5. Deut. 10. 14, 15. Excellently is this set forth in the parables of a Vineyard, Isai. 5. 1. etc. and of a Figtree. Luke 13. 6. etc. In these parables it is d●…monstrated, that God's people are to him as a Vineyard, in comparison of other open wild fields: and as a Figtree in comparison of other wild trees, as Crabtrees, and other hedge trees.  
God thus taketh them as peculiar to himself, not as if he stood in need of them, as Kings and other Masters do of their special and peculiar servants. God is absolute in himself: he neither needeth any thing that man can do (my goodness extendeth not to thee, saith David, Psal. 16. 2.) nor can he receive any thing from man, Job. 35. 7. It is for the good of those whom God chooseth, that he chooseth them to be his 〈◊〉 people: as some Kings will take such and such to be of their Court, & to settle them in special Offices, and to be of their bedchamber, and to be their favourites, even for their good. David would have had Barzillai to have gone with him to Court, that he might do him good. So he did to Chimham, 2 Sam. 19 33, 38. for this end God taketh us to be his Sons and Daughters, 2 Cor. 6. 18. and Christ taketh us to be M●…mbers of his body, 1 Cor. 12. 12. yea his spouse, Eph. 5. 32.  
Much doth this amplify Gods good respect to his confederates. Hereby not only the affection of the Lord in offering himself to them to be their God in peculiar is manifested, but also their happy condition. The excellency of this condition is such, as it is sufficient to swallow up the baseness of all outward mean conditions: even as a bright light brought into a dark room, swalloweth up that darkness. If we be one of God's people, what need we care whether in outward condition we be mean or great, poor or rich, bond or free. He that is called in the Lord, being a Servant, 〈◊〉 the Lords freeman, 1 Cor. 7. 22. What people can have better Laws, privileges, ●…rogatives, immunities, p●…ovision, protection, than the people of God, Deut. 4. 7, 8.   

§. 69. Of the duty of God's peculiar people.  
THis phrase, they shall be to me a people, doth also imply the disposition of God's confederates: a mind and disposition answerable to their privilege: or at 〈◊〉 a duty, that they ought to be of such a mind and disposition: Both may stand together, yea both will stand together, because it is their duty, their mind will be correspondent, their mind will be set to do their duty. They whom God takes for 〈◊〉 people, will carry themselves as becomes God's people. They to whom God saith it is my people, will say, the Lord is my God, Zac. 13. 9 Host 2. 23.  
When God altars the condition of people in a spiritual respect, he also altars their disposition. He gives them a new heart and a new spirit, Ezek. 36. 26. When God said, seek ye my face: the heart of his confederates say, Thy face Lord, will I seek. Psal. 27. 8.  

1. This is a matter of trial, whereby we may know whether God be our God, and we his people. This will be known by our disposition and conversation towards God. Though our disposition be not the cause of God's affection, yet it is so p●…oper an effect, as where the latter is not, the former cannot be presupposed to be. A Son bonoureth his Father, and a servant his Master: If then I be a Father, where 〈◊〉 〈◊〉 〈◊〉? and if I be a Master, where is my fear, saith the Lord of Hosts. 〈◊〉. 1. 6.  
2. Let this therefore quicken up us, who take the Lord for our God, to carry our sel●…es as God's peculiar people. This is that worthy walking, which is much pressed in Scripture, Col. 1. 10. Eph. 4. 1. for this end God hath chosen us to be his peculiar people, 1 Pet. 2. 9 This God expects: this God will exact, Isa. 5. 4. Luke 13. 6. If answerably we carry ourselves, we satisfy God's expectation: we gain assurance to our own souls, and give assurance to others, that the Lord is our God, and we his people.    

§. 70. Of the meaning of the eleventh verse.  HEB. 8. 11. And they shall not teach every man his Neighbour, and every man his Brother, saying, Know the Lord; for all shall know me, from the least to the greatest. 
IN this verse is set down a third promise or privilege of the new Covenant. It is in one word, illumination.  
The manner of expressing it, is so transcendent and Hyperbolical, as it causeth many doubts.  
It is set down two ways, 1. Negatively. 2. Affirmatively.  
The negative implieth such abundance of knowledge under the new Covenant, as they who live under it shall not need any helps for attaining more.  
The copulative con●…unction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, sheweth that this privilege, how great soever it be, appertaineth to God's peculiar people.  
In the Greek there is a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  double negative, which addeth much emphasis: and i●… as if he had said, and they shall in no wise teach. Of this emphasis, see chap. 13. v. 5. §.  
This phrase 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall not teach, is not to be taken of a careless neglect of means in such as have a charge over others, as if they should no way seek to instruct them: but rather, of that great measure of knowledge which all should have, as they should not need to be taught or instructed.  
The teacher or instructor is indefinitely set down thus. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Every man, and that 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  twice for emphasis sake. It implieth, that no manner of teacher shall be needful: nor particular Neighbour, nor Master, nor Parent, nor Tutor, nor Schoolmaster, nor Minister, nor any other.  
These two words 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Neighbour 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Brother, are oft indefinitely used, and comprise all of all sorts. For every one with whom we have any relation, or any commerce, or any thing at all to do, is in Canaan's language, styled a N●…ighbour, Luke 10. 29. and a Bro●…her, Mat. 5. 22.  
These two Titles 〈◊〉 ●…sed, ●…o show that duty which all men owe to another, and that respect which they should bear one to another. A Neighbour must every way be helpful to his N●…ighbour: much more a Brother to a Brother. Such are bound, and aught to be ready to instruct one another, as need requireth. If they do it not, who can be thought to be ready to do it: and if such need not instruction, who may be thought to need it?  
That knowledge wherein they shall so much abound, is set down under this phrase, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Know the Lord. Under this is comprised knowledge of the whole will of God, and of all the mysteries of godliness, which by the word of the Lord are revealed.  
The phrase is used. 1. For distinction sake, to show that the knowledge under the new Covenant, is not of State-matters, and worldly affairs; but of such matters as have especial respect to the Lord: to know how we may be accepted of him, and enjoy his favour, and how we may please and honour him.  
2. For excellency sake. The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised, or thing known. Therefore to show that the best knowledge is here meant, The Lord is made the object thereof.  
The word know, implieth more than such a general knowledge, as reprobates and Devils may have. It implieth such a knowledge of the Lord, as will make them who have it, account the Lord the only true God: and both rest on him as on the fountain of goodness, for all good things and subject themselves to him, as to the absolute Sovereign over all.  
The affirmative part is brought in by way of a reason, as is evident by this causal particle; 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For, or Because. And it is a forcible reason; for●… if all shall know the Lord, one need not instruct one another. It implieth that the Lords confederates under the new Covenant, shall prove so good proficients, as they shall have good understanding of every thing that is needful to be taught them.  
This general particle 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All, is to be restrained to all tha●… in truth belong to the new Covenant.  
Lest this general all should be too much restrained to some sorts of people under the new Covenant, as to Divines, Scholars, Noble●…, rich men, men grown in years, or other like, this distinction, from the least to the greatest, is added: whereby none at all is excepted, whether great or mean, Minister or People, University or Country: all of all sorts shall attain to the knowledge here intended.  
Th●…se two superlatives, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  greatest, are in the Greek positives, and so translated, Act. 26. 22. Rev. 11. 18. and sundry other places. But to show that none at all are here exempted, the sup●…rlative is used: so Act. 8. 10.   

§. 71. Of the different interpretation of the eleventh verse.  
THe foresaid literal sense of this verse being so highly transcendent, seemeth at 
Different applications of the knowledge here promised. 1. To celestial spirits.  first sight to be impossible: and thereupon by divers persons is diversely interpreted.  
1. Some apply it to the state of Saints in Heaven, because here we know in part: but t●…en shall we know as we are known, 1 Cor. 13. 12.  
Answ. Though that application may fitly stand with the letter, yet it is not agreeable to the scope of the Apostle, which is to set forth the privileges of the Church under the Gospel.  
2. Others apply this privilege to the Apostles themselves, to whom Christ promised 
2. To Apostles  to send the spirit of truth, who should guide them into all truth, Joh. 16. 13.  
Answ. These restrain the words too much. Though the Apostles may not be excluded, but rather accounted the chief and principal of that number to whom this privilege is promised: yet this is no more to be restrained to them alone, than other privileges of the new Covenant.  
Besides, an Apostle thus ●…aith of himself, now I know in part, 1 Cor. 13. 12. 
3. To the primitive Churches.   
3. Others apply it to the Churches planted by the Apostles, who are said to be 〈◊〉 in all knowledge, 1 Cor▪ 1. 5. and to abound in knowledge, 2 Cor. 8. 7. and to 〈◊〉 ●…ll things: and not to need that any man teach them. 1 Joh. 2. 20, 27.  
〈◊〉.  

1. Though this application extend the privilege further than the former 〈◊〉; yet it restrains it too short of the extent intended. For it is intended to all 〈◊〉 the new covenant even unto Christ's second coming.  
2. The Churches in the Apostles time had need of further instructions: for which 〈◊〉 were appointed to water what the Apostles had planted: and ordi●… pastors were settled in particular congregrations: and the Epistles of the Apo●… were added for the Church's fur●…her instruction.   
●…. Others restrain it to the recalling of the rejected Jews, which shall be at the 
4. To the calling of the Jews.  〈◊〉 of the world. For they suppose that a greater light of knowledge shall then 〈◊〉 ●…orth then ever did before: and that then there shall not be such need of means 〈◊〉 hath been before.  
Answ.  

1. Though it be granted that knowledge shall then abound more then formerly: yet to restrain this privilege to that time, will much impair the extent of God's goodness to all his confederates under the new covenant.  
2. Though knowledge shall then abound, yet shall it be by God's blessing on the 〈◊〉, that then shall be used: neither can it be imagined, that this promise shall 〈◊〉 literally be accomplished.   
5. Others extend this privilege far enough, even to all ages of the Church: but 
5. To Enthusiast●….  in this extent they stretch the privilege itself too far: namely, to immediate inspiration: they infer that all of the true Church have such understanding of the my●… of godliness, and that by immediate inspiration and revelation, as there i●… no need of any ministry. On this ground they cry out against Schools of lear●… Colleges, Universities, Arts, Tongues, and other means of attaining knowledge. From this proud conceit, they are called Enthusiasts.  
Answ. This of all the rest is the falsest gloss, and grossest error: directly against the evidence of Scripture, and common experience. Scripture warranteth means, experience showeth that the learning and knowledge which men have, is attained by the use of ordinary means.  
There are two grounds of this error.  

1. They take that simply which is spoken comparatively, as we shall after hear.  
2. They sever the privilege from the means, which ought not to be done in those things, for which God hath sanctified means.   
6. Others apply this privilege of knowledge to faith in Christ, love of God, joy 
6. To other graces.  in the Holy Ghost, and other like Christian graces, to which, they say, God's confederates need not be exhorted, because they are forward enough thereto of themselves: and all of them shall have a sufficient measure thereof. This their exposition 
Chald. Paraph. per ●…onath. & joseph. Cox.  they ground upon the Chalde Paraphrase, which thus expoundeth the words of 〈◊〉, They shall not teach every man his neighbour, and every man his brother 〈◊〉, know to ●…ear the Lord, for all shall learn to know the fear of me: He putteth knowledge of the fear of God, for knowledge itself.  
Answ. 1. A Paraphrase is not a sufficient rule to expound the word of God.  
1. That exposition no whit resolveth the doubt: for it is as much if not more to love and fear God, to believe and joy in him, then to know him: all these and other like graces presuppose knowledge. They cannot be without knowledge, yet knowledge may be wi●…hout them. If therefore this prophecy be true of such gra●…, much more may it be true of knowledge.  
7. To apply this privilege to the knowledge here expressed: and to extend it 
7. To all of the new covenant.  to all of God's covenant: yet not to pu●…fe up any with vain conceits: this which is here promised is to be taken comparatively and respectively. 
1 Comparatively.   

1. Comparatively in reference to those who lived under the old covenant, when the mysteries of godliness were so obscurely and darkly in rites, types, and prophecies, as very few conceived those mysteries. They that did conceive any thing, conceived but some few general notions thereof. They needed to be taught what was the mystery of the Tabernacle, of the Altar, of the Sacrifices, of the ●…ncense, of the manifold washings, and of other like external rites.  
2. Respectively: and that in two especial respects. 
2. Respectively.  

1. In respect of the revelation of the mysteries of God.  
2. In respect of opening our understandings to conceive them.   

1. In respect of the revelation of the mysteries of the Gospel. The whole counsel of God is so fully and distinctly, so plainly and perspicuously made known, that any person under the new covenant of any mean capacity, that diligently attends upon the ministry of the Gospel may understand the same: so as now there is not such need, as under the law to stir up men to know God: or to instruct them in the meaning of this or that article of faith, which is revealed by the Gospel, because it is so clearly revealed.  
2. In respect to the manner of opening men's understandings, it is much more powerful and effectual then under the old covenant. We have not only the ministry of man, but also the anointing of the Spirit, 1 Joh. 2. 20, 27. There is a kind of ointment called eyesalve, wherewith the sight will be quickened, though it were dim and dark before. To this doth the Apostle allude: yea, and Christ himself, Rev. 3. 18. By this anointing we come more clearly to see all the mysteries of the word, then possibly they could be seen before.     
Object. The Saints under the old covenant had this anointing: whereupon David thus prayeth, open thou mine eyes, that I may behold wondrous things 〈◊〉 of thy law, Psal. 119. 18. And the law is said to ●…nlighten m●…ns eyes, Psal. 119. 8.  
Answ. That anointing was nothing so powerful as the anointing und●…r the Gospel: nor the enlightening.   

§, 72. Of knowledge a privilege of the new Covenant.  
ONe general point intended in this third promise of the new covenant is this, knowledge of the Lord is one of the prerogatives of the new covenant. This promise is intended to them, my people shall know my name: they shall know in that day, etc. Isay 52. 6. and Host 6. 3. These and other like prophecie●…, are thus manifested to be accomplished. The new man is renewed in knowledge, Col. 3. 10. 〈◊〉 have an unction from the holy one, and ye know all things: and ye need 〈◊〉 that any man teach you, 1 Joh. 2. 20, 27.  
This must needs be a privilege of the new covenant, because it is the ground work of all graces. If the understanding be not well enlightened, the will cannot follow that that is good, nor the affections be duly ordered. If thine eye be single, thy whole body shall be full of light: but if thine eye be evil, thy whole body shall be full of darkness, Matth. 6. 22, 23.  

1. By this privilege sundry erroneous positions are discovered: as 

1. Ignorance is the mother of devotion. See Chap. 3. v. 10. §. 112.  
2. An implicit ●…aith is sufficient: that is, as Papists expound it, an assent to what the Church holdeth, though he that pretendeth to assent, know not what the Church holdeth. This is the ground of much error: and the bane of all sound confidence.  
3. The Scripture is not to be translated into the vulgar tongue. This is an error so gross, as Papists dare not stand to it: but have themselves translated it.  
4. The word is to be publicly read in Latin. The Apostle doth mainly oppose against this error, 1 Cor. 14. 2. etc.  
5. It is unlawful for lay people to read the Scripture. Thus they show themselves like those who shut up the Kingdom of heaven against men, etc. Matth. 23. 13. yea, they are like dogs in the manger, which neither ●…ateth provender, nor suffereth the horse to eat it: wretched guides are they and their followers a miserable people. The guides are Satan's 〈◊〉: their followers are Satan's prey. There is no one thing whereby Satan getteth greater advantage against people, then by the foresaid positions of ignorance.    
2. The foresaid privilege of the new covenant should quicken us up, who are re●… to the time of this covenant, to seek after knowledge: As an help hereunto, 〈◊〉 〈◊〉 Whole Armour of God, Treat. 2. Part. 8. on Eph. 6. 17. of God's Word. §. 7.    

§. 73. Of that knowledge which every one under the new covenant hath.  
THe privilege of knowledge under the new covenant is extended to all that appertain 
All Gods confederates know him.  thereunto. All shall know me, saith the Lord, from the least to the greatest▪ 〈◊〉 children shall be taught of the Lord, Isa. 54. 13. Christ gives witness to the ac●… hereof, joh. 6. 45.  
God takes an especial care of every one of his confederates, and will not suffer 〈◊〉 to remain without instruction.  
Hereby may we give proof, whether we be admitted into this covenant or no. If we be, then assuredly we have knowledge of the Lord: such knowledge as will make 〈◊〉 subject to him, and rest upon him.  
It is not a small measure of knowledge, that in these times is sufficient. The forementioned 
Knowledge abounds under the new covenant.  description of this knowledge, thus, They shall not teach every man his 〈◊〉, etc. showeth, that the knowledge of the Lord shall abound under the new covenant. It was foretold that the earth shall be full of the knowledge of the Lord, as 〈◊〉 〈◊〉 cover the Sea, Isa. 11. 9 This is manifested to be accomplished, 1 joh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7.  

1. Hereby a clear difference betwixt the two covenants is manifested.  
2. Evidences are hereby given of the increase of God's goodness.  
3. This makes much to the honour of Christ: and gives evidence that the only be●… Son who is in the bosom of the father hath declared him, Joh. 1. 18.   

1. It is a strange conceit, and contrary to this prerogative, that men may have too much knowledge. Hereof see The Whole Armour of God. Treat. 2. Part. 8. of the Word of God on Eph. 6. 17. §. 23.  
2. The practice of many comes too near to that opinion: For they content themselves with a small measure of knowledge. Because when they have done all that they can, they can know but in part, a very small part of knowledge satisfieth them▪ Can such indeed be imagined to have a right to the new covenant?  
3. This transcendent description of the degree of knowledge which under the n●…w covenant is promised, should stir up such as think they know much, yet further to grow in knowledge till they be rich therein, (1 Cor. 1. 5.) and filled therewith (Col. 1. 9) and abound in it (2 Cor. 8. 7.) This is the duty of private Christians: how much more of Parents, Masters, Ministers, and others who are in place to instruct those that are under them.    

§. 74. Of pardon of sin the ground of other privileges of the new Covenant.  Heb. 8. 12. For I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more. 
THe fourth promise and privilege is laid down in this verse. It is the justification of a sinner, consisting in the pardon of sins. This is a great one in itself: and it is laid down, as the ground and cause of all the rest. The conjunction of connexion 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is a causal particle FOR, or Because, implieth as much: so as God's mercy in pardoning the sins of them whom he receiveth into the new covenant, is the cause of all other privileges of the new covenant. For this causal conjunction, because, hath reference to all, and every of the forementioned privileges. Because God is merciful in pardoning our sins, he putteth his law into our hearts, He is to us a God, and he teacheth us to know him. Thou hast (saith Hezekiah) in lov●… to 〈◊〉 soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy ●…ack, Isa. 38. 17. He maketh God's mercy in pardoning his sin, the cause of God●… freeing him from destruction. The like reason doth God himself render of redeeming his Church, Isa. 44. 22. Hence is it that David setteth this favour of God in the first place, Psal. 103. 3. and first craveth it, Psal. 51. 1. Yea and placeth blessedness therein, Psal. 32. 1, 2.  
By God's pardoning of sin all th●…t hinders mercy is removed. For sin is that cloud, which keepeth away the light of God's mercy: the dam that keepeth the currant of God's grace from flowing on to us: and the bar that fast closeth the door against Gods entering into our soul. When that cloud is dispelled: and that damn broken down, and that bar pulled out; a ready way is made for God's mercy to come unto us.  

1. Hereby is discovered the vileness of sin, and the wretchedness wherein we lie 
Vileness of sin.  by reason thereof. So long as sin lieth on us, no grace and favour can be expected from God: neither can there be any comfortable communion betwixt God and u●…. God in himself is to sinners, as sinners, a consuming fire: Heb. 12. 28. and 〈◊〉 are as stubble. Take notice hereof, that sorrow for sin, hatred of sin, desire of pardon, and faith therein may be wrought in your hearts.  
2. This doth much amplify the benefit of the pardon of sin. It is a great benefit 
Pardon of sin ●… great ben●…fit.  in itself: but much greater in that it is a means of the forementioned blessed privileges: namely, that God is moved to write his Laws in our heart: to be our God: and to cause us to know him. On this ground might Christ well say to a poor distressed man, Son be of good cheer, thy sins be forgiven thee, Matth. 9 2. Assurance of the pardon of sin is the most sovereign ground of comfort that can be.  
3. This may put us on to do the uttermost that possibly we can, to attain assurance 
Seek pardon 〈◊〉 sin.  of the pardon of sin: and to give no rest to our souls till we have attained some evidence thereof. In this case the advice which the wiseman giveth to a debtor (Prov. 6. 3, 4, 5.) is to be observed. The very horror of sin in itself, and the woeful plight whereinto it bringeth sinners is motive enough to enforce this point. But behold a stronger motive: a positive motive. The privileges that it bringeth with it. Upon pardon of sin followeth every good gift: even whatsoever the sanctified heart of man can desire: for what can it more desire, than what is comprised 〈◊〉 the privileges of the new covenant. Were this well weighed, it would make us cry for pardon of sin: and plead the grounds thereof as David did, Psal. 51. 1. Had a man but one request, in his own behalf to make unto God, surely this which the Publican made, God be merciful to me a sinner (Luk. 18. 13.) would be the best.    

§. 75. Of God's being pacified with his confederates.  
THe Lord thus setteth down the ground of pardon of sin, I will be merciful to their unrighteousness. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation of this word. See Chap. ●…. v. 1●…. Sect. 180.  Greek word properly signifieth one that is appeased, or pacifi●…d by a Mediator. The Hebrew word used by the Prophet, (jer. 31. 34.) may also be applied to the same sense. We translate it forgive: which is the general intendment of it. For they that are appeased, do use to forgive. That Hebrew word is translated, spare, Deut. 29. 20. Another 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ vastavit.  Hebrew word of the 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitius fuit.  same Letters, but transposed, hath a contrary signification: for it signifieth to consume, or utterly destroy, Deut. 28. 38.  
There is another 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operuit.  Hebrew word, oft used in the same sense that the word of my Text is, which properly signifieth to cover, and metaphorically to make an atonement, Leu. 16. 33, 34. The cover of the Ark had 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium.  a name derived from this word, and translated in English, a mercy-seat, Exod. 25. 17, 18. The Latin translates the word of my Text, and this latter H●…brew word, propitius, and we in imitation thereof propitious, that is, pacified, favourable, merciful. Hence is it that Christ is called 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a propitiation, Rom. 3. 25. 1 Joh. 2. 2. One that doth appease: so as the mercy of God presupposeth the mediation of Christ.  
This is the ground of Gods pardoning our sins. Thus much is employed under this phrase: he will be merciful unto his land, and to his people, Deut. 32. 43. On this ground the Publican thus prayeth, God be merciful to me a sinner: Luk. 18. 13. And on the same ground the Lord promiseth to pardon his people. For where Moses thus prayeth, Pardon the iniquity of this people according to the greatness of thy merc●…, the Lord returneth this answer, I have pardoned according to thy word, Num. 14. 19, 20. ●…here it is said to the Lord, There is forgiveness with thee, (Psal. 130. 4.) the word 〈◊〉 my Text is used.  
This is a great encouragement to go to the throne of grace, where is the fountain of all blessing. Whereas, dread of the divine Majesty, and fear of divine wrath and vengeance keeps many from approaching thereunto, that dread and fear is re●…, in that the foresaid throne is to God's confederates a propitiatory, a mercy 〈◊〉, which was prefigured by the cover of the Ark, Exod. 25. 17. When David be●…rd that Saul was pacified towards him, he was in his presence as in times past, 1 Sam. 19 7. and when Absalon heard that, his father's heart was toward him, he came 〈◊〉, 2 Sam. 14. 33. Yet these were but men, and prone to alter their mind. S●…ould not we much more upon this ground of the pacification of the immutable God boldly approach to him.   

§. 76. Of the full pardon of all sin in God's confederates.  
THat which most discourageth people from approaching to the holy God, is their sinfulness. Therefore God himself doth here expressly say, that he will be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  merciful to their sins. The proper object of God's mercy here intended is the 〈◊〉. God therefore is merciful to men's sins, when he is merciful to their persons in removing their sins. This is clearly set down under this phrase, 〈◊〉 merciful to me a sinner, Luk. 18. 13. See more of this word, Chap. 2. v. 17. §. 180.  
That neither the several sorts of sins, nor yet the multitude of them should keep us from approaching to the throne of grace, three several words are ●…ere used, unrighteousnesses, sins, iniquities. And all of them in the plural number.  
The first, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unrighteousnesses, according to the proper notation of the Greek, 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  may be applied to such acts of justice, as are done to men. For it is contrary to righteousness or justice, whereof see Chap. 1. v. 9 §. 114.  
The second word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ex a, primativa & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sins, is a general word, and according to the notation of the Greek word may imply a not following of that which is set before are: for he sinneth that followeth not the rule that is set before him by God.  
The third word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  iniquities, according to the notation of the Greek signifieth 
sequor vel avoce Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebellare.  in general, transgressions of the Law. Of the notation hereof, see Chap. 1. v. 9 §. 116.  
This word is by some appropriated to sins against God, as the first to wrong against man.  
In the Hebrew there are but 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin hi●…ders not God's favour.  two words: yet so general as they comprise all mann●…r of sins under them: whether against God or man.  
Hereby we are given to understand that the sins of such as God receiveth into covenant, hinder not his favour towards them, for he is merciful in pardoning sins. Hereupon a Prophet joineth these two together thus, To the L●…rd our God belong mercies, and forgivenesses, though we have rebelled against him, D●…n. 9 9 And another thus, God ●…eing full of compassion forgave their iniquity, Psal. 78. 38.  
The ground hereof, is the freeness of his grace, and that full satisfaction, which ●…e hath received from his son.  
Admirable is the comfort which hence ariseth to a poor sinner. Knowledge of sin, and a deep apprehension of the guilt thereof, lying upon the conscience, cannot be but like that hand writing, which appeared to Belshazar: which changed his counterarce, troubled his thoughts and loosed the joints of his loins, Dan. 5. 6.  
But knowledge of the ground of Gods pardoning sin, and faith therein removes th●…t 〈◊〉, and worketh much confidence and comfort, in that their sins shall not hinder the brightness of God's favour from shining upon them.  
This comfort is much amplified by the extent of that mercy of God unto all manner of sins. Hereof see my Treatise of the sin against the Holy Ghost, §. 6. 
All sins forgiven.   
Yet further to amplify this privilege of pardon of siu, the Lord addeth this clause. I will remember them no more. Of remembering a thing, see Chap. 13. v. 7. §. 95. It 
All sins fully pardoned.  implye●…h a fourfold act.  

1. To lay up in the mind what is conceived thereby.  
2. To hold it fast.  
3. To call it again to mind.  
4. Oft to think on it.   
In that God saith, I will remember their iniquities no more, he implieth that he will 
How God remembers sin no more. See Chap. 10. v. 18. Sect. 48.  neither lay them up in his mind, nor there hold them, nor call them again to mind, nor think on them: but that they shall be to him, as if they had never been committed. God's discharge of their sins shall be a full discharge: such sinners shall never be called to account for them▪ Both guilt and punishment of them shall be clean removed. This is set forth to the full by many pertinent metaphors which the Holy Ghost useth in this case; whereof see the Guide to go to God, or an Explanation on t●…e Lords Prayer, 5 Pet. §. 130, etc.   

§. 77. Of the absolute promises of the new covenant.  
THe manner of expressing all the forementioned promises of the new covenant is absolute, so as God undertaketh to perform them all: thus, I will put my lawe●… into their minds; I will be to them a God: All shall know me: I will be merciful to their sins. Hereby it is manifest that the privileges of the new covenant are absolutely promised to be perfomed on God's part. It is God that justifieth, Rom. 8. 33. Sanctification is absolutely promised, Ezek. 36. 25, etc. So the parts thereof. Concerning mortification it is said, Sin shall not have dominion over you, Rom. 6. 14. Concerning vivification it is also said: He that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit that dwelleth in you, Rom. 8. 11. Concerning perseverance it is said, Christ shall confirm you unto the end, etc. 1 Cor. 1. 8. and for the blessed end of them all, Christ saith, It is your Father's good pleasure to give you the Kingdom, Luk. 12. 32.  
Experience of man's vanity and folly in forfeiting the first covenant, when he had power and ability given him to keep it, moveth God in his tender respect to man, not to leave the receiving of the benefit of the new covenant in man's power and will: but to undertake the whole work himself: and absolutely to promise, both the means and end of all.  

1. Herein lieth a main difference betwixt the covenant of works and grace. In both life is promised; but in the former upon condition of perfect obedience to be performed on man's part. In the latter absolutely.   
Object. There is also a condition of faith and repentance required by the new cov●…nant, Mark. 1. 15.  
Answ.  

1. He that requireth that condition, promiseth also to work it in us, for fai●…h is the gift of God, Eph. 2. 8. And God also worketh repentance in his confederates.  
2. Faith is only a means of receiving Christ, who hath purchased life for us: and repentance is a qualification to fit us for the fruition thereof.  
3. They are enjoined as evidences to give us assurance that God hath prepared eternal life for us.  
4. God, who beginneth the grace in us by his Spirit, continueth that Spirit of his to nourish and increase all needful grace, till we be brought to the end of all, the salvation of our souls.   

2. Upon these absolute promises we ought to believe that they shall be all accomplished: so assuredly it shall be according to our faith. In prayer for knowledge of God's will, for having it put in our hearts, for pardon of sin, yea, and for eternal life let our faith be fixed on God's absolute promises: thus shall we bring much comfort to our souls. This is o●…e end of joining Amen to the end of our prayers: thereof see the guide to go to God. §. 242, 244. Of absolute promises and the use of them, see the whole Armour 〈◊〉 G●…d, Treat. 2. Part. 6. On Eph. 6. 16. Of Faith. §. 75.    

§. 78. Of the resolution of Heb. Chap. 8. v. 8, 9, 10, 11, 12.  V. 8. For finding fault with them, he saith, behold, the days come, saith the Lord, when I will make a new Covenant with the house of Israel, and the house of Iuda●…. V. 9 Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the Land of Egypt, because they continued not in my Covenant, and I regarded them not, saith the Lord. V. 10. For this is the Covenant that I will make with the house of Israel after those days, saith the Lord, I will put my laws into their mind, and write them in their ●…earts: and I will be to them a God, and they shall be to me a people. V. 11. And they shall not teach, every man his Neighbour, and every man his Brother, saying, Know the Lord: for all shall know me from the least to the greatest. V. 12. For I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more. 
IN these five verses a divine testimony is produced (out of jer. Chap. 31. v. 31, 32, 33, 34.) to prove the excellency of the new Covenant above the old.  
In producing it, two things are observable.  

1. The connexion of the proof with the point.  
2. A citation of the testimony itself.   
By the connexion, that which was supposed v. 7. is plainly affirmed, see §. 30. In this affirmation.  

1. The point itself is affirmed thus, finding fault.  
2. The persons are set down.   
These are of two sorts.  

1. Agent, he who findeth fault. The Lord, in this phrase, he saith.  
2. The Patients. They who were under the old Covenant, comprised under this relative, with them.   
The testimony itself is largely quoted from this place to the end of the 12. verse. In setting down the testimony, observe,  

1. The manner of propounding it, in this remarkable note. Behold.  
2. The matter. This is 1. generally propounded, v. 8. 9 2. particularly exemplified v. 10, 11, 12.   
The general declares a main difference betwixt the old and new Covenant. Of this difference there are two parts.  

1. The excellency of the new Covenant. v. 8.  
2. The deficiency of the old. v. 9   
The former is set out.  

1. Simply.  
2. Comparatively, v. 9   
The simple in four branches.  

1. The time when. The days come.  
2. The Author and orderer of it, who is brought in. 

1. By another expressing him, saith the Lord.  
2. By himself speaking. I will make    
3. The excellency of the Covenant, in this Epithet, New.  
4. The persons with whom it was made. These are distinguished by two Nations. 

1. The house of Israel.  
2. The house of judah.     
V. 9 The new Covenant is set out comparatively in reference to the old, and that negatively thus, Not according, etc.  
Under this comparison he further sets out the old Covenant, & thereabout 2. parts.  

1. A description of the old Covenant.  
2. A Declaration of the deficiency of it.   
The old Covenant is described.  

1. By the persons between whom it was made. These are of two sorts 

1. The Covenanter. I made, saith the Lord.  
2. The Covenanters with whom he made it. The house of Israel.    
2. By the time. This is set out by a memorable deliverance out of the Land of Egypt, and amplified by God's manner of delivering them, in two metaphors taken from a tender parent. 

One in this phrase, when I took them by the hand.  
The other in this, to lead them.     
The deficiency of the old Covenant, is noted in a double act.  

One of the Covenantes, They continued not in my Covenant.  
The other of the Covenanters, I regarded them not, saith the Lord.   
Vers. 10. The exemplification of the new Covenant is,  

1. Generally propounded.  
2. Particularly distributed.   

1. In the general the point is thus expressed, This is the Cov●…nam.  
2. It is described. 

1. By the persons with whom it is made: which are, as before. 

1. Covenanter, I will make, saith the Lord.  
2. Covenanties, with the house of Israel.    
2. By the time, after those days.    
2. The distribution is into four promises, in every of which observe. 

1. The matter whereof they consist.  
2. The manner of expressing the same.     


1. The matter of the first promise consisteth of two branches.  
In both which there is,  

1. A distinct Act, put, write.  
2. A distinct object, Laws.  
3. A distinct subject, their minds, their hearts.    
2. The matter of the second promise, is a double relation. 

1. The Lord will be to them a God.  
2. They shall be to God a people.    
V. 11. 3. The matter of the third promise is set down. 

1. Negatively.  
2. Affirmatively.     
The negative implieth, that under the new Covenant there shall not be such need of instructing one another as under the old. Hereof are four branches.  

1. The Act denied, shall not teach.  
2. The Instructers twice set down, Every man.  
3. The instructed, his neighbour, his brother.  
4. The substance of the Instruction, know the Lord.   
In the affirmative we are to observe,  

1. The connexion by the causal conjunction, for.  
2. The expression of the privilege itself: wherein observe, 

1. The kind of privilege, shall know. Amplified by the object me.  
2. The persons made partakers thereof. These are set down. 

1. Generally, all.  
2. Distributively, from the least to the greatest.       
In the fourth promise observe.  

1. The inference of it as the cause of all the former, for,  
2. The substance. This layeth down two points, 

1. A double act on God's part. 

1. Affirmative, I will be merciful.  
2. Relative, I will remember no more.    
2. A treble object concerning men. 

1. Their unrighteousnesses.  
2. Their sins.  
3. Their iniquities.       
2. The manner of expressing all the foresaid promises is absolute.   

§. 79. Of Observations raised out of Heb. Chap. 8. v. 8, 9, 10, 11, 12.  
〈◊〉. 8. I. TRransgressors of a covenant are blame-worthy. God doth here himself find fault with them. See §. 30.  
II. Weakness of the covenant excuseth not transgressors thereof. The old covenant 〈◊〉 weak, yet the transgressors thereof are blamed. See §. 30.  
III. God spoke in the mouth of his Prophets. These phrases, He saith, Thus saith the Lord, prove the point. See §. 31.  
IV. God enters into covenant with men. This is the main intendment of this testimony. See §. 39 etc.  
V. The new covenant is a remarkable matter. Therefore this note Behold, is prefixed. See §. 32.  
VI The new covenant was reserved to the days of the Gospel. Those were the days then to come. See §. 33, 34.  
VII. God's promises are as performances. Therefore they are set down in the time present. The days come. See §. 33.  
VIII. The last covenant is ever fresh. This Epithet, new, intends as much. See §. 35.  
IX. The Church is as an house. It is here so called. See §. 36.  
X. The spituall privileges of the ancient jews belong to Christians. In this respect Christians are comprised under those titles, Israel, judah. See §. 36, 38.  
XI. All nations under the new covenant are united. Israel and judah that were divided kingdoms, are here set down united under the new covenant. See §. 37.  
Vers. 9 XII. The new covenant is not such an one as the old was. It is not according to that, but better. See §. 54.  
XIII. The old covenant was a divine covenant. I made it saith the Lord. See §. 54.  
XIV. The old covenant was established with the Israelites in the wilderness. The fathers here mentioned were they who lived in the wilderness. See §. 54.  
XV. Men are prove soon to revolt. In that day wherein God first established his covenant with the Israelites they revolted. See §. 55.  
XVI. God gives deliverance. I lead them out of Egypt saith the Lord. See §. 55.  
XVII. Memorable matters are to be remembered. The mention of that memorable deliverance out of Egypt so long after giveth proof hereof. See §. 57  
XVIII. A time of special providence is a fit covenanting time. Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them. See §. 57  
XIX. God deals tenderly with his people. These phrases, took them by the hand to lead them, giveth evidence hereunto. See §. 55.  
XX God fully delivereth his. He leads them out of their danger. See §. 56.  
XXI. Men are prone to slight God's kindness. This is here exemplisied in the Israelites led out of Egypt. See §. 57  
XXII. Abuse of God's kindness provoketh him to cast off his people. So hath he dealt with the Israelites. See §. 59  
Vers. 10. XXIII. Christian's must be distinctly informed in their privileges. This I collect from the inference of the particulars of the new covenant upon abrograting the old. See §. 60.  
XXIV. God is the author of the new covenant. It is God that saith thereof. I will make. See §. 40, 45.  
XXV. The best things are reserved to the latter times. These times are employed under this phrase, after these days. See §. 61.  
XXVI. It is God that worketh on men's souls. The inward parts here mentioned, and hearts, are put for their souls. See §. 64.  
XXVII. God's work is an effectual work. He puts into. See §. 65.  
XXVIII. God's work abides. This phrase I will write, intends as much. See §. 63.  
XXIX. God's first informs the mind. He first puts his laws into men's minds. See §. 66.  
XXX. The Lord is in specia●…l a God to his confederates. Thus he here promiseth to be. See §. 67.  
XXXI. God hath a peculiar people. Such are they whom he takes to be his people. See §. 68  
XXXII. God's peculiar people will answerably carry themselves. This phrase they shall be to me a people, implieth the duty and disposition of God's people. See §. 69.  
Vers. 11. XXXIII. Knowledge of the Lord, is, a privilege of the new covenant. It is here reckoned among the privileges thereof. See §. 72.  
XXXIV. There needs not such means of instruction under the new covenant, as needed under the old. This is the main point intended under this phrase, they shall 〈◊〉 teach, etc. See §. 70, 71.  
XXXV. All of the new covenant have knowledge of the Lord. This is here plainly express●…d. See §. 73.  
XXXVI. Knowledge aboundeth under the new covenant. The inference of this phrase, all shall know me, etc. upon that which went before proves as much. See §. 73.  
Vers. 12. XXXVII. Pardon of sin is the ground of other privileges of the new covenant. The inference of this privilege upon the former by the causal particle, for, giveth proof hereof. See §. 74.  
XXXVIII. God is pacified toward his confederates. The meaning of this word merciful intends as much. See §. 75.  
XXXIX. Sins of God's confederates deprive them not of his favour. He is merciful to their sins: that is he pardoneth them. See §. 76.  
XL. All sorts of sins are pardoned to God's confederates: these several titles, unrighteousnesses, sins, iniquities, being all of the plural number comprise all manner of sins under them. See §. 76.  
XLI. God fully acquitteth his confederates. He remembreth their sins no more. See §. 76.  
XLII. The promises of the new covenant are absolute. So are these here mentioned, and like to these are all others. See §. 77.   

§. 80. Of the old Covenant abrogated.  Heb. 8. 13. In that he saith, a new covenant, he hath made the first old. Now that which decayeth, and waxeth old is ready to vanish away. 
THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down.  
The argument was this,  
If the first covenant had been faultless, no place had been sought for the second.  
But place was sought for a second.  
Therefore the first was not faultless.  
The proposition is plainly set down in the seventh verse.  
The assumption is largely proved by a divine testimony, v. 8, 9, etc.  
The conclusion is here in this Text.  
This conclusion is laid down as a just consequence following upon the foresaid testimony, as is evident, by this clause, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In that he saith,  
The force of the consequence lieth in this, That the introduction of a new form presupposeth the abolition of the former. The building of a new house, where an 
A new form presupposeth a removal of the old.  old one was, presupposeth a pulling down of the old.  
The word, covenant, is not in the Greek: but fitly supplied out of the eight verse.  
Of this epithet, new, see v. 8. §. 35.  
Why the old covenant is called the first. See v. 7. §. 27.  
The word translated, he hath 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made old, is the same that is used, Chap. 1. v. 11. §. 139. Only that is of the passive voice, and signifieth to wax old: but this of the 〈◊〉, and signifieth, to make old; so as this is here meant of the long continuance 〈◊〉 that covenant, as if, like an hous●…, or a garment, or a man, by long continuance it 〈◊〉 old: for the new covenant hath already continued longer than that did, and 〈◊〉 is not old: but continueth new.  
The old covenant, whereof the Apostle speaketh, continued little more than the 〈◊〉 of fifteen hundred years. Namely, betwixt Moses and Christ: yet the new covenant hath continued above sixteen hundred years, and is still new, and so will be to the end of the world, though the world should continue more years than yet it 〈◊〉 done.  
The oldness of the covenant, here mentioned, is by reason of the weakness and 〈◊〉 of it. God hath dealt with it as with an old thing, which is of to further use: he hath taken it away, and put a new one instead thereof.  
It is here taken for granted, that the covenant made with the jews was an old 
The covenant with the Jews an old one.  one. So it is expressly styled, 2 Cor. 3. 14. That covenant is comprised under those 〈◊〉 things, which are said to be passed away, 2 Cor. 5. 17.  

1. So it was in regard of the scantiness and faultiness of it, see v. 7. §. 27.  
2. It is made and manifested to be old by substituting a new one in the room of it. This reason the Apostle himself here induceth.   
This the Apostle thus concludeth, to draw the minds of Christians from it. As be 〈◊〉 the covenant that now we have, new, to move us the rather to rest thereupon: so the other old, to keep us from resting upon it. Old things are not regard●…d. Who will purchase an old rotten house? who cares for old ragged apparel? who 〈◊〉 relish old musty bread? As old things are passed away, (2 Cor. 5. 17.) so they are passed by and not regarded.  
If the Jewish covenant be abolished because it was old, how much more must the old man be put off, Eph. 4. 22. and the old leaven be purged out, 1 Cor. 5. 7.   

§. 81. Of the meaning of the latter part of the 13. verse.  
FRom the forementioned conclusion the Apostle inferreth another consequence concerning the vanishing away of that which is old: which he thus bringeth in, Now that which decayeth, etc. The conjunction translated now is the ordinary 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  conjunction of opposition, which we usually translate, but. As in other places, so here, it is used as a mere supplement for introduction of another clause.  
The word thus translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that which decayeth, is drawn from the same root, that the former verb, (translated made old §. 80.) was. Here it is a participle of the 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  passive voice, and so is translated by most Latin interpreters, 
d Quod antiquatur.  that which is made old, Thus it hath reference to Gods disposing of it. He appointed it to be but for a time, and after that time to be abrogated.  
The other phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  waxeth old, is a participle and taken neutrally, and ●…itly translated as it is. It is derived from a noun which signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Senectus.  old age, Luk. 1. 36. The verb is used to set out the old age of Peter thus, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when thou shalt be old, John 21. 18. This hath reference to the imbecility of the covenant itself: which like an old man is so feeble as it cannot long last.  
The two foresaid metaphors show two reasons of the abrogation of the old covenant.  
One is taken from the will and wisdom of God. He appointed it so to be. That which God appointeth to be disannulled cannot stand. Who hath resisted his will? Rom. 9 19 Who can establish that which God will cast down? whosoever attempt any such thing shall be found like to the builders of Babel, whose work was brought to confusion, Gen. 11. 9 Oft have the Jews attempted to build their Temple again, since the last demolishing of it, but never could they effect it.  
The other reason is taken from the weakness of the covenant itself. How can that continue which hath no ability to abide? The grass of the field and flower of the 〈◊〉, on this ground soon decay and wither away, 1 Pet. 1. 24. So all things of this world.  
Such being God's purpose concerning the foresaid covenant: and such being the nature of the covenant itself, the Apostle might well infer, that it was ready to va●….  
The word translated 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to vanish, is a substantive: and signifieth a not appearing, or a vanishing away. It is such a compound as the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adjective was which is used, Chap. 4. v. 13. §. 76. and translated, not manifest. There is another 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adjective of the same composition, which signifieth, that which is with-drawn out of sight: which appeareth not: which is not seen, Luk. 24. 31. Thus the word of my Text signifieth such a removing of a thing as makes it to be seen no more. It here implieth an abrogation of the old covenant.  
This adverb, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ready, or nigh, is added in reference to the time, wherein the Apostle wrote this Epistle: which was before the last Temple was demolished by the Romans. Till that time many of the rites of this old covenant were tolerated. They were not as yet all of them totally, and utterly vanished. But the time of their utter abolishing was at hand, therefore he saith of the old covenant, that it is ready to vanish away. There was a time for the honourable funeral of so solemn a matter: as there useth to be a time for the burial of honourable persons after they are dead.  
People's minds could not suddenly be drawn to an utter rejection of such things as had a divine institution, and were of so high account as the rites of the old covenant were, while the date thereof continued.   

§. 82. Of the resolution and observations of Heb. 8. 13.  Heb. 8. 13. Vers. 13. In that he saith, A new Covenant, he hath made the first old. Now that which decayeth and waxeth old, is ready to vanish away. 
IN this verse the abrogation of the old covenant is concluded. Hereabouts are two points.  

1. The inference of the conclusion upon the premises, in these words, In that 〈◊〉 saith a new.  
2. The substance thereof: wherein observe two points. 

1. The condition of the covenant.  
2. The abrogation thereof.     
The condition is set out in this phrase, He hath made the first old, and further amplified two ways.  

1. By an intimation of the author. He hath made. That is God.  
2. By a distinction of the covenant: in this word, first.   
The abrogation of the covenant is  

1. Expressed in this phrase, Vanish away.  
2. Illustrated two ways. 

1. By the reasons thereof, which are two 

The one on God's part, He hath made old.  
The other on the nature of the covenant itself, It waxeth old.    
2. By the limitation of the time, In this word, Is ready, or nigh.     

Doctrines.  
I. There was a covenant before the new one. This is employed under this numeral particle, first  
II. The first covenant was a●… old covenant. It is here so called.  
III. It was God that made the first covenant old. So it is here said. He made.  
IV. The first covenant was made void by introducing a new one. This is evidenced by this phrase, In that he saith a new.  
V. That which God appointed to be disannulled cannot stand. This is gathered out of the first reason for abr●…gating the old covenant, employed in the meaning of the Greek word translated decayeth.  
VI That which is in it sel●… feeble will fail. This is gathered out of the other reason, employed under this word, waxeth old.  
VII. The old covenant is abrogated. This word vanisheth away, giveth proof hereunto.  
VIII. There was a time for the utter abolishing of the old covenant. This word, 〈◊〉 ready, 〈◊〉, is nigh, intend●…th as much.     


●…. 1. A general Analysis of the ninth Chapter to the HEBREWS.  
His Chapter contains a particular exemplification of this general proposition, Christ is the substance of the legal shadows.  
The general proposition is comprised under these words, We have an high-Priest, who is a Minister of the Sanctuary, and of the true Tabernacle 〈◊〉 the Lord pitched, Heb. 8. 1, 2.  
Hereupon is confirmed that which in the latter part of the former Chapter he as●…, that by bringing in a new covenant, the old is abrogated, Heb. 8. 13.  
Of the foresaid exemplification there are two parts,  

1. A declaration of sundry shadows of the law, from the beginning of this Chapter to v. 11.  
2. A manifestation of the accomplishment of them in and by Jesus Christ, from the beginning of the 11. verse to the end of the Chapter.   
〈◊〉 〈◊〉 down the shadows of the law,  

1. He draws all to two heads.  
2. He brancheth out those heads into their several parts.   
The two head●… are,  

1. Ordinances of divine service.  
2. The place where they were observed, A worldly Sanctuary, v. 1.   
The place is first touched upon, and distinguished into two parts, which are styled, The first and second tabernacle.  
He distinctly showeth what were the most memorable types in each of these.  
In the first he reckoneth up three.  

1. The Candlestick.  
2. The Table.  
3. The shewbread, v. 2.   
In the latter he mentioneth seven.  

1. The Golden Censer.  
2. The Ark.  
3. The golden pot that had Manna.  
4. Aaro●…s Rod that budded.  
5. The Tables of the covenant.  
6. The Cherubins.  
7. The Mercy seat, v. 4, 5.   
Ordinances of divine service are comprised under two heads. One concerneth the things, which the ordinary Priest did in the first Tabernacle, v. 6.  
The other such things as the high Priest did in the second Tabernacle.  
These are,  

1. Generally propounded, v. 7.  
2. Particularly explicated.   
In the explication is set down,  

1. Their general signification.  
2. The reason thereof.   
Their general signification was, that there was another holy place, and holy services to come for perfecting that which they could not v. 8, 9  
The reason is taken from their nature, that they were external and carnal ordinances, v. 10.  
2. The second part of this Chapter beginning with the eleventh verse, showeth the excellency of Christ's Priesthood in accomplishing those things, which by the legal rites could not be accomplished. This is,  

1. Generally propounded.  
2. Particularly confirmed.   
In the general, two points are expressed,  

1. That Christ entered into the true Tabern●…cle which is heaven itself, v. 11.  
2. That he entered with his own blood which wa●… of infinite value.   
This value he proveth by the effect thereof, thus expressed, having obtainedete●…nall redemption, v. 12.  
He beginneth his confirmation with the latter point, which he ●…meth.  
1. By an argument of unequals, the greater being inferred from the less.  
The less was that the blood of beasts under the law had a virtue to purify the flesh, v. 13.  
The greater is, that the blood of Christ hath a virtue to purge the conscience, v. 14.  
The former point, that Christ entered into heaven with his own blood, is confirmed two ways,  


1. Simply, by an argument taken from that office which Christ undertook for us▪ ●…amely, to be the mediator of the New Testament, v. 15.  
This argument is confirmed two ways,  

1. By the necessity of the thing itself, v. 16.  
2. By the invalidity of a testament without the death of the 〈◊〉, v. 17.    
2. Comparatively in relation to the types under the law.   
The truth must be like the types: but the types were with blood: therefore the truth also must be so, v. 18.  
That of types is proved by an induction of particulars.  

1. By Moses sprinkling the book of the covenant with blood, v. 19  

2. By sprinkling all the people there with, v. 19  
This is amplified by the warrant that Moses had, v. 20.   
3. By sprinkling the Tabernacle.  
4. By sprinkling all the vessels of the ministry, v. 21.  
5. By purging almost all things with blood, v. 22.   
All the forementioned particulars are amplified with the necessity of that course in this phrase, without shedding of blood is no remission, v. 22.  
From the foresaid premises, the Apostle concludeth the main point, that the types being purged with blood, there must needs be a more excellent way of conse●…rating heavenly things, which is, by the blood of the Son of God himself, v. 23.  
The Apostle having cleared that main point, concerning the invaluable price of man's redemption, which was Christ's own blood, wherein he showed himself to be a far more excellent Priest than they under the Law, he returns to other points o●… difference betwixt legal Priests and Christ.  

1. It was said of those Priests that they entered into the Tabernacle: but here of Christ, that he entered into heaven itself, v: 24.  
2. It is said of them, that they entered once every year: but Christ once ●…or all, v. 25, 26.   
This latter is confirmed,  

1. By the common condition of death which is but once, v. 27.  
2. By the perfect effect thereof, which is to take away sins.   
This is confirmed by the blessed issue of such as believe on him, which is that 〈◊〉   

§. 2. Of granting truth in case of controversy.  Heb. 9 1. 〈◊〉 verily the first covenant had also ordinances of divine service, and a worldly Sanctuary. 
THe Apostle having in the former Chapter set forth the excellency of Christ's office, and that especially by the covenant which was ratified thereby: here he 〈◊〉 the execution of that office: and that after the same manner he did the 〈◊〉 itself: which is comparatively: resembling it to the legal Priest's manner of 〈◊〉 their office: but so, as he far preferreth Christ.  
The comparison is largely set forth in both the parts thereof.  
In the former part, the Priest's manner of executing their function, from the beginning to the eleventh verse.  
In the latter Christ's manner of executing his, from v. 11. to Chap. 10. v. 19  
The execution of the legal Priest's office is set out by several rites and types appertaining thereto: which are generally propounded in this verse.  
The general proposition is thus knit to the former discourse, Then verily the first: O●… 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore truly even the first.  
O●… the adverb translated verily. See Chap. 7. v. 5. §. 37.  
Of the conjunction translated then, See Chap. 4. v. 14. §. 82.  
The word, covenant, is not expressed in the Greek: yet necessarily understood, by reason of the inference of this verse upon the last verse of the former Chapter, where 〈◊〉 spoke of this covenant and called it, the first.  
The manner of inferring the general proposition in this verse, upon the latter end of the former Chapter, manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant. The objection might be this,  
If the first covenant had also ordinances of divine service, why was it abrogated?  
In answer hereunto the Apostle first granteth the substance of the objection, that it had indeed divine ordinances, but with all inferreth that they were external and carnal, imposed only for a time, v. 10.  
By this it appears that in matters ●…f dispute, a truth must be granted, even to that 
Truth must be granted in that which is disputed against.  which we speak against. Thus this Apostle who set himself to abase Levi in comparison o●… Melchisedec granted Levies prerogative in receiving tithes, Heb. 7. 5. And he that was very earnest against circumcision, and other points of Judaisme, granted a pr●…ferment of the Jews, and profit of circumcision in the season thereof, Rom. 3. 1, 2. and Christ who denounced fearful woes against the Scribes and pharisees, granted that they sat in Moses seat, Matth. 23. 2.  
Thus we shall show that it is verity rather than envy, and desire of maintaining truth, rather than a contradicting spirit that moveth us to say what we say against any person or thing.   

§. 3. Of legal ordinances o●… divine service.  
THis numeral note of distinction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first, is attributed to that covenant which God made with the Jews under the law. Of the reason hereof. See Chap. 8. ●…. 7. §. 27.  
Of this covenant it is here said that it had 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ordinances.  
The Greek word translated ordinances is derived from an adjective that signifieth just, or righteous. Of the notation of which word, see Chap. 1. v. 9 §. 114. This word in my Text is sometimes translated righteousness (Rom. 2. 26. and 8. 4. Rev. 19 8.) sometimes judgement (which is always righteous) Rom. 1. 32. Rev. 15. 4. 〈◊〉 justification, Rom. 5. 16. and sometimes ordinance, as here and verse 10. and Luk. 1. 6. God's ordinances (and such are here meant) were all righteous in their season.  
Of the notation of the Greek word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divine service. See Heb. 8. v. 5. §. 12.  
There being two heads of types laid down in this verse, the first is styled ordinances o●… divine service. The other a worldly tubernacle.  
Some divide that first head into two branches. 1. Ordinances. 2. Services.  
The reason of this difference, is the ambiguity of the Greek word, which hath the termination both of the genitive case singular: and also of the accusative plural: and there is no article joined to distinguish the one or the other.  
They who make these two distinct heads, thus distinguish them. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The former, they interpret, justifications, that is, expiations: which being legally, and externally taken, were effects of their rites and ceremonies. For by their many sacri●…ices and oblations, by their water of purification, and such other rites, they were legally cleansed; and expiations were made thereby: Leu. 4. 20, 26, 31, 35, Numb. 19 19  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The latter translated divine service, they interpret to be the very rites and ceremonies themselves: as sacrifices, oblations, washings, feasts, and such like.  
But seeing the end of these rites were for divine service: and to expiate, cleanse, and purify, I think it best to join the rites and effects of them together: as our English and other judicious translators, and learned expositors have done. For the words will very well bear this interpretation.  
Thus they show that legal rites in their time were sacred and religious ordinanc●…s 
Legal rites sacred.  of divine service, and parts of God's worship, and means of expiation. In the new Testament the word is appropriated to divine service, and so translated, and service o●… God, v. 6.  
Object. Why doth the Apostle then say, That they stood only in meats and 〈◊〉, and were carnal ordinances, v. 10?  
Answ. He denyeth not the outward, legal service, and purging, whereof we speak; and whereby they were assured of spiritual purge: but he denyeth inward, spiritual expiation by them: and that of themselves.  
Of the reasons why God ordained such external services, see Chap. 4. v. 8. §. 49, 50.  
By this we have an evidence of God's care over his Church. In wisdom he saw it meet to put off the coming of his son into the world to the latter age thereof. Y●…t would he not leave his Church destitute of means, to nourish their faith and hope in Christ, to draw them to repentance, and to pacify their consciences. For after they had sinned, by their legal expiations, which put them in mind of Chris●…s death, their consciences were pacified.   

§. 4. Of the jewish Sanctuary.  
THe second head of typ●…s here mentioned is styled, a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  worldly Sanctuary. The Greek word translated, Sanctuary, properly signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holy; which, being of the new●…er gender, may be applied to thing or place. Here it is put for the place wherein all the typical rites, and legal ordinances were exercised. Hereo●…▪ see more Chap. 8. v. 2. §. 4.  
This is here called worldly, in opposition to heaven, v. 11. and Chap. 8. 2. This 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Epi●…hite is derived from the word translated world: whereof see Chap. 4. v. 3. §. 29.  
This Sanctuary is that which in the next verse is called a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Sanctuary was.  tabernacle. It was made here in this world: of things of the world; such as were earthly: subject to decay, which things in heaven are not. It was a kind of portable Temple, made of poles, boards, & beasts-skins, which might at pleasure be taken down, and reared up again. Th●… rooms within it were divided by Silk curtains: the end of it was ●…or people to assemble together for divine worship: there God manifested his presence, and caused his glory to appear, Ex. 29. 43. It was made in the first year of the Israelites abode in the wilderness, and reared up in the beginning of the second year, Exod. 40. 2. It was of the greater authority, because it was made after the fashion, which God showed unto Mose●… in the Mount, Exod. 25. 40. It continued to be of 〈◊〉 S●…lomons Temple was built: at which time it was carried into that Temple, 〈◊〉 ●…here laid up, 1 King. 8. 4. According to the several parts thereof, it typified 〈◊〉 e●…angelicall, and celestial truths; whereof the Apostle himself expresseth 〈◊〉 particulars in the verses following.  
〈◊〉 only in general it is to be considered as the place where the ordinances of 
Places fit for divine service.  〈◊〉 service were performed. And thus it showeth that it is meet to have a fit place 〈◊〉 〈◊〉 public exercising of divine servic●…. Though the type be taken away, yet 〈◊〉 eq●…ity thereof may remain. As there was of old a Tabernacle, and afterwards a 〈◊〉 for people to meet together for divine service; So by way of resemblance 〈◊〉 common equity, there may be such places as we call Churches, for people to 〈◊〉 together therein, and to observe evangelical ordinances. This seems to be 〈◊〉 in this phrase, when ye come together in the Church, and again, when ye come 〈◊〉 i●…to one place, 1 Cor. 11. 18, 20.  

1. In such public places, people may have a mo●…e free access together.  
2. A greater number may meet together.  
3. They may the more conveniently abide together.  
4. In such places they use to be least disturbed.   
Th●…s is not to make men dote on buildings: or to place religion on such and such 〈◊〉, or in such and such walls, (in these respects they would prove worldly;) 〈◊〉 〈◊〉 for conveniences. And in regard of Christians meeting together, and the 〈◊〉 ordinances which they there perform, we may have such a mind to 〈◊〉 places, as the Jews had to the Tabernacle and Temple, Psal. 84. 1. and 122. ●…. So much was foretold, Isa. 2. 3.  
By this epithet 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worldly added to this word Sanctuary, he draweth the mind's 〈◊〉 these Hebrews from doting too much on the Sanctuary, and the ordinances thereo●…▪ He did before give the just due to those ordinances, in styling them, Ordinances of divine service: But to keep people from excess in esteeming of them too highly, here he showeth what in their substance they were. As God's ordinances, they ●…ere highly to be esteemed in their season, but as earthly and external matters, not to be doted on above their use, and beyond their season.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sanctuary is a word of high esteem; but 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worldly, is a matter of debasement▪   

§. 5. Of the resolution of, and observations from Heb. 9 1.  Then verily the first covenant had also ordinances of divine service, and a worldly Sanctuary. 
IN this verse is declared the privilege of the first covenant of grace. Here observe.  

1. The in●…erence, in the word then.  
2. The substance. Whereof are two parts. 

1. The kind of privilege.  
2. The place, where it was manifested.     
The kind of privilege is manifested in two words,  

1. Ordinances.  
2. Divine service.   
The place is set out,  

1. By the holiness of it, in this word Sanctuary.  
2. By the meanness of it, in this word worldly.   

Doctrines.  
I. The first covenant of grace had special priviledg●…s. This is gathered from the general sum of this verse, and from the inference of it on that which went before.  
II. T●…e meaner covenant was in time before the greater. The legal covenant was 〈◊〉 then the evangelical, yet it is styled the first.  
III. Gods people had special ordinances under the first covenant. The mention of ordinances in this place intends as much.  
IV. The ordinances of the first covenant were concerning divine service. They are h●…re styled, Ordinances of divine service.  
V. The place of God's people's meeting together for divine service was an holy place. It is here called a Sanctuary.  
VI The holy place under the law was but a worldly place. It is here so styled.    

§. 6. Of many types setting out many mysteries.  Heb. 9 2. For there was a Tabernacle made, the first wherein was the Candlestick, and the Table, and the shewbread, which is called the Sanctuary. 
IN this verse the Apostle beginneth to exemplify the two general points, which he had noted in the former verse: namely, the Sanctuary, where ordinances of divine service were performed, and then the ordinances them-selves.  
The place is here in general styled a Tabernacle. Of this word Tabernacle, S●…e Chap. 8. v. 2. §. 5. Of it there were two special parts wherein ordinances of divine service were observed: One was called the holy place, which is here translated th●… Sanctuary. The other was called the Holiest of all, v. 3.  
Quest. Why doth he rather speak of the Tabernacle, which was made in Mose●… 
Why the Tabernacle, rather than Temple.  time, and continued only to Solomon's time: rather than of the Temple, which was of the same fashion, and made to the same use: and far more glorious and lasting: and might be the better remembered.  
Answ. He speaks of legal rites which were made by Moses, according to God's appointment, Chap. 8. v. 5. and in that respect it was more pertin●…nt to the Apostles purpose.  
The former part of the Tabernacle is here styled the first, for they entered into that first. Through it they entered into the other.  
This first Tabernacle was an especial type of Christ's body: as hath been showed 
Many types set out many mysteries.  Chap. 8. v. 2. §. 5.  
This and the other types following give proof that there are many distinct mysteries of religion whereof God would have his people to take notice. This was one end of setting out divine mysteries in external and visible types, that thereby people may take occasion to inquire after the meaning of them: and so come in some measure to understand the mysteries contained under them.  

1. Hereby the manifold wisdom of God is more clearly discerned.  
2. People's understanding was much helped.  
3. Their faith was greatly strengthened.  
4. Their hope was exceedingly supported.   
Hereby their folly is discovered, who think that a general knowledge is sufficient: namely, that there is a God: that he is to be served: but care not to inquire into the particular ways and means of serving him acceptably: and of trusting in him to salvation.  
The several types of the law, were as several mysteries of religion: instead of them we now have Catechisms, Common places, Institutions, Bodies of divini●…y, Principles, Epitomes, Compendiums, Enchiridions, and other like means of instructing the people distinctly in the several mysteries of godliness. It will be 〈◊〉 wisdom well to use them all.   

§. 7. Of the Candlestick in the Tabernacle typifying the Church.  
THree especial types are here expressly set down to be in the first Tabernacle, which was the holy place.  
The first of them was the Candlestick. This is distinctly described, Exod. 25. 21, etc. Wherein are declared.  

1. The matter of it.  
2. The parts of it.  
3. The appurtenances there about.   
In general the Candlestick was a type of the Church of Christ. The seven Churches, to which Christ wrote, are res●…mbled to seven Candlestick●…, Rev. 1. 20.  
As a Candlestick holds out light, so the Church is the pillar and ground of the truth (1 Ti●…. 3. 15.) in that it holdeth forth the truth.  
I will not deny, but that the Candlestick may typify Christ, as he is the head of the Church, who holds his members together, as the branches of the Candlestick are held together by the staff or stem.  
Betwixt these there is no contradiction: for Christ may Synecdochically be put for the whole body, head and members, and so comprise the Church under him, as 1 Cor. 12. 12. and the Church may comprise under it the head also: So as, the Church excludes not Christ no more than the body excludes the head: nor Christ excludes the body; but is jointly to be considered with his body.  
The Church was typified by a Candlestick rather than by the light, to show that of itself it hath no light. Light must be put into it, or it cannot shine.  
In this respect light must be sought of God, john 1. 9 and acknowledged to be from God, Gal. 2. 20. and employed to his glory, Rom. 11. 36.  
As the Church in general, so the particular parts and members thereof are taught by this type to hold forth that light which they receive, Phil. 2. 16▪ Every o●…e in his place, must labour to show ●…orth that light of knowledge, or of any other 〈◊〉 that he hath received, to enlighten, direct, and comfort others thereby.  
There are two especial ways of holding forth light.  
One by instructing others. Another by walking as Children of light before others▪ Thus may, thus must Magistrates, Ministers, Parents, Masters; yea, and private Christians show themselves to be Candlesticks.   

§. 8. Of gold the matter of the Candlestick typifying the purity and preciousness of the Church.  
THe first particular noted about the Candlestick is the matter thereof▪ which was pure gold, Exod. 25. 31. Gold of all mettle is the most pure and precious Pure in that it is freest from dross, and least subject to rust.  
In this matter it showeth that the Church is the purest society in the world▪ It is the ●…oly Church: for,  

1. Christ cleanseth it by his blood, v. 14.  
2. He sanctifieth ●…t by 〈◊〉 Spirit, 1 Cor. 6. 11.  
3. By his word he sanctifieth them also, joh. 17. 17.   
Hereby trial may be made of public assemblies and private persons.  
If public assemblies have pure ordinances and services: such as can abide the trial of the Lords touchstone, which is the word, than they are true Churches. In them we may safely abide.  
To them we may draw others, and we may stand for the maintenance of them to the uttermost.  
In like ●…anner may particular persons be tried. Every man that hath this hop●… in hi●…, 〈◊〉 himself, even as Christ is pure, 1 Joh. 3. 3.  
As Gold is a pure mettle, so it is very prec●…ous, Ezra. 8. 27. Isa. 13. 12.  
This typifieth that precious esteem which God hath of his Church. 
* Isa. 43. 4.  In this respect it is styled a peculiar treasure unto God above all people, (Exod. 19 5.) and the members of the Church are called Gods jewels, Mal. 3. 17.  
They must needs be precious in God's account, because they are bought with the precious blood of his son, 1 Pet. 1. 19 and decked with the precious graces of his Spirit.  
Great is that encouragement which may be fetched from hence against such scorns and reproaches, as the world layeth upon the Church. She is in scorn called forsaken and d●…solate: but the Lord c●…lleth her, Hephei-bah, that is, my delight in her, Isa. 62. 4▪ These are those righteous ones who are more exc●…llent than their neighbours, Prov. 12. 26. Lazarus a poor beggar, was in this respect more excellent than Dic●…s. Angels attended Lazarus, and carried his soul to heaven when he died, Luk. 16. 22. But the devils attended Dives, and carried his soul to hell. On this ground it may well be said, Comfort ye, comfort ye the people of the Lord, Isa. 40. 1.   

§. 9 Of the parts and ornaments of the Candlestick typifying the use and graces of the Church.  
A Second particular concerning the typical Candlestick respecteth the parts thereof. These were partly for use, partly for ornament.  
The parts for use were the seven lamps, Exod. 25. 37. There were six branches 
The lamps ●…vpified light.  of the Candlestick, in each whereof was a lamp, and on the top of the shaft was the seventh. These were to give light: for into them the week and the oil was put.  
These typify the manifold graces of God's Spirit, 1 Cor. 12. 8, etc. The number of seven, is a number of perfection. Though the graces of God's Spirit are in sundry particular respects different one from another, yet in this main end they agree, that they are all as lights.  
The six branches were of use to hold out those lamps that they might give the better light.  
They set forth those ministerial functions which Christ hath sanctified to his 
The branches of the Candlestick typified ministerial functions. Knops and flowers in the Candlestick typified the beauty of the Church.  Church for holding out the light of his word. Ministers are needful to cause the light of God's word to shine forth the brighter. This they do by reading, expounding, preaching, and applying the word of God.  
The parts of the Candlestick for ornament were Knops, flowers, etc. Exod. 25. 41.  
By these God's care was typified in beautifying and adorning his Church with excellent ordinances and privileges: and the members of his Church with singular and several graces.  
This teacheth us to behave ourselves decently or comely, 1 Cor. 14: 40. and to follow the things which are honest, just, pure, lovely, and of good report, Phil. 4. 8.  
The branches and bowls came out of the shaft of the Candlestick, (Exod. 25. 31, 32.) This typified that the functions and graces of the Church come from Christ: 
The graces of the Church come from Christ.  He giveth gifts to men, Eph. 4. 8, etc. For men are not snfficient of themselves to think any thing as of themselves, 2 Cor. 3. 5.  
This should stir us up to employ and improve the places and gifts we have to the end for which they are given. For an account will be taken, Matth. 25. 19, etc.  
As the branches were supported and held up by the shaft, so Ministers and all Saints are supported, and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament, 2 Cor. 3. 6. He worketh both to will and to do, Phil. 2. 13.  
None therefore may arrogate any thing to themselves, 1 Cor. 4. 6, 7. All is to be ascribed to Christ, 1 Tim. 1. 12.   

§. 10. Of the appurtenances of the Candlestick.  
A Third particular about the Candlestick concerneth certain 〈◊〉. 
Supply of grace from Christ.  There is mention made of certain golden pipes which empty out of themselves oil into the lamps, Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle. So as this typified a continual supply of grace to the Church.  
Hereby we are taught to depend on Christ for supply from time to time: only our care must be to use those means which are sanctified unto us, as Aaron was to order the lamps upon the Candlestick before the Lord continually, Leu. 24. 5.  
Among the appurtenances may be reckoned tongs, and snuft-dishes, all of pure 
Snuffers typified discipline.  Gold, Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on God's word, and thereby comes to be pure and 〈◊〉 as Gold. This is needful in the Church for preserving the pure light thereof.  
They who have power in the Church, aught to be conscionable in the preservation and use of these snuffers, lest the light of the word be too much obscured.   

§. 11. Of the Table in the Sanctuary typifying communion with Christ.  
THe second special type in the Tabernacle was the Table. This is expressly described, Exod. 25. 23, etc. Particulars considerable therein are.  

1. The matter.  
2. The form.  
3. The appurt●…nances.   
〈◊〉 general, the Table typified a communion of Saints with Christ. For one use 
Table a type of communion.  of a Table is for people to sit together familiarly, and to eat and drink together thereat, 1 Cor. 10. 21.  
There is a two fold communion of Saints with Christ.  
One in this world by holy ordinances, in reference whereunto the Psalmist thus 
Communi●…on Christ here.  saith, Thou preparest a Table before me, Psal. 23. 5. And of wisdom it is said she 〈◊〉 furnished her Table: and thereupon thus inviteh her guests, Come eat of my bread, 〈◊〉 drink of the wine which I have mingled, Prov. 9 2, 5.  
The other in the world to come. This is it which Christ thus speaketh of, That 
Communion with Christ in heaven.  〈◊〉 〈◊〉 eat and drink at my Table in my kingdom, Luk. 22. 30.  
This is a great favour, and highly to be esteemed. Haman accounted it a great honour that he was invited unto the Queen's banquet with the King. Esther 5. 12. 〈◊〉 hath ever been accounted a great favour to invite one to his Table, especially when they admit them continually thereunto. Herein did David testify his good respect to jonathan his friend, by vouchsafing his son, to eat bread at his Table con●…, 2 Sam. 9 7. This honour have all Saints to sit and feed at Christ's Table.  
Let us well use this privilege in his holy ordinances while here we 〈◊〉, and then may we be sure to partake thereof eternally in the world to come.  
Two cautions are duly to be observed while here we live.  
One that we put not off Christ's invitation, lest we provoke him to protest, 
Put not off Christ's invitation.  that none of those which were bidden, shall taste of my supper, Luke 14. 18, 24.  
The other that we come not without a wedding garment, lest Christ cast us into ut●… 
Come prepared.  darkness, Matth. 22. 13.   

§. 12. Of the matter of the Table of the Sanctuary.  
THe matter of the Table of the Sanctuary is said to be of Shittim wood; and pure Gold, Exod. 25. 23, 24.  
Great question is made about that wood, which is called Shittim: whether it 
Shittim wood.  should be a kind of cedar, or pinetree, or 〈◊〉, or any other.  
Not to spend time about that question, without all question it was some extraordinary kind of wood, not for ordinary things. It was a lasting wood, and therein like to our oak. The lxx Greek interpreters translate it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wood that doth not 〈◊〉.  
The other part of the matter was Gold: which hath been showed to be a pure and precious metal, §. 8. It also s●…tterh out the lastingness of a thing: for Gold doth not rust and decay.  
This double matter of the Table typified the two natures of Christ in one person.  
The S●…ittim-wood his human nature, which was free from corruption, Psal. 16. 10.  
The Gold, his divine nature, which was infinitely pure and precious yea and everlasting.  
The second particular about the Table was the form and fashion of it: which was 
The form of the Table.  like a little Table, as long again as broad. Two cubits the length thereof, and a cubite the breadth thereof, and a cubite and a half the height thereof.  
It was curiously set out with a border, and a crown round about it, Exod. 25. 23, 24. All these prefigured the glory of Christ, and the excellent graces wherewith he was adorned, Psal. 45. 2, 3, 4.  
As these made him more lovely, so our hearts should be the more enamoured with him.  
The third particular were appurtenances, as ring's, bars, etc. Exod. 25. 26. etc. 
Rings and bars to carry the Table.  These were to carry the Table up and down, and typified that Christ and the communion, which by him we have with God, should be published wheresoever the Church is.  
Priests were to carry the Table by those bars: So Ministers especially are to publish this communion.   

§. 13. Of the Shewbread typifying Christ.  
THe third special type in the Sanctuary, was the shewbread: hereof there is a brief expression thus, Thou shalt set upon the Table Shewbread before me always, Exod. 25. 30, etc. But a more large description, Leu. 24. 5, 6, 7, 8, 9 There is declared.  

1. The matter whereof it was made, fine flower.  
2. The quantity of that matter; Two tenth deals in one cake or loaf.  
3. The number of cakes, twelve.  
4. The place where they were set, upon the pure Table before the Lord.  
5. The order wherein they were set, in two rows, six on a row.  
6. An appurtenance belonging to them, pure Frankincense upon each row.  
7. The renewing of them, every Sabbath.  
8. The persons to partake of them, The Priests, namely, Aaron, and his Sons.  
9 The place where they were to be eaten, the holy place.  
10. The vessels wherein they were to be set. 
What the shewbread signifieth.    
In general this Shewbread was a type of Christ, who styleth himself the bread of life, John 6. 33, 35. As bread is to the body, the means of life, so is Christ to the soul. This doth Christ suther demonstrate by instituting bread to be one of the sacramental elements of the Lords supper, of which he saith, This is my body, Matth. 26. 26.  
The soul standeth in as great need of Christ, as the body doth of bread: and nothing 
Why called shewbread.  but Christ can satisfy the soul, Act. 4. 12. This is that bread for which we should labour: even that which endureth to everlasting life, John 6. 27.  
The title given to this bread is in our English translated shewbread. in 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facierum panis.  Hebrew word for word, bread of faces. They were so called, because being dedicated and offered to God, they were set before the Ark, which was an especial type of Christ the Lord, and of his presence among them. The plural number, faces, is used in reference to the two sides of man's face. Now this bread stood before, or in the presence of the Lord. For so saith the Lord, Thou shalt set upon the Table shewbread before me (or at my faces) always, Exod. 25. 30. The LXX traslate it 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; panes praesentes vel exposit●…s.  breads set before: wherein they have reference to the Ark, the type of God's presence. Our Apostle here styles it, proposition of breads: but by a rhetorical figure which is called, Hypallage, a change of one thing for another: 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Proposition of breads for 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  breads of proposition: (as they are called, Matth. 12. 4.) that is bread set before, or in the sight, namely of the Lord.  
This title typifieth Christ appearing before God for us continually.  


The first particular about the shewbread, was the matter whereof it was made, fine flower. This was a type of Christ's incarnation and passion. He was as grain 
The matter of the shewbread was was flower.  that grew out of the ground: and as grain ground in a mill and bolted. The breaking of the bread, and pouring out of the wind at the Lords Supper sets forth as much. Thus cometh Christ to be the proper object of our faith. To this purpose saith Christ, Except a corn of wheat fall into the ground and die, it abideth 〈◊〉: but if it die, it bringeth forth much fruit, Joh. 12. 24.  
The flower was fine to show the purity of Christ's nature,, Heb. 7. 26. 
The shewbread of fine flower.    

The second particular was the quantity of flower: two tenths deal, in one loa●… or cake. One tenth deal, was an Omer full (Exod. 16. 36.) which was about three 
The quantity of flower.  pi●…ts: so as there were about three quarts of flower in one loaf: which was almost half a peck. Thus there was more than a bushel of flower for all the twelve 〈◊〉.  
This typified the plenty of food which we have by Christ. They who have him shall feel no want, for Christ himself faith, I am the bread of life: he that cometh to me shall never hunger, Joh. 6. 35.   
3. The number of loaves were twelve, Leu. 24. 5. This was in relation to the 
The 〈◊〉 of lo●…ves.  twelve tribes, which mystically comprise the whole Church under them, which the Apostle calls the Israel of God, Gal. 6. 16.  
4. The place where they were set, is said to be before the Lord, Exod. 25. 30. 
The shew●… 〈◊〉 the Lord.  Le●…. 24. 6. This typifieth Christ as a body containing all the elect under him: and 〈◊〉 and appears before God. Thus the 〈◊〉 Priest, wi●…h the names of the 〈◊〉 tribes, appeared before the Lord, Exod. 28 21. This is a point of admira●… comfort, whereby our faith may be much comforted in God's respect to Christ. 
Shewbread set in order.   
5. The order in which they were set was in two rows; six in a row. This typified 〈◊〉 unity or order which is in the Church of God: which is the body of Christ. This unity and order of the Church is elegantly described, Cant. 4. 2. etc. They that 〈◊〉 careful to preserve this unity by keeping their rank and place, do thereby show 〈◊〉 they are of the Church of Christ, and that his Spirit ruleth in them. See more 〈◊〉, Chap. 13. v. 23. §. 188.  
6. An especial appurtenance was Frankincense on every row. This prefigured 
Frankincense upon the Shewbread.  〈◊〉 〈◊〉 acceptation which all the members of Christ's body have with God in the 〈◊〉, Eph. 1. 6. This is that incense which is offered up with the prayers of all Saints, 〈◊〉. 8. 3. By virtue hereof the Lord smelleth a sweet favour upon all the oblati●… of his people, even as he did upon Noah's burnt offering, 〈◊〉. 8. 21.  
7. The renewing of the shewbread every Sabbath (Leu. 〈◊〉 8.) was, that bread 
Shewbread renewed every Sabbath.  〈◊〉 always appear before the Lord, Exod. 25. 30. Thus is Christ continually be●… God for us, Heb. 10. 12.  
8. The persons that were to eat that bread were Priests only. Leu. 24. 9 Mat. 12. 〈◊〉 This typified that they only have a right to feed on Christ, who were of the 〈◊〉 and royal Priesthood, 1 Pet. 2. 5, 9 Behold here the prerogative of 〈◊〉 By feeding on Christ we are made partakers of eternal life, joh. 6. 51. 
Shewbread eaten in the holy place.   
9 The shewbread was to be eaten in the holy place, Leu. 24. 9 Christ is fit to be fed upon only in sanctified hearts. He dwelleth in our hearts by faith, Eph. 3. 17. 〈◊〉 are the everlasting doors which must be lift up for the King of glory to come 〈◊〉 to them, Psal. 24. 7. 
Vessels of Shewbread.   
10. The vess●…ls wherein these were to be s●…t, were of sundry sorts, Exod. 25. 29. 〈◊〉 were four 〈◊〉 sorts of dishes: two for the bread, and two for incense. One 〈◊〉 to hold the bread: the other to cover it. And again, one sort to hold the in●…, the other to cover it. This showed that holy things must be charily kept, 〈◊〉. 7. 6. Our hearts are these dishes: which ought to be as pure as Gold. In 〈◊〉 this bread of life, and 〈◊〉 incense must be kept. They must be kept close from the dust of wickedness, yea, and of worldliness. Of Incense, and of the typical application thereof: see The Plaster for a Plague, on Numb. 16. 46. §. 25, 37, 38.    

§. 14. Of the Sanctuary, or Holy place.  
THe place wherein the foresaid types were, was called a Tabernacle, in the beginning of this verse. Of that title see Chap. 8. v. 2. §. 5. Here it is called San●…. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word is an adjective; By the termination thereof it may be of the feminine gender singular, or of the 〈◊〉 gender plural, which makes it 〈◊〉. Every of the types before mentioned, are of the feminine gender: so as this added as an epithet to each of them, may imply a quality of holiness belonging to them, as an holy 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Candlestick, an holy 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  table, an holy 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shewb●…ead. But being compared with the next verse, where a like phrase is thus used, (〈◊〉 is called the Holiest of all,) it will appear to be here used in the neuter gender, and plural number, and put for a place. Thus heaven is set out by a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word of the plural number and neuter gender, Eph. 1. 20. and 2. 6. and 3. 10. This is an 〈◊〉, and carrieth with it much emphasis.  
Things are styled holy in a double respect. 
How things are holy.   

1. In regard of their pure quality.  
2. In regard of their sacred use.   
In the former respect God is most properly by a kind of excellency styled 〈◊〉, Isa. 6. 3. Rev. 4. 8. For God i●… both originally, and also infinitely holy. By virtue of communication, Angels are styled holy, (Mark. 8: 38.) By reason of that holiness wherein God at first made them, and to distin●… them from those Angels that fell and lost their holiness. Men also are called holy, by reason of the work of the holy Ghost, which sanctifyeth them, and thereby reneweth that Image of God in them, in which man was at first created, 〈◊〉. 4. 24.  
In the latter respect concerning a sacred use, such things are styled holy, as are by divine institution set apart to that use: and that whether it be for once only, as the ground where Moses stood, Exod. 3. 5. Or for perpetual use, Thus sundry persons, vestures, instruments, rites, days, and places under the law are styled holy. Thus under the Gospel, the word, the ministry thereof, Sacraments, other ordinances, assemblies of Saints, are stil●…d holy.  
Such things as in God's word are styled holy, ought holily to be used. On this ground, the place whereon Moses stood was for that time holy, Moses was commanded to put off his shoes; Exod. 3. 5. That employed the laying aside of 〈◊〉 affections, when we have to do with God.  
This title, Sanctuary; or (as it is in the (f) Hebrew and (g) Greek) holies; was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purposely given to the place, to stir them up to have it in high and holy account, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in an holy manner to perform the services thereof.  
The more to heighten their esteem the title given to the other part of the Sanctuaary 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 san●….  is doubled: and to add the more emphasis, the words doubled are in the abstract thus, holiness of holinesses (Exod. 26. 33.) as song of songs (Cant. 1. 1.) and God of Gods.   

§. 15. Of the most holy place typifying heaven.  Heb. 9 3. 3. And after the second Veils the Tabernacle which is called, The Holiest of all. 4. Which had the golden censer, and the Ark of the covenant, overlaid round about with Gold, wherein was the golden pot, that had Manna, and Aaron's rod that budded, and the Tables of the covenant. 5. And over it the ●…herubims of glory, shadowing the Mercy-seat: of which we cannot now speak particularly. 
THe Apostle goeth on to set forth other special types, which were in the other 
Two parts of the Taberna●…le.  part of the Tabernacle, which he describeth in the 3. verse.  
He describeth it by the division of it from the former, and by the proper title given unto it.  
We will first speak of the Title, and then of the division.  
The word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tabernacle is here Synecdochically used for a part thereof. For it was showed, 9 6. that there were two parts of the Tabernacle. Of the former he spoke in the former verse. Here he speaketh of the latter-part: and this is it which he call●…th the Holiest of all. Of this title, see Chap. 8. v. 2. §. 4.  
This was at the west-end of the Tabernacle. It was four square, ten cubits long, 〈◊〉 broad, ten high. The like place in Solomon's Temple was called the Oracle, which was twenty cubits in length, twenty in breadth, and twenty in height, 1 King 6. 20. Now Solomon's Temple, was in every place twice as big as the Tabernacle. It was overlaid every way with pure Gold. It was kept most close. None might enter into it, but the Highpriest, and he but once a year, verse 7. This place 〈◊〉 heaven, verse 12, 24.  
It was as fit a resemblance of Heaven, as every any edifice framed in this world. For, 
The most holy place typified heaven.   

1. It was the most glorious place that ever was.  
2. God did more conspicuously manifest his presence in this place, then in any other on earth.  
3. None but the Highpriest might enter into this place. So none but 〈◊〉, collectively taken for his mystical body, (1 Cor. 12. 12.) might out of 〈◊〉 enter into heaven.  
4. The Priest went with blood into it, Leu. 16. 9 So Christ entered into heaven with blood, v. 12. For our sins close heaven against us: but Christ's blood takes away our sins.  
5. The Highpriest was arrayed all in fine linen, when he entered into it. And also was otherways gloriously attired. So Christ's humane nature was endued with 〈◊〉 p●…rity, and exceeding great glory. So likewise, his mystical body entering into heaven is pure and glorious.  
6. Therein was the Mercy-seat. So heaven is the throne of ●…race, Heb. 4. 14.  
●… There the Highpriest presented the names of the twelve tribes unto God. 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God.  
●…. There were Cherubims attending the Mercy-seat. In heaven are Angels atten●… the throne of God.   
This showeth the privilege of Saints, as they are members of the mystical body 
Saints enter into heaven.  〈◊〉 Christ, who is the true great Highpriest: and by virtue of this union, they par●… of this privilege to have admittance into this most holy place. It was one of 〈◊〉 greatest privileges of the Highpriest under the Law. No King had the like, 〈◊〉 the difference betwixt the type and the truth be well weighed, it will appear to be a great privilege indeed. It was a privilege to Israel to be admitted into the courts 〈◊〉 the Tabernacle: a greater for Priests to be admitted into the holy place: but the greatest for the Highpriest to be admitted into the most holiest place.  
This was as God's bedchamber, or privy closet. While here we live, we cannot 
How Saints affected to heaven  〈◊〉 a personal access thereto: therefore we must long to be there, (Phil. 1. 23.) and 〈◊〉 all occasions lift up our eyes thereunto (Psal. 121. 1 Lam. 3. 41.) and set our 〈◊〉 thereon (Col. 3. 1.) and make such prayers as may pierce thereinto, which 〈◊〉 be by the voice, but by the power of the Spirit, Rom. 8. 26, 27.   

§. 16. Of the veil which separated the most holy place, and typified Christ's flesh.  
THere was a division betwixt the holy and most holy place by a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  veil which is here called the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See Chap. 6. v. 19 Sect. 155.  second veil, in reference to another veil, whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto. 〈◊〉 was the first veil thorough which all sorts of Priests entered into the first taber●…, which was the holy place. This was the second veil by which the High●… alone entered into the second tabernacle, which was the most holy place.  
This veil is distinctly described, Exod. 26. 31, 32, 33. wherein are expressed.  

1. The matter whereof the veil was made.  
2. The curious workmanship thereof.  
3. The pillars and hooks whereon, and whereby it hung.  
4. The end or use of it.   
〈◊〉 general the veil was a type of Christ's flesh: so the Apostle expoundeth it in 
The vail typified Christ's flesh.  〈◊〉 word●…, through the veil, that is to say, his flesh, Chap. 10. v. 20. §. 58.  

1. As the veil shadowed the glory of the most holy place, so did the flesh of Christ overshadow his divine glory, Phil. 2. 7.  
2. By the vail there was an entrance into the most holy place. So by the flesh of Christ, there is an entrance into heaven Heb. 10. 19, 20. In this respect Christ in re●… to his humane nature styleth himself a door, Joh. 10. 7. and the way, Joh. 14. 6.   
Behold here an evidence of the divine wisdom. That whereby the glorious presence of God is hid from the world, is a means whereby Saints enter into that glo●… presence. All unbelievers are so offended at the mean estate of Christ clothed with flesh, as they discerned not the evidence of his divine power in his words or works, doings or suffering: but Saints are thereby brought to see the glory of God's wisdom, power, truth, justice, mercy, and other divine excellencies.  
Upon this principle the Word was made flesh and dwelled among us, this inference is made, we beheld his glory, the glory of the only begotten of the Father, Joh. 1. 14. And Christ thus saith of himself, as he was incarnate, No man cometh unto the Father but 〈◊〉: if ye had known me, ye had known my Father also, Joh. 14. 6, 7.  
This vail is here called the second for distinction sake. The difference betwixt 
Difference betwixt the first and second veil.  this and the first vail, was in these and such like particulars.  

1. In place. The first vail was between the court and first tabernacle. That showed the concealment of the mysteries of the New Testament.  

2. In the supporters. This second had but four pillars: but the first had five, Exod. 26. 32, 37. There was a more frequent entering through the first, then through the second.  
Thereupon it was to be more steady.   
3. In the matter of the sockets. The sockets of the second vail were of silver. the other of brass, Exod. 26. 32, 37. The nearer things are to God, the more excellent and purer they are.  
4. This second vail was made with Cherubims. The first not so. For the 〈◊〉 beheld the first out of their court, but not the second: and common people are 〈◊〉 to abuse sacred rites. Besides Angels are most conversant in heaven.  
5. In the curious workmanship: for this second is said to be of cunning work, Exod. 26. 31.   
There is ●…ar greater cunning about heavenly things, then about the things here low.  
By both veils the privilege of the new covenant was set out. In the Christian Church the mysteries of the Gospel are more plainly and fully revealed than they were under the law. The vail is taken away: and we all with open face behold, as in a glass, the glory of the Lord, 2 Cor. 3. 16, 18. Heaven also is more clearly and fully laid open. As an evidence hereof, the heavens were opened when Christ was Baptised, Matth. 3. 16.   

§. 17. Of the Matter, Workmanship, Pillars and use of the Veil.  
THe first particular about the foresaid vail is the matter thereof: which was of blue, and purple, and scarlet, and fine twined linen, Exod. 26. 31. It was the finest matter that ever any vail was made of.  
1. The fine linen was a type of the pure righteousness of Christ: even that wherewith 
The matter of the second vail, fine linen.  the Saints are clothed, Rev. 19 8.  
This linen is said to be twined and that for strength: which showed the s●…edfastnesse of Christ's righteousness, and that as apprehended by faith.  
The colours were most precious: such as Prince's garments use to be set out with. 
Various colours.   

1. Blue. This colour is reckoned as a choice colour of rich apparel, Ezek. 27. 24. jer. 10. 9 Our Knights of the Garter, who are of the most honourable order amongst us, wear ribbons of blue colour.  
2. Purple. The rich man's glorious attire is thus set forth, he was clothed in purple, Luk. 16. 19  
3. Scarlet. A description of such as were delicately brought up is thus set out, They were brought up in Scarlet, Lam. 4. 5. In all ages and in these our times Princes, Nobles, and men of great place go in purple and scarlet.   
These colours set out blood: and show that in Christ's flesh is that pure blood, whereby his Church is purged, Rev. 1. 5. and 7. 14. It is said of Christ that he was 〈◊〉 with a testure dipped in blood, Rev. 19 13. The colours show the glory of Christ even in his flesh. With his blood he purgeth his Church, Rev. 1. 5.  
They further typify the preciousness of Christ's blood, 1 Pet. 1. 19 O trample it not under foot, Heb. 10. 29.  
This type affords,  

1. A motive to endeavour to be pure as Christ is pure, 1 joh. 3. 3.  

2. A means of trial to know whether we are of Christ's body, Rev. 7. 14. 
The 〈◊〉 work-manship of the vail.     
The second particular of the foresaid vail, was the curious workmanship. This, with the f●…re-named colours, was a type of excellent grac●…s, wherewith Christ in his humane nature was adorned. In this respect it is thus said of him, Thou art sairer than the children of men: grace is poured into thy lips: God, thy God hath ●…ted thee with the oil of gladness above thy fellows, Psal. 45. 2, 7. For God giveth not the Spirit by measure unto him, Joh. 3. 34. This is the rather to be noted, because of his fullness we all receive, Joh. 1. 16.  
A particular instance of the foresaid curious workmanship were the 〈◊〉 
〈◊〉, Exod. 26. 31.  that were wrought thereupon. These were shapes of young men with wings. They did in particular set out the attendance of Angels on Christ as he was God-man, the head of the Church. For the Angels, are said to ascend, and descend upon the Son o●… man, Joh. 1. 51. This is a point of great comfort: for by virtue hereof they are made ministering spirits to us. Heb. 1. 14. and have a charge given them to keep us in all our ways, Psal. 91. 11, 12. And therefore they pitch their tents about us, Psal. 34. 7. and are ready to carry our souls to heaven when we die.  
The thi●…d particular of the foresaid vail were the pillars whereon it hung. These 
〈◊〉, 〈◊〉, 〈◊〉.  〈◊〉 in 〈◊〉 four, all of 〈◊〉- wood (whereof see §. 12.) They were covered with Gold (whereof see §. 8.) and set in sockets of Silver. Silver is also a precious metal, next to Gold: and more fit for that use then Gold. The hooks whereunto the vail was fastened were all of Gold, Exod. 26. 32. The pillars set out the deity of Christ: by which his humanity was supported in all that he did endured. The looks and sockets of silver set out the union of Christ's humane nature with his divine.  
Hereby we are taught how to believe in Christ: even as he is Immanuel, God with 〈◊〉. Thus our faith will be better strengthened in all his undertake and suffe●….  
The fourth particular concerning the foresaid vail, concerns the use of it: which 
The use of the vail.  unto divide between the Holy place, and the most Holy, Exod. 26. 33. This typified 〈◊〉 division and difference between the Church militant and triumphant: Though there were but one entire Sanctuary, yet the parts thereof were severed. So though there be but one entire Church, which is the true Catholic Church: yet it con●… of two parts. We cannot be in both together: therefore we must be con●… to abide here in the Church militant till the vail of mor●…ality be removed.   

§. 18. Of the Golden Censer.  Heb. 9 4. Which had the golden censer, etc. 
IN this and the next verse sundry particular types which were in the most holy 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  place are set down. This phrase, which had, hath reference to that part of the 〈◊〉, which is called the most holy place.  
The first of the types here mentioned is the golden Censer.  
The Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Censer is ambiguous. It is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 that signifies incense; and signifieth that whereon incense is put or offered up. 〈◊〉 this respect some put it for the Altar whereon incense was offered.  
Others take it for a Censer, which was an instrument made with a broad pan, fit 〈◊〉 hold fire on it, with a steel or handle to hold it by.  
Thus have our English translators turned it, Censer, and that most properly. For it 
What Censer here meant.  〈◊〉 here said to be in the most Holy place: but the Altar of incense was in the Holy place. The Altar was set before the vail, not within: And Incense was to be offered on it 〈◊〉 morning and evening, Exod. 31. 6, 7. but into the most Holy place the High Priest went only once a year, v. 7.  
It is therefore here taken for the Censer, which is described, L●…vit. 16. 12, 13.  
Object. No mention is made by Moses of any such instrument in the most holy place.  
Answ. Where it is said that the High Priest shall take a Censer when he entereth into the holy place, Leu. 16. 12. he meaneth this Censer of gold which he took out of the holy place, and with it took fire from off the Altar, and so went into the holy place again.  
I deny not but that there may be other Censers: for there is mention made of 〈◊〉 in the plural number, Leu. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place, and there only to be used: which the Apostle may here mean.  
About this Censer Moses noteth two points.  

1. The matter whereof it was made.  
2. The manner of using of it.   
The matter was of gold, for it is here said to be a (c) golden Censer. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
This typified Christ, and his purity, preciousness and everlastingness.  
The matter of it is here the rather noted to distinguish this from other Censers, which were of brass: and were for the oidinary Priests to carry incense up and down the Tabernacle. With such as these, the two hundred and fifty men, which conspired with Korah offered incense.   

§. 19 Of the manner of using Censers.  
ABout the manner of using this Censer, we are to consider.  

1. What was put into it.  
2. Whether it was brought.  
3. To what end.  
4. What was the issue thereof.   


1. There was put upon this Censer, burning coals, and sweet incense. 
What was put upon the Censer.   
Of incense and of the things which it typified. See a Plaster for the Plague, on Num. 16. 46. §. 25, 38.  
Burning coals were put under the incense, to make it send forth the sweet favour thereof.  
The incense typified that sweetness of grace and goodness which was in Christ.  
The burning coals set out the manifestation thereof by his intercession.  
The incense was beaten small, and declared his passion and bitter agony.  
The high Priest carried also blood with him, which typified that satisfaction which was mad by Christ's passion.  
Thus Christ our high Priest entered into heaven with his Censer of incense and blood, to show that his blood was a price to ransom us from sin, and his intercession moved God to accept thereof for us. This is the ground of that boldness that we have to appear before God, Rom. 8. 34.  
Mention is made of mixing incense with the prayers of God's Saints. This is the intercession of Christ whereby they are accepted, Rev. 8. 3, 4.   

2. The place whither the Censer with the incense was brought was within the 
Whither the Censer was carried.  vail, into the most holy place, which typified heaven: so as Christ in heaven makes intercession for us, Rom. 8. 34.  
There God most conspicuously and gloriously manifested his presence.  
Though we being on earth, may seem to be absent from God (2 Cor. 5. 6.) Yet our high Priest in heaven makes intercession for us before God; this is a strong prop to our faith.  
This is a good ground of directing our prayers to God in heaven.   

3. The end of putting burning coal and incense upon the Censer was, that a cl●…d 
To what end.  might cover the mercy seat, Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoke to arise from thence and made a thick cloud.  
The reason hereof was this. God appeared in glory on the mercy seat, so as the high Priest could not endure the brightness thereof▪ But the cloud of incense so covered the same, as he might stand before it.  
Thus by the mediation of Christ are we made capable of appearing before the glorious throne of God's grace. Should we base, weak, wretched, sinful creatures come before the glorious Majesty of God without this cloud of Christ's mediation, we should be in a worse case than Moses when he said, I exceedingly fear and qu●…, Heb. 12. 21. or the Israelites, who said, Let not God speak with us lest we 〈◊〉, Exod. 20. 19 When a cloud covers the Sun, we may look upon it, so may we look upon God through the mediation of Christ.   
4. The issue of the high Priests so appearing with burning incense in the Censer, was that he should not die, Levit. 26. 19   
Quest. Why should he die, if he came not with such incense.  
Answ.  

1. The surpassing brightness of God's glory is such, as no man can see God and live, Exod. 33. 20.  
2. Our sins provoke God's wrath, which is a consuming fire. But by the mediation of Christ, that fire is like that which did not consume the bush.   
Thus may we, who are Gods Priests, with this Censer and incense burning on it, in much comfort appear before God.   

§. 20. Of the Ark.  
THe second holy type in the most holy place, mentioned by the Apostle, is The 〈◊〉 of the covenant over-laid with Gold.  
This is distinctly described, Exod. 25. v. 10, etc. to the end of v. 16. In other places also many excellent things are spoken of the Ark, which we shall touch i●… order.  
Particulars to be considered about this type are these.  

1. The title given unto it.  
2. The matter whereof it was made.  
3. The ornament wherewith it was decked.  
4. The Appartenances that belonged unto it.  
5. The high account wherein it was had.  
6. The wonders wrought by it.  
7. The resting place provided for it.   


1. The title given unto it is in our English, Ark. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ornus arbor est procera fimilis Cedro. Dicitur esse lignum Sit●…im ex quo Arca facta est & inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew word is put for 
The meaning of the name Ark.  〈◊〉, coffer, or chest.  
The coff●…n whereinto, Joseph's dead body was put hath this Hebrew name, Gen. ●…0. 26.  
The chest wherein the money that was gathered for repairing the Temple was p●…t, is styled by his name in Hebrew, 2 King. 12. 9, 10.  
Our English styleth that great vessel wherein Noah and his family were preserved in the general deluge an Ark: but 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Hebrew hath another word, then that which is here used; which according to the notation of it signifieth, an edifice, or 〈◊〉. That wherein Moses was put and laid by the water is styled by this Hebrew name, and in English called Ark.  
Our English borroweth this word, Ark, from the Latin Area.  
It is here further styled, The Ark of the covenant: because the Tables of the covenent were kept in it: whereof we shall speak afterwards, §. 30. Of the Ark see more Chap. 11. v. 30. §. 1●…4.  
This Ark was an especial type of Christ, and it is a very fit on: for in a chest or 
The Ark typifies Christ.  coffer, men put their jewels, plate, coin, treasure, and whatsoever is precious, and whereof they made high account: such a coffer men use to have in the house, where they dwell continually, in the Chamber where they lie, even by their bed's side. Because his treasure is in his coffer, his heart is there also. Thus in Christ are hid all the treasures of wisdom and knowledge, Col. 2. 3. He is full of grace and truth, Joh. 1. 14. It pleased the Father that in him all fullness should dwell, Col. 1. 19 Hereupon is Christ the Son of God's love, Col. 1. 13. His elect in whom his soul delighted, Isa. 42. 1. And he is ever at the right hand of God, Heb. 10. 12.  
Behold what a gift the Lord gave, when he gave this his Son to the world. He 
Christ a rich treasure.  gave the Ark and coffer of all his treasures. All things in the world, are not comparable hereunto, Prov. 3. 15.  
This is that treasure and pearl, for which if a man fell all he hath, he shall be no loser, Matth. 13. 44, 4●…, 46. Well therefore might it be said, God so loved the world as 〈◊〉 his only begotten Son: So admirably as cannot be expressed. And well might Christ say, whosoever loveth Father or Mother more than me, is not worthy of me, Matth. 10. 〈◊〉.   

2. The matter whereof this Ark was made, was Shittim wood and Gold, Exod. 
The matter▪ whereof this Ark was made.  〈◊〉. 1●…, 11. It is here said to be laid over with Gold. Of this Shittim wood and gold, 〈◊〉. 12.  
The Greek word translated over-laid, signifieth to be compassed about, or covered 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operio.  about. It is thus expressed, Exod. 25. 11. Th●… shalt overly it with pure gold, within 〈◊〉 about shalt thou overly it. This added much to the beauty and excellency of the Ark: and showed that Christ is every way glorious and precious, within and without, in body and soul: in his human and divine nature.   

3. The ornament where with it was decked, was a crown or border of gold round 
The crown about the Ark.  〈◊〉, Exod. 23. 11. This did set out the glory of Christ, and the excellency of 〈◊〉 〈◊〉 where with he was adorned, as hath been showed, §. 12.  
As he was every way lovely and glorious, so our hearts ought to be the more set 〈◊〉, and enamo●… with him.   
●…. 〈◊〉 esp●…ciall 〈◊〉 belonged to the Ark▪ Rings of gold and bars. 
The 〈◊〉 and bars of the Ark.  〈◊〉 〈◊〉 〈◊〉 ●…o the Table, ●…. 12. They were to carry the Ark up and down: They 〈◊〉 that Christ, and th●… treasures of God laid up in him, are to be preached whatsoever the Church is. 
The high account wherein the Ark was had.   
●…. Great was that account which was had of the Ark: and that both by God 〈◊〉 〈◊〉 〈◊〉 by his people. 


1. God made it a most sacred representation of his presence. In this respectit i●… stil●…d, The Ark of God w●…ose name is called by the name of the Lord of hosts: or, 〈◊〉 which the name, even the name of the Lord of hosts was called upon, that dwellet●…●…etween the Cherubims, 2 Sa. 6. 2. Where the Ark was, there was God counted present. Therefore when the people removed from place to place, the Ark went before them, Num. 10. 33. There God promised to commune with Moses of all things which he would give him in commandment, Exod. 25. 22. Numb. 7. 89. Therefore Priests used to ask counsel of the Lord before the Ark: which is said to be before the Lord, 1 Sam. 14. 18. Where the Ark was there was a ●…it place to offer Sacrifice, judg. 20. 26. And in solemn prayer people used to fall down before the Ark, Josh. 7. 6.  
This typifieth God's high account of Christ. Never was there s●…ch are▪ presentation of the Father as Christ his Son, joh. 14. 8, 9 All the oracles of God come to us from Christ, joh. 1. 18. In this respect is he called the word, Joh. 1. 1. By him we ought to offer up all our sacrifices, Heb. 13. 15.   

2. Saints had also the Ark in high account. Nothing was accounted more dear and precious unto them; witness David's zeal thereabouts, 2 Sam. 6. 2, etc. Nothing more grieved and pierced them then the loss of it, 1 Sam. 4. 13, etc. where the Ark was, a blessing accompanied the same, 2 Sam. 6. 12. When the Israelites presumed to go against the Canaanites without the Ark, they were overthrown.  
So God's people have Christ in high account, Phil. 3. 7. What joy was there at his birth, Luk. 2. 10. How was the Church pierced at his loss, Cant. 5. 6. God blesseth his with all spiritual blessings in Christ, Eph. 1. 3. But they that are without Christ, are without hope, Eph. 2. 12.     
6. There are three especial wonders expressly set down to be wrought by the 
Wonders wrought by the Ark.  Ark. 


1. The deviding of jordan till the Israelites passed over from the wilderness to Canaan: and then the returning of the water to his course again, josh. chap. 3. & 4  
So by Christ, a way is made through the sea of this world into the celes●…lal Canaan, Heb. 10. 20.   
2. The falling down of the walls of jericho, Josh. 6. 12, etc. So by Christ mighty and strong holds are cast down, Eph. 2. 14. Col. 2. 15. 2▪ Cor. 10. 4.  
3. The falling down of Dagon before the Ark: and judgements executed upon the Philistines, 1 Sam. 5. 4, 6. So by Christ the Idols of the world fall down: yea, and the very devils themselves, Mark. 3. 11. Christ is a consuming fire to such as have him not in due account, Heb. 12. 29.    
7. After that the Ark had removed up and down from place to place, a place of 
〈◊〉 〈◊〉 the 〈◊〉.  rest was sought for it, (2 Sam. 7. 2.) and found for it, 1 King. 8. 8.   
Thus Christ after his many travels and troubles on earth found a resting place in heaven, He●…. 1. 3.   

§. 21. Of clearing this reference, Wherein.  
THe third type here set down to be in the most holy place is thus expressed, 〈◊〉 golden pot that had Manna.  
Before the mention of the said type, there is an expression of the place where i●… 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was, under this relative, (v) wherein, or in which, There is some question about the 〈◊〉 to which this relative should have reference.  


1. 〈◊〉 ●…ay have an immediate reference to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a●…ca.  the Ark mentioned before, for both Antecedent and relative are of the same gender & number. Thus it will imply that the g●…lden pot, and Aaron's rod, and the tables of the covenant, were in the Ark: which seems to be contrary to these words, There was nothing in the Ark, save the 〈◊〉 o●… stone, 1 Kings 8. 9 2 Chro. 5. 10.  
To this it is answ●…red, that the golden pot which had Manna, and Aaron's rod were in the Ark before it was carried into the Temple: but not then. Or otherwise that they might be put into the Ark by jeremiah or some others, and all ●…id together, wh●…n they feared the destruction of the Temple.  
Thus the seeming difference betwixt the history related, 1 Kings 8. 9 and this text is taken away.  
Others answer, that this preposition, in, may be put for with, as it is in other places. So in this phrase, Which is the first Commandment with promise (Eph. 6. 2.) the Greek is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in promise.   
2. This phrase wherein, may have a more remote reference to the Tabernacle mentioned, v. 3. As if he had thus expressed it, in which Tabernacle was the golden: pot, etc.   
This is the fairest way of reconciling the foresaid difference, for it is not probable that such things as were in the Ark in Moses his time, would have been taken out ●…ither before, or in Solomon's time. Neither is it probable that Aaron's rod, being a long shepherd's crook, or a Governors long white staff, and sprouting forth wi●…h blossoms and almonds could lie in the Ark: besides it is said both of the pot of 〈◊〉, and also of Aaron's rod, that they were laid up before the Testimony, (Exod. 16. 34. Numbers 17. 10.) meaning thereby the Ark and not in the Ark. So as all these types, the Ark, the pot of Manna and Aaron's rod, etc. are employed to be together in the most holy place.   

§. 22. Of Manna.  
THe third holy type here mentioned to be in the most holy place is thus set down, the golden pot which had Manna. Two things are here expressed.  

1. The type itself.  
2. The vessel wherein it was preserved.   
This is the more distinctly recorded, and the more carefully to be observed, because 
Manna a type and a Sacrament.  it was not only a type which prefigured a truth to come: but also a Sacrament to seal up God's promise of Christ unto them. For Manna was to the Jews 〈◊〉 the bread of the Lords Supper is to us; of it ●…aith the Apostle, they did all eat the 〈◊〉 spiritual mea●…. Manna was to the Jews spiritual meat: and the same spiritual 〈◊〉 which we Christians eat, that is Christ himself, his body, 1 Cor. 10. 3.  
The history of Manna is distinctly set down in the 16. Chapter of Exodus, We will consider it.  

1. In general with reference to the main truth.  
2. In the particular circumstances whereby the resemblance betwixt the type and truth will more clearly be manifested.   
As other types, so this typified Christ. For as the rock, whereof the Israelites drank, was Christ: So was Manna. The hidden Manna, which hath reference to this Manna, sets out Christ, Rev. 2. 17.  
Christ is to the souls of believers as Manna was to the bodies of the Israelites. I 
Manna sets out Christ's spiritual food.  〈◊〉 the living bread (saith Christ) which came down from heaven. If any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh, which I will gi●…e for the life of the world, Joh. 6. 51.  
This teacheth us to hunger after Christ, that is, earnestly to desire him; & to eat of his flesh, that is, to believe on him made man: for this end we must frequently and seriously meditate on this heavenly Manna: and on the necessity and excellency thereof. Our bodies do not more need food, than our souls need Christ: nor can corp●…rall food do such good to our bodies, as Christ to our souls. The Israeli●…es were exceedingly troubled when they wanted bread, Exod. 16. 3.  
By this type let us bring our hearts more to desire Christ, so shall we make good use of him.   

§. 23. Of the name, the Author, the place, and kind of food p●…efigured under Manna.  
ABout this third type sundry particular circumstances are to be duly ob●…erved▪  

1. The Title given to it.  
2. The Author of it.  
3. The Place whence it came.  
4. The Kind of food.  
5. The Manner of giving, gathering and using it.  
6. The Means of reaping benefit by it.   


1. The title is thus expressed, It is Manna, Exod. 16. 15. 
The meaning of this word Manna.   
The word is an Hebrew word, and retained in the Greek, Latin, English, and other languages.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distribuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●…tio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manna.  The Verb whence it cometh signifieth to prepare, jonah. 2. 1. It signifieth also to distribute, or appoint, Dan. 1. 10. This word according to the derivation of it, intendeth a portion prepared, Wisdom, 16. 20.  
This typified Christ as a portion prepared for us. Of Christ it may well be said as was said of that portion, which Elkanah gave to Hannah, it was a worthy portion (1 Sam. 1. 5.) no such portion was ever given to children, to men. Herein we may well rest, and say, The Lord is the portion of mine inheritance, etc. Psal. 16. 5. So as we may count all things but loss for this portion, Phil. 3. 8.   

2. The Author of this Manna was the Lord. For Moses said unto them▪ This 
God gave Manna.  is the bread which the Lord hath given you to eat: and withal the Lord said hereupon, ye shall know that I am the Lord your God, Exod. 16. 12, 15.  
The people of Israel were at that time, when Manna was first given, in such distress for want of food, as none could help them, but the Lord himself. That distress so moved his bowels, as he gave evidence of his extraordinary power in providing for them.  
Christ himself thus applieth this point, my Father giveth you the true bread, Joh. 6. 32.  
This world is as destitute of spiritual food, as the wilderness was of corporal: and God was as much moved with our spiritual need, as with their corporal.  
Much doth this commend both the type and the truth. Things given by great persons, especially if they be seasonably given, in great need, and for singular use, are highly esteemed.   

3. The place from whence Manna came, is said to be heaven, Exod. 16. 4. Psal. 
Manna from heaven.  78. 23, 24.  
It was so ordered, to show that it came from God: yea, also to give evidence of the excellency thereof: in which respect it is also called Angels food, Psal. 78. 25.    
Object. Christ saith that Moses gave them not that bread from heaven, Joh. 6. 31.  
Answ.  

1. Christ speaketh of the highest heaven: but Moses of the lowest heaven, where the clouds are. For from thence Manna fell.  
2. Christ especially intendeth the quality of that Manna, that is was not, as he himself heavenly.   
Yet by the place from whence that Manna fell was typified, that Christ the truth thereof, was truly and properly from the highest heaven. For the bread of God is 〈◊〉 which cometh down from heaven and giveth 〈◊〉 unto the world, Joh. 6. 33, 51. In this respect it is said of Christ, that he is the Lord from heaven, 1 Cor. 15. 47.  
Christ was true God, and by assuming our humane nature, he came down from heaven.  
This addeth somewhat more to the commendation of this food. Things far 〈◊〉, are highly esteem d. This food is fetchr as far as from heaven: yea, it is heavenly food, and therefore the more highly to be esteemed.  

4. For the kind of food, Manna is thus described a small round thing, as small as the hour frost on the ground. It was like Coriander seed, white, and the taste of it was like wafers made with honey, Exod. 16. 14, 31.   
In this description, four points are observable.  


1. The quantity of the grain, It was small.  
Thus Christ, that he might become food for us, was made small, that is, mean and of 
Manna a small grain.  no reputation, Isa. 43. 2, etc. Phil. ●…. 7. As Christ became poor to us (2 Cor. 8. 9) So he became small to make us great.   

2. The figure of the grain, it was round: not as wheat, but Coriander seed. This 
Manna was round.  figure ●…oteth out a kind of fullness and perfection: as four square setteth out steadiness and stability, Rev. 21. 16.  
〈◊〉 typifieth that fullness of grace, which is in Christ, Col. ●…. 19   

3. The colour of it was white. This colour in Scripture is used to set out purity, 
Manna 〈◊〉 white.  〈◊〉. 51. 7. Rev. 7. 14.  
This typified the purity of Christ, Heb. 7. 26. My beloved is white, saith the Church, 〈◊〉 〈◊〉.  

On this ground we may more perfectly trust to what he did, and endured for us: 〈◊〉 we may more boldly in him appear before God: though we be black, yet he is white.  
2. On this ground we ought to endeavour to purge ourselves as he is pure, 1 joh. 3. 3.    
4. The taste of Manna was like, wafers made with honey: that is sweet and pleas●…re, 
Manna was sweet.  Wisd. 16. 20. It had abundance of all pleasantness in it, it was pleasing to every man's taste.   
Thus it was the better relished: yea, thereby the bounty of God was the better ●…eemed: who did not only provide wholesome, but also delight some food.  
This typified the delectableness that is in Christ: to them especially that have their spiritual appetites well ordered. These are they that say, Oh taste and see that the Lord is good, Psal. 34. 8. If once we taste rightly of Christ, the bread of life, we shall say, Lord evermore give us this bread, Joh. 6. 34. There is no fulson eness in this bread, neither is there any satiety therein. We condemn the Israelites of egregious folly for loathing Manna, Numb. 21. 5. and preferring the cucumbers, and the 〈◊〉, and the leeks, and the onions, and the garlic before it, Numb. 11. 5. What 〈◊〉 may we judge of them, who loath Christ the bread of life: and prefer any thing here below before him.   

§. 24. Of the Manner of giving Manna.  
A fifth particular circumstance is about the manner of giving, gathering, and using Manna.  

●…. Concerning the giving of Manna, it was both freely and plentifully given. 
Manna freely and plentifully give●…▪  

1. It must needs be freely given in that by their murmuring they deserved to have perished, Exod. 16. 2.  
2. Plentifully it was given, in that God saith, I will rain bread from heaven for you; and in that they gathered every man according to his eating, Exod. 16. 4, 18.   
Thus is Christ freely given; and he that cometh to Christ shall never hunger, Joh. 6. 35. On this ground all are invited to come to Christ, Isa. 55. 1. joh. 7. 37.   

2. It was sent with dew. Exod. 16. 14 Numb. 11. 9  
Thus Christ is sent down from heaven with the dew of the Spirit, and accompanied with all graces: full of grace and truth; so as of his fullness have all we received, and grace for grace, Joh. 1. 14, 16. Hereby it is that Christ is such nourishment and refreshment to us, as he is.   

3. Manna was given only to Israel, which was then the only Church of God. 
Manna given only to Israel.   
So Christ is given to the spiritual Israel, which is the Catholic Church. For he is the Saviour of his body, Eph. 5. 23. He shall save his people, Matth. 1. 21.  
Behold the privilege of Saints; great in itself, and great in that it is appropriated to them.   
4. Manna was given from time to time, so long as the children of Israel were in 
Manna given all the time of the wilderness.  the wilderness, till they came to Canvar, Exod. 16. 35. josh. 5. 12.   
Thus hath Christ been preached hitherto, and shall continue to be preached in the wilderness of this world, till he come to the Celestial Canaan, Matth. 28. 20. In heaven there shall be no need of preaching him.   

§. 25. Of the manner of gathering Manna.  
FOr gathering Manna, those circumstances are observable. 
Every one gathered Manna.   

1. Every one, rich, and poor, gathered it, Exod. 16. 16. So must every one that will partake of Christ use the means, wherein, and whereby he is offered to the Church. For Christ commandeth to preach the Gospel to every creature, (Mark. 16. 15.) meaning every reasonable creature, capable thereof. There is neither jew 〈◊〉 Greek, there is neither bond nor free, there is neither male nor female: for ye are all 〈◊〉 in Christ jesus, Gal. 3. 28. 
Manna gathered without the tents.   

2. They went out to gather it; So saith the Lord, The people shall go out and gather, Exod. 16. 4.  
We may apply this to Christ's going out of the Camp, Heb. 13. 13. and by ●…semblance to our going out of the world from the vanities thereof: and out of 〈◊〉 old man, from the iniquities thereof. Christ is not to be found in the tents of 〈◊〉 one or the other.   
3. There was a time limited for gatheeing Manna, after which time it would 〈◊〉 
A set time for gathering Manna.  be found. They gathered it every morning: and when the sun was hot, it melted, Exod 16. 21.   
Thus there is a time for seeking and finding Christ. Seek ye the Lord while 〈◊〉 may be found, Esai. 55. 6. This is the time accepted, the day of salvation, 2 Cor. 6. 2. when such a time was overslipt, the spouse to hergreat grief sought Christ, but could 〈◊〉 find him, Cant. 5. 6. The foolish virgins by this means utterly lost him, 〈◊〉. 25. 11, 12.  
Take heed therefore of putting off the opportunity afforded by God for ●…ing Christ.   

§. 26. Of the manner of using Manna.  
1. FOr using Manna it is expressly noted, that the people ground it in mills, 〈◊〉 〈◊〉 〈◊〉 
Manna was ground in a mill.  in a mortar, and baked it in pans, and made cakes of it, Numb. 11. 8.  
These set out the manifold sufferings of Christ: whereof read Esai. 53. Christ himself expressly saith in reference to himself, except a corn of wheat fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit, 〈◊〉. 12. 24.  
Behold what Christ endured for us! what should we refuse to endure for Christ.  
2. It is expressly noted that if Manna was otherwise used then God appointed, it 
Manna used as God appointed.  bred worms and stan●…, Exod. 16. 20. Thus is Christ to the incredulous and rebellious; he is a savour of death, 2 Cor. 2. 16. He is a stone of stumbling, and a rock of offence, 1 Pet. 2. 8.  
Finally for the means of reaping benefit by Manna, It was to be eaten: Eat that 
Manna was eaten.  to day saith Moses, Exod. 16. 25.  
Thus to partake of the true benefit by Christ, we must believe on him, john 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10.   

§. 27. Of the golden pot wherein Manna was kept.  
THe vessel is here said to be a pot, yea, a golden pot. Into this was the Manna put, that it might remain as a memorial for future generations.  
About this circumstance, we are to consider.  

1. The matter of this pot, It was of Gold.  
2. The quantity of it, so much as would hold an Omer full.  
3. The place where it was set, before the Lord.  
4. The end, to be kept for generations.   
Most of these points are expressly set down, Exod. 16. 33.  
In general the Lord would have a pot, to hold it; for that was the fittest vessel to 
Manna was put in a golden pot.  keep the grain together from scattering. It was a small and round grain, and might soon have been scattered and lost, if it had not by some such means been kept together.  
This vessel sets out the ordinances of God, wherein Christ and the precious things appertaining unto him, are kept together. In them is Christ to be found.  


1. The matter of this pot is not set down in the history: but expressed by the Apostle, who was guided by the same Spirit tha●… Moses was, and therefore to be taken for truth, as if Moses himself had expressed it.  
It was of the same matter the Candlestick was, and for the same ends. See v. 2. §. 8.  
It set forth the purity and continuance of God's ordinances.  
It showeth also that things presented before the Lord must be pure: and such as are indeed precious, and may well be so accounted. Thus will they be also lasting, as Gold.   

2. The quantity being an Omerfull showed the plenty of God's provision. For an 
An Omerful of Manna was kept.  〈◊〉 held about three pints, which is a plentiful allowance of bread for one person every day: and so much had every man every day, Exod. 16. 16. Thus Christ is a plentiful portion: So as we may well rest therein.  
God would have this measure in particular reserved, that his plentiful provision for those of whom he taketh care, might be the better considered.   
3. The place, before the Lord, was before the Ark, which was a special represen●… 
A por of Manna set before the Lord.  of God's presence.   
There it was put,  

1. Because this was a solemn and sacred monument, and therefore put in a sacred 〈◊〉 solemn place.  
2. To put them in mind of this evidence of God's providence, so oft as they appeared before God: for it is very useful when in prayer we appear before God, to ●…ll to mind God's memorable and merciful works.  
3. To demonstrate that Christ our spiritual food, is to be found before God.  
4. The end was that future generations might have knowledge of this evidence of 
Manna preserved for future ag●…s.  God's providence. Hereof see Chap. The Church's Conquest on Exod. 17. 15. §. 76.   
Thus God will have Christ to be remembered throughout all generations. He 〈◊〉 but a set time on earth, and in that time tlid and endured what was requisite for man's eternal salvation: 〈◊〉 the memorial thereof remain throughout all ages.   

§. 28. Of Aar●…ns dry Rod.  
THe fourth particular type in the most holy place is thus expressed, 〈◊〉 rod that budded.  
Here are three things to be considered.  

1. The type itself; a rod.  
2. The owner thereof, Aaron.  
3. The effect, that budded.   


1. Both the Hebrew and Greek word translated rod is diversely taken. See Chap. 1. v. 8. §. 11. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aaron's ro●… a staff.  The Greek word is put for a staff to walk with, Matth. 10. 10. for a 〈◊〉 to beat one with. Rev. 2. 27. for a staff to measure withal, Rev. 11. 1. For a sceptre, Heb. 1. 8. Here it is taken for a Governors' staff. For Governors used to carry long white slaves in their hands. Some take it for a Shepherd's crook: which they say, every head of the several tribes of Israel did bear in their hands, in memorial of Israel their father, who was a shepherd under his uncle Laban: yea, and each head of the several tribes, was a shepherd also.  
Of what kind or fashion soever it were, this is certain, that it was 〈◊〉 from a 
Aaron's rod typified Christ.  〈◊〉, very dry, past sprouting, and springing according to the course of nature: a dry stick, as we say.  
This typified Christ, who came from the stock of man: but as a withered branch. The house of David was not known in the world, when Christ sprang out of it. For 〈◊〉 did what he could to destroy that whole stock. The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod.  
Christ also in his own person was as a dry withered stick. From his birth, till the 〈◊〉 year of his age, he lived in a private, low, and mean condition. Yea, afterwards, though he did such works as might have made him famous, he was ex●… despised: and at the time of his death, apprehended as a traitor, arraigned, scourged, busfeted, many other ways most vilely handled, and crucified betwixt two 〈◊〉, dead and buried. He is to the life set forth to be as a dry stick, Isa. 53. This phrase, I am it worm, and no man, a reproach of men, and despised of the people is spoken of Christ, Psal 22. 6.  
Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉, and of the glory thereof.  
This also may be applied to the mystical body of Christ, which by nature●… dead in sin, Eph. 2. 1.  
This circumstance is a strong prop to our saith in all seeming impossibilities, for effecting glorious matters.   
2. This rod is said to be Aaron's for distinctions sake. It is probable that it was 〈◊〉 to the r●…ds of the heads of other tribes: because their several names were written ●…on them, Numb. 17. 2.   
Thus Christ taking upon him man's nature was as other men: It is said of 〈◊〉 
Aaron chosen.  there shall come forth a rod out of the stem of jesse, etc. Isai. 11. 1. He took upon 〈◊〉 form of a servant, etc. Phil. 2. 7.  
Thus came Christ to be a fit redeemer and saviour.  
Thus may we with stronger confidence trust unto him.   

§. 29. Of the effect and fruit of Aaron's rod.  
THe effect of the foresaid dry rod is set down in four branches.  

1. It budded  
2. It brought forth buds.  
3. It bloomed blossoms.  
4. It yielded Almonds.   
These typified the glory of the Lord Jesus: who notwithstanding his foresaid meanness, was manifested to be the promised Messiah, the King of Israel, and this many ways.  

1. Angels declared as much before and at his birth, Luk. 1. 27. and 2. 10, 11. so did the wise men from the East, Matth. 2. 2.  
2. The manner of his preaching and miracles which he wrought declared as much, Matth. 4. 24. and 7. 29. joh. 7. 31, 46.  
3. After he was put to death he rose again, ascended into heaven, and gave gift●… to men, Eph. 4. 8. These were lively sproutings, buddings, blossoms and fruits.  
4. The members of his mystical body, though brought to dry bones, shall be raised and made glorious.   
Thus every way there is hope of glory arising out of meanness.  
The kind of fruit that was brought forth is said to be Almonds: which are a sweet and pleasing fruit, yea, wholesome and medicinable. Most sure it is that the 〈◊〉 is so: nothing more sweet and pleasing: nothing more wholesome and medicinable than the fruit of all manner of grace that sprouteth out of Christ.  
By the foresaid fruit of Aaron's rod, was Aaron manifested to be chosen the high Priest of God, Numb. 17. 5.  
So was Christ by his glorious works, and manner of preaching, by his death, resurrection and ascension, and gifts that he gave, manifested to be appointed of God our high Priest.  
After the foresaid evidence of Aaron's being chosen of God by his rod, that 〈◊〉 was set before the testimony, Numb. 17. 10.  
So Christ after the foresaid evidences of his glory is set in heaven at God's right hand, Heb. 8. 1.  
To heaven therefore must we on all oceasions lift up the eye of our faith, and thereby behold this our high Priest there abiding for us   

§. 30. Of the tables of the Covenant.  
THe fifth holy type in the most holy place was the Tables of the covenant. 
What tables are here meant.   

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tabula.  The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone. The French word plague seems to be derived from the Greek. The 
b Pla●…ca.  ●…tine have a word derived from thence, which our English according to the notation of it calleth a plank: it signifieth a plain table. The LXX use the word which the Apostle doth in setting forth the tables whereon the Law was written, Exod. 31. 18. There they are expressly said to be tables of stone. So much doth the Apostle express and saith, that the law was engraven in stones, 2 Cor. 3. 3, 7.  
The plural number, tables, is here used, because there were two of them, Exod. 31. 18. and 34. 1.  
Two tables of stone were twice made.  
Once by God himself. Of these it is said, the tables were the work of God, Exod. 32. 16. And again, G●…d gave ●…unto Moses two tables of stone, Exod. 31. 18. These were never brought into the most holy place. For Moses cast them out of his hands and broke them, Exod. 32. 19  
The other upon God's commandment were made by Moses like unto the first, Exod. 3●…. 1, 4. On these latter the Lord himself wrote the words that were upon the former tables: even the words of the cove●…tant, the ten commandments, Exod. 34. 1, 28. These were they that are here meant: for these were not only brought into the most holy place, but also put into the Ark, Deut. 10. 1, 2.  
They are called tables of the covenant, because the ten commandments, engraven 
why Tables of covenant.  upon them, contained the covenant of God which he made with his people. Of the 〈◊〉 of the word covenant, and how it differeth from a testament, see Chap. 7. ●…. 22. §. 94.  
The matter of these tables being stone signify three things, 
Why Tables of stone.   

1. Their hardness.  
2. Their firmness.  
3. Their lastingness.   

1. The hardness of those tables of stone, signified the natural disposition of man's 〈◊〉: which is hard, inflexible, not easy to be wrought upon. I knew, saith God, that thou art hard, and thy neck is an Iron sinew, and thy brow brass, Isa. 48. 4. Therefore when God converts a man, he takes the stony heart out of him, Eze. 11. 19 As a stone will sooner be broken all to pieces, yea, and beaten to powder then made soft; So a natural man's heart will sooner be confounded with God's judgements, then mollified with his word.  

2. Stones are firm, they will not, as boards laid in the sun, warp, or cleave, or split asunder. This showeth the firmness of the law ingraved on them. The testimony of the Lord is sure, Psal. 19 7. It is easier for heaven and earth to pass, than one title of the law to fail, Luk. 16. 17.  
The very heathen to show the stability of their laws, had them ingravened in brass.  
A strong motive this is to have God's laws in high account.  
This use doth David make thereof, Psal. 19 10.   
3. Stones last: they do not decay as wood doth. So doth God's law endure for 〈◊〉, Psal. 19 9   
The foresaid tables of stone were polished and made fit by Moses, but the covenant was written and engraven thereon by God himself, Exod. 34. 1.  
Thus it is God himself that writes his laws in men's hearts.  
We read of Gods writing his law four times.  

1. In the tables that himself prepared, Exod. 31. 18.  
2. In the tables which Moses prepared, Exod. 34. 1.  

3. In Adam's heart, Gen. 1. 27.  
This writing was defaced by Adam's sin, as Gods first engraving, by Moses casting the Tables out of his hands, Exod. 32. 19 Some remainder thereof continueth in the heart of a natural man, Rom. 2. 15.   
4. In the heart of those that are regenerate. For the new man is after God created 〈◊〉 and holiness of truth, Eph. 4. 24.   
This is it that was typified by Gods second writing of the law in the two latter tables.  
As God's law was a perfect platform of Gods will: so it was a lively representation of the Image of God renewed in man, Col. 3. 10.  
The tables were a type of Christ. In Christ the whole will and counsel of God is as it were engraven, joh. 1. 18. In this respect Christ is styled the Image of God, 2 Cor. 4. 4. Col. 1. 15. Yea the express image of his person, Heb. 1. 3. This is further typified by putting the law into the Ark: for it hath been showed (§. 20.) that the Ark was an especial type of Christ. It is in this respect fitly said, that in Christ are 〈◊〉 all the treasures of wisdom and knowledge, Col. 2. 3.  
As these tables are styled, the Tables of the Covenant. So is Christ the mediator of the covenant, Chap. 8. v. 6. §. 23, 24.  
In and by Christ we must look to receive the benefit of the covenant.   

§. 31. Of the Mercy-seat.  Heb. 9 5. And over it the Cherubims of glory shadowing the Mercy-seat. 
THe sixth holy type in the most holy place was the Mercy-seat, which is amplified by the Cherubims of glory that shadowed it.  
This Mercy-seat is distinctly set down, Exod. 25. 10. etc.  
About it we may observe  

1. The Title given unto it.  
2. The matter whereof it was made.  
3. The quantity or measure of it.  
4. The place where it was set.  
5. The use of it.   

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Hebrew Title, literally is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Verb that signifieth to cover.  
Mystically it is used to expiate and to remit.  
By Christ sin is as it were covered, when it is expiated and remitted; though it be in us, yet it is as not seen in us. Therefore the Psalmist thus joineth these two together, Blessed is ●…e whose transgression is forgiven, whose sin is covered, Psal. 38. 1.  
According to the different signification of the root, the word is diversely translated.  
Some in the literal sense translate this type, 
c Operimentum.  a cover. Others according to the mystical sense translate it 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium  a propitiatory, or mercy seat.  
The LXX. do join both together, thus, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Covering-Mercy-seat, or a propitiatory cover.  
The Apostle translates it only in the mystical sense, Mercy-seat, or propitiatory.  
Of the Greek word here used, in this mystical sense, See chap. 2. v. 17. §. 180.  
This Mercy-seat was an especial type of Christ, for he is expressly called a propitiation, 
The Mercy-Seat a type of Christ.  Rom. 3. 25. john 2. 2:  
Thus Christ was set forth to embolden sinners to draw near unto God. Though God in himself be terrible, as he manifested himself to be at the delivery of the moral Law, Exod. 9 18. & 20. 18. Heb. 12. 21. yet in Christ is he as one pacified, sitting on a Mercy-seat. On this ground we are encouraged to go, with boldness to the Throne of Grace, Heb. 4. 14, 16. 
The Mercy-Seat of gold.   


2. The matter of this Mercy-seat was pure gold, Exod. 25. 17.  
This typified the excellency, purity, and eternity of Christ: and that to make us the more enamoured with him.   

3. The quantity or measure of this Mercy-seat was two cubits and a half in 
The Mercy-Seat of the same measure with the Ar●…e.  length, and a cubit and a half in breadth.  
This measure was just the same that the Ark was of, Exod. 25. 10, 17. It was a cover to the Ark, and therefore every way fit for it, of the very same cise.  
This shows that Christ is every way fit for that purpose whereunto he is put.   

4. The place where this Mercy-seat was set, was upon the Ark, Exod. 25. 21. For 
The Mercy-Seat set upon the Ark.  it was to cover the Ark. An especial reason hereof is thus rendered, In the Ark t●… s●…alt put the testimony that I shall give thee. This point was before mentioned in setting down th●… Ark. It is here again repeated in setting down the Mercy-seat. Exod. 25. 16, 21. Surely there was an especial end of repeating this point: which was thi●…, to make us take the more notice of the truth typified hereby: which is, that the rigour of the Law in accusing and condemning all that have not perfectly fulfilled the same, is suppressed by the mediation of Christ, and by the atonement which ●…e hath made for us. Well therefore is he styled apropitiation for us, 1 john 2. 2. And thereupon the Apostle saith, There is no condemnation to them that are in Christ, 〈◊〉. 〈◊〉.  
Admirable is the comfort which hence ariseth to poor sinners. Should the law be saffered to stand up against them to indight, accuse and give witness against them, they must needs be found guilty and condemned. The law is the forest ac●… that a sinner hath. Without the law, sin and devil want their evidence.  
When one is arraigned, if his accusers appear not at all, or appear without evidence, he is acquitted. Thus by Christ shall such as believe on him be acquitted: 〈◊〉 suppresseth all accusations against all that believe i●… him.   
●…. The end or use of this mercy-seat is thus expressed by God himself, There I 
God made known his will at the Mercy-seat.  will meet with thee, and I will commune with thee, from above the mercy-seat, Exod. 2●…. 22. And of Moses it is said, that he heard the voice of one speaking unto him from off the Mercy seat, Numb. 7. 89. So as this was a place for God to manifest his presence, ●…d to declare his will thereat. In this respect is God styled, the Lord which dwelleth 〈◊〉 the Cherubims, 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims, §. 32.   
This typified Christ to be the means of Gods manifesting his presence, and declaring his will unto us. Never was there so lively a representation of God's presence, as in and by Christ, joh. 14. 8, 9, 10. Never was Gods will so fully and clearly made known as by Christ, joh. 1. 18.  
We ought therefore to hear him, Matth. 17. 5. Yea, to give more earnest heed to the things which he hath revealed, Heb. 2. 1.   

§. 32. Of the Cherubims.  
THough the Cherubims be here set down, as an ornament of the mercy-seat, thus, and over in the Cherubims of glory shadowing the mercy-seat, Yet they were a distinct type, and may be so considered. The history of them is registered, Exod. 25. 18, 19, 20.  
About them these particulars are set down,  

1. Their title.  
2. The matter whereof they were made.  
3. The place where they stood.  
4. Their manner of standing.   


1. Their title. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Cherubims signify.  Cherubin is an Hebrew word. Some draw the notation of it from the Hebrew 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  note of similitude, and a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Chalde word which signifieth a 〈◊〉.  
In Hebrew 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cherub signifieth a form or Image of any thing. See Chap. 1. v. 7. §. 84.  
These Cherubims did set out Ang●…ls.  

2. The Rhemists in their Annotations of this place do justify the setting up of 
Cherubims do not justify Images in Churches.  Images in Churches from this instance: But I return these Answers. 

1. We must distinguish between times. Then the Church was in the childhood, much instructed by external, visible and earthly rudiments.  
2. This place, where these resemblances were, was the most holy place, kept from the sight of the people.  
3. For those Images the Church had an express warrant, but Papists have no such warrant for theirs, but rather a contrary inhibition.       
Many of the Ancients apply these two Cherubims to the two testaments, The old and the new, and that on these grounds.  

1. Because they are two.  
2. Because they agree in one.  
3. Because they commend unto us the mercy of God.   
Answ.  

1. There is no warrant from any part of Scripture for this application.  
2. In other places they do apparently set forth Angels: as, Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1.  
3. Their description declareth them to be Angels.   
2. Their matter was of Gold, Exod. 25. 18. 
Cherubims of▪ Gold.   
This setteth, forth,  

1. The excellency and glory of them. For where the Angel of the Lord appeared, it is said the glory of the Lords shone, Luk. 2. 9 See Chap. 1. v. ●…. §. 90. They are called Cherubims of glory.  
2. The purity of their nature. For they continue in that integrity, wherein God at first made them, and thereupon are styled holy Angels, Mark. 8. 38. See Chap. 1. v. 7. §. 89.  
3. Their everlasting continuance. For Angels are immortal spirits. 
Cherubims of beaten work.    
This matter is said to be of beaten work, Exod. 25. 18. So as it was all solid gold: not partly wood, partly gold.  
This set out their simplicity: that they were without mixture, spirits without bodies. See Chap. 1. v. 7. §. 86.  
This beaten work is said to be in the two ends of the Mercy-seat, Exod. 25. 18. 
Cherubims wrought out of the Mercy-seat.   
This declareth that their stability is from Christ. As at first they had their being from Christ, Col. 1. 16. So by him they are established, and so are we also, Eph. 1. 10.  


3. The place where these Cherubims were set, was in general the most holy 
The place where the Cherubims stood.  place, which typified heaven.  
Thus heaven is the principal place of Angel's abode: In which respect they are styled, Angels of heaven, Matth. 24. 36. and Angels which are in heaven, Mark. 13. 32. And an heavenly 〈◊〉, Luk. 2. 13.  
There they were at first placed: and because they remain pure, there they still abide.  
In particular they were placed over the Ark, where God manifested his presence, for they are ever in the p●…sence of God (Matth. 18. 10.) that they may still know his will, and that in special for the Churches good.  
They were in special at each end of the mercy-seat: One at the one end, the other at the other end, Exod. 25. 19  
This manifested their special attendance on Christ. See more hereof Chap. 1. v. 7. §. 97.   
4. The manner of these Cherubims standing is set down many ways, 
The manner of the Chrubims standing.    


1. With wings, Exod. 25. 20.  
This sets out their sweetness. Hereof see Chap. 1. v. 7. §. 92.   

2. With wings covering the mercy-seat, Exod. 25. 20. In this respect the Apostle here saith, that they shadowed the mercy-seat.  
This signified the surpassing and incomprehensable Majesty of Christ: for though he be a mercy-seat, yet is he also a throne of glory, 
* Rev. 6. 16.  In this respect Angels are set forth with two other wings covering their faces, 
* Isay 6. 2.  because they could not endure the brightness of Christ's Majesty.  
Should not we then here on earth adore that glorious Majesty?   

3. With faces looking one to another, Exod. 25. 20.  
This showed the unity of their minds, and mutual consent.  
This is a divine and heavenly property.   
4. With their faces towards the Mercy-seat, Exod. 25. 20.   
This manifested their desire to know the depth of God's counsel concerning his mercy to man: for from the Mercy-seat God caused his will to be kno●…, Exod. 25. 22.  
In reference hereunto it is said, which things the Angels desire to look into, 1 Pet. 1. 12. How much more ought we to search after those mysteries. The benefit of th●… redounds to us.   

§. 33. Of a Teacher's wisdom in disposing his matter.  
AFter the Apostle had distinctly mentioned the principal type in both parts of the Tabernacle, he thus concludes, Of which things we cannot now speak particularly. This he doth to show the mind he had speedily to pass to the services that were performed in those places: so as there is wisdom in ordering the matter which a teacher delivereth: sometime briefly passing over some things: other times insisting upon them more largely.  
〈◊〉. Why then have you so distinctly and largely insisted upon these types.  
Answ.  

1. The Apostle laid a foundation. Preachers and expositors raise up an edifice. Now the building useth to be larger than the foundation.  
2. There would be no end of expounding Scriptures, if they should be as concise as the Scripture itself is.  
3. The Apostle himself here intends to be more large even in these points: and 〈◊〉 either by preaching before them: or by after writing more unto them. This is ●…plyed under this particle now, we cannot now speak, implying that here after ●…e ●…ght speak more particularly of those things.  
4. If types recorded be not applied to their truth, and the meaning of them s●…●…rth, of what use are they under the Gospel. For now they are no more services 〈◊〉 religion. This was an especial end why God hath caused these mysteries to be 〈◊〉 to his Church, that the truth of them being clearly and fully revealed under the Gospel, the full sense of them might be the better discerned. In which it is very●…dfull and useful that the substance and equity of those types to be made known.    

§. 34. Of the resolution of Heb. 9 2, 3, 4, 5.  Vers. 2. For there was a Tabernacle made, the first wherein was the Candlestick, and the Shewbread, which is called the Sanctuary. Vers. 3. And after the second Veil, the Tabernacle, which is called the Holiest of all: Vers. 4. Which had the golde●… Cens●…r, and the Ark of the Covenant, overlaid round about with Gold, wherein was the golden pot that had Manna, and Aaron's rod that budded, and the Tables of the Covenant: etc. Vers. 5. And o●…er it the Chernbims of glory shadowing the Mercy-seat: of which we cannot now speak particularly. 
THe same of these verses is, An enumeration of sundry sacred types. Herein two points are considerable.  

1. The matter propounded.  
2. The manner of concluding the same.   
The matter noteth out two things.  

1. The place where those types were.  
2. The distinct kind of types.   
The place is,  

1. Generally propounded in this word Tabernacle.  
2. Distinguished by the parts thereof and titles given to it.   
The parts were the first and second distinguished by a Veil.  
The titles were,  

1. The Sanctuary, or Holy place.  
2. The Holiest of all.   
In the former place three distinct kind of types are mentioned.  

1. The Candlestick.  
2. The Table.  
3. The Shewbread.   
In the latter place are set down seven other types.  

1. The golden Censer.  
2. The Ark, amplified. 

1. By the Covenant in it.  
2. By the gold overlaid round about it.    
3. Manna, amplified by the golden pot in which it was.  
4. Aaron's rod, amplified by the fruit that budded.  
5. The Tables of the Covenant;  
6. The Mercy-seat.  
7. The Cherubims amplified. 

1. By their glory.  
2. By their place, over the Ark.  
3. By their act, shadowing the Mercy-seat.     
The manner of concluding all in these words, Of which we cannot now speak particularly.   

§. 35. Of observations out of Heb. 9 2, 3, 4, 5.  
V. 2. I. GOd had a place for divine worship. This was the Tabernacle.  
II. The place of God's worship was distinguished according to distinct uses. There was the first and second Tabernacle.  
III. Christ is light unto his Church.  
IV. The Church holds out that light.  
These two doctrires are raised out from the typical Candlestick. See § 7, 8.  
V. Christ is a means of communion with God. This is in general the use of a tab●…e See §. 12.  
VI Christ is bread of life. He was typified by the shewbread. See §. 13.  
VII. The place of God's worship under the law was holy. It is called a Sanctuary ●… Holy place. See §. 14.  
Vers. 3. VIII. Christ's flesh was set forth by a vail. See §. 16.  
IX. Heaven was prefigured by the most Holy place. See §. 15.  
Vers. 4. X. Christ is a means of atonement betwixt God and man. This the gold●… Censer typified. See §. 18.  
XI. Christ hath all God's treasures hid in him. In this respect he was typified by 〈◊〉 Ark. See §. 20.  
XII. Christ is the Mediator of the Covenant. See §. 20.  
XIII. Christ is sp●…uall food. He is the true Manna. See §. 22.  
XIV. God will have memorials of his mercies. This was the end of reserving a 〈◊〉 of Manna. See §. 27.  
XV. God can make dry things to flourish. So did Aaron's rod that budded. See §. 28.  
XVI. Christ from death was raised to glory. This was typified by the fruit which Aaron's dry rod brought forth. See §. 28.  
XVII. God wrote the old Covenant in tables of stone. These were the tables of the covenant. See §. 30.  
XVIII. Christ is a Mercy-seat. A means of Gods showing mercy to man. The mercy-seat typified as much. See §. 31.  
XIX. Angels are glorious Spirits. They are here styled Cherubims of glory, See §. 32.  
XX. The glorious Angels attend Christ. Thus much is intended by the Cherubi●…s shadowing the Mercy-seat. See §. 32.  
XXI. Teacher's may as occasion serveth forbear enlargements. The Apostle here would do no more than name the foresaid types. See §. 33.   

§. 36. Of preparation for God's service.  Heb. 9 6. Now when these things were thus ordained, the Priest went always into the first ●…nacle accomplishing the service of God. 
FRom the holy types, the Apostle proceedeth to the sacred service of God. He beginneth with that kind of service which was performed in the Holy pla●…▪ and that generally in this sixth verse. Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase, Now when these things were thus ordained.  
The adverb of time, Now, is in Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●… conjunction of opposition, but, which is diversely taken, and well enough here translated.  
This relative, these things, hath reference both to the places, and types before mentioned.  
Of the verb translated, ordained. See Chap. 3. v. 3. §. 46. The meaning of these words, is this. When the Tabernacle was made, and the parts thereof fitly distinguished one from the other, and all the holy types made and set in their due places, than the Pri●…sts went, etc. So as all things were fitted for God's service before the 
Things for God's service must be prepared.  services were performed. So were matters ordered about the Temple. Thus did Christ d●…clare, the things pertaining to the Kingdom of God, before his ascension, Act. 1▪ 3.  
Thus will the service of God be better performed, more readily, more quietly, with less disturbance and distraction: as it is meet the service of God should be performed. For God's service is of the greatest weight and moment, and of the best use and benefit, that any thing in this world can be.  
This may direct Christians to consider what is ●…it to be prepared for God's service 
What things fit for God●… service.  und●…r the Gospel. Some particulars may be these.  

1. Fit persons: Such as may be able Ministers of the New Testament. These are not 〈◊〉 by propagation, as Priests under the law were, but by due and fit election. For 〈◊〉 persons hereunto, Schools, Colleges, Universities, and such like seminaries 〈◊〉 to be preserved.  
2. Fit places: Such as are spacious, lightsome, convenient for people and Ministers.  
3. Fit orders. These must be. 

1. Warranted by God's word; at least not contrary thereunto. Christ blameth the Pharisees for worshipping God by men's traditions, Matth. 15. 9  
2. Decent and in order, 1 Cor. 14. 40. That is decent which well beseems the religion and professors thereof, 1 Cor. 11. 13, 14.  
3. Inoffensive: for we must give none offence to any, 1 Cor. 10. 32.  
4. Edifying▪ All things must be done to edifying, 1 Cor. 14. 26. That is done to edifying, which is done in love, and to procure good to our brother.      

§. 37. Of persons fit to perform divine service.  
THe first point that the Apostle noteth about the service of God, concerns the 
Who were Priests.  persons that were Ministers thereof. He here mentioneth Priests. Under the 〈◊〉 there were two sorts of Ministers. Priests and Levites. Levites were all the 〈◊〉 children of Levi, except Aaron and his posterity who were Priests. Aaron, and ●…he eldest son descending generation after generation from him, was the high Priest. All the other sons of Aaron, and of his posterity were Priests: such are here meant, for they are distinguished from the high Priest, v. 7. These were ordained of God to do divine services in the first Tabernacle, Exod. 29. 44. and 40. 15.  
This in general showeth that divine service must be performed by such as are 
Ministers of God must be appointed by God.  appointed by God: hereof see Chap. 3. v. 2. §. 34, 35.  
Of Priests, see Chap. 2 v 17. §. 172. & Chap. 5. v. 1. §. 4, 5, 6. The things there spoken of an high Priest do in general belong to all sorts of Priests. For all Priests were 〈◊〉 from among men: All were ordained for men: All were in things pertaining to God: All were to offer gifts and sacrifices. Of the necessity of Priests, see Chap. 2. v. 17. §. 179.   

§. 38. Of serving God always.  
THe place where the foresaid Priests performed their service, is said to be the first Tabemacle. Of this see §. 4, 6.  
There is showed how there ought to be public and sit places for public divine service.  
Of the time of the foresaid Priest, going into the foresaid place, this indefinite word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  always is used. The Greek word here translated, always, is translated, continually, Chap. 13. v. 15. §. 142. There see more hereof.  
It is here used in opposition to the high Priests going into the most holy place. He went thither but once every year, v. 7. But these went every day on all occasions.  
This giveth evidence that divine services are on all occasions to be performed, constantly on the Lord's day: at other times when occasion requires: Every day in a man's family: and every day in secret betwixt God and a man's soul. These phras●…, 〈◊〉 thanks always, (Eph. 5. 20.) pray without ceasing (1 Thes. 5. 17.) intent as much.  

1. Divine services (both in regard of God's honour and also of our good, even the good of our souls, our everlasting happiness) are the best works that can be done on earth.  
2. By divine services other lawful works are sanctified.   
This should stir us up in our places, to make conscience of yielding due service 〈◊〉 God, so as it may be said of us, we always serve him: for we are all spiritual Priests.  
For this end we must diligently frequent the public assemblies of Saints, and be constant in private and secret duties of piety: So as we may have the testimony of our conscience, that we always serve God.  
That which the Priest always performed, is thus expressed, accomplishing the ser●… God.  
Of the word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  service of God. See v. 1. §. 3.  
The word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  accomplishing is a Greek compound. The simple 〈◊〉 signif●…▪ 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to finish, or put an end to a thing. This compound addeth 〈◊〉 and is translated to accomplish here, and 1 Pet. 5. 9 And to perform, Rem. 15. 28. 〈◊〉 to finish, 2 Cor. 8. 6. and to perfect, 2 Cor. 7. 1. and to make perfect, Gal. 3. 3. 〈◊〉 intendeth a full accomplishment of what they undertook: that they did it 〈◊〉 hal●…s, but to the full.  
This aught to be the mind of all that are entrusted with services of God.   

§. 39 Of the resolution and observations out of Heb. 9 6.  
THe sum of this verse is, a Minister's faithfulness.  
Hereof are two parts.  

1. A preparation thereto.  
2. A performance thereof.   

1. The preparation was by fitting all things thereto, Now when these things 〈◊〉▪ thus ordained.  
2. The performance is set out.   

1. By the persons, Priests.  
2. By the place, The first Tabernacle.  
3. By their continuance, Always.  
4. By their work, The service of God.   
This last is amplified by their care in finishing it, in this word accomplished.  

Doctrines.  
I. All things fit for God's service, must be before hand prepared. So they were in the Tabernacle, employed under this phrase, when these things were thus ordained. See §. 36.  
II. The Church of old had Priests. These are here expressly named. See §. 37.  
III. There was of old a fit place for divine service. This was the Tabernacle. See §. 37.  
IV. Priests of old continually attended their function. This phrase went always, intends as much. See §. 38.  
V. The service under the law was God's service. The word translated service of G●…d imports as much. See §. 38:  
VI Gods Ministers must do their work to the full. The word translated accompli●… intends so much. See §. 38.    

§. 40. Of the high Priests entering alone into the most holy place.  Heb. 9 7. But into the second went the high Priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. 
ANother head of divine services is set down in this verse, wherein the Apostle first notes the distinct place wherein they were performed.  
The place is employed under this numeral adjective, the second: which h●…h reference 
The second Tabernacle.  to the Tabernacle mentioned in the former verse: and to the innermost part thereof, called the Holiest of all, whereof, see §. 14.  
The person that went into this place is styled, the high Priest. Of an high Priest, 
The high Priest alone appears before the Mercy-seat.  See Chap. 2. v. 17. §. 173. Of this high Priest it is said, that he went into the foresaid place, alone. In the history the charge of going into the holy place, is 〈◊〉 to the high Priest alone: and withal it is said, that there shall he no man in the Tabernacle of the congregation when he goeth in, Leu. 16. 2, 17.  
This was a type of Christ alone appearing before God for us. To this purpose saith Christ himself, No man hath ascended up to heaven, but he that came down from heaven, even the son of man, which is in heaven, Joh. 3. 13.  
1. Sach is the surpassing excellency of the divine Majesty, as none but Christ can 〈◊〉 before it. The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉, when they appear before this Majesty, Isa. 6. 2.  
Great is the folly of those that make Angels and glorified Saints to appear as me●… before the throne of grace for them. Herein they dishonour Christ in giving 〈◊〉 due to others. They disgrace Angels and Saints in imposing upon them that ●…ich becomes them not. They disparage themselves by depriving themselves of 〈◊〉 benefit of Christ's intercession. To use any other high-Priest in that which be●…geth to him alone, is to refuse Christ: he will not give his glory to another.  
Let us therefore use him alone, and rest only upon him, for that which he alone 〈◊〉 to do for us.   

§. 41. Of the Highpriest entering into the most holy place once a year.  
THe Apostle further observeth concerning the time of the high Priests entering into the most holy place, that it should be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  once in every year. This phrase im●… an extent and a restraint.  
The extent is every year.  
The restraint is once.  
The extent is by reason of people's continuing to pollute themselves, and the holy 
Why the Priest entered into the most holy place every year.  things that they use. For the end of entering every year, was to make an attone●… for the holy things, and for the persons, Priests and people. This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation ●…reof: which was the tenth day in the seventh month, Leu. 16. 29. This showeth that there is just cause for us again and again to renew our repentance.  
The restraint of entering being in this word, once, the word must be taken exclusively: 
Why but once  which is in the law thus expressed, Speak to Aaron that he come not at all 〈◊〉 into the holy place within the veil, Leu. 16. 2. This exclusive particle once is 〈◊〉 set down in the law, Exod. 30. 10. Leu. 16. 34.  
It typif●…ed Christ's entering into heaven once, and but once, v: 12.  
Object. If Christ entered in but once for all, why did the Priest enter once every 〈◊〉, that is, of●…, for he might live many years.  
Ans●….  

1. A year in this type doth set forth the whole time of this world.  
2. The type was every year renewed that they might oft be put in mind of that. 〈◊〉, wherein Christ entered into heaven.   
Thus it appeareth, that there is no expectation of Christ's return from heaven ●…hile this world continued. The heavens must receive him, until the times of restitu●… of all things, Act. 3. 21. At the day of judgement he shall appear the second time. Heb. 9 27, 28. See v. 28. §. 143.  
In this respect he is said for ever to sit down on the right hand of God. Heb. 1●…. 12.  
There need▪ no reiteration of Christ's oblation. He did all while he was on earth, 〈◊〉 was r●…quisite to be done to the very uttermost, Heb. 7. 25, 27.  

1. This discovers the ●…olly of the M●…ss, whereof see Chap. 7. v. 27. §. 112, 115.  
2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost▪ ●…or that were to crucify to themselves the Son of God afresh, and so to pull him ●…n of heaven, Heb. 6. 6.  
3. This teacheth us at all times to lift up the eye of our saith to heaven, where Christ ever abideth.   
Of Christ's offering one sacrifice once, see Chap. 7. v. 27. §. 115.   

§. 42. Of the high Priest entering in the most holy place not without blood.  
THat which the high Priest carried with him into the most holy place was blood▪ This is s●…t down with 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative emphatical.  a double negative, thus, not without. This double ●…gative ca●…ieth emphasis, and implieth that he failed not to carry blood with him. O●… the emphasis of a double negative, See Chap. 4. v. 13. §. 76.  
What blood was to be carried in; and how it was to be used, and to what end, is exp●…sly noted, Leu. 16 14, 15, 16.  

1. He was to carry the blood of the bullock, which was a sin offering for himself. Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 
How the high Priest entered within the vail.  people.  
2. He was to sprinkle the one and the other blood upon the mercy-seat, and before the mercy-seat.  
3. Thereof he was to make an atonement for the holy place, and for the 〈◊〉 bernacle of the congregation.  
4. This reason is here given hereof, Because of the uncleanness of the children of ●…rael, and because of their transgressions of all their sins.   
All these were typical.  

1. The blood typified Christ's death: even that blood which he shed.  
2. The sprinkling of the blood prefigured an applying of Christ's sacrifice 〈◊〉 such as r●…ap benefit thereby.  
3. The Atonement declareth, that Christ died to make reconciliation for 〈◊〉 sins.  
4. The reason demonstrateth, that men's sins do defile both themselves; and also the things that they use: even the holy ordinances of God.    

§. 43. Of approaching to God by expiation made with blood.  
THis emphatical expression of the Priests entering into the most holy place 〈◊〉 
See v. 18 Sect. 99  without blood, doth in special demonstrate two points.  

1. That there is no coming to God without expiation. 
No coming to God without blood.   
2. That there is no expiation without blood.   
As this, so many other legal rites do demonstrate both these.  
When the Priests, who by virtue of their office were to appear before God in 〈◊〉 divine services, were consecrated, it was with blood, Leu. 8. 2, etc. and 9 2, etc.  
On that solemn day, when all the people were to appear before God, an atonement was to be made that day; and that by blood, Leu. 16. 14, etc.  
When any were excluded from the congregation, an atonement was to be made, and that by blood, before he was admitted again, Leu. 14. 19 and 15. 15. and 16. 11.  
This is esp●…cially demonstrated in the truth itself. For there is no coming 〈◊〉 to God without Christ, who is an advocate, and the propitiation for our sins, 〈◊〉 Job 2. 1, 2. who also putteth away sin by the sacrifice of himself, v. 26.  

1. So strict, so infinitely perfect is the justice of God, as it admits no connivance at sin, no toleration of sin, no absolution from sin, till full satisfaction be made.  
2. The doom concerning death against sin is gone out, Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reversed, and thereupon no remission without expiation; no explation without satisfaction by death.   
Object. God's grace and mercy is most free; what need then is there of such expiation 
How Gods free grace stands with Christ's satisfaction▪  and satisfaction?  
Answ. For rec●…nciling these, we must duly consider three sorts of persons.  

1. Them that partake of the benefit of satisfaction.  
2. Him that makes the satisfaction.  
3. Him that accepts the satisfaction.   

1. The p●…rsons that partake thereof, are no way able to make any satisfaction, or any expiation by themselves: therefore all the benefit that redoundeth to them, must needs be free.  
2. The person that makes satisfaction is the Son of God; If such a son makes satisfaction for a servant, the benefit of that satisfaction is as free as if no satisfaction at all were made: for what can a Father r●…ceive of his son. Besides, Christ is very God: though distinct in person, yet one in nature: so as, in regard of this unity, what one doth the other doth, God therefore made satisfaction to God. Doth this impeach the 〈◊〉 of the discharge? If one pay his own debt, and thereupon discharg●… the debtor, is not that discharge most free?  
3. The person, that accepts the discharge, of his own free grace and mere mercy, gave his Son to make the discharge, joh. 3. 16, Therefore all that Christ did and 〈◊〉 for 〈◊〉, is of free 〈◊〉 to those sinners. God is no way bound to accept for such and such, what he doth accept. His acceptance is of mere mercy.   
Hereof see mor●… Chap. 2. v. 9 §. 78.  
Learn hereby how to come to God. Not in any presumptuous conceit of thine 〈◊〉 work, as the proud Pharisee did, Luk. 18. 11, 12. Such think of no expiation: But approach into God's presence with a due consideration of God's infinite puri●…y and perfect justice on the one side, and thine own vileness and sinfulness on the other side. This will make thee think of some means for satisfying justice: and by 〈◊〉 thereabout, in the Gospel thou wilt be so instructed in the satisfaction made by Christ's blood, as thou wilt be moved by faith to apply it to thyself: Thus thy soul being sprinkled with the blood of Christ, thou mayst as confidently approach to the throne of grace, as the Priests did to the mercy-seat, Leu. 16. 3, etc.  
In that blood was the means of atonement, it doth on the one side aggravate the 
Christ's blood aggravateth sin: amplifieth mercy.  〈◊〉 nature of sin, which could not be expiated but by blood: and on the other side, it much amplifieth the love of him, that shed his blood to make this expiation.   

§. 44. Of offering sacrifice for errors.  
THe blood which the Priests carried into the most holy place was that which he 〈◊〉. Of the Priests offering to God. See Chap. 5. v. 1. §. 6.  
The persons for whom he offered, are first said to be for himself. Of a Priests offering for himself. See Chap. 5. v. 3. §. 14.  
It is further added, that he offered for the errors of the people: so as he offered 〈◊〉 only for himself, but also for others. For an high high Priest was for men, 〈◊〉 for other men, as hath been showed, Chap. 5. v. 1. §. 4. Of this word people. See Chap. 4. v. 9 §. 57  
Thus it is also said of the true great high Priest Jesus Christ, that he made reconciliation for the sins of the people. Hereof see Chap. 2. v. 18. §. 181.  
The word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  error is a noun derived from the same verb that the participle is, which is translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why offerings for errors.  the ignorant, Chap. 5. v. 2. §. 10.  
The Apostle useth this word not to extenuate their sin, or to restrain the high Priests offering to lesser sins, even such as are extenuated with ignorance of mind, or error of judgement; but to show that not only for great and heinous sins, but also for the lesser kind of sins, offerings were made. Besides, this phrase may fitly be used of all manner of sins; because there is an error of judgement in every one. When the Apostle spoke of the very same thing which here he doth, he useth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a word that signifieth all manner of sins, Heb. 7. 27. 
d 〈◊〉  The Hebrew word, whereunto, that which the Apostle here useth, doth answer, signifieth errors: yet is it also put for all manner of sin. And in the law whereunto this of the Apostle hath relation, indefinite words, which signify all manner of sins, are used. The like is employed by those general phrases, all their iniquities, all their transgressions, all their sins (Leu. 16. 21.)  
I will not deny, but that this phrase may also be used in opposition to such wilful, 
Errors opposed to presumptuous sins.  obstinate, and presumptuous sins, as caused the committers of them to be utterly cut off. For such an opposition is made, Numb. 15. 22, 27, 30. And by that opposition it is employed, that the Priest was not to offer Sacrifice for such.  
Quest. Was that sin then the sin against the holy Ghost? 
Numb. 16. 22. and expounded. The sin there meant, not the sin against the Holy Ghost.   
Answ. Though the presumption there meant, were a most heinous sin, yet have we not sufficient ground to imagine it to be the sin against the Holy Ghost?  
Five things are alleged to prove it to be the sin against the Holy Ghost.  

1. That it was committed with an high hand, Numb. 15. 30.  
2. That no Sacrifice was to be offered for it.  
3. That the committers thereof were utterly to be cut off.  
4. That the iniquity of him that committed it should be upon him, Numb. 15. 31.  
5. That the Apostle resembleth the sin against the Holy Ghost to that sin, Heb. 10. ●…, 29.   
Answ. To the first. A man might sin presumptuously with an high hand, and yet r●…pent and find mercy. Instance Manasseth, 2 Chro. 33. 13. But so cannot he that 〈◊〉 against the Holy Ghost.  
To the second. The denial of the benefit of a Sacrifice, doth not prove the sin to be unpardonable. The denial of a Sacrifice was no more than the denial of the Church's prayers under the Gospel, which are denied to such as are excommunicared, though they have not sinned against the Holy Ghost. Instance the inces●… person, whom the Apostle delivered to Satan, 1 Cor. 5. 5. Suppose that such 〈◊〉 never pardoned, but that they perish in their sin, and are damned; yet doth it 〈◊〉 follow that they sinned against the holy Ghost.  
Many sins are not in the event pardoned, which in their nature are pardonable.  
To the third. Cutting off, employed a kind of Capital crime, for which some 〈◊〉 put to death, Ex. 31. 14. But this did not necessarily imply that they were damned▪ It were hard to think that all that were cut off by a bodily death in the wilderness, though it were for some presumptuous sin, were damned in hell. Nadabard 〈◊〉 committed a presumptuous sin, for which they were cut off, Leu. 10. 2. Yet to show that in that judgement God remembered mercy, though a fire from the Lord took away their life, yet neither their bodies, nor their clothes were consumed, Let. 10. 5. A like instance of Mercy remembered in judgement was given in that Prophet who was slain, but not devoured by a Lion, 1 King. 13. 24.  
To the fourth. This phrase, his iniquity is upon him, implieth that he himself was the cause of the judgement: he justly deserved it. It implieth the same thing th●… this phrase doth, he shall bear his iniquity, which is spoken of him that only makes himself accessary to another's sin by not making it known, Leu. 5. 1.  
To the fifth. The Apostles resemblance is of unequals; his argument is drawn 
e 〈◊〉.  from the less, so as that place rather maketh against them then for them. It is as if he had said, If a sin less than the sin against the Holy Ghost, escaped not, 〈◊〉 how much sorer punishment, etc.  
This by the way I have noted to keep some weak ones from despair, who from the forenamed Text, Numb. 15. 30, have inferred, that every presumptuous sin is unpardonable.  
But to return to the main point, the Apostle useth such 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a word, as compriseth under it all manner of sins: and that both in the nature of the word (because every sin proceedeth from error in judgement) and also by just consequence: for 〈◊〉 sins, which may seem to have some extenuation, by reason of error of judgement, must be expiated by blood, much more, more heinous sins, Heb. 10. 28, 29.  
Thus it appeareth that all sins must be expiated by blood, even the least of them, as a sin thorough ignorance, Leu. 4. 2. etc. Numb. 15. 27. On this ground it is said, that Christ was delivered to death 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for our slips, Rom. 4. 25.  
The least slip is against the law, which is so strict, as it denounceth a curse against every transgression, Gal. 3. 10.  

1. This discovereth the vain distinction betwixt mortal and venial sins. Hereof 
No sin venial.  see Chap. 5. v. 2. §. 10.  
2. This manifesteth their deceit, who think to excuse themselves, because they 
Ignorance a vain plea.  sinned on ignorance and error. See Chap. 5. v. 2. §. 10.  
3. A like conceit, or rather deceit is theirs, who count it a point of puritanis●… 
Conscience of every sin.  to make conscience of every small sin. Christ saith that every idle word that 〈◊〉 shall speak, they shall give an account thereof in the day of judgement, Matth. 12. 36.  
4. We may hence learn, throughly to examine ourselves, that if it be possible, 
Search after errors.  we may find out our errors, and acknowledge them, and crave pardon for them, and apply the blood of Christ to them. Who can understand his errors? Psal. 19 12.  
5. This should make us very watchful against all manner of sins, even errors.  
6. Ministers on this ground ought so to instruct their people, as they may be kept from errors.  
7. It concerns people to use all means for attaining such knowledge, as may keep them from errors.    

§. 29. Of the Resolution of, and Observations from Heb. 9 7.  
THi●… verse set●…eth down special sanctions of an High Priest. Hereof are two 〈◊〉.  

1. The place where he performed his functions.  
2. The particular duties that he performed.   

1. The place is propounded in this word, the second.  
2. It is amplified two ways. 

1. By a restraint, in these two words, alone, once.  
2. By the extent, every year.     
The duties that he performed were two.  

1. That he carried in blood. He went not without blood.  
2. That he offered. This is illustrated. 


1. By the persons for whom he offered.  
These are of two sorts.  

1. For himself.  
2. For the people.    
2. By the sins for which he offered, errors.     

Doctrines.  
I. The Law had an Highpriest. He is here expressly named. See §. 40.  
II. Under the Law there was a difference of holy places. There was the second as well as the first Tabernacle. See §. 40.  
III. The Highpriest alone went into the most holy place. So much is expressly set down. See §. 40.  
FOUR The Highpriest went every year into the most holy-place. This also is expressly set down. See §. 41.  
V. The Highpriest went but once in a year into the holy place. See §. 41.  
VI Means must be used for expiation of sin by those that appear before God. See §. 43.  
VII. Blood is the means of expiating sin. This phrase, not without blood, intendeth these two points. See §. 43.  
VIII. The Highpriest was subject to sin. See §. 44.  
IX. The Highpriest was to use means for expiating his own sin. These two points arise from the High-Priests act, in offering for himself. See §. 44.  
X. The Highpriest was to use means for expiating the sins of others. He was to offer for the people. See §. 44.  
XI. All sorts of sins are to be expiated. This ariseth from the word errors. See §. 44.    

§. 46. Of the Holy Ghost testifying the uses of the legal types.  Heb. 9 8. The Holy Ghost this signifying, that the way into the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing. 
THe Apostle having declared both the legal types and services which were done by all sorts of Priests, he proceedeth to set out their end and uses, v. 8, 9, 10.  
The general end and principal use of them all was to raise up Gods people's minds unto things to come, which were more spiritual and powerful than the things that they enjoyed.  
To move them to whom he wrote, more diligently to heed what he should deliver hereabout, he bringeth in the holy Ghost testifying the truth of that which he was about to deliver, thus, The holy Ghost this signifying. Moses declared those types and services which signified that which is here set down. But as other holy men of God spoke as they were moved by the holy Ghost, (2 Pet. 1. 21.) So did Moses.  
O●… the Holy-Ghost testifying. See chap. 3. v. 7. §. 74.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word translated, signifying, implieth a clear and full manifestation of a matter. It is derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an adjective that signifieth, evident, certain and manifest: as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7.  
Another Apostle useth this very word of Christ testifying unto him the kind of his death. And it is translated, showed. 
The Testimony of the holy Ghost is   
Hence than it appeareth, that the testimonies of the holy Ghost are sure and cer●…. He is the spirit of truth, and leadeth into all truth.  
All credence therefore, and all obedience is to be yielded to that which the holy Ghost testifieth.  
In that it is said, the holy Ghost signifieth, that such and such types & services had such uses, as hereafter follow, it is evident that both the types and services themselves, and also their use were of divine institution.  
This is further evident in that Moses was admonished of God to do thereabout what he did, chap. 8. v. 5.  
Such was their institution, that they might be for their time more religiously observed.  
And that the faith of God's people built upon the truths typified by them might have a sure ground, and firm foundation, as divine institution is.  
Contrary hereunto are all popish ceremonies which are made signs and significations of divine matters, without any divine institution. 
How spiritual applications of external truths may be made.   
Quest. May not men make spiritual applications of external things, to spiritual and heavenly uses, without an express divine institution?  
Answ. We must put difference betwixt allusions taken from some resemblan●…es of things, and divine significations to assure us of the participation of spiritual benefit signified thereby. We may make allusions of outward matters to put us in mind of heavenly things. As, from washing our hands, we may make an allusion of cleansing our souls by Christ's blood, from putting off and putting on our apparel; we make an allusion of putting off the old man, and putting on the new man. But for such significations as shall assure us in a right use of such and such external matters, to partake of such and such spiritual blessings, we must have a divine warrant which is a divine institution. Such a warrant we have for Baptism and the Lords Supper, and the sacramental rites thereof.  
In that the holy Ghost signified evangelical mysteries by legal types, it will be good pains to search into those types and mysteries couched under them: as hath been showed. See chap. 4. v. 8. §. 50. and chap. 8. v. 8. §. 50.   

§. 47. Of the way to Heaven, not manifest while the Tabernacle stood.  
THe matter which the forementioned types and services signified, is generally propounded in these words, The way into the holiest of all, was not yet made manifest, etc. Word for word it may be thus read, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The way of the holies. The Greek word Holies is of the plural number, and signifieth, holy places. Where it is set alone it is usually put for the first part of the Tabernacle. See §. 4, 14. and to distinguish the second part of the Tabernacle from the first, the word is doubled and styled 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holies of holies.  

2. This word, holies as it stands alone is put for the second part of this Tabernacle, v. 25.  
3. The word Holies, is put for the whole Tabernacle in opposition to other places. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luceo. in lucem profe●…o. See v. 24. Sect. 124.  v. 1.  
4. Holiest is put for Heaven itself. v. 12. Thus it is here taken. Therefore our English to make the point more clear, have translated it, The holiest of all. Of Heaven styled an holy place. See v. 12. §. 59   
By way, he meaneth the true, right proper means of entering into Heaven, which was Christ himself. See chap. 10. v. 20. §. 54.  
The word translated made manifest, cometh from a root that signifieth to bring forth into light, or to shine, or appear, john 1. 5. Rev. 1. 16. From thence is derived 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an adjective which signifieth, manifest, Luke 8. 17. and thence this verb 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to make manifest, or to make clear and evident, john 3. 21.  
The meaning then of this phrase is this, that it was not fully and clearly manifested under the Law, that Christ was the only true way of entering into Heaven. 
Saints under the Law by Christ, entered into Heaven.   
This is not simply to be taken, as if true Saints and believers did not at all know Christ to be the way to heaven: or as if they did not enter into heaven when they died; for Lazarus is said to be carried into Abraham's bosom when he died, Luke 16. 22. That was, into Heaven; for it is opposed unto Hell, into which Dives was carried: and in Scripture we read of no third place out of this world, betwixt Heaven and Hell. And as for Christ, who is the way, the truth and the life, (John 14▪ 16.) the only 〈◊〉 way that leadeth unto life, he was ever the same, Heb. 13. 8. yea, he was a Lamb slain from the foundation of the world, Rev. 13. 8. And of Abraham it is said, that he s●…w Christ's day and was glad, John 8. 5. 6. And of the Prophets it is said, that the spirit of Christ which was in them testified before hand the suffering of Christ, and the glory ●…at should follow, 1 Pet. 1. 11.  
These words therefore must be taken comparatively, that the way to heaven was not so fully, so clearly, so conspicuously, so efficaciously made known under the Law, as now it is under the Gospel. There were then promises, prophecies, rites, and types to declare, that a Messiah, a Saviour, should come and do all things fit to bring m●…n to salvation: but the Gospel showeth that he is come, and after what manner he came in particular and distinct circumstances: and what he hath done and endured to bring men to salvation. These things were not then made manifest, they were not then actually accomplished; so as they could not be so clearly known of them as they are of us.  
This obscurity continued all the time that the Law was in force, which the Apostle thus expresseth, while as the first Tabernacle was yet standing.  
This phrase, The first Tabernacle, is taken two ways.  

1. In opposition to the most holy place, which is called the second Tabernacle. v. 
Tabernacle diversely taken.  2. 3. and in that sense it is put for that part of the Tabernacle, whereinto all sorts of Priests had liberty to enter. v. 6.  
2. In opposition to the spiritual Tabernacle, wherein Ministers of the Gospel accomplish Evangelical services. This is the spiritual Tabernacle which is intended, Ezek. 37. 27. Rev. 13. 6. This is called the Kingdom of Heaven, Mat. 11. 11.   
In reference to the first, it is here intended, that strict restraint of people and Priests to have access to the Mercy-seat: and the restraint of high Priests having access thereunto at all times; namely, to go alone, and but once in a year; did declare that there was a time to come, when our great Highpriest, and all spiritual Priests and people of God, should at all times on all occasions have free access to the Throne of grace: but was not then, while those things were so performed, to the life and to the full revealed.  
In reference to the second, it is employed, that while the polity of the Jews and their ceremonial worship continued, the substance and truth of them could not be exhibited and fully revealed.  
In this latter sense the Tabernacle is syn●…cdochically put for the Temple which Solomon built: and for that also which Zorcbabel built, yea and for all the rites and types of the Law, so as while those places and rites remained, no way could be made for the Gospel, wher●…by the true way to heaven was clearly and fully revealed.  
Hereby the Apostle would have Christians to know,  

1. That the Law and the appurtenances thereof obscured the clear and bright light of the Gospel.  
2. That the Law and the Gospel could not stand together.   
This phrase, was not yet made manifest, implieth a dark obscuring Cloud, which was the Law.  
And this phrase, while as the first Tabernacle was yet standing, doth show that the light of the Gospel could not shine, while the Tabernacle and the rites thereof sto●…d in force.  
All this was to draw the minds of the Hebrews, and of all other Christians, from conformity to the rites of the Tabernacle.  
Those rites being types of truths to come, so long as they remained in force, they employed that the truth was not come.  
Behold here the great error of those that under the Gospel would revile the Jewish rights. What is this but to rear up the Tabernacle again, and to keep the open way to heaven closed against us.   

§. 48. Of legal figures for the time present.  Heb. 9 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to th●… Conscience. 
THis Text is here brought in as a reason to show why the way into the holiest of all was not manifest, while the first Tabernacle was standing.  
The reason is taken from the end of the Tabernacle, and of the services appertaining thereto. The end is implied in this word figure.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word translated figure is a compound; it is compounded of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a simple verb that signifieth, to lay or to cast, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a preposition that signifieth 〈◊〉. Thus the compound signifieth to lay to, to compare together, Mark 4. 30.  
Thence is derived the noun which is here used, which in the new Testament hath 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sundry significations, for it signifieth,  

1. A dark and obscure sentence, Mark 7. 17.  
2. A comparison or resemblance of a thing, Mat. 13. 3.  
3. A proverbial speech, Luke 4. 23.  
4. The similitude or likeness of a thing, Heb. 11. 19  
5. A type of some thing to come: So it is here used. Thereupon our English hath translated it a figure. For a figure is a representation of some other thing.   
The Apostle to make his reason the more evident, added the circumstance of time, the time then present▪  
He doth not mean that present time wherein he wrote this Epistle, the time of the Gospel: as he useth a like phrase, 1 Cor. 7. 26. but that time wherein the Tabernacle or Temple stood, and the several services thereof were of use to God's people. Therefore our English hath well inserted this particle of time, then; which hath reference to the former times of the Jews pedagogy.  
The word, figure, or parable, showeth that the legal rites prefigured evangelical truth, hereof see chap. 4. v. 8. §. 50. And chap. 8. v. 5. §. 13.  
The circumstance of time showeth that legal rites had their use but for a time. The opposition which the Apostle maketh betwixt the former time of the Law, and the fullness of time, wherein Christ was exhibited, plainly demonstrated this point. Hereupon he blames them for observing times after the date of them was out, Gal. ●…. 3, 4, 10.  
Their end doth plainly show that they were but for a time. Their end was to shadow and typify truth: when those truths were accomplished, their end was out, so 
Types were but for a time.  as there was no further end or use of them.  
How great is their folly, who in this present time of the Gospel, revive those abrogated rites. They are more foolish than such as burn dim Candles in bright Sunshine. It was foretold concerning the time of the Gospel, that the light of the 〈◊〉 should be as the light of the Sun, and the light of the Sun seven fold, as the light of seven days. Isa. 30. 36. But these make the light of the Sun dimmer than the light of the Moon. To dote on those rites after the truth is exhibited, is to bring a Cloud before the Sun, and to deny the truth.  

2. Behold here the manifold wisdom of God in ordering the estate of his Church: Whilst it was in the nonage, means fit for such a condition were used, to instruct he●… 
God ordered the state of his Church according to their capacicities.  and to keep her in compass: even such as are here called figures, which are distinctly described in the next verse. This is very pertinently set out, Gal. 4. 1, 2. Now that the Church is come to a riper age, those figures cease. The means now afforded, are more high and heavenly, more spiritual and mystical.  
3. Hereby take notice of an especial difference betwixt legal and evangelical Ordinances. Those were but for the time, then present. These are to continue to the 
Difference betwixt legal and Evangelicall Ordinances.  end of the world. Mat. 28, 20.  
4. Seeing the then present time is now past, let us be stirred up to search more thro●…ghly into those services which succeed them and remain immutable. The 〈◊〉 〈◊〉 (saith Christ) and now is, when the true worshippers shall worship the Father in 〈◊〉 and in truth, John 4. 23. Let our Worship of God be such: and for this end, let us prove what is that good, that acceptable and perfect will of God, Rom. 12. 2.    

§. 49. Of the impotency of legal figures, about quieting the conscience.  
THe Apostle confirmeth the point concerning the date of legal figures, that they were but for a present time, by the kinds of them, and by the quality of them.  
The kinds are thus expressed: In which were offered both gifts and sacrifices. This relative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.;  in which, or according to which, must have reference to the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  time before mentioned. For it is of the same gender.  
These two instances, Gifts and Sacrifices: and this word offered, whereby the use of them is set forth synecdochically, comprise under them all manner of legal service●….  
Of offering Gifts and Sacrifices, and of the distinction betwixt them, See chap. 5. ●…. 1. §. 6, 7.  
The quality of those Gifts and Sacrifices is thus set down, that could not ma●…e 〈◊〉 that did the service perfect.  
Of the meaning of this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  make perfect, See chap. 2. v. 10. §. 97.  
Of the negative applying this to the legal rites thus, could not make perfect, See chap. 7. v. 11. §. 61. & chap. 7. v. 16. §. 81. & chap. 7. v. 19 §. 86.  
The person whom the legal rites could not make perfect, is said to be, him that 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Types made not perfect.  ●…id the service. Of the Greek word translated, him that did the service. See v. 1. §. 3. & chap. 8. v. 5. §. 12. It is here fitly added to show, that though a man did the uttermost that he could about those rites: though he did fulfil the services that belonged to the Tabernacles; yet could he not thereby be made perfect: that is, he could not be sanctified, he could not be justified, he could not be saved thereby. The faults hereof did not simply consist in the negligence and carelessness of the observers of them: but also in the impotency and disability of the services themselves, and of all the types appertaining thereto: and this is the main reason why they had their date, and were not for ever to continue.  
Whereas it might be objected, that they who were unclean under the Law, upon offering their gifts and sacrifices were counted clean: to show that it was not a legal external cleanness which the Apostle here meaneth, he addeth by way of explication this phrase, as pertaining to the conscience.  
Of conscience and of the kinds thereof, See chap. 13. v. 18. §. 155. 
Legal rites purged not the conscience   

1. Conscience may here synedochically be put for the whole soul of man, and so imply an inward, spiritual cleansing of a man, and that from sin, which the legal rites of themselves could not do.  
2. Conscience being properly taken for the distinct faculty of the soul, it is here employed, that the legal rites could not of themselves pacify and quiet the consciences for then would they have ceased, because that the Worshippers once purged, should 〈◊〉 〈◊〉 more conscience of sin. Heb. 10. 2.   
Obj. David thus prayeth, Purge me with Hyssop, and I shall be clean: wash me, and I sha●… be whiter than snow. Psal. 51. 7.  
Answ. David useth those words metaphorically in allusion to the Law, but so 〈◊〉 he intends the Lord Jesus Christ: and the virtue and efficacy of his blood, which 〈◊〉 ●…rom all sin, 1 John 1. 7.  
Q. Were not believing Jews under the Law made perfect, according to the conscience?  
A. Yes, they were. Abraham was justified by faith. Rom. 4. 3. Gal. 3. 6. So all thos●… believers whose fruits of faith are reckoned up, Heb. 11. 4. etc. Yea and all true b●…lievers under the Law. But▪ they were not perfected as pertaining to the conscience by the legal rites: but by those evangelical and celestial truths which those rites typif●…d. So as they were perfected, even as we Christians now are, though not so clearly and manifestly.  
Conscience is spiritual, it is polluted by sin: by sin the wrath of God is provoked; it is God's wrath that troubleth the conscience: till God's wrath be pacified, the conscience cannot be quieted. But those rites could not pacify God's wrath: For they could not satisfy justice: nothing but Christ's blood could do that. It was their faith in Christ's sacrifice, that perfected them as pertaining to the conscience.   

§. 50. Of the meaning of Heb. 9 10.  Heb. 9 10. Which stood only in meats and drinks, and divers washings, and ca●… Ordinances, imposed on them until the time of reformation. 
THe Apostle to convince those to whom he wrote of the truth of that great point, concerning the impotency of legal rites, that they could not make perfect, a●… pertaining to the conscience, he here renders the reason thereof, which is taken from the nature of those rites, which only concern the external parts of man, and therefore 
Legal rites concerned the outward man.  cannot give full satisfaction to the conscience; For as whatsoever thing from without entereth into the man, it cannot defile him, (Mark 7. 18.) so whatsoever thing a man doth from without to the body only, doth not defile the man, as concerning the conscience.  
The external things which the Apostle produceth are four in number.  

1. Meats.  
2. Drinks.  
3. Washings.  
4. Ordinances of the flesh. 
What meats imply.    
Our English translators put in these words, which stood, to make up the sense. It implies the force of the reason: as if they had added one word more, because, because they stood.  
The exclusive particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  only, addeth force to the reason: because only in meats, etc. If there had been spiritual matters joined with them, by virtue of those spirituals, they might have made perfect as pertaining to the conscience.  

1. By the first particular 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Meats he understandeth 

1. All manner of Meat-offerings: whereof he maketh a particular enumeration, Lev▪ ●…, 1, 2. etc.  
2. All those offerings whereof the Priests had their portion to eat. Leu. 6. 14. etc. and 7. 6. etc.  
3. The distinction of clean and unclean meats. Leu. 11. 7. etc. Deut. 14. 4. etc.    
2. By the second, are meant all manner of Drink-offerings. Exod. 29. 40. Leu. 23. 8. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What drinks imply.  And such drinks as were allowed or forbidden to Priests. Leu. 10. 9 And to Nazarites, Numb. 6. 3. And to the Mothers of Nazarites, judg. 13. 4. And all drink that was in any unclean Vessel. Leu. 11. 34.   
Obj. These are said to be unclean, and in that respect to defile a man.  
Answ. This was only concerning the flesh. v. 13.  


3. By the third 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 chap. 6. ●…. 2. Sect. 12. What washings imply.  washings, The manifold rites of washing the Priests, their clothes, the sacrifices, and sundry sorts of things that were unclean. The inwards and legs of a sacrifice were to be washed in water, Leu. 1. 9, 13. Aaron and his Sons were to wash their hands and feet when they entered into the Congregation. Exod. 30. 19 All that are any way made unclean, were to bathe themselves in water. Leu. 15. 6. etc. Sundry unclean Vessels were to be washed: and sundry Garments. Leu. 6. 27, 28. There was also a sprinkling water to sprinkle on such as should be unclean. Numb. 19 13. etc.  
By reason of the many kinds of washings, this Epithet, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divers, is added.   
4. The Greek word translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ordinances, is the same that was used, v. 1. §. 3. and taken in the same sense. They are here called Ordinances 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the flesh. Such as concerned the flesh or body of man. This is an Hebraisme. For perspicuity sake our English turns it, carnal Ordinances. This adjective and 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What Ordinances of the flesh imply.  carnal or fleshly, is used by the Apostle himself in the Greek: and applied to the Commandment, which he styleth a carnal Commandment. See chap. 7. v. 16. §. 80, 81. Under these Ordinances he compriseth all manner of legal rites, besides the three before mentioned, Meats, Drinks, Washings. Therefore in the margin of our English is set down rites or Ceremonies. For 
Some understand by this Greek word (translated ordinances,) justifications, or ●…piations: and that upon two grounds.    

1. Because the performers of the legal rites were legally cleansed.  
2. Because they prefigured a true expiation.   
But because they could not cleanse, as appertaining to the conscience: nor could in and by themselves do that which they prefigured, the Apostle styleth them ordi●… of the flesh.  
Carnal is opposed to spiritual, 1 Cor. 3. 1. Now that is counted spiritual which 
Difference betwixt carnal and spiritual.  i●…  

1. Inward in the soul of man.  
2. Heavenly and divine.  
3. Firm and stable.  

4. Perpetual and durable.  
On the other side, carnal things are, outward, earthy, alterable, momentary. Thus the legal ordinances were carnal. For they were all external and earthy in and about earthy things▪ and they have been changed, and made momentary.   

5. The Greek word translated 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  imposed is a compound. 1. The simple verb signifieth to be set, or appointed, Phil. 1. 17. 1 Thes. 3. 3. The compound signifieth 
ay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What intended under this word, imposed.  to be laid upon. Or to lie upon, joh. 11. 3. 8. In this sense it implieth a burden: and showeth that the foresaid ordinances were burden some. They are styled a 〈◊〉 put upon men's necks, which they were not able to bear, Acts 15. 10.  
There is some difference among the learned about the congruity of this word imposed: because the particulars before mentioned are of one case, namely the dative, and this of another. Hereupon 
k junius in paral. Pareus in loc.  some refer it to ordinances. Yet others refer it to gifts, v. 9 This latter may seem the more proper, because it is the nearer. The other is too remote. But to which soever it be referred, it hath relation to the whole bundle of legal rites: for they are all burdensome.   
6. This phrase 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  until the time of reformation hath reference to the time of the 
What is the time of reformation.  Gospel, wherein and whereby those bitter things, which time after time are promised, are accomplished: and whereby that which was defective in the law is made up and perfected.   
If we ●…ay all these things together, we shall find the Apostles reason to be a very forcible one. For meats and drinks can but nourish and refresh the body: they cannot cheer the soul, and quiet the conscience: Meat is for the belly, and the belly for meat (1 Cor. 6. 13. and 8. 8.) meat commendeth us not to God: for neither if we eat, are we ●…e better, neither if we eat not, are we the worse. The like may be said of drink and of washings: water can but wash the body, it cannot cleanse the soul. Though thou wash th●…e with Nitre, and take thee much soap, yet thine iniquity is marked before me, faith the Lord God, Jer. 2. 22.  
What have ordinances of the flesh to do with the spirit. Carnal and spiritual do not well agree. The things, that lie as burdens upon men, cannot pacify the conscience: then would they be no burden. Therefore it is not possible that these things should make perfect as pertaining to the conscience: especially in that they have a date, which implieth imperfection; and that there is a time of reformation to come after them.  
Of this imperfection, See Chap. 7. v. 18▪ 19 §. 85, 86.  
Of the time of the Gospel, being the time of better things, and so in that respect the time of reformation, See Chap. 2. v. 3. §. 21. and chap. 8. §. 35. and Chap. 8. v. 16. §. 80, 81, 82.   

§. 51. Of the resolution of Heb. 9 8, 9, 10.  Vers. 8. The Holy Ghost this signifying, that the way into the Holiest of all, was not yet made manifest while as the first Tabernacle was yet standing. Vers. 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience. Vers. 10. Which stood only in meats and drinks, and divers washings, and cared ordinances imposed on them, until the time of reformation. 
Vers. 8. THese three verses declare the end of legal rights. That end is to raise: up men's minds to more excellent things than they were.  
This end is,  

1. Propounded, v. 8.  
2. Proved, v. 9, 10.   
In the proposition there is set down  

1. The warrant of that end.  
2. The matter thereof.   
The warrant is divine. This is manifested,  

1. By the author thereof. The Holy Ghost.  
2. By the kind of warrant in this phrase, This signifying.   
The matter was, that a more excellent way to heaven was prefigured.  
This is amplified by the time how long this continued to be prefigured: while the first Tabernacle was standing.  
Vers. 9 Two proofs are produced of the foresaid point.  
One is taken from the nature of the legal rites, which was to be a figure.  
This is amplified by the time how long they continued so to be, for the time 〈◊〉 present.  
The other proof is taken from the impotency of those rites.  
This latter is  

1. Generally propounded.  
2. Particularly confirmed, v. 10.   
In propounding the proof, he declareth  

1. The heads of the legal rites. Herein are noted 

1. The kinds of them, gifts and sacrifices.  
2. The manner of using them, were offered.    
2. The impotency of them. Hereabout observe, 

1. Wherein the impotency consisted. They could not make perfect.  
2. The persons about whom it was manifested, him that did the service.  
3. Wherein it was manifested, as pertaining to the conscience.     
Vers. 10. The particular confirmation is double, for it is confirmed  

1. By an induction of sundry particular rites.  
2. By a declaration of the date of them.   
The particulars are foar.  

1. Meats.  
2. Drinks.  
3. Divers washings.  
4. Carnal ordinances.   
These are amplified by the necessity of observing them. In this phrase, imp●… on them.  
The declaration of the date is in these words, until the time of reformation.   

§. 52. Of observations raised out of Heb. 9 8, 9, 10.  
Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy G●…. For he declareth that which the Holy Ghost signifieth. See §. 46.  
II. The Holy Ghost was the author of the legal types. He that signified what they intended instituted them. See §. 46.  
III. The Holy Ghost ordained the legal types to be significant. He signified. See §. 46.  
IV. There is a true way to heaven. This is employed under this phrase. T●…e wa●… into the holiest of all. See §. 47.  
V. The true way to heaven was not fully and clearly manifested by the legal rites. This phrase, was not yet made manifest intends as much. See §. 47.  
VI The continuance of legal rites obscured the clear light of heavenly truth. This is implied under this phrase, while 〈◊〉 〈◊〉 Tabernacle was standing. See §. 47.  
Vers. 9 VII. Legal rites were figures of future truths. The word, figure, intends amach. See §. 48.  
VIII. Legal types continue in force for the time of the law only. The time then pres●…, intends the time of the law. See §. 48.  
IX. Gifts were offered to God under the law. See §. 42.  
X. Sacrifices were then offered to God. These two doctrines are expressly set down in their terms. See §. 42.  
XI. Legal rites could not make perfect. This is plainly expressed.  
XII. Observers of the legal rites were not made perfect thereby. See §. 49.  
This phrase him that did the services, sets out such as observed the rites. See §. 49.  
XIII. Legal rites could not purify or pacify the conscience. This is intended under this phrase, as pertaining to the conscience. See §. 49.  
Vers. 10. XIV. Legal rites consisted only in external things. The enumeration of the particulars wherein legal rites consisted together with this exclusive particle 〈◊〉 demonstrated as much. See §. 50.  
XV. Legal meats cannot nourish the soul. See §. 50.  
XVI. Legal drinks cannot refresh the soul. See §. 50.  
XVII. Legal washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience. See §. 50.  
XVIII. Legal ordinances were carnal: So they are here called. See §. 50.  
XIX. Carnal ordinances were imposed on the people under the law.  
So they are here said to be. See §. 50.  
XX. Carnal ordinances cannot make perfect. For this end they are here mentioned. See §. 50.  
XXI. The Legal rites were but for a time. This word until intends as much. See §. 50.  
XXII. The time of the Gospel is a time of reformation. See §. 50.   

§. 53. Of Christ an high Priest of good things.  Heb. 9 11, 12. Vers. 11. But Christ being come an high Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this▪ building; Vers. 12. Neither by the blood of goats, and calves: but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 
THe Apostle having distinctly set down sundry legal types and services, here he beginneth to show forth the substance of them all. This he continueth to do in the remainder of this Chapter, & in the former part of the next Chapter to the 19 v.  
In handling this point concerning Christ, the truth and substance of the legal Priesthood, and the manifold types thereof, the Apostle applieth the substance to the shadows: and the truth to the types. This he doth, generally in the 11. and 12. v. and more particularly in the verses following.  
The first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But, implieth that that was done by the truth, which could not be done by the types. He had before declared that the types could not make perfect: BUT Christ the truth could.  
Of this title, Christ, see Chap. 3. v. 6. ●…. 54.  
Of Christ's being an high Priest. See Chap. 2. v. 17. §. 173.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being come, implieth an actual exhibition of Christ, after a long expectation of him. It is a compound word, and signifieth sometimes to come to a place: as Matth. 2. 1. And sometimes to be present at a place, Matth. 3. 1.  
Thus Christ came to his Church, when he was first incarnate, joh. 1. 11. And being come he continueth ever with his Church, Matth. 28. 20.  
Christ being so come is said to be an high Priest of good things to come.  
Of the various acception of the word good, see Chap. 13. v. 9 §. 116.  
By good is here meant, that which is true, solid, and substantial. Good is not 
What meant by good.  here exposed to evil: but to figures, shadows, types which are impotent, and insufficient to make good, Chap. 10. v. 1. They are said to be things to come, not i●… 
Good things to come.  relation to the Apostles time: for then those good things were actually exhibited▪ but to the time of the law, while the legal types were in force. Thus it may ha●…▪ reference to this phrase, which was a figure for the time then present, v. 9 At the present time, these good things were to come.  
If it be demanded what these good things are, I answer 
What they are.   

1. In general, All the truths typified under the law.  
2. In particular, Christ himself. His body, and soul. The union of them with the divine nature. His doings, his sufferings, especially his death as a sacrifice, 〈◊〉 resurrection, ascension and intercession. The benefits also flowing from those, 〈◊〉▪ expiation of sin, reconciliation with God, justification, sanctification, salvation. 〈◊〉 two words, Grace and Glory. These are styled good.   

1. In their kind and quality: For they are good and perfect in themselves.  
2. In their unity and excellency. They do good to such as partake of them.   
Thus we see, that the things where-about Christ's Priesthood was exercised were substantial truths, sufficient to make those that trust in him perfect. In this resp●… he is said to be a Minister of the true Tabernacle, Chap. 8. 2.  
This must needs be so, by reason of the excellency of his person; who was God-man.  
Yea, this was the end which he aimed at in assuming the office of Priesthood.  
This manifesteth a main difference between the legal and Christ's Priesthood: 
Difference betwixt the legal Priesthood and Christ's.  even as great a difference as is between a shadow and substance: a type and truth, ●… sign and things signified: that which is imperfect and perfect: carnal and spiritual: unprositable and profitable; earthly and heavenly.  
O that Christ's Priesthood were esteemed by us Christians according to this difference!   

§. 54. Of good things to come.  
THat the foresaid good things, were then, even under the law to come, it is the 
The privilege of Christians.  privilege of Christians living under the Gospel, for to them they are no longer to come. They do actually enjoy the benefit of them. In this respect the Apostle saith that, God provided a better thing for us, that they without us should not be made perfect.  
It was that good respect which God did bear to the latter times which moved him thus to order matters: for he could have sent his son sooner. But thus as he honoured his son, so he honoured all that should place their confidence on him.  
We Christians have just cause in this respect to rejoice, that we have been reserved to these latter times.  
And it becomes us to walk worthy of this privilege.  
See more hereof, Chap. 8. v. 16. §. 80, 81, 82.   

§. 55. Of the excellency of the true Tabernacle which is Christ's body.  
AS Christ is set forth to be the true high Priest typified by Aaron, so the Apostle proceeds to set forth other truths of other types. He begins with the Tabernacle: which he styleth a greater and more perfect Tabernacle, etc.  
The Tabernacle here intended signifieth the body of Christ, as is showed, Chap. 8. v. 2. §. 5. where the resemblance betwixt the Jews Tabernacle and Christ's body is distinctly set forth.  
This Tabernacle is here said to be a greater and more perfect.  

1. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greater, not in quantity, but in dignity. Christ's body was not in bulk greater, but in worth. It was worth more than Moses Tabernacle. solomon's and Zorobabels' Temple: yea, and all the world besides. Because this mystical Tabernacle, Christ's body, appeared in Zorobabels' Temple, it is said that the glory of that latter house should be greater than of the former: Ha●…. 2. 9  
2. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  More perfect, as in the kind of it (for Christ's body was more perfect in the very nature and kind of it then the Tabernacle:) so in the virtue and efficacy of it: for no legal type could make perfect, v. 9 §. 49. But Christ in and by his body, and in and by those things which he did and endured in his body, made all that trusted in him fully perfect. So perfect were all things that Christ undertook, as nothing needeth to be added hereunto.   
Of this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perfect. See more Chap. 2. v. 10. §. 97.  
Yet further to set forth the excellency of this mystical Tabernacle it is said, that it was 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not made with hands: namely, with hands of men. See v. 24. §. 121.  
This the Apostle sets down in opposition to the Jewish Tabernacle, which was made by the hands of men, Exod. 36. 1, 8, etc.  
This negative expression, not made with hands, implieth that it was no human work, no work of such as have hands; but the work of him that hath no hands, which is God himself. Thus it implieth the very same thing which was expressed under this phrase, which the Lord pitched, and not man, Chap. 8. v. 2. §. 5.  
This phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is to say, is added by way of explication.  
Of explaining strange, difficult and obscure words or sentences, See Chap. 7. v. 2. §. 19  
The explanation is thus set down, not of this building. The word translated, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  building, is the very same that is translated, creature, Chap. 4. v. 13. §. 75. There see the derivation and various acceptions of the Greek word here used.  
The relative, this, hath reference to things here below, even in this world.  
The negative, not, may imply a double opposition.  

1. To the Jews Tabernacle: which was of liveless and senseless materials: Such as were had here below in this world.  
2. To our bodies. Christ's body was not such a body so built up as ours is, and that in sundry respects. 

1. The extraordinary conception thereof, Luk. 1. 34, 35.  
2. The hypostatical union of it with the divine nature, Matth. 1. 23.  
3. The superabundant grace that was in it, joh. 3. 34. Col. 1. 19     
A main point here intended, is that Christ's body far surpassed the Jews Tabernacle.  

1. The Jews Tabernacle was but a type or shadow: This a true Tabernacle, Chap. 8. v. 2.  
2. That was but a dead way to tread upon: but this a living way to bring men to heaven. See Chap. 10. v. 20.  
3. That was 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The work of men's hands: This of God, Chap. 8. 2.  
4. That nor any thing in it could make perfect. This can, Chap. 10. v. 10, 14.  
5. That in itself did not make acceptable to God: but this doth, Matth. 3. 17.  
6. That was never united to the deity: This is▪ Rom. 9 5.   
Had the Jews their Tabernacle in high account, which was only a shadow of this: which was made of senseless materials: which was the work of men's hands: which could not make perfect? How unworthy are they to live under the Gospel, who lightly esteem this far more excellent Tabernacle, the body of Jesus himself.   

§. 56. Of the difference betwixt the typical and real means of atonement  
Vers. 12. THe Apostle having declared the truth of the Tabernacle, proceedeth to set forth the truth of the service which was performed in the most holy place, whereunto the high Priest entered thorough the holy place. This he doth negatively and affirmatively; that the difference betwixt the type and truth might more evidently appear.  
He beginneth with the negative thus. Neither by the blood of goats and calves.  
The high Priest under the law entered with the blood of these two kinds of beasts 
Blood of beasts the type.  into the most holy place, to sprinkle it upon the mercy-seat, to make thereby an atonement, Levit. 16. 14, 15, 16. But this was too mean a means for Christ to work a true atonement thereby. For it is not possible that the blood of bulls and goats should take away sins, Heb. 10. 4.  
There is in the law mention made of sundry other kinds of sacrifices, as of sheep and Lambs, and of souls. Leu. 1. 10, 14. Yea, there is mention made of a Ram for a b●… offering, on that day when the High Priest entered into the most holy place; L●… 16. 3. But he carried not the blood of any other sacrifice into the most holy place, but only of Goats and Bullocks. Of the things typified under these and other kinds of sacrific●…s, see v. 19 §. 102.  
The Beasts which the Law styled Bullocks, the Apostle here calleth Calves, because the Bullock was to be but a young one. Leu. 16. 3.  
To show what an infinite disparity there was betwixt the blood that was ●…yped 
Blood of God the truth.  by the foresaid blood of Goats and Calves, the Apostle thus sets it out, by his own blood. This relative, his own, hath reference to Christ, v. 11. Now Christ was true God as well as true man. God-man in one person. Hereupon it is said, that God hath purchased the Church with his own blood. Act. 20. 28.  
Well might the Apostle infer this latter kind of blood with the particle of opposition, BUT, not by the blood of Beasts, BUT by his own blood.  
There cannot be a greater difference betwixt a type and a truth th●… in this.  
The true price of ●…ans redemption is as far different from the type, as God i●… from beasts.  
The truth was actually to do what the type could not▪ and so great a matter was to be done by the truth, as could not be done by any inferior means than God himself, yea then the blood of God.  
This kind of opposition is a great aggravation of their dotage, who reject the truth, and trust to the type. They prefer Beasts to God.   

§. 57 Of Christ's own blood the price of man's redemption.  
THe expression of blood in setting out the truth, as well as in the type, confirmeth that which was before noted, that there is no access to God without expiation, and that there is no expiation without blood. Hereof see verse 7. §. 43. 53.  
The limitation of the kind of blood in this relative, his own, further manifesteth, that the blood of God is the price of man's sin. In this respect it is said, that ●…esus sanctified the people with his own blood, see chap. 13. v. 12. §. 129. And that the Son of God purged our sin by himself, see chap. 1. v. 3. §. 29. In this sense it i●… said, That ●…ey crucified the Lord of glory. 1 Cor. 2. 2.  
〈◊〉. Is there any blood in God, could God shed blood? 
How Gods blood.   
Answ. No, the deity simply and singly considered in itself, could not: but  

1. The person God and man is here jointly to be considered, and that extended to the divine nature which was proper to the humane. The divine nature so asse●…ed 
Communication of properties.  and united to itself the humane in one person, as properties of the one are attributed to the other. 1 Cor. 2. 8. john 3. 13.  
2. The divine nature afforded assistance to, and supported the humane nature.  
3. The divine nature had proper works in the act of man's redemption: as to add dignity, merit and efficacy to the sufferings of the humane nature.   
Thus in regard of the inseparable union of Christ's two natures, and of the sufficient assistance which the divine nature afforded to the humane, and of the proper actions of the divine nature, the blood, whereby man was redeemed, may well be ●…led the blood of God.  
No less●… price could work out so great a work. For infinite wrath was to be pacified, 〈◊〉 justice ●…o be satisfied, infinite grace to be procured.  

1. Be●…ld h●…re the value and worth of man's redemption. Well might the Apostle 
〈…〉.  〈◊〉 it, pre●…ious blood, 1 Pet. 1. 19 Nor Christ, nor God himself could pay a 〈◊〉 price. Heaven, Earth, all things in them are not to be compared to this blood.  
2. Take notice hereby of the vile and cursed nature of sin, which must by such 
〈…〉.  a means be ex●…d. N●…●…ood like to that which causeth death. No death like the death of him that is 〈◊〉 God.  
3. Herein the extent of Christ's love is manifested, Eph. 5. 25. Though no less 
〈◊〉  price could redeem the Church, than Christ's own blood, yet Christ would not spare that. The great God shed his blood for sinful man.  
4. O the more than monstrous in gratitude, of such as will spare nothing for 
Man's ingratitude.  Christ their Redeemer: not the vanities of this world, which can do them no true good: not their sins, which make them most miserable.  
5. Let the consideration of this great price of our redemption, move us to hold 
Nothing too dear for Christ.  nothing too dear for Christ, who thought not his own blood too dear for us. Well might Christ say, If any man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters, yea, and his own life also, he cannot be my Disciple, Luke 14. 26. 
Give selves to Christ.   
6. In particular, let it move us to give ourselves wholly to Christ. He gave himself to death for us. He requires that we give ourselves a living sacrifice to him, Rom. 12. 1. He gained nothing to himself by shedding his blood: but we gain remission of sins, reconciliation with God, justification, all happiness.  
7. From the foresaid price of our redemption ariseth a firm and sure ground of 
Grounds of faith.  faith. What place is left for doubting and despairing, when such a price of redemption as Christ's own blood is paid. This price affords two strong props of faith, 

1. Infinite mercy.  
2. Perfect justice.      

§. 58. Of Christ entering by his blood.  
THe word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  entered is a compound, and that of the same simple verb that was used, chap. 6. v. 19 §. 155. and the preposition is doubled with like emphasis as it was there.  
Whereas it is said, that by his blood he entered, etc. It is not to be taken of carrying 
How Christ entered by blood.  the blood which he shed with him, into heaven, in a Vessel or otherwise, as the high Priest carried the blood of the sacrifice into the most holy place. That needed not, in that he presented his body, out of which the blood is shed: and which was the sacrifice itself that was offered up: which was more than that which the Priest did.  
Christ shed his blood on earth before his ascension, and that sundry 
How o●…t Christ shed blood.  times, as,  

1. When he was circumcised, Luke 2. 21.  
2. When in his agony he sweat drops of blood, Luke 22. 44.  
3. When he was scourged. John 19 1.  
4. When a Crown of thorns was clapped upon his head, john 19 2.  
5. When his hands and feet were nailed to the Cross, john 20. 25.  
6. When his side was pierced, so as water and blood came out from thence, john 19 34. This was the evidence of the loss of his life: For the water that came out with the blood, showed that his very heart was pierced.   
This phrase, by his blood, implieth the merit of his death, that thereby expiation was made for our sins. For it was showed, that there is no expiation without blood. §. 57   

§. 59 Of Heaven an holy place.  
THe place whereinto Christ entered is here styled, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the holy place. Of the divers acceptions of the Greek word translated holy place, see v. 8. §. 47. Here it is taken for heaven itself. The Apostle plainly expresseth as much. v. 24.  
There never was any place to which this title so properly belonged as heaven.  
Of Christ's entering into heaven, see chap. 1. v. 3. §. 35. & chap. 4. v. 14. §. 84, 85.  
The title given to heaven in this place, sheweth it to be a most holy place. So it is expressly styled, Psal. 20. 6. Isa. 57 15.  

1. Heaven is the truth of that type which under the Law was sanctified for the most holy place.  
2. As heaven at first was made holy, so ever since it hath continued to be. Never was it any way polluted.  
3. There is nothing in it but that which is holy. As holy Angels, spirits of 〈◊〉 men made perfect.  
4. It is further sanctified and glorified by the continual glorious presence of the holy God. If such places on earth, where God was pleased sometimes to manifest his presence ordinarily (as the Tabernacle and Temples,) or extraordinarily, as the place where he appeared to Moses, Exod. 3. 5. and to joshua, jos. 5. 15. were 〈◊〉, much more the place of his continual residency, in his greatest glory.   

1. This is a motive to lift up pure hands in prayer, 1 Tim. 2. 8. for they are lif●… 〈◊〉 to an holy place. David saith, I will wash my hands in innocency: so will I comp●…●…hine Altar. Psal. 26. 6. Heaven is a more holy place then the Altar was: we 〈◊〉 therefore be more careful to wash our hands in innoc●…ncy, when we approach to Heaven: but in prayer, the soul after an especial and spiritual manner, entereth into that holy place. This inference our Apostle teacheth us to make, chap. 10. v. 19, 20.  
2. It is a motive to ●…eanse ourselves from all filthiness throughout the whole c●…se of our life. 2 Cor. ●…. 1. and to grow up into full holiness, that we may be fitted to enter into this holy place: for there shall in no wise enter into it, any thing that de●…leth. Rev. 21. 27. When those Angels that at first were made holy, became unholy, this holy place could hold them no longer, 2 Pet. 2. 4.   
It is most meet that we be fitted for the place of our everlasting abode. Two graces are in special requisite hereunto.  

1. Faith, whereby we apply to ourselves the blood of Christ that cleanseth 〈◊〉 from all sin, 1 john 1. 7.  
2. Repentance, whereby sin is mortified in us. Luke 13. 3, 5. Act. 2. 38.    

§. 60. Of Christ's entering once into Heaven.  
THe time of Christ's entering into heaven is limited by this particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 This is not here taken as it was, v. 7. for once a year: but exclusively once for ever. Thus it is taken, chap. 6. v. 4. and jude v. 3. In this exclusive respect men are said, once to die, v. 27. And it is said of Christ, that he died for sin once. Rom. 6. 10. That Christ entered but once into heaven, is evident by this phrase, whom the Heaven must receive, until the time of restitution of all things. Act. 3. 21.  
Christ in the days of his flesh did and endured whatsoever was requifite for man's eternal redemption. v. 26. see more hereof, chap. 7. v. 27. §. 115.  
Among other Arguments this may be pressed against the conceit of Christ's personal reigning on earth for a thousand years, after which, they say, he is to enter into heaven again. But hereof we may have a more fit occasion to speak upon the last verse of this Chapter. §. 143.   

§. 61. Of Christ's perfecting man's redemption, before he entered into Heaven.  
ONe special ground of Christ's entering into Heaven, is thus expressed, ●…ving 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  obta●…ned eternal Redemption.  
Th' word translated obtained, properly signifieth sound, Mat. 2. 8, 11. For he that find▪ s a thing obtains it. Where the Angel saith to the Virgin Mary, Thou 〈◊〉 sound favour with God, Luke 2. 30. He meaneth, thou hast obtained favour. So this phrase, find grace, Heb. 4. 16. is all one, as obtain grace.  
The word here used, is a participle of the first Aorist, and implieth the time past, or a thing done and effected. Thus it intendeth that Christ had done and endured whatsoever was requisite for man's redemption whilst he was on earth, and after that went into heaven.  
A like tense is used to set forth the like thing, Eph. 5. 26. which word for word is thus to be translated, that he might sanctify 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  having cleansed it. This is farther evident by these words, it is finished, John 19 30. which Christ uttered immediately before his death.  

1. Heaven is no place of suffering, it was therefore requisite, that all suffering should be finished before Christ came thither.  
2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased, the price therefore of the purchase must needs be paid before he could take possession.   
Quest. Why then doth Christ in Heaven make intercession?  
Answ. Christ his intercession is no addition of new merit, but an application of what he did and endured on earth. See chap. 7. v. 25. §. 106.  
This is a strong motive to trust wholly and only on that which Christ hath done for our redemption.   

§. 62. Of man's Redemption by Christ.  
THe great benefit which Christ obtained for man is expressed under this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Redemption.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, redimo.  Greek Verb, from whence this noun is derived, among other things signifieth to pay a debt: and this noun signifieth such a Redemption, as is accomplished by discharge of a debt. To this purpose another 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Redemption.  like noun is used, which signifieth the price of redemption, Mat. 20. 28. Redemption is in general a freeing one out of thraldom. Exod. 6. 6.  
This is done three ways.  

1. By interceding, and pacifying wrath. Thus the Prophet Oded procured redemption for the Captives of Judah, by his intercession. 2 Chron. 28. 9 etc. 
What Redemption, and how wrought.   
2. By force and might. Thus Abraham redeemed his brother Lot, and the people that were captives with him, by overcoming their enemies. Gen. 14. 16.  
3. By ransom, or paying a price. Thus an Hebrew that was sold a slave to a stranger, might be redeemed by one of his Brethren. Leu. 25. 48, 49.   
The last of these is most agreeable to the notation of the several words, which in the three learned Languages do signify to redeem.  
Though the last be especially intended, in that mention is here made of a price, namely Christ's blood: yet the other two are not altogether exempted. For Christ hath every way redeemed man.  
This will more clearly appear, if we duly weigh the distinct kinds of bondage, in which m●…n were by reason of sin.  

1. They were debtors to divine justice: in which respect Christ teacheth us thus to pray, forgive us our debts. Mat. 6. 12.  
2. They are Children of wrath. Eph. 2. 3.  
3. They are slaves to Satan, Heb. 12. 14, 15.   

1. As debtors Christ paid a ransom for them. 1 Tim. 2. 6.  
2. As Children of wrath Christ makes intercession for them. Rom. 8. 34.  
3. But though justice be satisfied, and wrath pacified, the Devil will not let his captives go. Therefore Christ by a strong hand, wrested them out of Satan's power, and destroyed him that had the power of death, that is, the Devil, etc. Heb 2. 14, 15. And he spoilt principalities and powers, etc. Col. 2. 15.   
The ransom which Christ paid was the ground of man's full redemption. For by satisfaction of justice, way was made to pacify wrath: both which being accomplished, the Devil lost his right and power over such as he held in bondage.  
This redemption is a full freedom from all that misery, and compriseth under it, reconciliation, justification, sanctification, salvation.  
Thus true redemption was wrought for man by Christ. I say true, in opposition 
True Redemption by Christ.  to the types and shadows of redemption under the Law. Here the truth and substance of them is intended, even redemption from all iniquity. Tit. 2. 14. and from the curse of the Law. Gal. 3. 13. The consequences and effects following hereupon, do prove as much; for by this redemption divine justice is satisfied, wrath pacified, grace procured, and all spiritual enemies vanquished, and we that are redeemed are also justified, sanctified and saved. That which effecteth all these must needs be true.  
The ground hereof i●…  

1. The dignity of his person who undertook the work, Christ God-man. Th●… was he worthy to stand before God, to satisfy his justice, and procure his favour: Thus also was he able to vanquish all that stand against him.  
2. The value and worth of the ransom and price that he paid: which was hi●… own blood, as was showed, §. 57   
See more hereof, chap 2. v. 15. §. 152.   

§. 63. Of the difference betwixt the work of Creation and Redemption.  
MUch matter of admiration doth this work of Redemption afford unto us▪ The work of Creation is many ways very admirable, yet not to be compared to the work of Redemption, wherein the power, wisdom, justice, mercy, and other divine attributes of God do much more brightly shine forth; and wherein the redeemed reap much more good than Adam by his Creation.  
Particular differences are these and such like.  

1. In the Creation God brought something out of nothing: but in Redemption out of one contrary he brought another, out of death he brought life: this was a work of far greater power, wisdom and mercy. Death must first be destroyed, and then life brought forth.  
2. In Creation there was but a word, and thereupon the work followed. In Redemption there was doing and dying. And this for Redemption could be done by none but God. God must come from Heaven: God must be made man: God must be made sin: God must be made a curse. 2 Cor. 5. 21. Gal. 3. 13.  
3. In the Creation God arrayed himself with majesty, power, and other like properties fit for a great work: in the work of Redemption he put on weakness: he assumed a nature subject to infirmities, and the infirmities of that nature: he did as David did when he fought against Goliath: he put off all Armour, and took his staff in his hand, and drew near to the Philistine. 1 Sam. 17. 39, 40.  
4. In the work of Creation there was nothing to withstand. In the work of Redemption there was justice against mercy: wrath against pity: death and he that had the power of death, was to be vanquished.  
5. By Creation man was made after God's Image, like to him. By Redemption man was made a member of the same mystical body, whereof the Son of God is the head.  
6. By Creation man received a natural being. By Redemption a spiritual.  
7. By Creation man received a possibility to stand. By Redemption a certainty of standing, and impossibility of falling.  
8. By Creation man was placed in an earthly Paradise: By Redemption he is advanced to an heavenly Paradise.    

§. 64. Of that humiliation, gratulation, and subjection which the Doctrine of Redemption teacheth.  
THough the work of Redemption be glorious in the kind thereof: yet it puts us 
How Redemption giveth cause of humiliation.  in mind of such an estate and condition as ministereth much matter of humiliation. The need that man had of Redemption showeth, that he was a slave and a captive. This bondage was the most woeful estate that a Creature could fall into. Slaves are not their own: but they are altogether theirs who hold them in slavery. Now according to the Lord, to whom they are in bondage, is their slavery the greater. The Lord over man, as a sinner, was Satan, the cruelest Tyrant that ever was. The work which he imposeth upon his slaves, is the basest and most grievous that can be, even sin. The wages which he giveth for it is not only death, but easeless and endless torment in hell. O what matter of humiliation doth this administer.  
But yet in that we are redeemed, it gives just and great ground of gratulation. 
How of gratulation.  This was it that made old Zacharias being filled with the holy Ghost, to say, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, Luke 1. 67, 68 This made also the Apostle to say, thanks be to God which giveth us the victory through 〈◊〉 Lord jesus Christ, 1 Cor. 15. 57 Never was there like matter of thanksgiving to the sons of men: whether we consider the person that redeemed us, the means of working out our Redemption, or the benefits which we reap thereby.  
This work of redemption doth justly, and earnestly call upon us to serve our Redeemer 
How of subjection to Christ.  without fear in holiness and righteousness all the days of our life, Luk. 1. 74, 75. Having changed our Master, we must change our service: the law of nature and na●… requireth as much. Ye are bought with a price: therefore glorify God in your ●…by and in your spirit, which are Gods, 1 Cor. 6. 20.   

§. 65. Of the perfection of that Redemption which Christ hath wrought.  
THe perfection of the foresaid Redemption is hinted in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  eternal.  
This epithet was attributed to Salvation, Chap. 5. v. 9 §. 51. There the not●…ion of the Greek word is set down.  
The eternity here meant hath especial respect to the continual duration thereof without end. Yet also it respecteth the time past: so as it looks backwards and forward. It implieth a virtue and efficacy ●…om the beginning of the world: for Christ was a lamb slain from the foundation of the world, Rev. 13. 8. Christ himself is, Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, Rev. 1. 8. That which is spoken of his person may be applied to this work of Redemption.  
This epithet, Eternal, is here added to Redemption in opposition to the legal porifications which were momentany and temporary. They had a date and endured no longer then to the time of Reformation.  
On this ground by just and necessary consequence it followeth, that the Redemption wrought by Christ is absolutely perfect: and that there is no need of any other.  
This being eternal, all that have been, all that shall be redeemed, have been, and shall be redeemed by it: and they who are redeemed by it need no other means: So as we may, we ought, wholly and only trust hereunto.  
There are two particles added by our English in the end of this verse, which are 
Redemption for us.  not in the Greek: namely these, For us. True it is, that the Redemption that Christ obtained was for us. He merited nothing for himself, as is proved, Chap. 2. v. 19, §. 74. And it hath also been proved that Christ did all for us. See Chap. 2. v. 9 §. 83.   

§. 66. Of the resolution of Heb. 9 v. 11, 12.  
IN these two verses the truth of sundry legal types is declared.  
The types are of three sorts.  

1. A principal person that observed the types.  
2. The special place where the types were observed.  
3. The main service wherein the chief type was obserurd.   

1. The person is here said to be the high Priest. The truth typified by him is described. 

1. By his name, Christ.  
2. By his actual exhibition, being come.  
3. By the subject matter of his office, good things. These are amplified by their time, when they were manifested, in this word, to come.    
2. The place is distinguished into two parts. 


1. The Tabernacle. The truth typified hereby, was Christ's body.  
This is set out.  

1. Comparatively, and that, 

1. In the excellency, greater.  
2. In the efficacy of it, more perfect.    
2. Negatively. This is, 

1. Propounded, in these words, not made with hands.  
2. Expounded, not of this building.      
2. The holy place. This typified heaven.    
3. The service was, To enter into that holy place. This is amplified 

1. By his manner of entering, by blood, set out. 

1. Negatively, not the blood of goats and calves.  
2. Affirmatively, his own.    
2. By the time of entering, once.  
3. By the ground or cause of entering. This is, 

1. Expressed in this word, redemption.  
2. Amplified, 

1. By the time past, having obtained.  
2. By the kind of redemption, eternal.  
3. By the persons for whom, for us.          

§. 67. Of Observations raised out of Heb. 9 11, 12.  
I. ●…He truth of legal types accomplished that which the types could not. This i●…●…red from this particle of opposition BUT. See §. 53.  
II. Christ was prefigured by the high Priest. This is here expressed. See §. 53.  
III. Christ is actually exhibited. This phrase, being come. Intends as much. See §. 53.  
IV. Christ's Priesthood was exercised about good things. So they are styled. See §. 53.  
V. The good things of Christ's Priesthood were put off beyond the time of the law. They were then to come. See §. 54.  
VI The Tabernacle typified Christ's body. This is employed under the description of the Tabernacle here mentioned. See §. 55.  
VII. Christ's body was of more worth than the Tabernacle and all things apper●…aining thereto. This is intended under this word greater. See §. 55.  
VIII. Christ's body perfected, that which all the types could not. In this respect it is here said to be more perfect. See §. 55.  
IX. Christ's body was not the work of man. This phrase, Not made with ●…ands intends as much. See §. 55.  
X. Obscure phrases are to be explained. This phrase, that is to say, imports as much See §. 55.  
XI. Christ's body was not begotten as other bodies. In this respect it is said to be, not of this building. See §. 55.  
XII. Christ the true Priest useth not the blood of beasts. Under these two kinds, goats and cal●…es all sorts of beasts which were offered up for sacrifice are comprised, which being denied, all others also are denied. See §. 56.  
XIII. Heaven was typified by the most holy place. For by this title, holy place, 〈◊〉 is here meant. See §. 56.  
XIV. Christ our high Priest entered into heaven. He is here said to enter into that holy place which is heaven. See §. 56.  
XV. Christ entered into heaven by blood.  
XVI. The blood by which Christ entered into heaven was his own. These two are expressed under this phrase, by his own blood. See §. 56, 57  
XVII. Christ entered into heaven once only. This particle once is thus to be taken exclusively. See §. 60.  
XVIII. Christ purchased redemption. This is intended under this phrase, obtained redemption. See §. 61.  
XIX. Christ purchased redemption before he ascended into heaven. This phrase, ●…aving obtained, implieth time past. See §. 61.  
XX. The redemption which Christ purchased is eternal. So it is here styled. See §. 65.  
XXI. Christ purchased redemption for us. This hath our English here inserted.   

§. 68 Of drawing an Argument from a thing known.  Heb. 9 13, 14. Vers. 13. For if the blood of bul●…, and of goats, and the ashes of an ●…eiser sprinkling the unclean, sanctifieth to the purisying of the flesh: Vers. 14. How much more shall the blood of Christ, who, thorough the eternal Spirit, offered himself without spot to God, purge your conscience from dead works, to serve the living God. 
THese two verses are a proof of the perfection of that which Christ the truth of the legal types performed. The first particle in our English being 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a causal conjunction giveth evidence hereof. It hath in special reference to the last cl●…use of the former verse: namely, to that eternal redemption which Christ obtained by his own blood.  
The Argument is drawn 
b A minori.  from the less, namely, from the external virtue of legal sacrifices. It is set down in a connex, or conditional proposition, thus;  
If the blood of beasts did cleanse according to the flesh, much more doth Christ's blood cleanse according to the conscience.  
The Hebrews well knew that such as were legally unclean, by the rites ordained under the law, were made clean again, Therefore he useth this kind of argument, having to deal with them that were well acquainted with the legal rites.  
Hereby the Apostle giveth us to understand, that argum●…nts taken from such things 
Proofs from known things.  as they, with whom we have to do, are well acquainted with, are of greatest force to convince them. Thus much is intended under this phrase, I speak to them that 〈◊〉 the law, Rom. 7. 1. and this, do you not hear the law? Gal. 4. 21.  
It is in this respect an especial point of prudence to observe, wherein they with whom we deal are most skilful: and answerably to seek to convince them by su●…h things a●… they best understand, and which they cannot gain say. See Chap. 13. v. 11: §. 126.  
That which hath been delivered about parables, may be applied to other arguments. See Chap. 6 v. 7. §. 45.   

§. 69. Of the 〈◊〉 of such means as God ordain●…s.  
THe argument drawn from legal cleansing, is laid down as a granted principle. as if he had positively said, The blood of bulls, under the law, sanctified to th●… purifying of the flesh.  
There are two particular instances of legal purging, which are blood and water.  
The former is plainly expressed.  
The latter is employed under this phrase, the Ashes of an heifer.  
The for●…er hath an especial reference to the Priests going into the most holy place on the solemn annual day of expiation, Leu. 16. 14, 15. Yet the blood of all other sacrifices enjoined in the law are synecdochically comprised under the same. For they all had such a virtue, as is here set down, to the purifying of the flesh.  
It hath been showed that the blood of those sacrifices typified the blood of Christ: and that blood was necessary for the expiation of sin. See v. 7. §. 43.  
Under this title, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bulls, the same kind of sacrifice is meant, that was intended under the word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  calves, v. 12. §. 56. For it was a young bullock (Leu. 16. 3.) whose blood was carried into the most holy place. The Apostle calleth it a calf (as the LXX did before him) because it was young, of the first year: and a Bull because it was of the male kind. Thus is this kind of sacrifice oft expressed under this title, as Psal. 50. 13. Heb. 10. 4.  
These and other like sacrifices were of bruit beasts: yet had they a kind of virtue in them, as the Apostle here setteth down. Even this virtue they could not have of and by themselves: for there is no more natural virtue in the blood of bulls and goats, then in the blood of horses and swine. But God made choice of these and other like creatures for that kind of cleansing, and to typify the blood of Christ: and thereupon they had the foresaid efficacy. For any thing is of force to 〈◊〉 
Things effectual to what they are ordained. See Sect. ●…5.  whereunto God ordains it. This might further be exemplified in all other 〈◊〉 rites: and in all the means, which by God's appointment were used for working miracles: ●…s the rod, wherewith Moses struck the Sea and the Rock. Exod. 14. 16. & 17. ●….  
All power and virtue is in God: He is the primary fountain of all, he 〈◊〉 〈◊〉 forth as it pleaseth him: what he willeth to be done by such and such means shall be so done.  
On this ground we ought carefully to observe what means God hath 〈◊〉 for the effecting of any thing, and carefully use the same: and not suffer any seeming meanness in the means, to weaken our faith in the effecting of that for which God hath appointed the means. This was naaman's fault: and if he had not been 〈◊〉 persuaded by his servants, he might have returned as foul a leper, as he came, 2 King. 5. 11, 13. We ought to lift up our eyes to God, and consider his power, and wisdom, and goodness, and subject ourselves to his ordinance, and not reason against the same.  
This may fitly be applied to the ordinances which God hath sanctified under the Gospel: as to reading and preaching the word, to Catechising, to administering the Sacraments, to prayer and thanksgiving, and other Christian ordinances.  
Hereof see more Chap. 2. v. 4. §. 28.   

§. 70. Of purifying Water.  
THe other means joined with, blood, for purifying the flesh is thus set down, and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of the red cow.  the Ashes of an heifer. This hath reference to that type of a red cow, which i●… distinctly set down, Numb. 19 2, etc.  
Concerning that type, sundry special points are observable.  

1. It was an heifer. In Greek the title translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: juvenca.  heifer is derived from a verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. domo.  to tame. For such an heifer was one of the tame creatures which men use. It here hinteth the kind, the sex and the age of the beast. 

1. The kind was of the herd, or greater sort of cattle. For it was appointed to a very solemn use.  
2. The sex was the female: and that in two respects. 

1. The female is the most useful in regard of the fruitfulness, that it breedeth calves and giveth milk.  
2. Females as well as males, were solemn sacrifices, to show that male and female are all one in Christ, Gal. 3. 28.  
3. The age was but young, for an heifer is so called before it hath a calf: So as it was betwixt a young calf, and an old cow: It was offered up in the prime age.      
2. The colour of it was red, Numb. 19 2. Red heifers are counted the strongest, and such as give the best milk. Besides red is a bloody colour, and it typified the red apparel of Christ being sprinkled with blood, Isa. 63. 2. Rev. 19 13.  
3. It was without spot, to set out the purity of Christ.  
4. Yoke never came upon it. Thus it typified Christ's freedom from all subjection to others, in himself, and in that right that belonged unto him, Matth. 17. ●…6. All the subjection that he yielded to others was merely voluntary, Phil. 2. 7. 〈◊〉. 10. 18.  
5. This heifer was to be slain and that without the camp. This typified Christ's death without the gate of the City, Heb. 13. 12.  
6. The blood of this heifer must be sprinkled seven times. This typified the application of Christ's blood from time to time, so long as there was need: for seven is a number of perfection. And this was to be done before the Tabernacle o●… the ●…gregation. That is, the Church of God, Numb. 19 4.  
7. The heifer must be burnt, to set out the fire of God's wrath which Christ endured.  
8. The skin, flesh, blood and dung must be all burnt, Numb. 9 5. To show that Christ suffered in the whole man: and that in his suffering, great reproach, as dung, was cast upon him.  
9 Cedar-wood, and hyssop and scarlet was cast into the midst of the burning of the Heifer▪ These were means of sprinkling the blood: so as the means used for applying Christ's blood unto ourselves, are sanctified by the passion of Christ.  

10. The Ashes of the ●…aid Heifer were to be gathered up and laid in a clean place. The gathering of Ashes intended the continuance of the merit of Christ's sacrifice.  
The laying them up in a clean place prefigured the Church of God which Christ 〈◊〉 cleansed by his blood. This circumstance, without the camp, may here in●… the Church of the Gentiles.   
11. With these ashes running water must be mixed: which was called a water of ●…tion, in that it was for those who by any uncleanness were separated from the congregation: but being sprinkled with this water, he was purified, and so again admitted to the congregation▪ Therefore it is also styled, a purification for sin, Numb. 19 9   
Thus the word ashes here in the Text is synecdochically put for the water also, 
Ashes put for water.  with which it was mixed and made a purifying water: and giveth evidence that God affordeth to his Church means of cleansing such as are unclean. Though he that is washed, needeth not to be washed all over again: yet he needeth to wash his 〈◊〉, 〈◊〉. 13. 10.  
Though he need not another regeneration: yet he needeth daily a renewing of his repentance. For this end as God appointed sundry sacrifices, washings and sprinklings under the law: So hath he ordained the Ministry of the word, administration of the Sacraments, and other ordinances under the Gospel.  
All these are conscionably to be used according to our continual need thereof.   

§. 71. Of several occasions of sprinkling blood and water under the law.  
THe manner of using the foresaid blood and water of ashes was by sprinkling them.  
Under the law on sundry occasions they sprinkled blood; and they sprinkled water also.  

1. At the Passe-over, they sprinkled blood upon their door posts, Ex. 12. 7. This was an express type of the benefit of Christ's blood, applied by faith, whereby believers are preserved from that common destruction that falls upon all others.  
2. At making of the covenant blood was sprinkled, on the people, (Exod. 24. 8.) to show that by Christ's blood we have a right to the covenant of grace.  
3. On the annual day of reconciliation blood was sprinkled on the Mercy-seat, to show, that by the satisfaction which thorough Christ's blood is made for our sins, God comes to be merciful unto us, Leu. 16. 14, 15.  
4. Blood was sprinkled at the consecrating of Priests, to show that even the Ministers of God's holy ordinances here need to be cleansed from sin, Exod. 29. 16. Water of purifying was to the like purpose sprinkled upon the Levites, Numb. 8. 7.  
5. When any had sinned, whether Priest, or whole congregation, or ruler, or any particular person; blood was sprinkled to make an atonement for them, Leu. 4. 6, 17, etc.  
6. At the cleansing of any unclean person blood was sprinkled, (Leu. 14. 7.) which declared, that it is Christ's blood that cleanseth from all spiritual uncleanness.  
7. Such as on any occasion touched a dead corpse were to be sprinkled with purifying water, Numb. 19 13.    

§. 72. Of applying Christ's blood intended by sprinkling.  
THe foresaid sprinkling of blood and water under the law, intended a spiritual application of the blood of Christ to the souls of men. In this mystical sense, do both Prophets and Apostles use this metaphor of sprinkling: where it is said, He shall sprinkle many nations (Isa. 52. 15.) the meaning is, that Christ by his Spirit would so apply to the Gentiles, his merits, as they should be persuaded to trust in Christ. To like purpose saith God by another Prophet, I will sprinkle clean water upon you, Ezek 36. 25. Frequently doth this our Apostle in the mystical sense use this word, as Chap. 10. 22. and 12. 24. So 1. Pet. 1. 2.  
By this mystical sprinkling, or applying Christ's blood, all the benefit thereof redounds to us. It is as laying a plaster to a sore, as drinking a wholesome potion, as swallowing good pills, as eating and drinking meats and drinks, as putting on a garment. The benefit of all these ariseth from the fit application of them; even so it is in the application of the blood of Christ.  
Quest. How is this blood sprinkled upon our souls?  
Answ. Two ways.  

1. By the Spirit of God, 1 Cor. 6. 11. which inwardly persuades the soul of a right it hath to Christ, and to all that he hath done and endured for man's redemption.  
2. By faith, Act. 15. 9 This moves us to rest upon Christ for a particular benefit to ourselves of his obedience unto death. On this ground the Apostle gives this exhortation, Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and Heb. 10. 22.   
The ordinances which God hath sanctified unto his Church, are especial mea●… of conveying God's Spirit into us: which Spirit in and by those means worketh and increaseth faith; wherefore as we desire to be sprinkled as aforesaid, and to partake of the benefit of that sprinkling, our care must be, conscionably to attend upon those ordinances.   

§. 73. Of Christ's justifying and sanctifying persons.  
THe Apostle referreth this sprinkling both to blood, and to ashes also: meaning by ashes the purifying water, which was made of the ashes of the heifer, and of running water, Numb. 19 17. Hereby was typified that by Christ we are both justified and sanctified: for blood pointeth at our justification, water at our sanctification; justified by his blood, saith the Apostle, Rom. 5. 9 And again, Christ gave himself for the Church, that he might sanctify and cleanse it with the washing of water, Eph. 5. 26. In this sense is this phrase, the washing of regeneration, used Tit. 3. 5. See Domest. Duties. Treat. 1. on Eph. 5. 26. §. 39  
There is in the obedience of Christ, whether active, or passive, both a merit and a virtue.  
By the merit, divine justice is satisfied, wrath pacified, and favour procured. Thus is a sinner justified by the virtue of what Christ did and endured. There is also infused into us a kind of conformity to Christ: whereby we are brought to die to sin, (which is mortification) as he died for sin: and to live in holiness and righteousness (which is vivification) as Christ being dead, and raised, liveth unto God▪ Rom. 6. 9, etc.  
In the spiritual application, sprinkling with blood, and sprinkling with water are never severed. He that is justified, is also sanctified. This latter is the 〈◊〉 of the former.  
Our justification is upon that which Christ himself had done and endured: even out of us. It is made ours by imputation.  
Our sanctification is wrought in us, and upon us by the Spirit of God: so as we may the more sensibly discern the working thereof. Yet upon evidence of our sanctification, we may assuredly infer our justification; and from the concurrence of them both, rest upon eternal salvation.   

§. 74. Of things unclean.  
THe persons that under the law were cleansed, are here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉. The word used by the Apostle is derived from an 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adjective, that signifieth common, Act. 2. 44. and 4. 32. and also it signifieth, polluted or unclean, Ma●…. 7. 2. So it is expounded, Act. 10. 14. Thence a verb which properly signifieth to 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  make common, or to call common, Act. 10. 15. But it is oft used in the New Testament, to defile, or pollute, Matth. 15. 11. Act. 21. 28. From thence this particle here translated unclean.  
The ground of this phrase is this. The Jews were a select people, and by Gods 
Why things common counted polluted.  call distinguished from all other nations. Ordinances of piety and religion were proper unto them. What was common to others, was in that respect accounted polluted. All the Gentiles were counted a common, and a polluted people: Such creatures as were forbidden unto them, though they were wholesome food and common to the Gentiles, yet counted unclean, Act. 11. 8. In regard of this privilege, the superstitious Jews accounted all rites and customs, which were not agreeable to the traditions of their elders, to be common, or unclean, Mark. 7. 2.  
Concerning the thing itself, sins most properly make men unclean; and they both original and actual. That original sin made a child unclean is evident by the Sacrament of circumcision, which was performed, when a child was but eight days old, Gen. 17. 12. Hereupon all uncircumcised persons were excluded from the passover (Exod. 12. 48.) and from all other sacred ordinances; Ezek. 44. 7.  
That actual sins also made men unclean, is evident by the prescription of means for cleansing the Priest, the congregation, a ruler and a particular person from their sin, Numb. 4. 3, 13, 22, 27.  
There were also sundry other things under the law which made men unclean: though simply in themselves not sinful. Hereof see Chap. 1. v. 3. §. 28.  
By this it is evident that such as are unclean, may be made clean. The instances before given prove the point concerning legal uncleaness. Concerning spiritual uncleanness, it is said that the blood of Christ cleanseth from all sin, 1 joh. 1. 7.  

1. This giveth an instance of the free grace, and rich mercy of God to poor sinners.  
2. This is a strong motive to stir us up to believe in Christ, and to repent of our sins, Isa. 1. 16. Ezek. 33. 11. 2 Cor. 7: 1.    

§. 75. Of sanctifying to the purifying of the flesh.  
THe cleansing of things unclean is expressed under this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  sanctifieth. Of the notation of the Greek word here used, and of the divers acceptions thereof, see Chap. 2. v. 11. §. 101. Here it is to be taken legally, in opposition to legal uncleanness, and implieth such a cleansing from that uncleanness as made them fit to approach to the holy places and to observe the holy ordinances of God, from which their uncleanness kept them.  
This act of sanctifying having reference to the blood and ashes before mentioned, giveth proof that God's ordinances are effectual to that whereunto he appointed them. Hereof see more §. 69. There the point was considered in reference to the meanness of the means. Here in reference to the efficacy of that which God appoints.  
We may from hence infer, that if there be any failing in any means that God hath appointed to any end, that failing ariseth not from the means, but from his carelessness, and negligence that useth not the means in that manner as is prescribed.  
That the forementioned efficacy of legal rites should not be too far extended, the Apostle addeth this restraint or limitation, To the purifying of the flesh. The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  purifying is a substantive: and here only in the new Testament used. There is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another substantive of the same signification and derived from the same root more frequently used. It is translated cleansing, Mark. 1. 44. Luk. 5. 14. purging, Heb. 1. 3. 2 Pet. 1. 9 and purifying, Luk. 2. 22. John 2. 6. and 3. 25. See Chap. 1. v. 3. §. 27.  
By the flesh is here meant the outward man. Purifying of the flesh is opposed to purging of the conscience, v. 14. Flesh and spirit are oft distinguished, 2 Cor. 7. 1. Yea and opposed, Gal. 3. 3. In effect this purifying of the flesh intendeth no more than carnal purifying: for ordinances of the flesh are translated carnal ordinances; By this restraint and limitation, it is intended that legal rites could only cleanse externally, hereof see more, v. 10. §. 50.   

§. 76. Of the difference betwixt the type and truth.  
THe main point proved is in the 14. v. which is inferred as a consequence of that 
Vers. 14.  which went before, in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  how much more, which implieth that there is no comparison betwixt the type and truth. It is an indefinite interrogation which sets down no limits. The truth doth infinitely exceed and surpass the type: more than the natural face of a man doth exceed the figure, Image and resemblance thereof in water, in a picture, or in a looking glass.  

1. The truth is spiritual, celestial and divine: The type carnal, earthy, humane.  
2. The truth hath virtue originally in itself. The Son hath life in itself: The types can do no more than what they are appointed to do.  
3. The truth doth actually, and to the full perform what the type did only show was to be performed: but could not perform it of itself.   
Have not we Christians hereupon just cause to have the truth exhibited to us in 
The truth of types to be highly esteemed.  far higher account than the Jews had the types afforded to them? Should not we much more diligently seek to be cleansed in our souls by Christ's blood, than they sought to be cleansed by the blood of beasts to the purifying of the flesh? Have not we stronger ground of confidence for quieting our consciences, than they had for quieting theirs? Seriously think on this manner of inference, How much more?  
Of the blood of Christ and of the infinite value thereof. See v. 12. §. 57   

§. 77. Of Christ's eternal Spirit.  
THe ground of that value and virtue which ariseth from the blood of Christ is thus expressed, who thorough the eternal Spirit offered himself.  
Here are two principal causes set down,  

1. The efficient, The eternal Spirit.  
2. The matter or thing offered, himself.   
By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 
Spirit, for Christ's divine nature.  his humane nature.  
Object. Christ denieth himself to be a spirit, Luk. 24. 37, 39  
Answ.  

1. Christ speaketh according to their imagination: for they conceited him to be a ghost.  
2. He denyeth his body to be a spirit: and thereupon bids them handle him, and behold his hands and feet, for a spirit hath not flesh and bones. But here the word spirit is used in regard of the divine nature of Christ, which is of a spiritual sub●…ance. For God is a spirit, joh. 4. 24. and the Spirit is called eternal, because it is without beginning, as Christ in his divine nature it.   
That the divine nature of Christ is here meant, is evident by this act of offering 
Several kinds of spirits.  him. For what other Spirit could offer Christ.  

1. Not the spirit of man; for, 

1. That is polluted.  
2. Christ was offered for that.  
3. That is not eternal.    
2. Not an Angelical spirit. This action of offering Christ, is too transcendent for a created Spirit. Angels are neither fit nor worthy to offer such a sacrifice as Christ: nor are they properly eternal.  
3. Not the soul of Christ himself: For that is part of the sacrifice which was offered up. Thou shalt make his soul an offering for sin, Isa. 53. 10. This Spirit or soul of Christ was made in time: and cannot properly be called eternal.  
4. Not the Father himself the first person in Trinity. Indeed the Father in regard of his nature is an eternal Spirit: but to him was this sacrifice offered: therefore he did not offer it. He that offered is distinct from him, to whom the offering was made.  
5. Not the Holy-Ghost the third person in sacred Trinity: who though in regard of his proceeding from the Father and the Son, he be styled a Spirit, and in his nature he be an eternal Spirit: yet he hath not this function of a Priest to offer sacrifice to God: and to make satisfaction for sin.   
I will not put into this Catalogue, the spirit of beasts or devils. For it is blasphemy to have any conceit of their doing that which is attributed to this spirit.  
It remaineth that no other spirit can be meant by this eternal Spirit, than the deity of Christ. To which this title Spirit is oft attributed, as joh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45.  
This title is here used, to set out Christ's divine nature.  

1. By way of distinction from his humane nature, which was true flesh, weak and srail flesh, flesh created in time. Observe most of the places before quoted, and you shall find the word Spirit opposed to Christ's humane nature: and that under this title, flesh.  
2. To show the ground of the effectual operation of Christ's offering himself. This description of Christ's divine nature doth confirm sundry great mysteries of our Christian faith, namely these. 

1. Christ is true God.  
2. He is God eternal.  
3. He is of a spiritual substance.  
4. He is a distinct person.  
5. He is God and man.     
This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legal sacrifices, and the blood of Christ: For it might be objected, that Christ's blood was a material, external, carnal thing▪ How then could it have such spiritual vigour above other blood.  
Answ. Because it was the blood of him that is an eternal Spirit, and offered up 
How Christ's blood more effectual than others.  by that eternal Spirit. So as his blood was effectual, not simply as it was material blood: but as offered by the eternal Spirit whose blood it was. In this case I may say, it is the spirit that quickeneth, the flesh profiteth nothing, John 6. 63.  
This description of Christ teacheth us to worship him in spirit and truth, John 4. ●…4. To offer up spiritual sacrifices unto him, and with the spiritual eye of faith to look on him, Heb. 11. 27.  
Of this Epithet eternal, see §. 65.  
Of etemity atttibuted to Christ, see chap. 1. v. 10. §. 129, 145. and chap. 2. v. 16 §. 160.  
Much comfort and courage may believers receive against their spiritual enemies, that Christ their head and Lord is an eternal spirit: hereof see more in the whole Armour of God, Ephes. 6. 12▪ Treat. 1. Part. 3. §. 27.  
Among other Arguments against Arrius his heresy, concerning Christ's being a God made in time, this description of Christ's deity is one special one.  
This also confirms that which hath been noted of eternal salvation (chap. 5. v. 9 §. 51.) and of eternal redemption, chap. 9 v. 12. §. 65. For Christ our Priest being an eternal spirit, he can provide for, preserve, deliver, and save eternally. From an eternal spirit proceedeth an eternal efficacy. This is the reason why that blood which was shed in time freeth from eternal damnation, because it was offered by an eternal spirit.   

§. 78. Of Christ a Priest in both natures.  
A Special Act attributed to the foresaid eternal Spirit, is thus expressed, offered himself.  
The word Offer, in reference to a sacrifice, is proper to a Priestly function, see chap. 5. v. 1. §. 6.  
The sacrifice offered is said to be himself, which compriseth both natures of Christ, see v. 12. §. 57 So as Christ was Priest in both his natures, in his divine as well as in his humane. This is further evident. 1. By the Order after which Christ was a Priest, chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests, chap. 7. v. 27, 28. 3. By that divine relation which is manifested between him and his Father as he was Priest, chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God. Acts 20. 28.  
In this respect is he justly styled, not only an high Priest, but also a great high Priest, chap. 4 14.  
Obj. Christ as God is equal to his Father; but as Priest is inferior, therefore he would not be Priest as God.  
Answ.  

1. We must distinguish betwixt the natures of Christ and his person. Christ in his divine nature was equal with the Father: but in his person consisting of God-man, he may be said to be inferior. As God-man, he differs from God and man in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In extremis.  the extremes, being greater than man, and less than God.  
2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another, may in office, be inferior to him.   
The office of Christ, namely his Priesthood, is a work of his person. The beginning of this or that work, is of the nature, as to suffer is a work of the humane nature, to merit that suffering is a work of the divine nature.  
This is a most sovereign ground of much comfort and confidence. Our sins have made us bound to infinite justice, and brought us under infinite wrath. What hope could we now have if we had not such a Priest, and such a surety as is both God and man. But now there is assurance of full redemption, and eternal salvation by this Priest God-man.  
O●…r adversaries hereupon charge us with Arrianisme. But we need not regard their slander. The point is Orthodox, weighty, necessary to be known and to be believed. See more hereof, chap. 2. v. 17. §. 172.   

§. 79. Of Christ willingly offering himself a Ransom.  
THis word offered, having relation to the thing offered, himself, implieth a free act 
Christ voluntarily died. See chap. 10. v. 5. Sect. 15.  on Christ's part. He was not forced to what he suffered, but he did it voluntarily of himself: even as they who willingly offered themselves to war, judg. 5. 6, 9 In this respect it is said, that Christ loved the Church, and gave himself for it. Eph. 5. 25.  
These two words, love, ga●…e, imply the freeness of what he did.  
Of this point thus saith Christ himself, No man taketh my life from me, but I la●… it down of myself. John 10. 18.  
Christ is the Prince of life Act. 3. 15. And hath an absolute power over it. I ha●…e power (saith he) to lay it down, and have power to take it again. John 10. 18.  
This doth much amplify the gift. The more free a gift is, the more excellent it i●…. God himself loveth a cheerful giver. 2 Cor. 9 7.  
See more hereof in Domest: Duties. Treat. 1. on Eph. 5. 25. §. 29.  
Christ did the more willingly offer himself, because he made himself a ransom: 
Christ●… death a ransom. See Domest: Duties on Eph 5. 25. Treat. 1. Sect. 30.  even the price of our redemption: which the word offered implieth: for it properly signifieth, to bring to. He brought himself to God for us, to redeem us. His death was in this respect an oblation.  
Herein lieth a main difference betwixt the death of Christ and the death of others: others by their death pay their own debt; but Christ by his paid the debt of others. As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple, and in the slaughter-house: and betwixt bread eaten at the Lords Table and our own Table, so in this case.  
Obj. The Apostle implieth, that he may be offered up, Phil. 2. 17.  
Answ. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libor.  The word used by the Apostle signifieth, to pour out. So much our English translation notes in the margin. It may have reference to the Drink-offering under the Law (Numb. 15. 7.) which was poured out. When a man is slain, his blood is as it were poured out. Thus in general it may be taken for giving his life. And accounted an offering, because it was for others: but not as Christ's was, a 〈◊〉, or price, but to seal and confirm that truth which he had preached, and to make himself a pattern of standing to the truth unto blood.  
There b●…ing so great a difference betwixt Christ's blood and the blood of others, l●…t us take heed of mixing any other blood with Christ's blood, le●…t we bring death he●…eunto, as 2 Kings 4. 39, 40.   

§. 80. Of Christ's purity.  
TO the foresaid excellent oblation, which was Christ himself, the Apostle addeth this Epithet, without spot. This is the interpretation of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one Greek word: but a compound one. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple noun signifieth a spot, or blemish, 2 Pet. 2. 13. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The preposition, with which it is compounded, is privative: and thus fitly translated, without spot. There is a rose of jerusalem, which is milk white, and called by the Greek name here set down. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amomum.   
Another notation also of the name is given: namely, that it is so faultless, as Momus himself cannot find fault with it. Momus was one that carped at every thing which another did: so as that which Momus could not carp at, must needs be without blame.  
This word hath reference in this place, to the sacrifices under the Law, which were to be without blemish, as is particularly noted of the paschal Lamb, Exod. 12. 5.  
This setteth forth the perfect purity of Christ, as he was a sacrifice for us. Hereof see more, chap. 4. v. 15. §. 91. & chap. 7. v. 27. §. 109.   

§. 81. Of Christ's offering to God.  
THe person to whom the foresaid excellent sacrifice was offered, is here said to be God. This title God, may be taken, essentially, or personally.  
Essentially, it setteth out the divine nature, and compriseth under it the whole Trinity: and thus it may here be taken without any incongruity.  
Obj. Then God offered himself to himself, and was a priest to himself.  
Answ. We must distinguish betwixt the natures of Christ and his person. This 
Christ God-man offered himself to God.  person consists of two natures, God and man. Thus the person, as he may offer his humane nature, so he may offer it to the divine. The person is the offerer, the humane nature the thing offered. The divine, he to whom it is offered.  
Personally, The title God may here have reference to the first person who is styled, 
The Son of God offered himself to the Father.  The God of our Lord jesus Christ, Eph. 1. 17. And thus the Son of God offered himself to God the Father.  
In substance there is no difference betwixt these two acceptions. To God himself the great sacrifice for our sins was offered up. This was prefigured by types. The first offering that we read of was unto the Lord jehovah, Gen. 4. 3. The first altar that was built after the flood, was built to the same Lord, Gen. 8. 20. So the first that Abraham built, Gen. 12. 7. This is expressly commanded, Deut. 27. 6. Where mention is made in the new Testament, of the sacrifice of Christ, there also for the most part mention is made of God, to whom it was offered, Eph. 5. 2.  
This sacrifice was for sin: but sin is committed against God: thereby his will 
Why Christ offered himself too God.  is transgressed, his Law violated, his Majesty offended, his wrath provoked. To him therefore must the atonement be made. Till his justice be satisfied, his wrath pacified, his favour procured, no peace can be brought to the conscience.  
This manifesteth a difference betwixt the sacrifice of Christians, and the sacrifice●… 
Gentiles sacrificed to Priests.  of the Gentiles. The things which the Gentiles sacrifice, they sacrifice to Devils and not to God, 1 Cor. 10. 20. They by their sacrifices sought to pacify him, who would never be pacified: but rather take advantages against them: and that by the things which they offered. Though we were in bondage to Satan, yet Christ saw it not ●…it to pacify him: He by his power was able to vanquish him, and so he did, Heb. ●…. 14.  
2. This doth further commend the excellency of Christ's sacrifice, and sets out the worth of it: In that it was fit to be presented to God. It satisfied God's justice, it pacified God's wrath, it was a sweet smelling savour to God, Eph. 5. 2. 
How things done by men please God.   
1 Obj. The Lord smelled a sweet savour of Noah's sacrifice, Gen. 8. 21.  
Answ. This effect was not in regard of that sacrifice itself: but in regard of the truth which it typified. It is said of Abel, to whose sacrifice God had respect. (G●…. 4. 4.) that by faith he offered unto God a more excellent sacrifice than Cain. Now his faith had respect unto Jesus Christ.  
2. Obj. God is well pleased with the spiritual sacrifices of Christians, Heb. 13. 〈◊〉. Rom. 12. 1. Phil. 4. 18.  
Answ. That which makes them pleasing to God is the mediation of Christ, which is that incense that is mixed with the prayers of Saints, Rev. 8. 3, 4.  
3. Christ offering himself to God is a strong prop to our faith; for thereby it is evident, that atonement is made betwixt God and us. Whom then need we fear? If God accept us, who shall be against us? Though death, Hell, Devil, and all were vanquished, if God were not satisfied, our conscience could not be pacified. God could have other instruments and means of tormenting us: but God being satisfied, none can hurt us, Rom. 8. 33. Hence is it, that the peace of God is said to pass all understanding, Phil. 4. 7.   

§. 82. Of Christ's purging blood.  
THe effect and virtue of Christ's offering is answerable to the excellency thereof, set out in these words, purge your conscience from dead works.  
The word here translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purge, cometh from the same root that that no●…n did: which with a verb added to it, we translate 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  having purged, chap. 1. v. 3. §. 27 It implieth a taking away of filth, and making foul things clean. It is applied to cleansing of things corporal, Luke 11. 39 and to legal purgations, v. 22. and to inward spiritual things: and that as an act on God's part, john 15. 2. and as an act of man in relation to his endeavour, 2 Cor. 7. 1. james 4. 8.  
Here it is meant of a spiritual purging from sin. This is evident.  

1. By the opposition that is here made to the purifying of the flesh, v. 13.  
2. By the subject here said to be purged, which is the conscience.   
Here than we are given to understand three points.  

1. The blood of Christ is of a purging nature.  
2. That purging virtue reacheth to the soul.  
3. The soul is cleansed from sin.   
These three may be summoned up in this one proposition. 
Christ's blood purgeth the soul from sin.   
By Christ's blood man's soul is cleansed from sin. This is set out by other metaphors: as washing and making white, Rev. 7. 14. This phrase, having our hearts sprinkled from an evil conscience, intends as much, Heb. 10. 22. But most expressly this, The blood of Christ cleanseth from all sin, 1 john 1. 7.  

1. This effect of purging, as here taken, presupposeth such uncleanness as defileth 
Our uncleanness a matter of humiliation.  the soul: and in that respect ministereth matter of much humiliation: for if the Leper under the Law, by reason of his legal uncleanness, were to cry unclean, unclean, (Leu. 13. 45.) how much more ought we in regard of our spiritual uncleanness? If they were not quiet till they were cleansed, how can we rest with our sinful pollutions in us?  
2. The foresaid effect of purging attributed to Christ's blood, ministereth matter 
Comfort in means of cleansing.  of consolation: for it giveth proof of that, there is a fountain opened to the people of God, for sin and for uncleanness, Zac. 13. 1. On this ground it may be said, comfort ye, comfort ye my people, Isa. 40. 1, 2.  
3. This should stir us up to come to this Fountain, and to strive so to enter into 
Use means of cleansing.  it, as we may be cleansed thereby: as the Jews did at the pool●… of Be●…hesda, John 5. 2, 3, 4. It is not in this case as it was there, that only one should be healed at a time: even he that first stepped in; but Christ inviteth all of all sorts to come to him, Mat. 11. 28. Let us therefore every one, go to Jesus as the Leper did, and say, Lord, i●… thou wilt, thou canst make me clean. Mat. 8. 2. Yea, let us join together, as the ten Lepers did, and in faith expect to be cleansed, Luke 17. 12. etc. Had we such sense of our spiritual Leprosy, and such faith in Christ's power and goodness, as they had, we should as readily and earnestly seek to Christ as they did: and finding ourselves cleansed, should as willingly and joyfully return to glorify God as the Samaritan that was amongst them did, Luke 17. 15, 16.    

§. 83. Of conscience in reference to sin.  
THat which is purged as a foresaid is the conscience.  
Of conscience in general: and of an evil and good conscience. See Chap. 13. v. 18. §. 155.  
Conscience is here Synecdochically put for the whole soul of man. And it is here the rather expressed, because  

1. Sin most selseth on the conscience.  
2. The conscience is most affected with the pardon of sin.   
That sin most seizeth on the conscience is evident by that terror of conscience, 
Sin affrighteth the conscience most.  which seized upon Adam and Eve after they had sinned: For it made them ashamed of themselves and afraid of God, Gen. 3. 7, 8. Fitly therefore to this purpose saith the Apostle of natural men, their conscience is defiled, Titus 1. 15.  
Conscience is the most quick, lively, and sensible power of a man's soul. It is in the soul as the heart is in the body. As a pestilentious humour, or poisonous ingredient doth most seize on the heart, so 〈◊〉 on the conscience. There is no such plague, no such poison as sin to the conscience. The devil not ignorant hereof, like a poisonous adder seeketh to sting the conscience: and like a ravenous bloodsucker, to suck out this heart blood.  
How watchful should this make us against sin and Satan: and to fear them as we fear to be infected with the plague, or drink in poison.  
Hence is it that the conscience is most affected with pardon of sin. Being justified 
Pardon of sin quiereth the conscience most.  by saith, we have pe●…ce with God, Rom. 5. 1. Justification consisteth especially in the pardon of sin, Rom. 4. 7, 8: And peace with God is peace of conscience. As the heart is most aff●…cted with cordials, so the conscience with this spiritual cordial. Thereupon saith Christ to a poor distressed soul, Son, be of good cheer: thy sins be forgiven t●…ee, Matth. 9 2. And David might well pronounce the man blessed, ●…se transgressio●… is forgiven, Psal. 32. 1.  
This teacheth us to acquaint ourselves with the Gospel, with those things that are revealed therein of Christ, especially concerning this spiritual purging: That so faith may be bred and strengthened in us, for the quieting of our conscience against the infection of sin.   

§. 84. Of dead works.  
THe filth purged from the conscience is expressed under this phrase, dead works. Under works all manner of sinful motions are comprised, whether in thought, word, or deed. They are called dead works, in regard  

1. Of their cause, which is want of life.  
2. Of their condition, which is very noisome.  
3. Of the consequence, which is death itself, as hath been showed, Chap. 6. v. 1. §. 8.   
Sin is thus expressed to make it the more loathsome unto us. For dead things are loathed. Among other dead things nothing so loathsome, as these dead works. It is utterly destitute of the spirit of life: and is acted by him that hath the power of death. It makes us odious in the sight of God, Angels and Saints: and brings us to eternal death and damnation.  
Well may sin be said to be deceitful, that causeth any to delight therein: The issue thereof, if it be considered in the extent of it, will be found to be more woeful than can be expressed, then can be conceived.  
On the other side, this doth much amplify the benefit of Christ's sacrifice, in that it hath a virtue to purge from dead works. This is the main end of setting out this effect of Christ's blood after this manner. There can be no such encouragement against death, no such comfort in death, as▪ that dead works are purged away. The sting of death is sin, 1 Cor. 15. 56. Take away these dead works, and death will be no death.  
Christ manifesteth his power in quickening such as are dead in sin, as much as ●…e did in raising Lazarus out of the grave.   

§. 85. Of serving the living God.  
AN especial end of purging away sin is, to serve the living God. The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to serve, is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the same that was used, v. 9 §. 49. It comprise●… under it all duties which on our parts we owe to God.  
The former act of Christ in purging our conscience from dead works, gives evidence of God's mercy to us. This, of our duty to God. The former sets out our justification: this our sanctification.  
This is inferred upon the former, to show that it is a proper effect thereof, and an inseparable companion of it. It declareth both a duty on our part, and also an ability which Christ on his part giveth to perform the same: as if it had been said, he 〈◊〉 purged us from sin that we might be able to serve God. This 〈◊〉 prefigured in the preface to the decalogue, wherein mention is made of freeing God's people, and thereupon 
See v. 13. Sect. 73.  all the commandments, which comprise all that service we owe to God, are inferred; much is this pressed by Prophets and Apostles, Psal. 56. 13. Luk. 1. 74.  
This serving of God is inferred upon Christ's purging us from dead works, to show, that all manner of righteousness is from Christ, both the righteousness of justification: and also the righteousness of sanctification. 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification, See The Guide to go to God, or an explanation of the Lords prayer, 6. Petit. §. 89.  
This was r●…presented by that blood and water, which issued out of Christ's side, joh. 19 34. Of Christ the Author of sanctification. See Chap. 2. v. 11. §. 102.  
1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation. God freeth man from the bondage of satan, whose wages is death, to be his free servants, whose wages is life. But many that desire to be freed from the foresaid bondage, think much to subject themselves to God's yoa●…. They take liberty to live as they list. They desire to be justified: but care not to be sanctified. Like Balaam, they desire to die the death of the righteous, (Numb. 23. 10.) but are loath to live the life of the righteous. They know that sin is the sting of death: and that the issue thereof is very bitter: yet they feel so sweet a relish therein, as, to please their corrupt humour, they will not forsake it to serve God. This is an high pitch of impiety: and a point of egregious folly: for they prefer death before life; and a master whose wages is death, before a master whose wages is life. Such are all impious persons that make profession of the Gospel.  
It will be our wisdom to endeavour after that which Christ aimed at in purging us from dead works. Thus will not Christ repent the offering of his blood to purge us.  
Let us therefore inquire wherein we may serve God acceptably, Rom. 12. 2. This is distinctly and fully set down in God's word, wherewith we ought diligently to acquaint ourselves.  
The God whom we ought to serve is here styled the living God, in opposition to those dead works, from which our conscience is purged: and it implieth that the serving of God is a ready way to life, in that he is the living God. Of this title, the living God. See Chap. 3. v. 12. §. 138.   

§. 86: Of the resolution of Heb. 9 13, 14.  Vers. 13. For if the blood of bulls and goats, and the ashes of an He●…ser sprinkling the unclean, sanctifyeth to the purifying of the flesh: Vers. 14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God. 
Vers. 13. THese two verses set down a proof of the efficacy of Christ's sacrifice.  
The proof is drawn from a comparison, which is of the less to the greater.  
Herein we may observe.  

1. The manner of propounding the argument.  
2. The matter whereof it consisteth.   
The manner is by way of supposition in a connex proposition, manifested by this conditional particle, If.  
The matter consisteth of two parts.  

1▪ A thing taken for granted, v. 13.  
2. A consequence inferred thereupon, v. 14.   
The thing taken for grant is, that the legal rites had their efficacy. In setting down this he expresseth.  

1. Some distinct rites.  
2. The kind of their efficacy.   
The rites are of two ●…rts.  

1. Blood.  
2. Ashes, metonimichally put for the water also with which the a●…s was mixed.   
The former is amplified by the kinds of beasts whose blood it was; bulls and 〈◊〉.  
The latter also is amplified two ways.  

1. By the beasts whose ashes it was, an heifer.  
2. By the manner of using it. This is set down.   

1. By an act, sprinkling.  
2. By the object of that act. The unclean.   
The efficacy of those rites is set out by an extent, and by a restraint.  
The extent is in this word, sanctifieth.  
The restraint in this phrase, to the purifying of the flesh.  
Vers. 14. In the consequence inferred upon the forenamed granted observe.  

1. The manner of inferring it, in this phrase, How much more.  
2. The matter inferred.   

1. The matter sets out the efficacy of the truth typified by the forementioned ●…ites. Hereabout is set down. 

1. The kind of truth, The blood of Christ.  
2. The virtue thereof. This is manifested.   

1. By the causes.  
2. By the effect.   
The causes are two.  

1. Efficient, in this word the Spirit, amplified by his property, eternal.  
2. The material, in this word, Himself. This is illustrated.   

1. By the act of using it, offered.  
2. By the quality of it, without spot.  

3. By the object to whom it was offered, to God.  
The effect of the foresaid sacrifice is.    

1. Propounded, in this word, purge.  
2. Amplified three ways.   

1. By the subject purged: your conscience.  
2. By the object purged away: dead works.  
3. By the end. This is set out.   

1. By a duty on our part, to serve.  
2. By the object of that duty, which is God. Amplified by his property, living.      

§. 87. Of observations raised out of Hebrews, 9 13, 14.  
Vers. 13. I. Truth's may be confirmed. It is a clear case that Christ by his own blood, obtained eternal redemption: yet the Apostle here proves it, as i●… evident by this causal particle, FOR. See §. 68  
II. Proofs are to be taken from things known. These Hebrews well knew the use and end of the rites of the law, therefore the Apostle draws his argument from them. See §. 68  
III. Things taken for granted, may be conditionally propounded. This particle, IF▪ is conditional: yet thereby a granted truth is set out. See §. 68  
IV. Blood is a means of expiation. To this end mention is here made of blood. See §. 69.  
V. Bruit beasts were types under the law. Such were bulls and goats. See §. 63.  
VI There were types of sanctification as well as justification. The ashes here mentioned being mingled with water did typify means of sanctification. See §. 70.  
VII. Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See §. 82.  
VIII. The benefit of Christ's death is made ours by application of the same. The ri●…e of sprinkling did typify as much. See §. 72.  
IX. The unclean may be cleansed. It is here expressly said that by the rites of the law, the unclean were sanctified. See §. 74.  
X. Legal purgations were only externally. They were only a purifying of the 〈◊〉. See §. 75.  
Vers. 14. XI. There is no comparison betwixt the type and truth. This phrase 〈◊〉 much more, intends as much. See §. 76.  
XII. Christ's blood was typified by the blood of beasts. So much is here demonstrated by the mention of Christ's blood. See §. 76.  
XIII. Christ in his divine nature was a Spirit. See §. 77.  
XIV. That Spirit was eternal. These two last points are plainly expressed, and show that Christ is God eternal. See §. 77.  
XV. Christ's deity made his sacrifice so effectual as it was. For this end the Apostle here saith, through the eternal Spirit he offered. See §. 77.  
XVI. The sacrifice which Christ offered was himself. This is plainly expressed. See §. 78.  
XVII. Christ was a Priest in both natures. His divine nature is set out by this phrase, Eternal Spirit. His humane is comprised under this word, himself. The word, offered, notes his Priestly function. See §. 78.  
XVIII. Christ voluntarily died.  
XIX. Christ's death was a ransom.  
These two doctrines arise out of this phrase, offered himself. See §. 79.  
XX. Christ was perfectly pure. He was without spot. See §. 80.  
XXI. Christ was offered up to God. So much is expressly set down. §. 81.  
XXII. Christ's blood hath a purging virtue. It is here said thereof, that it 〈◊〉 See §. 82.  
XXIII. The purging virtue of Christ's blood extend●…th itself to the soul of man. So much is ●…ntended in this word, conscience. See §. 83.  
XXIV. Conscience is most affected with sin. This is the reason why conscience is here put for the whole man. For guilt of sin most affrighteth the conscience: and pardon of sin most quieteth it. See §. 83.  
XXV. Sins are dead works. So they are here expressly called. See §. 84.  
XXVI. They are sins from which Christ's blood doth cleanse. This follows from that which is intended under dead works. See §. 84:  
XXVII. God is a living God. So he is here styled. See §. 85.  
XXVIII. God is to be served. This by just consequence is here employed, §. 85.  
XXIX. The end of freeing from dead works is to serve the God of life. This is here directly 〈◊〉 down. See §. 85.   

§. 88 Of the inserence of v. 15. upon that which went before.  Heb. 9 15. And for this cause he is the Mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance. 
THe Apostle having demonstrated Christ's blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption 
The Apos●…les 〈◊〉.  here proceedeth further to prove the point.  
His main argument is taken from the end of Christ's Priesthood, which was to confirm the ćovenant that his Father had made with with children of men: which could not be done, but by blood.  
This point is handled.  

1. Simply, v. 15, 16, 17.  
2. Comparatively, in reference to the types under the law, from v. 17. to v. 24.   
The argument in the simple consideration thereof, is taken from a special function that Christ undertook to make good his Father's engagement to the sons of men: and that was to be a mediator betwixt them.  
The argument may be thus framed.  
A mediator to ratify a Testament, must do it by blood.  
But Christ was a mediator to ratify his Father's Testament.  
Therefore he must do it by blood.  
The proposition is propounded and proved, v. 16, 17. 
The manner of bringing in the proof.   
The assumption is laid down, v. 15.  
The manner of introducing this argument doth clearly demonstrate, that it tends to the foresaid purpose, which is thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And for this cause: as if he had said, Christ having undertaken to be the mediator of the new Testament, thereby undertook to do what might be requisite for the ratification thereof.  
The Greek phrase here properly translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for this cause, is in other places translated, therefore: which word intends as much as this phrase. Hereof see Chap. 1. v. 9 §. 117.  
The copulative particle, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ for man's good undertook many offices.  And, prefixed before this phrase, wants not empha●…. It implieth that Christ undertaketh office upon office, for man's greater good. He was a Priest, to purchase man's redemption: and withal he is a mediator to assure man of the benefit thereof.  
Many other functions are noted in Scripture to be undertaken by Christ.  
By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man, and thereupon there were very many types. (See v. 2. 5. 6.). So there is no one office that can set out all the benefits of Christ. What may be done by a Priest, what by a mediator, what by a king, what by a surety, what by a redeemer, what by an advocate, what by an head, what by an husband, what by a Father, and so what by other like relations, may be expected from Christ.  
If therefore we duly observe, the many undertake of Christ in Scripture for sont of men, manifested by sundry relations, and withal observe the distinct ends and uses of them. They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness.  
Of this great office of Christ, mediator; and of appropriating it to a covenant, or Testament, see Chap. 1. v. 6. §. 23, 24.  
Of a covenant in general, and of the difference betwixt a covenant and a Testament. See Chap. 7. v. 22, §. 94.  
Of the excellency of the covenant, or Testament, comprised under this epithet, 〈◊〉. See Chap. 8. v. 8. §. 35.  

1. The office of mediator is to stand betwixt two at variance. The two at variance 
Why Christ a mediator of the new Testament.  were God and man. Man had offended and incensed God against him. God's wrath was an insupportable burden, and a consuming fire. No creature was able to stand under it, or before it. Therefore Christ to rescue and redeem man, becomes a mediator. Herein we see the necessity of Christ's undertaking this function for man's redemption.  
2. Christ undertaking to be a mediator, both procured a covenant to pass betwixt God and man: and also engaged himself for the performance thereof on both parts. This could not be without satisfaction of divine justice, which must be by such blood as his was.  
3. To assure man of partaking of the benefit of God's covenant, Christ turns the covenant into a Testament: that the conditions of the covenant on God's part might be a●… so many legacies; which being confirmed by the death of the testator, none might disannul.  
4. The old covenant being ratified, etc. even a new Covenant, or a new Testament: which should be ratified with the blood of the Son of God.   
Thus we see how upon the frequent mention of the blood of Christ, the Apostle hath fitly and justly made this inference, And for this cause he is the mediator of the new Testament.   

§. 89. Of Redemption of transgressions.  
A Principal end, why Christ was mediator of the new Testament, is thus expressed. That by means of death, etc. Word for word it is thus in Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  death being done: that is, Christ having died: so as this takes it for granted, that Christ had really and actually died. Thereupon he here allegeth three ends of Christ's death.  

1. To redeem transgressions.  
2. To give possession of the eternal inheritance.  
3. To rarify the New Testament.   
In setting down the first end, there are three observable points.  

1. The benefit itself, redemption.  
2. The subject matter of that redemption, transgressions.  
3. The object or persons whose transgressions were redeemed. Them that were under the first Testament.   
Concerning the benefit itself, there is a little difference in Greek betwixt this word here translated redemption, and the word that is so translated, v. 12. §. 62.  
That was 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 12. Sect. 62.  a simple noun: but this a compound. That properly signifieth a purchase, this a purchase from something: both of them are put for one and the same thing; namely, for our redemption from sin, and from all that misery whereinto 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by sin we implunged ourselves. The former simple noun is used in that sense▪ Luk. 1. 68 and 2. 38.  
This latter is used in that sense, Rom. 3. 24. 1 Cor. 1. 30.  
This latter is most frequently used: for it is the more emphatical: and implieth a bondage from which we are delivered.  
Of redemption, see v. 12. §. 62, etc. Of redemption by Christ's blood, v. 12. §. 57  
The misery from which we are here said to be redeemed, is comprised under this title 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  transgressions.  
Of the notation of the Greek word. See Chap. 2. v. 2. §. 14.  
The transgressions here meant, are transgressions of God's law: which are all manner of sins.  
Quest. Did Christ purchase and buy sins.  
Answ. Some to salve this scruple, answer, that sins are here metoni●…ycally p●…t for sinners. True it is that Christ came to save sinners, 1 Tim. 1. 15. for such 〈◊〉 gave himself a ransom, 1 Tim. 2. 6. yet we need not fly to any such trope: for this phrase, redemption of transgression, is both proper and emphatical. For it hath reference to Christ's death, which was a satisfaction for sins and an expiation of them▪ Sins were a debt. Christ's death was a discharge of that debt. The discharge of a debt is a buying it out. Thus to redeem sins is no more harsh a phrase, then to be delivered to death for offences, as Rom. 4. 25. or to give himself for sin, Gal. 1. 4. Or to be merciful to unrighteousness Chap. 8. v. 12. §. 76.  
From this phrase we may then infer that Christ's death was a satisfaction for men's 
Christ's death a ransom for sins. See v. 14. Sect. 79.  sins. It was a ransom, 1 Tim. 2. 6. It was a valuable recompense. In this respect we are said to be bought, (2 Pet. 2. 1.) and that with a price (1 Cor. 6. 20.) yea, and a precious one, 1 Pet. 1. 18, 19  
The strictness and perfection of divine justice required as much. Till justice were satisfied, no place was left for mercy: but with satisfaction of justice, mercy did the more brightly shine forth. God would have all his properties manifested in their perfection.  
Hereby we learn how to repose our faith in God: namely, as on him who is perfect in all his properties. Thereby we have surer ground of confidence, then if our faith were placed only on his mercy. The apprehension of justice might terrify conscience: but concurrence of mercy with justice afford two strong props to our faith. It will uphold us against all assaults.   

§. 90. Of Christ's redeeming such as lived before him.  
THe persons whose transgressions are here said to be redeemed, are thus described, Them under the first Testament.  
By Testament is here meant the covenant of grace made with man after his fall. It is called 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Testament, because it was ratified with blood: with blood of unreasonable Creatures before Christ exhibited, and with blood of the Son of God, after Christ was exhibited. It is here called 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The first Testament, in reference to that which was ratified by Christ's own blood, which is called, the second. See chap. 8. v. 7. §. 27.  
The persons then here meant, are the Jews which lived before Christ, the truth 
Not Jews only redeemed.  of legal types had fulfilled them all by his death.  
Quest. Were their transgressions only taken away by Christ?  
Answ. No. This description of the persons is not to be taken exclusively, as if non: but they were redeemed; but extensively: namely, that they also, as well as such as lived under the new Testament, after Christ was made a sacrifice, were redeemed.  
2 Quest Why then are they only mentioned?  
Answ.  

1. Because the doubt only was about them. Some imagined, that they 
Why redemption applied to such as lived before Christ.  hoped only for temporal blessings: others thought, that by the observation of the legal rites, and not by the death of Christ they hoped for eternal life. Therefore to resolve those doubts, the Apostle saith, even of them, that they by Christ's blood were redeemed.  
2. Because the Apostle had copiously proved that the Law could not make perfect; lest any should infer thereupon, that they who lived under the Law, had not their transgressions removed, he here showeth that Christ's death was for the redemption of their transgressions also.  
3. Because by just and necessary consequence it follows, that if they, who were under the first Covenant, had redemption of their transgressions through Christ's death, much more they who are under the second Testament, which is here called the new Testament.   
Hereby th●…n the Apostle giveth us to understand, that Christ's blood was effectual 
Christ's blood effectual before shed.  to the taking away of transgressions before it was actually shed. Where the Apostle setteth forth the efficacy of Christ's blood, he doth thus far extend it, for the remission of sins that are past, (Rom. 3. 25.) even such as were committed before the time of the Gospel. In this respect is Christ said to be the Lamb slain from the foundation of the world. The very sacrifices which among God's people were in use from the beginning of the world do prove as much: for they pointed at Christ and showed forth his death: by virtue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins, and to pacify them thereby. Those sacrifices had been of no force, if Christ's death typified by them, had not then been effectual.  
In regard of this efficacy, the Jews in the Wilderness are said to eat the same 〈◊〉, and to drink the same drink, namely, which we Christians do: that is Christ, 1 Cor. 10. 3, 4▪ It is also said of them, that the Gospel was preached unto them, chap. 4. v. 2. §. 17. St. Peter showeth, that both we and they are saved by the grace of the Lord jesus Christ, Acts 15. 15.  
Christ was ever the same in sundry respects. 
Jesus Christ ever the same.   

1. In regard of the eternal purpose of God.  
2. In regard of the immutable promise of God, made anon after man's fall. Gen. 12. 15.  
3. In regard of the value and merit of Christ's death, which was ever the same, chap. 13. v. 8. §. 112.  
4. In regard of the nature and virtue of faith, which gives a kind of being and efficacy to things to come, Heb. 11. 1, 4.   
This particular application of redemption to them that were under the first Testament, 
Limbus patrum.  is a strong argument against the popish dotage of the faithful Jews, being in a place out of Heaven, which they call limbus patrum, before Christ was exhibited. And also their dotage, who would seem to deny that popish tenet; and yet hold the like, that Saints departed before Christ's death, entered not into that heaven, whereinto Saints since Christ's death do enter. Of these two errors, see chap. 8. v. 8. §. 50.  
This also is a strong incitation to us that are under the second, which is the 〈◊〉 Testament, with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions; for if they were redeemed, much more we. It is the main end of the Apostles inferring the former instance, to quicken us up to believe. If the benefit of Christ's death redounded to them, how much more to us?   

§. 91. Of such as are called.  
AMong those that were under the first Testament, such only did partake of the benefit of Christ's death, as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were called: of the notation and derivation of this word, called, see chap. 2. v. 11. §. 107. Hereby are meant those who are said to be partakers of the heavenly Calling. See chap. 3. v. 1. §. 13.  
Some refer this to Gods calling of Abraham from his Father's house, Gen. 12. 1. 
Who are the called here meant.  and extend it to him and his whole seed. But certain it is, that many which came from Abraham, never enjoyed that eternal inheritance, which they did who are here meant. Therefore in this acception of the word, there will be either too great an extent: or too great a restraint of the persons here intended; for if it be applied to all the posterity of them that came out of Chalde with Abraham, the extent is too great; for many of them had no right to this inheritance. If it be restrained only to such persons, the restraint is too great: for many others besides them had a right thereto. Yet I will not deny, but that by way of allusion, it may have reference to them: that, as they who were called out of idolatrous Chalde, inherited fruitful Canaan: ●…so they who are called out of this idolatrous world, shall enjoy the glorious inheritance here intended.  
The Calling here meant is a more spiritual and heavenly Calling then that was▪ That was a Calling from one place to another on earth. Of this Calling a very reprobate may partake: But the Calling intended by the Apostle, is from one estate or condition to another: namely, from a natural condition to a spiritual, whereof only the Elect do partake.  
Redemption being appropriated unto them, cannot be universal to all of all sorts.  
They who would gain assurance of their redemption, and of the eternal inheritance following thereupon, must try their Calling, 2 Pet. 1. 10.   

§. 92. Of receiving the promise of eternal Inheritance.  
THe benefit of the foresaid redemption is thus expressed. Might receive the promise of eternal inheritance.  
Of the notation of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  promise, see chap. 4. v. 1. §. 6.  
By promise of inheritance, is meant that inheritance which is promised: and it showeth, that the ground of enjoying the eternal inheritance is God's promise. Hereof see chap. 6. v. 12. §. 87.  
They are here said 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to receive the inheritance, in reference to Gods offer thereof. For by promise God makes offer of that which he promiseth: and by faith men receive what God offereth. In this respect it is said, that men through faith inherit the promises, chap. 6. v. 12. God freely offers, he that believeth the truth of God's promise receiveth, and enjoyeth the thing promised. For faith is the hand of the soul, whereby we receive and enjoy to our own use, what God in his promise reacheth out unto us. On this ground to receive and to believe, in reference to Christ as 〈◊〉 object of faith, are joined together, as signifying one and the same thing, joh. 1. 12.  
The meaning then of this phrase, might receive, is that they might have for their own, and ever enjoy as their own, the eternal inheritance. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The inheritance here intended, is that glorious estate which Christ hath purchased, and God hath promised to believers.  
Of the notation of the Greek word, and of sundry instructions thence arising; See Chap. 1. v. 14. §. 160.  
This is much amplified by the epithet added thereunto, which is this, eternal. Hereof see v. 12. §. 65.  
The foresaid inheritance is said to be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  eternal, as in reference 
e A part post.  to an everlasting continuance, and an immutable stability; so also in reference to 
f A part ant●….  God's decree, which was before all time, Matth. 25. 34.   

§. 93. Of ratifying a Testament by the Testators death.  Heb. 9 16, 17. For where a Testament is, there must also of necessity 
* Or, b●… brought.  be the death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all, whilst the Testator liveth. 
THese two verses are added as a proof of the necessity of Christ's manner of confirming the New Testament as he did, namely, by his death.  
The causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  FOR, declareth the words to be brought in as a proof.  
The argument is taken from the common use and equity of confirming Testaments, which is, by the death of the Testator. The argument may be thus framed.  
The new Testament was to be ratified as other Testaments use to be.  
But other Testaments are ratified by the death of the Testator, etc.  
By Testament is here meant that which we commonly call the last will of a man. Whereby he disposeth what belongeth unto him, to be ordered according to his will after his death. In this respect the Lord said to Hezekiah, when a deadly disease had seized upon him, Set thine house in order: for thou shalt die, 1 King. 20. 1. By that phrase, Set thine house in order, he meaneth, that he should make his last will or Testament.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word, according to the proper notation thereof, signifieth thus much: for it is derived from a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb that signifieth to appoint, Luk. 22. 29. and joined with a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  noun that signifieth Covenant or testament, it useth to be translated, to make; as Act. 3. 25. Heb. 10. 16. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The participle of this verb is translated in this, and the next verse, a Testator.  
The necessity of the death of a Testator for confirmation of his Testament, is in our English set down with much emphasis, thus, there must of necessity. In the Greek there is only a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  single necessity used: yet withal there is a verb joined with it, that carrieth emphasis. Our English translate it, be, but in the margin thus, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  be brought, it implieth that the Testators death must be produced, brought forth, and made known.  
This necessity is upon supposition, that Christ would ratify his Testament, as other Testaments used to be ratified, that believers might place the stronger, and stedfaster confidence thereupon.  
Of absolute and conditional necessity, See Chap. 8. v. 3. §. 9 
A Testators death ratifieth his Testament.   
In general here is showed that a Testators death is requisite for ratifying his Testament. Hereupon God himself renders this reason, for Hezekiahs' making his will, thou shalt die and not live, Isa. 38. 1. And Ahithophel, when he purposed to make away himself, put his household in order, 2 Sam. 17. 23. Experience of all places, and all ages giveth proof hereunto.  
A Testament is only and wholly at his pleasure that maketh it: so as he may alter it, or disannul it while he liveth, as he seeth good: but when he is dead, he not remaining to alter it, none else can do it. A main difference betwixt a deed that a man maketh with another, and a will, that he maketh of himself lieth herein. For a deed presupposeth some consideration, or covenant.  
By the way, the folly of those is hereby discovered, who too much rest on a man's will; and thereupon are careless in their calling, and in using means for their own good and livelihood. By a man's will no benefit is received while the Testato●… liveth: The Testator may outlive him that depends upon him, or change his mind: or spend all that he hath. Hence our English proverb, they who depend on dead men●… shoes may go barefoot.   

§. 94. Of the inviolableness of a man's last will.  
IN the seventeenth verse the Apostle declareth the inviolableness of a man's last will, being ratified, as before, by the Testators death. This he showeth two ways.  


1. Affirmatively, in this phrase, a Testament is of force after men are dead.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of force, signifieth firm and stable. It is the same word that is used, Chap. 2. v. 2. §. 11. and translated steadfast.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after men are dead, is in Greek thus, among the dead: which intendeth as much, as our English expresseth.   

2. Negatively, thus, Otherwise it is of no strength, etc.  
This phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is of strength, is the interpretation of a verb, that signifieth to be able to do this or that, Phil. 4. 13. But a negative added thereto, (as here is o●… no strength) implieth a privation of all power, virtue and efficacy; it is spoken of those that strive to enter into heaven amiss: Luk. 13. 24. And of those who could not resist the Spirit by which Stephen spoke, Act. 6. 10. And of salt that hath no savour in it, Matth. 5. 13. So here of a will that hath no validity in it, nor can be pleaded as a deed. Thus is a will while the Testator is alive.    
From those two points, namely, the affirmative, That a Testament is of force when 
A Testament inviolable.  the Testator is dead: and the negative, that a Testament is of no strength while the Testator liveth, it appeareth, that a Testament is made inviolable by the Testators death. This Bathsheba employed by her earnestness with King David to declare, who should sit on his throne after him, 1 King. 1. 20. But most clearly is this thus expressed by the Apostle, If a man's Testament be confirmed, namely by death, no man disanullest, or addeth thereto, Gal. 3. 15.  
A Testament is the voluntary act of a Testator. He only hath power to alter it. 
Why a Testament is inviolable.  Because when he is dead, he cannot do it himself, none else may do it. If they could, men would be discouraged from making wills; But much peace ariseth from the inviolableness of a will.  
1. Quest. What if a Testament be unjust, and sinful? 
An unjust will is as no will.   
Answ. Is it be unjust in the thing given, or in the person to whom it is given, it may well be accounted no will at all. A will gives no title to a Testator of that which belongs not to him: nor defauds any of that which is otherwise due to him.  
2. Quest. What if a Testator gives his own to unlawfulness?  
Answ. Respect must be had both to the general intent of the Testator, and to 
Testators general intent to be observed.  the particular use. If the one and the other be sin, than his will is as we will. If a Testator shall bequeath any thing to maintain rebellion in a land, or any other notorious wickedness, his will being directly contrary to Gods will, and to the good and wholesome laws under which he liveth, his will is a will. In such cases a Vow is of no force.  
But if the intent of a Testator be good, yet thorough error of judgement, he be deceived in a particular case wherein and whereby he manifesteth his intent, then may that particular be altered, but his general intent observed. For example:  
Suppose a man have a desire and purpose to give something to the maintenance of God's worship, but being deceived in his Judgement, supposeth such and such superstition to be the true worship of God, and thereupon bequeatheth lands, or other legacies to the miantenance thereof, in this case the legacies bequeathed man and aught to be directed to the maintenance of God's true worship, but not the will clean nulled.  

1. Contrary to this ruled case of the Apostle concerning the inviolableness of a Testament, are sundry practices, as 

1. To conceal a man's Testament.  
2. To alter the same.  
3. To withhold such legacies as are given.  
4. To pervert it deceitfully, and to turn it to other undue uses then the testator intended.  
5. To disannul it unjustly.   
These, and others like unto them, sin against the light of nature, and against the rule of equity, which is confirmed by God's word. Because the testators themselves are dead, and can do nothing to right themselves, the living God will take their case into his hands, and be a revenger of such unfaithfulness and fraud. Whether they be executors themselves, or counsellors, proctors, advocates, Judges, or any other that make themseles accessary to the fraud and guilty of the sin, they make themselves liable to divine vengeance.   
2. The inviolableness of a will is a forcible motive, to such as have any estate, to be conscionable in making their last will and testament, especially if they leave behind them wife and children. Hereof see more Domest. Duties. On Eph. 5. 22. etc. Treat. 4. §. 56, 57 and Treat. 6. §. 62, 63.    

§. 95. Of the inviolableness of the new Testament ratified by Christ's death.  
THe main point which the Apostle intended, by setting down the inviolableness 
Christ's death ratifieth the New Testament.  of men's last wils after their death, is to prove that Christ's death was requisite for ratifying the New Testament. To this purpose tend these phrases, Christ 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  must suffer, (Matth. 16. 21.) 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ought not Christ to have suffered (Luk. 24. 26.) It 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  became him to make perfect through suffering, Heb. 2. 10. See Chap. 2. v. 17. §. 166.  
Thus Christ ratified the New Testament, to declare more evidently the kind of 
Why Christ ratified new Testament.  God's promises, and of those excellent gifts which by the New Testament are conferred on us. They being ratified by death, are not branches of such a covenant as requireth conditions on our parts to make them good, wherein if we fail the covenant is forfeited (as the covenant made with Adam was:) But the promises of the New Testament are of mere grace. The things bequeathed therein are legacies, testifying the good will of the testator, without condition on the part of the legaties. Observe the promises of the New Testament expressly set down, Chap. 8. v. 10, 11, 12. 
Promises of●… new Testament absolu●… as legacies.  and you shall find them all to be absolute promises, without conditions on our parts.  
Indeed ●…aith and repentance are required in and by the Gospel: but not simply as conditions. Faith is required as the means to receive, and partake of the things promised, and repentance as a qualification whereby we may know that we are the persons to whom such promises belong: besides, he that hath made the promises doth work in men those graces of faith and repentance.  
By this kind of ratifying the New Testament, the extent of Christ's death is further manifested. It was showed, v. 12. That Christ died to purchase an eternal inheritance. 
Christ by death establisheth eternal life.  Here another end and benefit thereof is declared: which is as a testator to establish and ratify what he had purchased, and to show the ground of right and title that we have to eternal life: which is our Father's legacy, whereby it is established, and made sure unto us. On 〈◊〉 ●…ound eternal life is called an inheritance, v. 15. For we come to it as h●…, by the good will, grace and favour of the purchaser thereof, manifested by his last will.  
That we may the better discern how fitly this metaphor is applied to Christ, let us consider how the most material things appertaining to a last will do concur in this case.  

1. There is a testator, which is the great Lord of all: even the Son of God: who 
What conc●… to a Testament are in Christ's.  to make himself a fit testator, was made flesh, john 1. 14.  
2. There is a main inheritance bequeathed. This is eternal glory in heaven, 1 Pet. 1. 4.  
3. There are other legacies, which are sundry gifts, Eph. 4. 8. As divers calling●…, abilities to perform them, and graces both restraining and renewing.  
4. There are books or rolls, wherein the foresaid legacies are registered. These are the holy Scriptures: especially the New Testament.  
5. There are public notaries and scribes as witnesses of this Testament. These are the holy Prophets and Apostles.  
6. There are seals added to the Testament. These are the two Sacraments, Matth. 26. 29. and 28. 19   
If ever child had cause to take notice of his Father's last will and Testament, we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood, and this so much the rather, because by Christ's death the New Testament is made inviolable.  

1. Christ is a faithful and true witness (Rev. 3. 14.) even truth itself, (joh. 
Now Christ's Testament is inviolable.  14. 6.) His word shall not pass away, Mark. 13. 31. If the word of Christ be stable, much more his promise, much more his covenant, much more his Testament ratified and confirmed by his death.  
2. Christ's blood is too precious a thing to be spilt in vain. B●…t in vain is it spilt, if his Testament ratified thereby, be altered. I may▪ say in this case, as the Apostle did of Christ's resurrection (1 Cor. 15. 14.) If the New Testament be not stable, Christ died in vain: our preaching is in vain: your faith is in vain.  
3. Christ's death is a declaration and evidence of the eternal counsel of his Father, which is most stable and immutable in itself, as hath been showed, Chap. 6. v. 17. §. 135. If in itself it be immutable, much more is it so, being ratified by the death of his Son, who by his death hath ratified the same. All the promises of God, in him are yea, and in him Amen. (2 Cor. 1. 20.) That is in Christ they are made, performed and ratified. 
Papists violate Christ's last will.    

1. The presumptuous usurpation of the Bishop of Rome is herein manifested, who arrogateth to himself power to dispense with the Testament of Christ. 
* P●…pa potest dispensare contra Apostolum. Contra jus naturale & divinum. Gratian.  I say, saith one of his champions, that the Pope may dispense against an Apostle. What is this but against Christ's Testament, which is registered by the Apostles. He further addeth, that he may dispense against natural and divine right. If this be not to be as God, and to show himself that he is God, (which is the character of Antichrist, 2 Thes. 2. 4.) I know not what may be. To omit other particulars, Christ saith of Sacramental wine, drink ye all of it: for this is my blood of the new Testament, Matth. 26. 27, 28. Yet he denieth this Sacramental wine to the people. Thus he withholdeth sundry particular legacies, as, The liberty of marriage in sundry times of the year, and the free use of sundry meats on sundry days of every weak, and all lent long, and other like privileges: yea he denyeth to the people liberty to search the rolls wherein this Testament is registered: for he suffers not people to read the Scriptures. Oh presumptuous guide! Oh blind people!  
2. This ratification of the New Testament discovers the heinousness of unbelief, 
Unbelief makes void Christ's last will.  for it makes void the strongest confirmation that can be of God's covenant, and Gods promises made therein. See the Whole Armour of God, on Eph. 6. 16. Treat. 2. Part 6. §. 34. Of the heinousness of incredulity.  
3. This is a strong motive to believe the promises of the Gospel. This is the 
Christ's last will a prop to saith.  main end of Christ's ratifying them by his death. Herein we shall show ourselves children of Abraham, Rom. 4. 19, 20. As God for this end addeth to his promise an oath: So hath he given his Son to confirm all by his death. See Heb. 6. v. 17. §. 143, 144. God would have our faith and confidence to be strong and steadfast, not weak, not wavering.  
4. This may incite us to search the Scripture, wherein Christ's last will and new 
Search the rolls of Christ's last will.  Testament is registered. Therein observe the promises made to us: Consider the nature and kind of them: That as legacies, they are absolutely, and unalterably set down. This is the ground of a steadfast faith and strong confidence. This is to be applied as to the inheritance itself, joh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance. Sundry of them are expressly noted, Chap. 8. v. 10, 11, 12. So others in other places. As mortification, Rom. 6. 6. Vivification, Ezek. 11. 19, 20. Perseverance in grace, 1 Cor. 1. 8. If we believe all these, it shall be to us according to our faith. It is noted of Hezekiah, that he spread the letter which Senacherib wrote against the God of judah, before the Lord (2 King. 19 14.) and upon consideration that God was concrned therein, his heart was much enlarged in prayer, and his faith strengthened. God is much concerned in the Testament that Christ hath ratified with his blood. Let us thererefore spread Christ's Testament before God in our prayers: Let us plead it before God, and it will much sharpen our prayers, and strengthen our faith.    

§. 96. Of the resolution of, and observations from Heb. 9 15, 16, 17.  
Vers. 15. THe sum of these three verses is, a ratification of the New Testament,  
This point is  

1. Propounded, v. 15.  
2. Proved, v. 16, 17.   
In the proposition we are to observe,  

1. The inference of it upon that which went before, in this phrase, and for this cause.  
2. The substance. This sets out a special office of Christ; concerning which is declared 

1. The kind of office.  
2. The end thereof.   
The end of office, is a mediator, amplified by the subject whereabout he is a mediator, the New Testament.  
The end thereof is the fruition of an eternal inheritance.  
This is set out,  

1. By the means of purchasing it, death.  
2. By the effect of that means, redemption, amplified by the subject of that redemption, transgressions, and by the persons whose transgressions they were, them that were under the first Testament.  
3. By the persons that partake of the benefit, they which are called.  
4. By the benefit itself, inheritance. This is amplified. 

1. By the ground of it, promise.  
2. By the continuance of it, eternal.       
Vers. 16. The proof of the main point, that Christ died to ratify the New Testament, i●… taken from the custom of ratifying other Testaments.  
That custom is  

1. Propounded, v. 16.  
2. Confirmed, v. 17.   
In the proposition is declared.  

1. The point confirmed, a Testament.  
2. The means of confirming it, the death of the Testator.  
3. The ground thereof, necessity.   
The confirmation is set down two ways.  

1. Affirmatively, wherein the validity of a Testament is declared, A Testament is of force after men are dead.  
2. Negatively, whereby the invalidity of a Testament is manifested, otherwise it is of no strength, etc.   

Doctrines.  
Vers. 15. I. Christ undertook many offices for man's good. This ariseth from the inference, in these words, and for this cause. See §. 88  
II. Christ is a mediator. This is plainly expressed. See §. 88  
III. The covenant of grace is by Christ made a Testament. See §. 88  
IV. The Testament under the Gospel is a new one. So it is here called. See §. 88  
V. Christ ratified the New Testament by his death. This is the main point here intended. See §. 88  
VI Redemption is one end of Christ's death. His death is here said to be for redemption. See §. 89.  
VII. Christ redeemed men from their transgressions. This is here plainly expressed. See §. 89.  
VIII. Christ's redemption extended to those that lived before he died. These were those that were under the first Testament. See §. 90.  
IX. They who were called have a right to heaven. These are here set down for that end. See §. 91.  
X. The reward purchased by Christ is an inheritance. It is here so called. See §. 92.  
XI. That inheritance is eternal. So it is here styled. See §. 92.  
XII. The ground of the eternal inheritance is God's promise. It is here called, 〈◊〉 promise of inheritance. See §. 92.  
XIII. That which God hath promised, they who are called shall receive. Of them i●… is here said, rec●…ive the promise. See §. 92.  
Vers. 16. XIV. Christ conformeth himself to the commendable customs of man. A●… men use to ratify their Testament, so did Christ. See §. 93.  
XV. The death of a Testator ratifieth his last will. This is the Apostles main argument. See §. 93.  
XVI. There is a necessity of the Testators death for rati●…ying his covenant. The Apostle plainly expresseth this. See §. 93.  
XVII. A Testament than receiveth ●…orce when the Testator is dead. See §. 93.  
XVIII. Till the Testator be dead, his last will is of no source. Those two last doctrines are plainly expressed. See §. 94.    

§. 97. Of the equity of legal rites.  Heb. 9 18, 19, 20, 21, 22. Vers. 18. Whereupon neither the first Testament was 
* Or purified.  dedicated without blood. Vers. 19 For when Moses had spoken every precept to all the people, according to the law, he took the blood of calves, and of goats, with water, and 
* Or purple.  scarlet wool, and ●…ysop, and sprinkled both the book, and all the people. Vers. 20. Saying, This is the blood of the Testament, which God hath enjoined unto you. Vers. 21. Moreover, he sprinkled with blood both the Tabernacle, and all the vessels of the Ministry. Vers. 22. And almost all things are by the law purged with blood: and without shedding of blood is no remission. 
IN these five verses the Apostle further proveth the main point (that, man's redemption is puchased by Christ's blood,) comparatively, or relatively, in reference to the law. (See v. 15. §. 88)  
Thus much is employed under this phrase of transition, whereupon neither, etc.  
This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wills, by the death of the testator, was declared. Because that was the common custom of all people in all ages, therefore God would have the legal rites to be answerable thereunto: and appointed beasts to be slain, and their blood to be so and so used.  
Hereby it appeareth that legal ceremonies were grounded on the rule of equity. 
Legal rites grounded on equity.  Prophets and Apostles are plentiful in particular proofs hereof. Take one insta●…ce from each of them. If ye offer the blind for sacrifice is it not evil? and i●… ye ●…ffer the lame and sick, is it not evil? offer it now unto thy Governor, will he be pleased with thee? Mal. 1. 8. It was so equal that sound sacrifices should be offered unto God, as equity showed the like was to be done to men. In the case of Minister's maintenance, the Apostle laid down sundry grounds of equity, and among others produceth legal institutions, as, Thou shalt not muzzle the mouth of the ox: and they which minister about holy things, live of the things of the Temple: and they which wait at the Altar, are partakers with the Altar, 1 Cor. 9 7, 9, 13.  
As God is just and equal in all his dealings, so his care is to satisfy men in all the ordinances which he imposeth upon men: and thereupon ordereth them according to common equity, that we may the better discern the equity thereof.  

1. This discovereth their erroneous conceit, who put the books of the law o●…t of the Canon of Scripture. There were of old certain Heretics called 〈◊〉 who denied the divine authority of Moses books. The Manichees went further, and rejected all the Old Testament. These have of old been condemned by ancient counsels. There are many, among us, who too lightly esteem the books of the law, and think they might be well spared: surely such know not the right use, which we christians may make of the legal types. Of their use, see Chap. 4. v. 8. §. 50. and Chap. 8. v. 5. §. 13.  
2. The equity that is couched under the legal rites giveth demonstration of the ●…ent and perpetual use of them. And for this end we have everlasting records of them in the sacred Scripture. They who can well discern the truths shadowed 〈◊〉 in types, and the equity that is comprised under them, will find that even the legal rites are among those things which were written aforetime for our learning, Rom. 15. 4.  
3. It will be labour well spent to exercise ourselves, as in other parts of sacred Scripture, so in these: and to pray for the Spirit of illumination, that we may understand the truth and equity of them.   
Of helps hereunto, see Chap. 4. v. 8. §. 50.   

§. 98. Of legal rites typifying like truths.  
BY the first is here meant the very same thing that was called the first Testament, or Covenant, v. 15. §. 90. And to make up this sense, our English have well expressed this word, Testament. It is that which is also called the old, in opposition to the new covenant, Chap. 8. v. 13. §. 80.  
This Covenant is called a Testament, because after the manner of Testaments it was ratified with the blood of such creatures as were slain, and so dead.  
The ratification thereof is comprised under this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dedicated. The Greek word is derived from a noun that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  new. When sacred places, or things were newly built, or renewed, they used by sacred solemnities to dedicate, or consecrate the same. The word implieth a religious act, whereby a person, or thing was set apart to an holy use. Here it is passively used, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  actively Chap. 10. v. 20. where it is thus translated, he hath consecrated. The feast and other solemnities which were a dedication, are expressed under 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. encaenia.  a title, derived from this word, and translated the feast of the dedication, Joh. 10. 22. The latin useth a 
e initiari.  word of a like notation, for dedicating of a thing; which according to that notation, our English translateth to initiate.  
They who are baptised are, according to that word, said to be initiated; that is, consecrated and dedicated to God.  
The main scope of the Apostle in this verse, and the force of the argument which 
Types were of truths like to thine. See v. 19 Sect. 102, 103.  he useth, demonstrateth, that the rites of the law typified truths like to themselves. They were for the most part with blood, so Christ doth all for us with blood, namely, by his death. Concerning the point here intended, the Apostle saith of the Ministers of the law, that they served unto the example and shadow of heavenly things▪ Chap. 8. 5. As the body is like the shadow, so the truth like the type.  
The types themselves made nothing perfect, Chap. 7. 19 Therefore to raise up men's minds to such truths as could make perfect, the types were like to them.  
This may be an especial means to help us in finding out the truth of types. See Chap. 4. v. 8. §. 50.   

§. 99 Of blood the means of agreement with God.  
THis phrase of dedicating the first Tabernacle with blood. gives instance that blood 
See 2. v. 7. Sect. 43.  is the means of consecrating things to God. Thereby all things are made acceptable to him. All agreements since man's fall betwixt God and man, have been by blood. Under the first Testament here mentioned, are comprised all agreements from man's fall till Christ was exhibited: Under the second Testament which is the new, all from Christ's time till the end of the world. Both these Testaments were dedicated with blood. Thus much is employed under this phrase Neither the first: ●…hat i●…, nor the first, nor the second were dedicated without blood.  
From hence we may infer that all agreements with God are in blood.  
This might easily be exemplified by an induction of particulars; as  

1. The bruising of the heel of the seed of the woman, (Gen. 3. 15.) imlpye●… blood.  
2. Abel's acceptable sacrifice was a bloody one, Gen. 4. 4. and so was Noah's, and all other like sacrifices in succeeding ages.  
3. Their Sacraments were bloody, as circumcision, Exod. 4. 26. and the pa●…over, Exod. 12. 6, 7. Thus our Sacraments, Matth. 26. 28. Rom. 6. 3.   
This is not in regard of God's delight in blood; but in regard of sin, which in reference to God's truth, (Gen. 2. 17.) and justice, cannot otherwise be expiated.  
This is a great aggravation of the heinousness of sin; that God thereby is kep●… from entering into covenant without blood.  
If that true blood which doth properly take away sin, even the blood of the Son of God, be duly weighed, the foresaid aggravation will be much heightened.   

§. 100 Of making known God's Covenant before the Seal be put to it.  Vers. 19 
THe aforesaid general point of dedicating things under the law with blood, the Apostle exemplifieth by sundry particulars. In setting them down, he beginneth with the time, when that course was first observed, and with the ground of observing the same.  
The time is in these words. When Moses had spoken every precept.  
Of Moses, See Chap. 3. v. 2. §. 37.  
The Apostle in that which is here set down, hath relation to Exod. 24. 7, 8. For besides the sprinkling of blood there mentioned, the very words spoken by Moses, are quoted in the next verse.  
This phrase, had spoken, implieth that Moses declared the meaning of what he 
The Covenant is explained before the seal be annexed.  did before he used that rite of sprinkling blood, whereby the Covenant of God was ratified: so as God's Covenant might be made known before the seal be put to it. The blood that was sprinkled was a sign, a seal, a ratification, yea and a kind of Sacrament. Consider all the signs and seals, which God ordained for ratifying of his Covenant any way, and you shall find this verified: particularly in the case of Circumcision, Gen. 17. 7, 10. and the passover, Exod. 12. 12, 13, and Baptism, Matth. 28. 19 and the Lords Supper, 1 Cor. 11. 23.  

1. A seal is in vain without a Covenant.  
2. By the Covenant whereto the seal is annexed, difference is made betwixt common and sacred signs.  
3. The word showeth the end, use, virtue, and efficacy of a seal; without the word it can be nothing, but a naked and idle ceremony.   

1. The Popish manner of administering Sacraments in an unknown tongue, or in a secret corner, is no way agreeable to this practice of Moses. What use can people make of a Sacrament so administered? or what benefit can they reap thereby?  
2. Such Sacraments obtruded upon God's Church, as have no warrant from God, are hereby refuted.  
3. Commendable is the custom of reformed Churches, which plainly declare both the Covenant, and the privileges thereof, before they administer a Sacrament the seal of it.   
Object. Infants are Baptised which understand not what is said.  
Answ. Baptism, as Circumcis●…on, is a Sacrament of regeneration, afforded to them only, who were born under the Covenant: and thereupon have a right to it: and their parents are charged to instruct them so soon as they shall come to understanding, in the mystery of the Covenant, and the privileges thereof: which at the administering of Baptism are distinctly made known.  

4. This should stir up people that desire to be made partakers of the seals of God's Covenant, to seek to be well instructed therein: that they may understand what i●… sealed up unto them. The more distinct knowledge they have thereof, the more comfort they will reap thereby.  
5. This also should stir up Ministers to acquaint their people with the meaning of the Covenant, with the promises comprised under it, and with the benefits that p●…ople may reap thereby. This is intended under this charge, Go teach all nations, 〈◊〉. 28. 19 Thus shall they show themselves faithful, as Moses was.    

§. 101. Of Ministers delivering Gods whole counsel to all under their charge according to law.  
THe ground which Moses had to do what he did, is set down in this word, precept, hereby is meant that charge which God gaveth him: For it was God's p●…ecept: As this manifesteth God's care over his Church, in giving precepts for the ●…ell ordering it (whereof see Chap. 8. v. 5. §. 12.) So in Moses example, it implieth a Minister's duty, which is to speak God's precept, Ministers must have their 
Ministers must teach what God commands.  ●…arrant from God, for what they do in their ministerial function. See Chap. 8. v. 5. §. 14. This was one point of Moses his faithfulness▪ See Chap. 3. v. 2. §. 39 The like may be instanced in all the Prophets, who came with the word of God in their mouths, and with this warrant, Thus saith the Lord. As for Moses when he had not his express warrant, he would go to the Lord to know his mind, as in the case of him that blasphemed the name of the Lord, Levit. 24. 11, 12. and of them that were unclean at the passover, Numbers 9 8. and of him that gathered sticks upon the Sabbath day, Numbers 15. 34, 35. The Apostles also had the like warrant, 1 Cor. 11. 23. 1 john 1. 1. Revel. 1. ●….  

1. Ministers are Gods servants and ambassadors: they stand in his room, and must declare his mind.  
2. This warrant maketh their ministry to be the better accepted, and the more regarded.  
3. This is enough to support them against all opposition, and to make them courageous in performing their function.   
It will the more encourage and embolden them, that herein they be impartial, as 
Minister's impartiality.  M●…ses was: which is manifested two ways.  

1. That he spoke every precept.  
2. That he spoke to all the people.   
The former showeth that God's whole will must be made known. This God requireth, 
The whole will of God to be declared.  jer. 1. 17. Matth. 28. 20. This faithful servants of God have engaged themselves to do, 1 King. 22. 14. jer. 42. 4. And they have actually done it, Act. 20. 20. 27. God appoints nothing rashly, without just cause and in vain. To yield to some things, and to neglect others, is to oppose our shallow conceit to the unsearchable wisdom of God: yea, that which we do, will be a witness against us for that which we neglect: because all is from the same authority.  

1, This teacheth Ministers to cast off such rags of the old man, as keep them from making known every precept, or any part of God's will: those rags are fear of men, undue shame, popular applause, ambition, etc. Many can deliver such truths, as stand with the times and earnestly press them: but are silent in other truths and pass them by: they show more respect to themselves, then to their Lord and Master.  
2. Such as desire to approve themselves to the Lord that sent them, must have an eye to his whole will and counsel, and faithfully make known every precept. For this end it is requisite, that they have knowledge thereof, and withal a holy resolution to stick close to him that sent them, and not to fear man. See Chap. 3. v. 2. §. 40.   
The latter branch of Moses his impartiality showeth, that God's word is impartially 
God's word to he delivered to all.  to be dispensed to all this people, Deut. 31. 12. Certainly he did so who said, I am pure from the blood of all men, Acts 20. 26.  
All are alike to God, he hath no respect of persons, Acts 10. 35. See more hereof, Chap. 6. v. 11. §. 78.  
That which Moses did is said to be according to the law. Law in general, doth set 
Law and precept how differ.  forth the same thing, that precept before mentioned did. For the law of God is here meant. It is called precept to set forth the authority of him that enjoined it. He had power to command. It is styled law to show the stability thereof, and necessity of yielding obedience thereto: for a law is an established ordinance or statute, which must be observed.  
The word law showeth the warrant that Moses had to do what he did: which was noted out of the word precept §. 101.  
This word, according, having reference to the law hinted, the manner of doi●… 
Good to be well done.  that which was done. It was done according to that which the law prescribed. O●… right manner of doing that which is lawful, See Chap. 8. v. 5. §. 17.   

§. 102. Of the kind of creatures that were sacrificed.  
THe particulars wherewith the Apostle exemplifieth the ratifying of things u●…der the law with blood, follow. But first he showeth with what blood th●… and other things were dedicated: and how that blood was applied.  
The blood here mentioned, is said to be of calves and goats. Under this 〈◊〉 calves, he means young bullocks as was showed, v. 12. §. 56.  
We read of four sorts of creatures ordained to be slain for sacrifices: Bullocks, goat●…, she, pdoves, Leu. 1. 3, 10, 14. Under bullocks, and goats are comprised under the male and female calves and kids: under sheep, rams and lambs: under, doves, turtles and pigeons. There is mention also made of little birds, Leu. 14. 4. All these prefigured Christ the only true sacrifice. They were all under the law accounted cle●…▪ Of such only were sacrifices to be made, Gen. 8. 20. They were types of Christ's in●…grity. By an equity they showed that we must offer nothing unto God, but that which he accounteth clean, Rom. 12. 1, 2.  

1. In particular such beasts as were of the herd, namely bullocks, are counted 
Bullocks.  strong to labour, Psal. 144. 14. In this respect they might set out Christ's strength and ability in the work, whereunto he was set apart.  
2. The goat is a creature of courage, Prov. 30. 31. The Grecian monarch is in 
Goats.  this respect resembled to a goat, Dan. 8. 5. Hereby the courage of Christ in going thorough with that which he undertook is typified.  
3. Sheep and lambs are of all creatures the meekest, and humblest. These fitly 
Sheep.  typified the innocency and integrity of Christ. In reference to this sacrifice, Christ is said to be brought as a lamb to the slaughter: and to be as a sheep before ●…er shearers, etc. Isa: 53. 7.  
4. Doves are counted innocent, or harmless, Matth. 10. 16. Thus these also typi●…ed 
Doves.  the innocency of Christ:  
5. Little birds may also be reckoned in the number of harmless creatures: and so 
Little birds.  typify the same thing as the former did.   
All the foresaid creatures were doth clean, and also useful and profitable. Thei●… flesh good and wholesome meat, the skins of the beasts good for clothing. The wool, bird and feathers of them useful: and in these and other like respects, fit types of Christ. Hereby is confirmed that which was before showed of legal rites typifying like truth, §. 98.   

§. 103. Of blood and water sprinkled with scarlet, wool and hyssop.  
WAter also, as well as blood, was sprinkled under the law, to cleanse such as were 
Water and blood sprinkled.  unclean: for it is here said, that Moses took the blood with water. The water here intended, is that which is comprised under a●…hes, v. 13. §. 70. For the ashes of an Heifer was mixed, with running water, and thereby a purifying water made. Besides we read of a little bird, that was to be killed over running water, whereby the blood and water came to be mixed, Leu. 14. 5. This mixture of blood and water was requisite to keep the blood from clodding, and also to make it go the further.  
The blood typified the price of our redemption. 
Blood. Water.   
The water the virtue that issueth from Christ's blood, to cleanse away the filth of sin remaining upon us: for water is used to make clean that which is fowl, Isai. ●…. 16.  
The mixture of blood and water typified a cleansing virtue, accompanying the 
Scarlet.  merit of Christ's sacrifice, hereof see more v. 13. §. 73.  
For the better using of the foresaid blood and water, the law appointed scarl●… wool, and hyssop, Leu. 14. 6. Numb. 19 6.  
The word translated (c) scarlet, is sometimes put for purple▪ B of them are precious 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est granum quo purpu●…a tingitur.  colours, with which the garments of Princes, & other great persons use to be died. It is also sometimes translated crimson, jer. 4. 30. Though we put a difference betwixt scarlet & crimson, one being of a sadder and deeper dye, than the other, y●… they are of●… put for one & the same colour. I conceive that scarlet is the more proper to the point in hand. For it is the most like blood: and the most precious, and the most pure: lest capable of stains. The Hebrew word is derived from a root, that signifieth to iterate, or do a thing again and again, 1 King. 18. 34. Thence 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundu●….  a noun 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ravit.  which signifieth the second, Gen. 1. 8. whence the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c●…cineus. Faith resembled to scarlet.  word translated scarlet: because it is twice or oftener died: it is a deep die, Isa. 1. 18.  
Thus this colour did typify the preciousness and pureness of Christ's blood.  
Some apply this to faith, as a means whereby Christ's blood is applied to us: and thereupon take occasion  

1. To commend the gift of faith, as a most precious gift, 1 Pet. 1. 7.  
2. To stir up men to array themselves with faith, as with a most honourable garment. Above all get faith, Eph. 6. 16.  

3. Highly to esteem of them, who are rich in faith, jam. 2. 5.  
Others apply it to the Spirit, which is the means on God's part to apply Christ unto 
The Spirit resembled to scarlet.  us. It cannot be denied, but that the Spirit being the Spirit of God, is most precious ●…nd pure. He is styled the Holy Ghost. Neither can it be denied, butthat he is the most principal means of applying Christ unto us. These may be fitresemblances.    
Yet I suppose that all circumstances duly considered, this scarlet, as other types, 
Christ typified by scarlet.  may point at Christ, and at his death. There are many differing types, that had reference to Christ, by reason of his many different offices, works, properties, and benefits that we receive from him.  
That which was died with the colour here intended is said to be wool. Wool 
Wool.  soaks up that which is liquid, and holds it; so as that which it soaketh up, may be t●…e better sprinkled out of it. Wool before it be died, is white, Isai. 1. 18. it is also soft. This might further typify the purity and mildness of Christ.  
Besides, a●… white and soft wool might be died into scarlet, so Christ by death was made bloody as scarlet: I say bloody, for the redemption of believers.  
With this scarlet wool hyssop was joined. Hyssop is a little herb with many branches, 
Hyssop.  and in that respect fit to sprinkle. It was counted one of the lowest plants, b●…ing set in opposition to the tallest of plants, which is the Cedar tree, 1 Kings 4. 33.  
It hath a sweet favour, and a purging virtue.  
They who apply the scarlet wool to faith, and to the Spirit, do also thereunto apply th●… hyssop. For the Spirit, by faith makes men lovely, humble, deniers of themselves. For self boasting is excluded by the law of faith, Rom. 3. 27. Thereby also the Spirit purgeth us Act. 15. 9  
But Christ may most especially be counted the truth intended under this type. He indeed was lowly, Matth. 11. 29. His blood hath the purging virtue. 1 joh. 1. 7. He is of a sweet favour▪ Eph. 5. 2. Mat. 3. 17.  
Thus we see how all these rites are fit for that whereunto they were ordained: fit in their use, fit in their signification. See v. 18. §. 98.  
Their use was to sprinkle blood and water: Of blood and water mixed, and the signification of them, see v. 13. §. 71. Of the mystery of sprinkling, see v. 13. §. 72.   

§. 104. Of sprinkling the book of the Covenant.  
THe first thing that is here said to be dedicated with blood and water is the book.  
The book here intended was the book of the Covenant containing in it all the laws of God, Exod. 24▪ 7.  
This was sprinkled in two respects. One of itself: another of the people. 
Why the hook sprinkled.   

1, In regard of the law itself. It was not able to make perfect, as hath been showed. Chap. 7. v. 19 §. 86. Therefore it was requisite that another means, even Christ's blood should be added thereto.  
2. In regard of children of men, who by use, or rather abuse made it a condemning 
Against justification by the law.  letter, it needed to be sprinkled with blood.   

1. This sprinkling of the book with blood and water, is directly against the Popish proud conceit of justification by works. All works come under the law. If man could be justified by the law, what need was there of sprinkling this book.   
Object. They are works dipped in Christ's blood which justify.  
Answ. Christ's blood was added to the law, not to enable the law to justify a man: but to bring in a new way of justification, Rom. 8. 3. Christ is therefore said to be a new and living way, Chap. 10. v. 20.  
2. Object. Christ merited to make our works meritorious.  
Answ. This is to make Christ to die, that we should be redeemer●….  

2. Let us by this sprinkling of the book, take notice of the necessity of Chri●… death: without it all Covenants betwixt God and man are in vain. Only in Christ the Covenant of God is made effectual to sinners.  
3. This sprinkling of the book, giveth instance, that pure and holy things are 
Pure things impure to the impure, Tit. 1. 15.  made impure to sinful men: not that they are so in themselves, but in men's use of them. The law that was written in this book is pure and clean, Psal. 19 8, 9 B●… yet to men a kill letter, 2 Cor. 3. 7. yea, the Gospel is made a savour of death, 2 Cor. 2. 16. And the holy Sacrament, judgement, or damnation, 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling, and rock of offence, 1 Pet. 2. 8.   
The ground hereof is man's sin, which turneth blessings into curses: and that corruption which is in man, whereby he perverteth every good thing that he useth. As the sweetest herbs are made poisonous to spiders: the clear sun noisome to dunghills; The purest waters that come from heaven produce weeds in rank ground●…▪ not in themselves, but by reason of the venom in the spider, the staunch in the dunghill, and the rankness in the ground: so is it in this case.  

1. Much matter of humiliation doth this minister unto us. If john had cause to weep, because no man was found worthy to open the book, Rev. 5. 4. what cause have men to mourn, because the book being opened is made death to them. Whether i●… worst, not to have the book opened, which endangereth life: or to have the book so opened as death to follow thereupon?  
2. Upon sprinkling the book with blood and water great matter of gratulation is ministered unto us: for hereby death is taken away.   
God thought it not enough to give unto his people that book of the Covenant, but that it might be useful unto them, he causeth it to be sprinkled with the blood of his Son.   

§. 105. Of sprinkling all the people.  
THe second instance of being sprinkled is here said to be, all the people. Thi●… must here be taken either representatively, for the heads that represented all the rest: or inclusively, for all that were present.  
This general particle all implieth that all of all sorts are unclean, Isay 64. 6. joh. 
All are unclean.  3. 6. Eph. 2. 3.  
For who can bring a clean thing out of an unclean, Job. 14. 4. What David said of himself, every one hath just cause to say: I was shapen in iniquity: and in sin did 〈◊〉 mother conceive me, Psal. 51. 5.  
This is a point to be known, and acknowledged to keep us lowly: and from all self conceit: yea, and to make us inquire after means of cleansing.  
The sprinkling of all the people showeth that means of cleansing are afforded to 
Means of cleansing afforded to all.  all in the Church, 1 Cor. 10. 1, 2, 3, 4. The extent of God's covenant made to Abraham, (Gen. 17. 10.) declares as much, so doth the extent of Christ's charge. Matth. 28. 19  
For with God is no respect of persons. See §. 101.  
1. This is enough to strip man that remains unclean of all excuse, Luk. 14. 24. They who living in the Church are not cleansed, reject the means of cleansing ●…dered unto them: and manifest a contradicting spirit against Christ's good will towards them: forcing him to say, I would, but you would not, Matth. 22. 3●….  
Let this stir us up to use the means of cleansing afforded unto us. What stronger motive can we have then this general motive. See the Whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 6. §. 29, 30.   

§. 106. Of reconciling Moses and the Apostle.  Heb. 9 20. Saying, This is the blood of the Testament which God hath enjoined unto you. 
IN this verse the Apostle by way of parenthesis joineth together the word and sign, the Covenant and Seal. The sign and seal was the sprinkling of blood. Here is showed the end and use of that ri●…, ●…n this phrase, this is the blood of the 〈◊〉, etc. The end of the foresaid holy rites were to be signs of the Covenant betwixt God and his people. This word of transition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seeing implieth that that which followeth is a declaration of the meaning of that which was done.  
It is necessary that these two, testament and blood be joined together. For a Te●…ent is of no validity, without blood, as hath been showed, v. 17. §. 93, 94. And 〈◊〉 is of no efficacy without a Testament.  
This Text is taken out of Exod. 24. 8. where it is thus expressed, Behold, the blood of the covenant which the Lord hath made with you, concerning all these words.  
In the words of the Prophet and the Apostle, there is some seeming difference: but in sense, there is none.  
The difference in words, is either by leaving out, or altering some of them.  

1. This note of attention, Behold, is left out. That being but a circumstance, altereth no sense. Besides, it is employed in this particle of reference, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This.  
2. The last words, (concerning all these words) are left out. Moses in those words had reference to sundry ordinances which he read: whereof because the Apostle had no occasion to mention, he omitted.   
The alterations are these,  

1. What Moses calleth a Covenant, the Apostle styleth a Testament.   
Answ.  

1. The word which the Apostle useth signifieth both a Covenant, and a Testament, as hath been showed, Chap. 7. v. 22. §. 94.  
2. Moses wrote before the death of the Testator. The Apostle after his death: so as the same thing which in Moses time was a Covenant, in the Apostles time was a Testament.  
3. Moses speaking of the matter, which was an agreement betwixt God and his people, styleth it a covenant: but the Apostle speaking of the manner of ratifying it, styles it a Testament.   

2. Where Moses useth this word covenanted, or made, the Apostle turns it enjoined: 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or commanded.   
Answ. Moses used a word which is proper to a covenant: but the Apostle changeth it into this authoritative word, enjoined, to show the ground of what was required, God's charge: and withal to declare that it was no arbitrary matter for them, to do or to leave undone: but a matter of necessity: the Lord enjoined it.  
The Apostles were not translators, but expositors of Texts of Scripture: and thereupon had liberty to alter words for clearing of the sense. See Chap. 1. v. 6. §. 72.  
The word which we translate enjoined is a compound. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb is out of use, but there are 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 15. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Matth. 15. 3.  two nouns that are such compounds as this verb: both which do signify a commandment, Matth. 15. 3, 9 The word than implieth a bounden duty; so as it was not a matter arbitrary or doubtful, but that which in obedience to the supreme Sovereign was to be observed. This word is used, Chap. 11. v. 22. §. 122.   

§. 107. Of this phrase. This is the blood of the Testament.  
THat the people might the better understand what he intendeth, Moses directs them to that very act which he then did, by this phrase, this is the blood, etc. For the note of reference, this, implieth that which he was then in doing. It is somewhat answerable to a like phrase of our Lord Christ, who having taken bread and broken, it said, this is my body, Matth. 26. 26.  
From hence we may infer that a Sacramental denomination of a thing signified by the sign, doth not argue a transubstantiation of the sign into the thing signified, or a consubstantiation of the sign and thing signified. The tree that is called the ●…ree of life, was not life itself, Gen. 2. 19 Circumcision which is called the Covenant (Gen. 17. 9) was not the Covenant itself. Nor was the lamb the passover, yet so called, Exod. 12. 21. Nor the rock Christ himself: yet so called, 1 Cor. 10. 4. The end of a Sacramental phrase is to show outwardly, what is inwardly intended: and to raise the mind from the outward sign to the inward thing signified: and to assure us of the presence of grace, and of the thing signified: not carnally, but spiritually. This spiritual presence is as true and real, as a carnal presence can be: and much more effectual and comfortable: for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christ's passion, and of the benefits that flow from thence. 
Rhem: in Anno●…. on Heb. 9 2●…▪   
The Rhemists do hence infer, that the chalice of the Altar hath the very sacrifical blood in it that was shed upon the Crosse. Others do hence frame this argument, As there was the true blood of the type in the typical and legal Sacrament, so there must be the true blood of the truth, in the true and Evangelical Sacrament.  
Answ.  

1. All that may be granted, and yet their transubstantiation not concluded thereupon. Thus the resemblance will hold: As under the law, there was shed the very blood of beasts for those legal cleansings: so under the Gospel is shed the very blood of Christ, for a spiritual cleansing of the soul. This none deny. But will it hereupon follow that that blood is shed in the Sacrament.  
2. The resemblance betwixt legal and Evangelical Sacraments must be in the signs of each. Thus it will follow, that as there was true blood in theirs, so there is true wine in ours: which analogy is taken away by transubstantiation.  
3. The blood which Moses sprinkled was no more the proper blood of the Covenant than the wine: For that blood could not take away sins, Heb. 10. 4.  
4. The words of Moses are not proper but figurative.  
5. Their resemblance doth not hold: for Moses and the Apostle refer the relative, this, to blood: but the Evangelist referreth it to the Cup, in which the wine was, thus, This Cup is the new Testament in my blood, Luk. 22. 20.   
By this mention of blood added to the Testament, is showed the end of sprinkling blood under the law: which was to declare, that blood was the means of Gods entering into Covenant with man: As hath been showed, v. 18. §. 99  
The joining of blood with a Testament, and styling it the blood of the Testament, showeth, that by Christ's blood the Covenant was turned into a Testament and made inviolable, as hath been demonstrated, v. 15. §. 88 and v. 16. §. 93, 94.   

§. 108. Of divine institution the ground of a Sacrament.  
THe ground of the foresaid Sacramental sign and action (which was sprinkling blood as a ratification of the Covenant) is thus expressed, which God hath enjoined unto you. Hence we may observe, that a divine institution is requisite, for the constitution of a Sacrament. This was the ground of all true Sacraments that ever the Church had, as may be proved by a particular induction of several Sacraments.  

1. There were two Sacraments in man's entire estate. The Tree of Life, and the Tree of knowledge of, Good & Evil; both which God appointed to be Sacrament; 
Particular Sacraments afforded to the Church in several ages.  Gen. 2. 9  
2. The general Sacrament for the whole world, namely the Ark (1 Pet. 3. 21.) was also by God enjoined.  
3. Circumcision, which was the ordinary Sacrament of regeneration to the Jews, was instituted of God, Gen. 17. 10.  
4. The other ordinary Sacrament of the Jews, to seal up their spiritual nourishment, namely, the passover, was ordained of God, Exod. 12. 3, etc.  
5. The Jews extraordinary Sacraments were also of God. These were four. 

1. Israel's passing through the red Sea, Exod. 14. 16. etc.  

2. The Cloud under which they were, Exod. 13. 21, 22.  
These two were to them as Baptism, 1 Cor. 10. 1, 2.   
3. Manna that fell from heaven, Exod. 16. 4.  
4. The water that came out of the rock, Exod. 17. 5, 6. etc.    
These two were to them as the Lord's Supper, 1 Cor. 10. 3, 4.  
6. The Lord's Supper was instituted by Christ, Matth. 26. 26.  
7. Baptism was also instituted by Christ, Matth. 28. 19   

1. Sacraments are part of God's worship, and in that respect must have God's warrant. 
Why Sacraments must ●…e of divine institution.  In vain they worship God, who worship him by men's inventions, Matth. 15. 9  
2. Sacraments are seals of God's Covenant. Now the seal must be his whose the Covenant is; ones seal binds not another: much less can man's seal ratify God's Covenant.  
3. All the efficacy that is in a Sacrament ariseth from divine institution. How could the cutting off the foreskin of a man, be a seal of the righteousness of faith (Rom. 4. 11.) and assure him of the remission of sins, if God had not ordained it to 〈◊〉 end? The like may be said of Baptism, and so of other Sacraments. Herein lieth the difference betwixt Sacramental bread and wine, and the bread and wine that we eat at our own tables. By divine institution the former proves spiritual nourishment; the latter is only corporal.   

1. By this touchstone these five Popish Sacraments, Penance, Confirmation, Ordination, Matrimony, and extreme Unction will be found to be forged. It cannot be proved that they were instituted of God.  
2. Such garments as are instituted of God, are not matters arbitrary, left to our own will, to observe, or not observe; but by virtue of the divine institution necessity is laid upon us. What God enjoineth to his Church, his Church is bound to observe. They show themselves rebellious against God's authority, and despisers of his Covenant, who either wilfully refuse, or carelessly neglect to observe them. On this ground saith the Lord, the uncircumcised manchild shall be cut off from his people, Gen. 17. 14.  
3. Divine institution further requireth, that they who observe the Sacraments be conscionable in a right manner of observing them; namely, reverently, holily, in faith, with love, and other requisites fit for such divine ordinances.    

§. 109. Of sprinkling holy things with blood.  Heb. 9 21. M●…reover he sprinkled with blood both the Tabernacle, and all the Vessels of the Ministry. 
THe Apostle having, by a short digression, showed the end and warrant o●… sprinkling things with blood, he returneth to his enumeration of other things that were so sprinkled.  
In bringing in those particulars he useth two conjunctions, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But, and an Adverb, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  likewise. Our English compriseth them all under this word, moreover. They imply that these are distinct things from the former, but yet used as the former were.  
Of sprinkling, and that with blood, see v. 13. §. 71, 72.  
Of the Tabernacle, see v. 11. §. 55. and Chap. 8. v. 2. §. 5. 
were What of the ministry.   
By vessels of the Ministry, he meaneth the Candlestick, the Table, the Altar, both that of Gold, and that of Brass, the great Sea, other Lavers, all such instruments as were set upon the Table of shewbread, as Dishes, Cups, Spoons, Bowls, and such like, whereof you may read a particular enumeration, 1 King. 7. 45. 50. They are called vessels of the Ministry, because they were for public service.  
Of the notation of the Greek word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ministry, see Chap. 1. v. 7. §. 79.  
All these were holy in their institution, and consecrated to holy uses. These and such other are styled dedicate things, 1 Chro. 26. 20, 26.  
Que●…t. if they were holy, why were they sprinkled with blood?  
Answ.  

1. Though in themselves by God's institution they were holy, yet being used by man, in regard of that pollution which is in man, and issueth from him, they were to be sprinkled, and thereby purged.  
2. They were sprinkled with blood, to show that the things which man useth are made acceptable to God by the merit of Christ's Sacrifice. For the blood here mentioned typified the blood of Christ.   
Of the former, namely, that pure things are made impure to sinful men. See v. 19 §. 104.  
The latter, that holy things are made acceptable to God by the merit of Christ's Sacrifice, is evident by the mention of saith in offering those things which God accepted, as the offering of Abel, Gen. 4. 4. Heb. 11. 4. The like may be applied to all other acceptable Sacrifices. As this was typified by the sprinkling of blood, by the incense that was offered up under the law; in all ●…sion, whereunto it is said, that the smoke of incense which came with the prayers of the Saints, ascended up before 〈◊〉, Revel. 8. 4.  
God himself saith of Christ, This is my beloved Son, in whom I am well pleased, Matth. 3. 17. God is not only well pleased with Christ, but his good pleasure doth so rest in and on him, as he is well pleased with all that are presented unto him b●… his Son. On this ground it is said, that God hath made us accepted in the beloved, Eph. 1. 6.  
On this ground it becometh us, whensoever we approach into God's presence (as 
Apply Christ's sacrifice.  they did who went into the Tabernacle▪) and perform any holy duty, to apply to 〈◊〉 selves the Sacrifice of Christ, this is to be sprinkled with the blood of Christ. Faith is the means of applying the same: so as the believer may with a strong confiden●… appear before God in any holy duty, as the Priest might enter into the Tabernacle with the sprinkling of blood.  
As all the vessels were to be sprinkled, so all God's ordinances, and the particul●… 
Do all in saith.  circumstances appertaining to them, are to be performed through saith in Christ.  
As thou desirest to be accepted in thy person, so let thy desire extend to all the holy things thou usest, do them all in faith, so will God have respect to thee, and to thy services.   

§. 110. Of purging all things with blood.  Heb. 9 22. And almost all things are by the Law purged with blood: and without shedding o●… blood there is no remission. 
Vers. 22. Lest the Apostle might come short in his enumeration, he addeth this clause, And almost all things are by the Law purged with blood.  
Under this general, all things, he compriseth such things as appertained to the Tabernacle and to the service of God. Yet because there might be some things, that were not so sprinkled, he addeth this restrictive particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  almost. We do not read of the Table, or other Hangings, or the Priest's garments, and such other things, from which the blood could not be well cleansed, were so sprinkled.  
By the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11.  Law he meaneth the Ceremonial Law, and implieth, that that sprinkling that was then used, was but legal to the purifying of the flesh, as is noted, v. 13. §. 75▪  
This word purged showeth the end of sprinkling blood upon them, namely that that pollution, which through man's use of them did cleave unto them, might be taken away, and both they made fit for man's use, and man made fit to use them.  
This giveth proof that God would have all things sanctified to his people; His word, his Sacraments, of prayers and praises, our singing of Psalms, the actions that we do, as lifting up our hands and eyes, bowing our knees: yea the places where we meet and all such things, all are to be sanctified, and that by faith in the blood of Christ. Of the word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  purged, See Chap. 1. v. 3. §. 27.   

§. 111. Of blood shed the only means of remission.  
AN especial reason of the foresaid rite of sprinkling blood, is in this phrase, 
See v. 18. Sect. 99  without shedding of blood is no remission. This reason manifesteth a necessity of that rite. For remission of sin is absolutely necessary: but blood must be shed and sprinkled for remission of sin.  
This phrase, shedding of blood, is the interpretation of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one Greek word; but a double compound. It is compounded of a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  noun that signifies blood, and a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition that signifies out, and a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fund●….  verb that signifieth power. To join them all together, this double compound signifieth a pouring out of blood. The word here used is only in this place used: and fitly to the Apostles purpose: for blood could not be sprinkled, unless it were first let out of the beast and poured into some 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effund●….  vessel to be carried up and down. Another 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compound from the foresaid simple verb is used, Chap. ●…. v. 20. §. 5. 7.  
The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mitto. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto, inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissie.  remission that the Apostle here speaketh of is the remission of sins. The word translated remission hath for the most part this noun, sins, added to it: as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone, and the word sins understood, as Mark 3. 29. Luke 4. 18. and here.  
The manner of setting down this point with a double negative thus, without, No, carrieth Emphasis. It implieth that there is no other way for obtaining remission of sins.  

1. This reason taketh it for granted that sin is remissible. It may be pardoned; Hereof see the Treat. of the Sin against the Holy Ghost. Part. 1. §. 5, at the end of Domest. D●….  
2. It is also taken for granted, that blood is the means of purging away sin. Of these two points, see v. 7. §. 43. and v. 18. §. 99  
3. The main point here intended is, that there is no other way to expiate sin, but by blood. This is to be taken of the procuring cause of remission of sins: for there are many means as courses to be taken by us, whereby we may gain assurance that sins are pardoned. But if you read the Scripture throughout, you shall find no other purchase of sin, than blood.   
The truth that was tipyfied by the blood under the Law, namely, the blood, sacrifice, or death of Christ is the only price that can make satisfaction for sin. Sin is that bar which keepeth the floodgates fast shut against the current of mercy. Satisfaction of Justice pulleth out the bar, and then mercy flows in apace.  
This is sufficient to disprove the many foolish inventions of Papists, whereby they do egregiously delude their people in seeking pardon of sin.  
In particular, this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice. They say that their Mass is an unbloody sacrifice: and yet they affirm that it is a propitiatory sacrifice for remission of sins. They think to salve up all by a concepit of a concomitancy of blood with flesh. But even that conceit is here refuted by the word which the Apostle here useth, shedding of blood: without shedding of blood is no remission. It is not sufficient that blood be with flesh: but blood must be shed and poured out, as the notation of the word implieth. Thus much doth Christ express in the institution, This is my blood which is shed, Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice, see Chap. 7. v. 27. §. 115.  
For our parts, let us learn to trust, and that wholly and only to this means of remission, the blood of Jesus Christ shed for our sins.   

§. 112. Of the resolution of Heb. 9 18, 19, 20, 21, 22.  Vers. 18. Whereupon neither the first Testament was dedicated without blood. Vers. 19 For when Moses had spoken every precept to all the people, according to the Law, he took the blood of Calves, and of Goats with Water and Scarlet, Wool and Hyssop, and sprinkled both the book and all the people; Vers. 20. Saying, This is the blood of the Testament, which God enjoined unto you. Vers. 21. Moreover, he sprinkled with blood both the Tabernacle, and all the vessels of the Ministry. Vers. 22. And almost all things are by the Law purged with blood: and without shedding of blood is no remission. 
Vers. 18. IN these five verses is set down a legal dedication. In it we may observe,  

1. The inference of it upon that which went before, in these words, whereupon neither.  
2. The substance of the dedication. This is 

1. Generally propounded.  
2. Particularly exemplified.     
In the general two things are declared.  

1. The thing dedicated, the first Testament.  
2. The means of dedicating it, blood.   
Vers. 19 In the particular exemplification are considerable  


1. The Time, when the dedication was performed, and that was when the meaning thereof was declared.  
In describing this circumstance are noted  

1. The person that declared the meaning, Moses had spoken.  
2. The matter that was spoken, precept. Amplified by the generality, every precept.  
3. By the persons to whom it was spoken, to all the people.  
4. The manner of ordering what he did deliver, according unto the 〈◊〉▪    
2. The means of dedicating, this is described in four particulars. 

1. The blood of calves and goats.  
2. Water.  
3. Scarlet-wool.  
4. Hyssop.    
3. The manner of using the blood, in this word, sprinkled.  
4. The things dedicated, which were either such as were then present, or afterwards dedicated. v. 21, 22   
The things then present were of two sorts.  

1. The book.  
2. All the people.   
Vers. 20. In the 20. v. is particularly set down the words, whereby Moses explained the meaning of what he did. This is  

1. Generally hinted in this word, saying.  
2. Distinctly expressed; where is showed 

1. The matter intended, this is the blood of the Testament.  
2. The warrant he had for what was done, which God hath enjoined you.     
Vers. 21. The things afterwards dedicated are set down, v. 21, 22.  
Therein is,  

1. A repetition of the means of dedicating: he sprinkled with blood.  
2. An expression of the things dedicated, and that, 

1. In two particular kinds, 

1. The holy place, the Tabernacle.  
2. The holy things, all the vessels of the Ministry.   
Vers. 22.   
2. In a general comprehension, thus, almost all things. This general is amplified. 

1. By a repetition of the means, blood.  
2. By the effect thereof, purged.  
3. By the ground of all, the law.  
4. By the reason of using that rite. Here we may observe 

1. The benefit attained thereby, remission.  
2. The manner of using the blood, shedding.  
3. The necessity thereof, without such shedding no remission.          

§. 113. Of observations gathered out of Heb. 9 18, 19, 20, 21, 22.  
Vers. 18.  
I. Legal rites were grounded on equity. This word of inference, ●…upon, intendeth as much. Because Testaments were usually ratified with the death of the Testator, thereupon God's Testament was ratified with blood. See §. 97.  
II. Gods covenant made with the jews, was the first Testament. So it is here ●…alled. See §. 98.  
III. God would have sacred things dedicated. Thus much is expressed. See §. 98.  
IV. Blood is the means of atonement between God and man. The mention of blood in this place intendeth thus much. See §. 99  
Vers. 19  
V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉 did not use the seal of sprinkling blood, before he had spoken, and declared what 〈◊〉 intended. See §. 100  
VI Ministers must teach what God commands. This is employed under this word, 〈◊〉. See §. 101.  
VII. The whole counsel of God must be made known. Moses spoke every precept. See §. 101.  
VIII. God's word is to be delivered to all of all sorts. Moses spoke to all the people. See §. 101.  
IX. What Ministers do, they must do according to God's word. Moses did what he did according to the Law, which was God's word. See §. 101.  
X. Under the law the blood of beasts was used. Such were Calves and Goats. See §. 102.  
XI. Water was sprinkled with blood. This was to typify the concurrence of justification and sanctification. See §. 103.  
XII. Christ was typified by scarlet wool. See §. 103.  
XIII. Christ also was typified by hyssop. See §. 103.  
XIV. ●…lood was made useful by sprinkling. It is here said to be sprinkled. See §. 103.  
XV. The law could not make perfect. Therefore the book of the Covenant, wherein the law was registered was sprinkled. See §. 104.  
XVI. Things pure are impure to sinners. The book of the law was pure in itself, yet sprinkled for man's sake, who is impure. See §. 104.  
XVII. All people are unclean. Therefore all the people were sprinkled. See §. 105.  
XVIII. Means of cleansing are offered to all: For all are sprinkled. See §. 105.  
Vers. 20.  
XIX. The word must be joined with the seal. This note of transition, s●…ying, intends as much. See §. 106.  
XX. A Sacramental assertion doth not make a transubstantiation of the sign. This is a Sacramental phrase, this is the blood of the Testament: yet there was no transubstantiation. See §. 107.  
XXI. A Sacrament must have divine institution. This phrase, which God enjoined unto you, implieth a divine institu●…ion. See §. 108.  
Vers. 21.  
XXII. The place where God's people meet for divine service, was dedicated under the law. The Tabernacle was such a place, and that was sprinkled with blood. See §. 109.  
XXIII. Instruments used about divine service were also dedicated: such were the Vessels of the Ministry. See §. 109.  
XXIV. G●…nerals are not to be too far extended. The Apostle here useth this word of restraint, almost. See §. 110.  
XXV. The end of sprinkling blood was to purge things. This word, purged, intends as much. See §. 110.  
XXVI. Things of old were done by the law. So much is here affirmed about sprinkling all things by the law. See. §. 110.  
Vers. 22.  
XXVII. Sin may be forgiven. This is here taken for granted. See §. 111.  
XXVIII. Blood is the means of the remission of sin. This also is taken for granted. See §. 111.  
XXIX. There is no other means but blood to take away sin. This manner of expressing the point, without blood no remission, proves as much. See §. 111.  
XXX. Blood must be shed for obtaining remission. So much is here intended. See §. 111.   

§. 114. Of necessity in observing what God enjoineth.  Heb. 9 23. It was therefore necessary that the patterns of things in the heavens should be pu●… with these, but the heavenly things themselves, with better sacrifices 〈◊〉 these. 
THis conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  therefore, is the note of a conclusion: and this verse is the conclusion of the main point in question concerning dedicating things with blood.  
The argument may be thus framed.  
All things dedicated to God, must be consecrated with blood.  
But types and truths were dedicated to God.  
Therefore types and truths must be consecrated with blood.  
The word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  necessary is the same that was used, v. 16. §. 93. and i●… the same sense. It hath here relation to the order, which God hath set down s●… purging things: which was with blood. Without blood they could not be purified. Therefore blood was necessary to purify them. Of the reason of this necessity. See v. 7. §. 43. and v. 18. §. 99  
The noun translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  patterns, is the same that was used, Chap. 8. v. 5. §. 12. There it was translated example. But in that and this place it is taken in the same sense, namely for legal types, in reference to their spiritual truths. By reason of the ●…it resemblance between them, the rites which were of things visible, exhibited in times before the truths are called patterns.  
The truths themselves are styled things in the heavens. These are the same which are styled, heavenly things, Chap. 8. v. 5. §. 13. There is showed in particular what they are. They are said to be things in the heavens, by reason of the excellency of them: and to amplify that excellency, the word is set down in the plural number heavens.  
The verb translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  purified, is the same that was translated, purged, v. 22. §. 110. Of the divers use thereof, See Chap. 1. v. 3. §. 27. It here signifieth such a purifying or purging as was intended in the former verse; namely, that things sacred 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  should in a special manner be set apart to divine services; and that unclean things should be purged from their uncleanness.  
The relative in this phrase 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with these hath reference to the particulars mentioned, v. 19 which are blood, water, scarlet wool and hyssop.  
The infe●…ence of this verse upon that which goeth before showeth, that there is a necessity of using such means, for obtaining good things as God hath appointed. God appointed that for purging and cleansing things and persons; blood, and water should be used, v. 20. thereupon the Apostle thus concludeth, It was therefore necessary.  

1. God in wisdom ordereth all his ordinances: so as in reference to the end, 〈◊〉 which God ordaineth them: there cannot be a better course or means: and in th●…t respect, there is a necessity of them.  
2: God bringeth his purposes to pass in his own way and course, and will not suffer matters to be effected other ways. There is therefore in this respect also a necessity of holding close to that course.   

1. Vain are the attempts of all that go about to procure good to themselves in any other way, then that which the Lord hath set down. The Idolatrous courses, which the Idolatrous Jews used to pacify God's wrath did more incense him. The like may be said of all men's inventions in sacred matters, wherein and whereby they seek to please God.  
2. It stands us in hand well to observe, what God hath ordained for the good of our souls: and to hold close thereto: yea, to lay a necessity upon ourselves, and to say, necessity is laid upon me, yea, ●…o is unto me, if I do not this or that.    

§. 115. Of types being in themselves but shadows.  
THe nature of legal types, is set out in this phrase, Patterns of things in the heavens. It setteth out both the meanness of them, and also the excellency of them.  
Their meanness is manifested in this word, patterns; which implieth resemblances of things: and if they be compared with the truths which they do resemble, they will be found to be dark and obscure. Hereupon the Apostle joineth these two together, example (or pattern) and shadow. See Chap. 8. v. 5. §. 12.  
The types themselves were but of external, and earthly things: and in that respect called carnal ordinances, v. 10. §. 50.  
Surely they who of old used the legal rites, merely as outward rites, without reference to their truths, did rest upon mere shadows, and manifested therein a childish disposition. Much more did they, who addicted themselves to those rites, after their date was out: so as then they had no heavenly truth to typify. But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern of. Of these see Chap. 7. v. 16. §. 82.  
The excellency of the foresaid types is manifested in this, that they were patterns of things in the heavens: that is, of heavenly things. See more hereof Chap. 8. v. 5. §. 13.   

§. 116. Of legal types cleansed with answerable means.  
AS the legal types themselves were mean in their kind, being of earthy things, so the means of purifying them were answerable. They were purified with these: namely, with those external and earthy things which are mentioned, v. 19▪ §. 102, 103.  
All things are cleansed with means according to their kind. Our faces, our hands, our feet, our whole body, our linen, the vessels that we use, and other like things are washed and made clean with water and other like external and earthy things.  
We may from hence infer, that the faithful under the law, rested not in those external rites, for the purifying of their souls.  
It is not possible that the blood of bulls, and of goats should take away sin. The Gospel was preached unto Abraham (Gal. 3. 8.) and therein he believed. The like may be said of all the faithful that died under the law. This is the reason of the Apostles setting forth the faith of so many worthies, as he hath produced, Chap. 11.   

§. 117. Of Heavenly things the substance of the Types  
BY way of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  opposition the Apostle showeth how the truths of the forenamed types were after another manner purified.  
Those truths he thus expresseth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  the heavenly things themselves.  
The relative themselves, is set in the first place: as if we should thus translate it, themselves being heavenly things. By, themselves, he meaneth the truths of types, so as the very substance of legal shadows is exhibited under the Gospel. In this respect a true Tabernacle is mentioned, Chap. 8. v. 2. §. 6. And glad things, v. 11. §. 53.  
God at length exhibited the things themselves which were good and true, to show what he mainly aimed at, and that the shadows and types were only for awhile in regard of Man's need.  
Great is their folly who enjoying the things themselves hunt after shadows, as Jews, Turks, Papists, all idolatrous and superstitious persons do: herein they show themselves like the dog that having got meat in his mouth, snapped at the shadow of it in the water, and so lost his meat.  
The Lord make us wise in seeking after those solid truths, which by his Gospel are revealed.  
To stir us up the more here unto, let the quality of them be considered. They are heavenly things. The word translated heavenly, is a compound which we may translate, upper heavenly. Of this compound word, See Chap. 1. v. 1. §. 25. Of the things meant thereby, See Chap. 8. v. 5. §. 13.  
This epithet, heavenly, is here given to those truths which were typified by the Law.  

1. In opposition to the rites of the Law which were earthy. This is employed under this conjunction of opposition, But  
2. To show the excellency, perfection, and perpetuity of them.   

1. Heavenly things are so much more excellent than earthly, as Heaven is higher than the earth.  
2. Those heavenly things do perfectly effect that for which they are ordained.  
3. Heavenly things are perpetual, they continue for ever.   
This should stir us up to inquire after these heavenly things: and upon knowledge of them, highly to prise them: to rest satisfied in them, and to walk worthy of them.   

§. 118 Of purifying heavenly things.  
THe aforesaid heavenly things are said to be purified: though this act of purifying be not expressed in this latter clause, yet it is necessarily understood, and must be repeated out of the former part of the verse: otherwise this latter part would want a verb to make up the sense.  
Heavenly truths are purified as well as earthy types.  
This may seem strange if we duly weigh what those truths were: namely, Christ himself, His body was the truth of the Tabernacle: His deity, of the Altar; His humane nature, of the sacrifice: His Person of the Priest: His graces were the truth of the Priests robes: His mediation the truth of the incense: He is the true mercy-seat, He the Ark; He the Manna: He the water that flowed out of the rock: He the truth of most types. Heaven was the truth of the most holy place.  
Quest. What need those things to be purified?  
Answ.  

1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit. Thus Christ is said to be made persect, Chap. 2. 10. And to be sanctified, John 10. 36. and 17. 19 Thus Christ being consecrated for the Church, his Nature, his Person, his Deeds, his Doctrine, Obedience, Sufferings, Offices, Victories, Resurrection, Ascension, and are made useful and beneficial to us. Though in themselves they be most pure and perfect, yet would they not have been effectual to us without this heavenly consecration. Heaven itself is thus purified for Christ with his own blood entered into that holy place.  
2. There are some things in the number of heavenly things, which by nature are impure as the Elect people of God, of whom the Jews were a Type. Now Christ gave himself for the Church, that he might sanctify it and cleanse, Eph. 5. 25, 26, 27, 1. Pet. 1. 2.  
3. Sundry holy things by man's abuse of them, prove to man impure as the holy ordinances of God: In this respect they need to be purified. See more hereof, v. 19 §. 104.    

§. 119. Of Sacrifices which purge Heavenly things being better than Legal.  
THe means whereby the aforesaid Heavenly things are purified are said to be 
What a Sacrifies is  sacrifices.  
A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God; A bloody sacrifice is therefore here meant, which is the sacrifice of Christ himself. In this respect Christ is said by his own blood to enter into the ●…ly place, v. 12.  
Though that were but one Sacrifice, and but once offered up, yet the plural number, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sacrifices,  

1. For excellency sake it was instead of many sacrifices.  
2. In reference to the many Sacrifices under the Law. This one was the truth of them all, and instead of all.   
A Sacrifice was the means of purifying Heavenly things, because thereby satisfaction 
How heavenly things are purified by Sacrifice.  was made to divine Justice, and divine Wrath was pacified, and thereby way made to mercy, yea thereby Christ merited that all things needful for us should be effectual unto us.  
By this we may be informed of the need, use, and benefit of Christ's offering himself up a Sacrifice: without it we had remained enemies against God, and God against us. We unfit and unworthy to appear before him. All things unfit, unuseful, ineffectual to us: Christ himself, his incarnation, his purity, ineffectual to us. Heaven had been as Paradise, kept by Cherubins against us. If it were needful, that man should not remain under the power of the devil, nor liable to damnation, than this sacrifice was needful. As there was great need, so there is great use and benefit thereof; for thereby we are purified, Christ himself is sanctified to us, all that Christ did and endured is made effectual for our good.  
Well might this sacrifice be here styled 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherein the true Sacrifice is better than typical Sacrifices.  better; This is a note of comparison, and it hath reference to the sacrifices under the Law, which were sacrifices of beasts, this of Christ. Therefore well may it be said to be better. There is no one thing which may be said to be better than others, than this better than the Legal Sacrifices, as much more excellent, as God-man is then bruit beasts, so much better 〈◊〉 the sacrifice, whereby heavenly truths are purified by legal sacrifices. On this ground it is said of Christ, that not by the blood of Goats and Calves, but by his own blood be entered into the holy place, v. 12.  
In this respect Christ is said to be the mediator of a better Covenant, Heb. 8. 6. and the bringing in of a better hope, Heb. 7. 19  
The truth was indeed actually to perform what the types only showed was needful to be performed, but would not perform.  
How should this move us to have this Sacrifice in high account, in far higher account than the Jews had theirs. The pious and upright Jews did most highly esteem their Sacrifices: they daily offered them morning and evening; when by any occasion they were unclean they offered up their sacrifice for cleansing, and received satisfaction and peace in their conscience from thence. It was the advice that David gave to Saul in case of offence against God, Let him accept an offering, 1 Sam. 26. 19 When they received special blessings from God, they offered sacrifices in way of thanksgiving, and did exceedingly multiply the same, as is showed.  
Should not we much more have recourse to this Sacrifice of Christ's in all our uncleannesses; and seek to have our souls sprinkled therewith, yea and confidently rest thereupon; yea should not we on all occasions of Thanksgiving offer up our praises in and through that Sacrifice.   

§. 120. Of the resolution of, and observations from Heb. 9 23.  It was therefore Necessary that the patterns of things in the Heavens should be purified with these: but the Heavenly things themselves with better things than th●…se. 
IN this verse is declared a difference betwixt legal types, and their truth. Hereof are two parts.  
The former concerns legal types.  
The latter their truth.  
In the former observe  

1. The inference of it, upon that which went before, in this conjunction, Therefore.  
2. The main point intended. Hereabout is set down 

1. The nature of types. They are patterns.  
2. The object of them. Things in the heavens.  
3. Their need of purifying. Should be purified, amplified by the necessity thereof.  
4. The means of purifying them. With these: namely, blood of beasts and other external things.     

Doctrines.  
I. The means without which a needful thing cannot be effected must be used. The Apostle had before showed, that without blood, there was nothing acceptable to God▪ thereupon he here concludeth, that both types and truths must be purified by blood. See §. 114.  
II. There is a necessity of observing what God enjoins. The word necessary, as here used, imports as much. See §. 114.  
III. Types were but shadows of truths. The word pattern intends as much. See §. 115.  
IV. The truths typified by legal types were heavenly things. In this sense, they are here styled, things in the heavens. See §. 115.  
V. There was a means of purifying under the Law. This is here intended under this word, purified. See §. 114.  
VI Things under the law were purified with external things. Such things are comprised under this relative▪ with these. See §. 116.  
VII. There is a great difference betwixt types and truths. This particle of opposition, BUT, importeth as much. See §. 117.  
VIII. There were substances of the legal shadows. This word, themselves, intends as much. See §. 117.  
IX. Those substances were heavenly things. So they are here styled. See §. 117.  
X. Heavenly things were purified. The verb purified, here understood, hath reference to such things. See §. 118.  
XI. Christ's Sacrifice is the means of purifying the heavenly things. It is Christ's Sacrifice, that is here intended. See §. 119.  
XII. Christ's Sacrifice is instead of all other Sacrifice. The plural number Sacrifices spoken thereof implies as much. See §. 119.  
XIII. Christ's Sacrifice is better than all former Sacrifices. It is here expressly said to be better than them.    

§. 121. Of the difference betwixt things made with hands, and without hands.  Heb. 9 24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us. 
THis verse is inferred upon the former, as a reason to prove that Christ's Sacrifice was better than the Sacrifice under the law. The causal conjunction, (a) For, implies as much.  
The proof is taken from the place, whither Christ carried his blood after he had offered up himself a Sacrifice; namely, heaven.  
This proof the Apostle before noted in this phrase, by his own blood he entered into the holy place, v. 12. In this proof is laid down a second difference betwixt Christ and other Priests. The first was in the different means of cleansing, v. 23.  
This second is in the different places, wherein the one and the other executed their function.  
For a more clear illustration of the point, the Apostle sets it down negatively and affirmatively.  
Negatively thus, Christ is not entered, etc.  
Of the meaning of this title Christ, see Chap. 3. v. 6. §. 54. He is here expressly named, to show who was the Priest, and what the Sacrifice, whereby that which could not be effected under the law was perfected.  
This phrase of entering into the holy places, hath reference to the Priests entering into the Tabernacle. They entered into the holy places made with hands.  
Of this title, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  holy places, See v. 1. §. 4. and Chap. 8. v. 2. §. 4. There were two places called holy. One wherein all sorts of Priests did their holy services, called the first Tabernacle, v▪ 2. The other whereinto the high Priest went once a year, v. 7. In reference hereunto the plural number, places, is used, and they are called holy, because they were set apart to holy services.  
These are said to be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made with hands, because they were made by men who had hands. Thus is this word us. d, v. 11. §. 55. Thus circumcision in the flesh, is said to be made by hands, (Eph. 2. 11.) because it is the work of men: and Temples of stone, and timber are so styled, Act. 7. 48. and 17. 24. In all these places things made without hands are opposed to such as are immediately made by God: and thereupon they are negatively used for the most part. These two words, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made with hands, and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made without hands, are directly opposed▪ Mark 14. 58. So circumcision in the flesh, is said to be made with hands. Eph. 2. 11. and circumcision in the Spirit, to be made without hands, Col. 2. 11.  
By setting down this point negatively thus, Christ is not entered, etc. It appears that things made by man, are not comparable to the things made by God. In which respect they are set in opposition one to the other, thus, which the Lord pitched and 〈◊〉 man, Chap. 8. v. 2. §. 6. The other oppositions about this phrase do prove as much.  
As the workmen are, so are their works: but man is not comparable to God, nor his works.  
This discovers the folly of many, who though they have reasonable and understanding souls, whereby they may know the difference betwixt things made with hands and without hands; yet prefer the former before the latter: and that both in matters of Religion and in other things also.▪ How superstitiously did the Jews do●…e upon the outward Temple, (jer. 7. 4.) and on the Ark, 1 Sam. 4. 3. and yet regarded not true piety and purity of heart●…: No nor their own souls which were the Temples of the Holy Ghost.  
Thus many, that carry the names of Christians, are more addicted to go and visit the ruins of that Temple at jerusalem which was made with hands, then to associate themselves with the true Church of God, or to fit themselves for the heavenly place, made without hands. How are most men even in God's Worship more taken with external matters, which are inventions of men and things made by men, then with Spirit and truth: notwithstanding the Father seeketh such to worship him, john 4. ●…3.  
This also may not unfitly be applied to other things: for what care do Men and Women take to adorn their bodies, their houses and other things, and in the mean while neglect their souls.  
O pray that you may approve things that are excellent, (Phil. 1. 10.) duly distinguishing the things that differ: and choose that good part which shall not be taken away, Luke 10 42.   

§. 122▪ Of the Legal holy places types of Heavenly places.  
THe forementioned holy places under the Law are thus further described, which are the figures of the true.  
The Greek word here translated, figures, is not the same that was used, v. 9 §. ●…9. That signified 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a Parable or resemblance. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  This properly signifieth a repereussion or smiting again; being compounded of a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb, that signifieth to smile, and a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preposition that signifieth against. It is twice used in the New Testament; here and 1 Pet. 3. 21. There it signifieth one type answerable to another. Thus baptism is said to be a like figure to the Ark: both of them figuring and setting forth one and the same thing in substance. Here it is indefinitely taken for the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple noun, and is translated pattern, Chap. 8. v. 5.  
That it is here thus taken is evident by the word that is joined withi●… translated, true. This hath reference to the holy places before mentioned: they were types and 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  figures of the true holy places, namely Heaven, as is afterward showed.  
This description of the holy places under the law intendeth the same things th●… these words (Patterns of things in the Heavens) did in the former verse.  
The former word, figures, is a kind of extenuation; the latter, true, is an amplification.  
The holy places under the Law were but shadows, and in that respect but mean things; but they were shadows of the true holy places which is Heaven itself, and in that respect, they were great and excellent things and of singular use.  
Of these two points, See v. 23. §. 115, 117.   

§. 123. Of Christ's executing his Priesthood in Heaven.  
THe Apostle having showed into what places Christ entered not, namely into those whereinto the High Priest under the Law entered, he proceedeth to declare into what place he entered, in these words, But into Heaven itself.  
The conjunction of opposition, but, implieth this latter to be a far more excellent place then the former, as the very name itself, Heaven giveth proof.  
To make up the sentencefull, the Nominative case and principal verb is to be repeated out of the former part of the verse, thus, Christ is entered into Heaven i●… self.  
This is spoken of Christ as our Priest, and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament. See Chap. 2. v. 17. § 17●….  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb translated entered is compounded with a preposition that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same preposition is set before the noun, as if we translated it, is entered into Heaven, which showeth that Christ attained to that which he aimed at, and obtained a possession thereof, even Heaven itself.  
Heaven is here properly taken for that place of bliss where God most manifesteth his glory, and where Christ abideth our Priest for ever.  
He addeth this discriminating particle 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  itself, because the word Heaven is diversely used: and sometimes for the kingdom of God here on earth, yea it distinguisheth Heaven here meant from the type hereof.  
This phrase Priest presupposeth that Christ was out of Heaven: this is true of his human nature: wherein he lived above 33 years on earth: yea, by reason of the union of the divine nature with the humane, he is said to descend from Heaven, Eph. 4. 9 john 3. 13.  
He was for a time on earth, that he might perform all works of service and suffering. He entered into Heaven, that he might continue to do all things that require Merit, Power, and Glory. So as Heaven is the place where Christ continueth to execute his Priesthood. See hereof more, Chap. 4. v. 14. §. 84.   

§. 124. Of Christ's appearing in the presence of God for us.  
THe end of Christ's entering into Heaven is thus set down, Now to appear in the presence of God for us. The verb translated to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this word, Chap. 14. v. 14. Sect. ●…0.  appear, signifieth conspicuously to manifest. It is sometimes taken in the worst part: as to appear against one, as adversaries in law do, and to inform against him, Acts 24. 1. & 25. 2. Sometimes it is taken in the better part, to appear for one as a Favourite before a Prince, or as an Advocate or an Attorney before a Judge.  
In this latter sense may it fitly be applied to Christ: who is God's favourite, Mat. 3. 17. And always at God's right hand ready on all occasions to present our Petitions to God and obtain a gracious Answer: and if he observe him incensed, then to pacify him.  
Christ is also our Advocate and Attorney, to plead our cause, to answer our Adversaries, and to procure judgement to pass on our side.  
In these respects he is said to make intercession for us. Hereof see more Chap. 7. v. 25. §. 106.  
Christ is thus said to appear 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in the presence of God, to show a difference betwixt him and the Priests under the Law. They appeared before the Ark and the mercy seat thereon, which was but a type of God's presence, Leu. 16. 2. But Christ in the most glorious presence of God, as it were before his very face.  
The word translated presence, is derived from a noun that signifieth a counte●… 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vultus.  or face: So doth the word also here used signify a face, Matth. 6. 17. In this respect Christ is said to be at God's right hand, Chap. 8. v. 1.  
This doth much amplify that▪ which was before noted of Christ appearing in Heaven.  
So doth also this last clause, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ for us, which showeth the especial end of Christ so manifesting himself, even for our sakes to make us partakers of the benefit of his intercession. For indeed Christ doth all for us, as hath been showed, Chap. 2. v. 9 9 83.  
There is yet a little particle inserted which carrieth some emphasis: namely, this adverbe of time, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Now. This sets down the time present, and hath reference both to the time of the law, which is past: and so also to the time of glory, which is yet to come.  
In the former respect it giveth us to understand, that those great things which were in types showed to the Jews, are in their truths actually accomplished to us. In this respect our times are called the time of Reformation, v. 10. §. 50. in the latter ●…nd thereof.  
In the latter respect this circumstance showeth, that use is to be made of Christ's intercession here in this life, Now, even while we are on earth Christ appeareth before God for us.  
The pretended Popish Sacrifice for the dead is altogether in vain.  
Let us now, even while here we live, look unto Christ, and apply the virtue of his intercession to our Souls.   

§. 125. The resolution of, and observation●… from Heb. 9 24.  For Christ is not entered into the holy places made with hands, which are the figures of the true: but into heaven itself, now to appear in the presence of God for us. 
IN this verse is laid down a difference betwixt the place where legal types were used, and where the truth was accomplished.  
In setting down this point, two things are to be eonsidered.  

1. The manner of propounding the point.  
2. The matter whereof it consisted.   
The manner is two ways manifested.  

1. By denying that to Christ which other Priests did, Christ is not entered, etc.  
2. By asserting that to Christ which belongs to no other, in these words, But into heaven, etc.   
2. The matter consisteth of two parts.  

1. A description of the places, wherein the levitical Priests exercised their function.  
2. A description of the place, where Christ exerciseth his.   
The former is described.  

1. By the quality, holy places.  
2. By the means of making them, made with hands.  
3. By the use of them, which are the figures. This is amplified by the substance whereof they were figures, in this phrase of the true.   
The latter is described,  

1. By the title, Heaven itself.  
2. By the end, which is set out, 

1. By Christ's act, to appear.  
2. By the place, in the presence of God.  
3. By the persons for whom, for us.  
4. By the time when, Now.     

Doctrines.  
I. Christ did not what other Priests did. This negative, Christ entered not, proveth the point. See §. 121.  
II. There were of old places for God's service, These are meant by the word places. See §. 121.)  
III. Places set apart for God's service are holy. So they are here called. See §. 121.  
IV. The things of the law were made by men. Namely, by such as had hand●…. See §. 121.  
V. Types under the law were but figures, so they are here called. See §. 122.  
VI Types under the law were figures of true things. So they are here said to be▪ See §. 122.  
VII. Christ entered into the true heaven. This is into heaven itself. See §. 123.  
VIII. Christ in heaven conspicuously manifesteth himself. The meaning of the word translated, appear, manifesteth as much. See §. 124.  
IX. Christ is in heaven before God. For he is here said to be in the presence of God. See §. 124.  
X. Christ is for us: even for our good. See §. 124.  
XI. Christ in the time of the Gospel, actually appeareth before God for his people. This is the intendment of this adverb of time. Now. See §. 124.    

§. 126. Of Christ offering himself not often  Heb. 9 25, 26. Vers. 25. Nor yet that he should offer himself often, as the high Priest entereth into the Holy place, every year with blood of others. Vers. 26. For than must he often have suffered since the foundation of the world: h●… now once in the end of the world, hath he appeared to put away sin by the Sacrifice of himself. 
THese two verses do prevent an objection that might be raised from the resemblance betwixt Christ, and the legal Priests entering into their holy places.  
The objection may be this; If the Priests entering into the holy place, was a type of Christ's entering into heaven, then must Christ oft enter into heaven, as the high Priest did into the most holy place.  
The Apostle denyeth that consequence, in these words, not yet that he should offer himself often. The reason of that denial he declareth in the next verse.  
In these two verses, a third difference betwixt Christ's and the legal Priests is set down. Of the two former differences, see v. 24. §. 121. This third difference consisteth in the reiteration of that which the Priests did: and Christ's only once doing what he did.  
The reiteration, or oft doing the same thing in reference to Christ, is denied in these words, nor yet that he should offer himself often.  
It is here taken for granted, that Christ offered up a Sacrifice, in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  offer. So much is expressed, Chap. 5. v. 1. §: 6. and Chap. 9 v. 14. §. 79.  
It is also taken for granted, that the Sacrifice which Christ offered up was 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself. This also is plainly expressed, Chap. 1. v. 3. §. 29.  
The main point is about the renewing thereof, whether he offered himself 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  often or no. This is the thing directly denied: for it is oft noted by the Apostle, that Christ offered but one Sacrifice, and that one but once. Hereof see Chap. 7. v. 2●…. §. 115.   

§. 127. Of the Priests entering into the holy place, with the blood of others.  
THat there was a difference betwixt Christ, who did not offer himself often▪ and the legal high Priests, is evident by this note of comparison, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A S. Christ did not as the legal high Priests did.  
What an high Priest is, hath been showed, Chap. 5. v. 1.  
What the holy place was, whereinto he entered is showed, v. 2. §. 14.  
The time of his entering, in every year, is declared, v. 7. §. 41.  
That which is here indefinitely set down with the blood of others, is particularly hinted to be blood of goats and calves. Hereof see v. 12. §. 56. The word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  others is referred not to other persons, but to other kind of creatures. According to the notation, it signifieth that which belongeth to another, or is another's, Luk. 16. 12. Rom. 14. 4. and 15. 20. It is derived from an adjective, which signifieth▪ 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another, Joh. 5. 7, 32. See Chap. 11. v. 9 §. 44.  
This indefinite phrase, blood of others, doth confirm the first difference betwixt Christ and the legal Priests. Christ offered himself: and with his own blood entered into heaven, v. 12. §. 57 and thereby procured remission of sins: But the Priests offered the blood of beasts: and therewith entered into an earthy Tabernacle: and could cleanse no further then to the purifying of the flesh, v. 13. §. 75.  
God appointed under the law the blood of beasts, because that was sufficient for the 
Why blood of beasts ordained.  end whereunto it was appointed, namely to typify a spiritual cleansing: not absolutely to cleanse by itself.  
If the Priest himself had been slain, his blood could not have purged himself, or 
Why Priests offered not themselves.  any others from sin. For,  

1. He was a man, and in that respect a sinner.  
2. His blood was too mean a price, to redeem another, Psal. 49. 7.  
3. He could not have carried his own blood when he was dead.  
4. If a Priest should have offered himself for others, who would have been a Priest? For scarcely for a righteous man will one die, Rom. 5. 7.  
5. It would have been counted a cruel law for a Priest to shed his own blood.   
Herein we have an evidence of God's tender respect to man in sparing his blood. Though man were ordained a Priest to typify Christ's Priest hood: though man in that function were to appear before God: though he were to bear their names, yea and their sins, Exod. 28. 38. (all which Christ did:) yet when it came to the shedding of his blood, (as Christ did his) therein God spared him, and accepted the blood of beasts: as he accepted the Ram for Isaac, Gen. 22. 13.  
How doth this amplify God's love to man, who was so tender of man's blood, and yet spared not his son, but gave him for us to death, Rom. 8. 32.  
There was no other means to redeem man from eternal damnation: therefore rather than man should perish eternally, God would give his son for him.  
On the other side this doth much aggravate the Heathenish impiety and inhumanity of▪ such Israelites as sacrificed their children to Idols. This was one of Ahaz his impieties, 2 King. 16. 3. God did expressly forbid it, Leu. 18 21. The Prophets much complained hereof, Isa. 57 5. Ezek. 18. 20. This was one especial cause of their captivity, 2 Kings 17. 7.  
This also is an aggravation of the sin of murder and shedding man's blood unjustly.  
From the main difference that is here made betwixt the Priests under the law, that they every year went with blood into the holy place, and Christ who did not often, but once only offer himself, we may infer, that,  

1. What the Priests did was imperfect. See Chap. 7. v. 27. §. 112.  
2. What Christ did was perfect. See Chap. 7. v. 27. §. 115.    

§. 128. Of the necessity of Christ's suffering but once.  
v. 26. IN the 26 verse, A reason is rendered of the former part of the former verse, that Christ did not offer himself often. The reason is taken from the kind of offering, which was with suffering: For then must he 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  often have suffered. The Argument may be thus framed.  
If Christ offered himself often, he often suffered: but he hath not often suffered: Therefore he offered not himself often.  
It is here taken for granted, that Christ offered himself up by suffering: yea by suffering to death, Phil. 2. 8. That Christ's death was a suffering death is showed, Chap. 2. v. 9 §. 76.  
The time wherein Christ was to suffer often, if he had offered himself often, is here said to be, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  since the foundation of the world. Of this phrase, See Cap. 4. v. 3. §. 29.  
The reason of this extent of time is man's sin. For man sinned anon after the foundation of the world was laid. And anon after man had ●…inned, Christ was promised a Redeemer to free him by his blood from sin, Gen. 3. 15. In this respect Chri●… is said to be a Lamb slain from the foundation of the world, Rev. 13. 8.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  must, that is here put upon the point thus, then must he, is in a double respect.  

1. In regard of God's purpose so to redeem man: for God's purpose must be accomplished.  
2. In regard of Christ's undertaking. He undertook to redeem man by satisfying God's justice, which must be by suffering.   
By this it appears that a frequent offering of Christ is a frequent making him to suffer. For there is no true offering up of Christ but by death. Therefore he is fail to be a sacrifice in the latter end of this verse: which according to the notation of the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word signifieth a thing slain, as is showed, Chap. 8. v. 1. §. 7. I●… this respect offering and sacrifice are joined together, as Chap. 10. v. 12. Eph. 5. ●….  
Let Papists answer this in the case of their frequent offering Christ in thei●… mass.  
This word of necessity, must, implieth a necessity of Christ's death. See v. 9 §. 95.  
The force and drift of the Apostles Argument demonstrateth, that Christ could not o●…t suffer. The word 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  once, in the next Section proveth as much. The Apostle expressly saith, that Christ dieth no more. Rom. 6. 9 So as no other suffering of Christ is to be expected.  
Obj. The Apostle saith, that there is behind of the afflictions of Christ. Col. 1. 24.  
Answ. Christ's afflictions or sufferings are to be considered two ways. 
What sufferings of Christ are behind.   

1. In his own person, which he himself suffered in his humane nature.  
2. In his body, when the members of his mystical body do suffer as members of that body, he is said to suffer with them. Thus when Saul breathed out threatenings and slaughter against the Disciples of the Lord, Christ saith, Saul, Saul, why persecutest thou me? Act. 9 1, 4. This kind of affliction is that which the Apostle calls the afflictions of Christ: but he here speaks of his personal afflictions.   
Christ having finished all sufferings on earth, ascended to that glory which he will never leave. But leave it he must, if he suffer again. This should make ●…s watchful against that apostasy which cannot be recovered without crucifying the Son of God afresh. Heb. 6. 6.   

§. 129. Of Christ's suffering in the end of the world.  
THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus, but now once, etc. That which is but once done, is not often done.  
This particle of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but, is here the note of an assumption, as Chap. 2. v. 6. §. 50.  
The Apostle that lived in the end of the world, useth this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  now, to show that experience gave proof, that Christ had not suffered before that time.  
He addeth this exclusive particle, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  once, to make his argument the more clear: for it is here to be taken exclusively, as if he had said, only once, and no oftener. Th●…s it is taken, v. 12. §. 60.  
This phrase, in the end of the world, is an explication of this particle of time, now.  
The word translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  end, is a compound. Both the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compound, and also the simple verb, whence this noun is derived, signifieth, finish. Well might this noun 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  be here used, because all the types, prophecies and promises concerning the sufferings of Christ, were accomplished in the end of the world.  

g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word here translated, world, is not 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the same that was so translated in the former part of this verse.  
That former word in this phrase, foundation of the world, hath a notation from beauty and comeliness; for God in the beginning, made a most beautiful and comely world. Of this notation, see chap. 4. v. 3. §. 29.  
This latter word in this phrase, the end of the world, is derived from a word that signifieth age or continuance: in that the world had then continued many ages. Of this notation, see chap. 1. v. 2. §. 18.  
Under the end of the world all those days are comprised which have passed, and ●…all pass betwixt the ascension of Christ into Heaven, and his last coming unto judgement. Hereof see more, chap. 1. v. 2. §. 13.  
This instance of Christ appearing in the end of the world, giveth proof, that the best things prepared for the Church, were reserved for the last days. The Prophets who foresaw and foretold those best things, applied their prophecies to the last days, Isa. 2. 2. jer. 31. 31. Act. 2. 17.  

1. This the Lord did to try the faith and patience of Saints in former times. For this end after God had promised unto Abraham's seed, and withal, that his seed should inherit the Land of Canaan: he foretold that his seed should be a stranger in a Land that was not theirs four hundred years. For this end, the day of the full restitution of all things hath been put off sixteen hundred years and more, Rev. 6. 11. And how long it shall yet further be put off, who knoweth?  
2. He thus ordered it, that the good things promised might be the more longed for: as it is said, that many Prophets, and righteous men desired to see those things, Matth. 13. 17.  
3. To make those good things more welcome when they came.   
This manifesteth the happiness of that time, whereunto we are reserved: and it ought to provoke us to all thankfulness, and worthy walking: see more hereof Chap. 2. v. 3. §. 21.   

§. 130. Of the best things reserved to the last days.  
THe manner of Christ's coming into the world is thus expressed, He appeared.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Greek word is the same that is translated, made manifest, v. 8. §. 47. There it is negatively used: for it is spoken of former time, wherein that was not made manifest, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which now is manifest, and clearly appeareth. Of old Christ was shadowed out obscurely in types: now he is manifested in the flesh, 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed, are now most clearly revealed. This clear revelation is to the life set out by the Apostle, 2 Cor. 3. 18. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We all (saith he:) not only some extraordinary persons endued with an extraordinary Spirit, but all the Saints and people of God.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  With open face, or, as the Greek word implieth, uncovered face, for this is opposed to the vail mentioned, v. 14. whereby the brightness, that now shineth forth, was exceèdingly obscured: but now there is no vail to hinder the brightness of the Gospel.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We behold as in a glass. He means a clear looking glass, which doth most lively represent that which is beheld in it.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The glory of the Lord: The excellency of his mercy, of his truth, of his wisdom, of his justice, and other divine properties.  
By the sight, or understanding of that glory 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we are changed into the same Image: that is, we are made partakers of the divine nature, (2 Pet. 1. 4.) namely, in holiness and righteousness: 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from glory to glory: from one degree to another.  
By reason of this clear and bright appearing of Christ, and the mysteries of the Gospel, the Apostle saith, that that is now revealed, which in other ages was not made 〈◊〉▪ Eph. 3. 5.  

1. This clear manifestation of truth typified, much maketh to the honour of God, in that his forementioned properties are hereby made very conspicuous.  
2. It makes much to the advantage of the Church: in that hereby many nations are brought in to believe in the Lord Jesus.   
What cause is here given of bewailing the great ignorance, coldness and deadness, but little love and life, that is in many among whom Christ by his Gospel hath conspicuously appeared. By this appearing of Christ many are exalted unto heaven, who by their not laying hold of heaven, shall be brought down to hell, Mat. 11. 23.  
Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded ●…to us, with some competent measure of grace: that according to the clear manifestation of the things obscurely made known under the law, we may abound in knowledge, be strengthened in faith, established in hope, mad: rich in good works, and be constant unto the end. Thus will it not repen●… the Lord, that he hath reserved those best things to our times, and us to enjoy those best things.   

§. 131. Of Christ's putting ●…way sin by the Sacrifice of himself.  
AN especial end of Christ's coming into the world is here thus expressed, to put away sin.  
The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to put away, is a noun, and may word for word be thus turned, to the putting away of sin. The sense is the same in both, only the noun carrieth somewhat the more emphasis. This word is used, Chap. 7. v. 18. §. 85. and translated, disannulling. Putting away, doth more fully answer the composition of the Greek word.  
From the emphasis of this phrase, some infer that God seeth not sin in persons 
An error, tha●… God seeth nor sin in the justified. An error that there is no sin in the justified.  that are justified. Of this error, see Chap. 4. v. 13. §. 78.  
Others infer that there is no sin in justified persons.  

1. This is contrary to the current of Scripture. For there is no man that sinneth not, 1 Kings 8. 46. If we say that we have no sin, we deceive ourselves, and the truth is not in us: yea, we make God a liar, 1 Joh. 1. 8, 10.  
2. It is contrary to the confessions of all Saints. In 〈◊〉 David, Psal. 51. 2. Dan. 9 5. Ezra 9 6, 7, etc.  
3. It is contrary to the main scope of the two last petitions in the Lord's Prayer.  
4. It is contrary to the conscience of them, who have not a cauteri●…ed and dead conscience.   
To pass by these two errors, we may well infer from the foresaid phrase, that 
Believers are so acquitted of sin, as if they had no sin.  sin is so far removed from such as are pardoned, as if they had no sin in them. God imputeth not their sins to them. He will remember them no more. This is a particular branch of the new covenant, as is showed, Chap. 8. v. 11. §. 76.  
The manner of bringing in this fruit of Christ's appearing, showeth that Christ 
Christ came to put away sin.  came into the world for this very end, to free us from our sins. He appeared to put away sin. So clearly is this revealed to Christians by the Gospel, as an Apostle saith to them, ye know that the was manifested to take away our sins, 1 Joh. 3. 5. An Angel before the birth of Christ, declaring by what name he should be called, giveth this reason thereof, Thou shalt call his name jesus: for he shall save his people from their sins, Matth. 1. 21. And his forerunner upon Christ's first appearing publicly, thus set him out, Behold the Lamb of God, which taketh away the sin of the world, Joh. 1. 29.  

1. Sin was it that implunged man into so woeful a plight, as it had been better for him not to be, than not to be freed from sin.  
2. Such was his case, as neither he himself, nor all creatures in the world were able to free him.  
3. God was pleased to take pity on man, in that miserable condition.   
On these and other like grounds, Christ appeared to take away sin. This is such an instance of God's love to man, as exceedeth all expression, all apprehension.  
If it be demanded how far sin is taken away. I answer in a double respect. 
How far sin is put away.   

1. In reference to the condemning power of sin, Rom. 8. 1. This is set out in Scripture by many metaphors: whereof see The Guide to go to God, or, An Explanation of the Lords Prayer, 5 Petit. §. 130, etc.  
2. In reference to the domineering power of sin: for by Christ that power is subdued. Sin hath not power in believers, to make them slaves to it.   
Object. Sin remains in the best, and maintains a combat in them, Rom. 7. 21, 23.  
Answ. Sin remains in the regenerate, as one that hath a deadly wound, which can never be cured: yet may retain life, and so struggle and strive.  
This the Lord suffereth, for the trial and exercise of his Saints.  
These two respects about the condemning, and domineering power of sin, may be the more fitly applied to this taking away of sin, by reason of that double law which concerneth sin:  
One is a law against sin: which is the law of God.  
The other is the law of sin; whereby sin hath a kind of command. Of this speaketh the Apostle, Rom. 7. 23, 25.  
The word here used of putting away, is applied to the ceremonial law, and translated a disannulling, Heb. 7. 18. and it may imply in some respect, a disannulling of the foresaid double law about sin.  
This taking away of sin affords great matter of comfort to poor sinners, who know the nature of sin, and feel the burden hereof. Were it not for knowledge of this doctrine and faith therein, they could not but be cast into Belshazzars passion, Dan. 5. 5. But by this doctrine that fear is taken away: and matter of thanks is ministered, Rom. 7. 25. Yea also of an holy triumph, 1 Cor. 15. 55, 56. When therefore we have access to God for pardon of sin, let us think on this.  
But withal let us by the latter, namely freedom from the domineering power of sin, gain assurance of the former: which is freedom from the condemning power of sin. For where the Apostle ●…aith there is no condemnation to them which are in Christ, he addeth who walk not after the flesh, but after the Spirit, Rom. 8. 1. They deceive themselves, who being held as slaves under sin, dream of freedom from the punishment of sin. For the wages of sin is death, Rom. 6. 23.  
The means or rather the true proper cause of taking away sin, as aforesaid is thus expressed, By the Sacrifice of himself.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sacrifice, according to the notation of the Greek word, implieth blood: ye●…, death, even that which is slain: so as Christ put away sin by his death. See v. 22. §. 111.  
This Sacrifice was of himself, even his own blood. See v. 12. §. 57 and Chap. 1. v. 3. §. 29.  
These are great amplifications of Christ's good respect to us.   

§. 132. Of the resolution of Heb. 9 25, 26. And observations thence raised.  Vers. 25. Nor yet that he should offer himself often, as the high Priest entereth into the Holy place, every year with blood of others: Vers. 26. For then must he often have suffered since the foundation of the world: but now once in the end of the world, hath he appeared to put away sin by the Sacrifice of himself. 
Vers. 25. TH●…se two verses set down another difference betwixt Christ, and legal Priests. The difference is  

1. Propounded v. 25.  
2. Proved v. 26.   
The difference, as propounded, consisteth in two things especially,  

1. In the things offered, For Christ offered himself, but the high-Priest offered the blood of others.  
2. In the time, for Christ did not offer himself often; but the high-Priest every year offered the blood of others. This latter part of the difference is amplified by the place, whereinto the high-Priest entered, here s●…iled, the Holy place.   
Vers. 26. The proof is taken from the kind of Christ's offering, which was a suffering.  

1. This is set down by way of supposition, then must he often have suffered; which is amplified in the time, since the foundation of the world.  
2. An inference is made thereupon. The inference is thus expressed, he hath appeared. And it is enlarged, 

1. By the time, which admits a double consideration, 

1. One, that it was but once,  
2. The other, that it was, in the end of the world.    
2. By the end, to put away sin. This is illustrated by the means, whereby he put away sin, the Sacrifice of himself.     

Doctrines.  

I. Christ brought an offering.  
Vers. 25.   
II. The offering that Christ brought was himself. These two doctrines are here taken for granted. See §. 126.  
III. Christ did not often offer himself. This is here expressed. See §. 126.  
IV. Christ in not offering himself often, was unlike the legal high-Priest. The negative particle, nor, applied to Christ, and the note of comparison, as, applied to the high-Priest, proves this point. See §. 127.  
V. There was an high-Priest under the law. See §. 127.  
VI The high-Priest under the law entered into the tabernacle. That was the holy-place here mentioned. See §. 127.  
VII. The legal Priest oft offered Sacrifice. Every year his solemn Sacrifice was offered up. See §. 127.  
VIII. The legal Priest appeared before God with blood. This is here intended under this phrase, with the blood. See. §. 127.  
IX. The blood which the legal Priest carried before the Lord, was the blood of beasts. Under this word, others, beasts are understood. See §. 127.  
X. Christ offering himself was a suffering to death. This is raised from the meaning of this word, suffered, as it is inferred as a reason of Christ's not offering himself. See §. 128.  
XI. Christ must not oft have suffered. This is here taken for granted. See §. 128.  
XII. There was but one Sacrifice of Christ, from the beginning of the world to the end. This is employed under this phrase, since the foundation of the world. See §. 128.  
XIII. Christ hath conspicuously manifested himself. This world, appeared intendeth as much. See §. 130.  
XIV. Christ did but once come into the world. This word, once, hath reference to Christ's appearing in the world. See §. 129.  
XV. Christ was exhibited in the end of the world. See §. 129.  
XVI. The best things are reserved to the last times. This followeth by just consequence from the former doctrine: for by and with Christ, came the best things into the world. See §. 130.  
XVII. The end of Christ's appearing was to put away sin.  
XVIII. Sin was put away by a Sacrifice.  
XIX. The Sacrifice that put away sin was Christ himself. These three last doctrines are plainly expressed. See §. 131.    

§. 133. Of all men's subjection to death.  Heb. 9 27, 28. Vers. 27. And it is appointed unto men once to die, and after this judgement. Vers. 28. So Christ was once offered to bear the sins of many, and unto them that look for him, shall he appear the second time without sin, unto salvation. 
THese two verses are added as a reason to prove the former point, that Christ 
The scope of the two last verses.  did but once offer himself.  
The reason is taken from the condition of man: which is but once to die. Of the Greek word translated 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to die, See Chap. 7. v. 8. §. 51.  
The note of comparison, as, (especially as it hath reference to the next verse, wherein the second part of the comparison is set down, under this note of the second part of a comparison, so,) demonstrateth as much.  
There are 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two Greek words, which are comprised under this small particle, as; and may be translated, in as much as. But our little particle, as, doth express the meaning to the full: and the more properly in regard of the latter part of the comparison in the next verse. 
Christ subject to death.   
This note of resemblance, as, sheweth that Christ subjected himself to the common condition of man. As man he died, As man he died but once. We have showed how in all things it behoved him to be made like unto his brethren. See Chap. 2. v. 17. §. 168, etc.  
It is here taken for granted, that men must die. There needs no proof hereof: 
Men must die.  experience, besides the frequent mention hereof in Scripture, gives evident proof to the truth hereof. See Chap. 7. v. 23. §. 97.  
Sin is the true proper cause hereof. Death was first threatened against sin, Gen. 2. 
Why justified persons die.  17. So as death entered into the world by sin, Rom. 5. 12. And the wages of sin is death, Rom. 6. 23.  
Object. Sin is taken away from justified persons: if then the cause be taken away, 〈◊〉 doth the effect remain?  
Answ.  

1. Sin is not utterly taken away from any man, while here he liveth, 1 joh. ●…. 8. It is one benefit that death bringeth even to those that are justified, that all remainder of sin is taken away thereby.  
2. By Christ's death, the nature of death is altered: and the sting of it is pulled out, (1 Cor. 15. 55.) whereas death was first instituted as the entrance into hell, It is now made to justified persons the entrance into heaven. It is to them, but an unclothing, and putting off the ragged garment of mortality: for flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit corruption, 1 Cor. 15. 50. In this respect death is as no death.   
This that is indefinitely spoken of men must be applied to all of all sorts, for an 
All men must die.  indefinite particle is equivolent to a general. But to put the point out of all doubt, the Apostle plainly expresseth the general thus, death passed upon all men, Rom. 5. 12. On this ground the Prophet was commanded to cry, all flesh is grass, Isai▪ 46.  
Object. 1. An Apostle seemeth to affirm the contrary, thus we shall not all sleep, 
Who shall not die.  1 Cor. 15. 51.  
Answ.  

1. That is spoken only of such as are living at the very moment of Christ's coming to judgement. All before them shall die.  
2. Even they shall be changed: that is, their ragged robe of mortality shall be taken away, which is equivolent to death.   
Object. 2. Enoch was translated, that he should not see death, Heb. 11. 5. 
Enoch died not.   
Answ. 1. One or two extraordinary instances, do not infringe an ordinary rule: especially, when it is altered by him that set the rule.  
Object. 3. Eliah also was wrapped up into heaven and died not, 2 King. 2. 8. 
Nor Eliah.   
Answ.  

1. Some affirm that his body was burnt in the region of fire above the clouds: but there is no good warrant for that.  
2. The former Answers about Enoch may be applied to Eliah.  
3. It is sufficient, that both of them were changed, and that their mortality was taken away before they were admitted into heaven.  
4. A special reason of freeing these two from death may be this: many years passed betwixt the promise of Christ, and the exhibition of him. Therefore to support the faith of believers in freedom from death by Christ, the Lord was pleased to give two real demonstrations hereof. One in one world before the flood: the other since the flood.   
Object. 4. Righteousness delivereth from death, Prov. 11. 4. 
How the righteous are delivered from death.   
Answ. There is a threefold death,  

1. Spiritual.  
2. Eternal, which is called the second death, Rev. 2. 11. From both these justified persons are fully freed, Rom. 6. 13. john 8. 51.  
3. Corporal death: even from this in sundry respects, may a righteous man be said to be freed, 

1. In that God doth oft prolong his days, Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof, Isa. 38. 3. But on the other side, it is threatened, that, bloody and deceitful men shall not live out half their days, Psal. 55. 23. take Absalon for instance, 2 Sam. 18. 9, etc.  
2. Righteous men are kept from capital laws: For daniel's adversaries could find no occasion or fault against him concerning the kingdom, though they sought it, Dan. 6. 4.  
3. Their name is not swallowed by the death of their body, Prov. 10. 7.  
4. The sting of death is pulled out to them, 1 Cor. 15. 55. So as their death is no death, but a sleep, 1 Thes. 4. 13.  
5. They shall be raised to everlasting life, joh. 5. 29.     

1. This subjection of man to death gives just cause of walking humbly. Man 
Mortality should humble men.  who at first was made like God▪ is now like the beasts that perish, Psal. 49. 12. Now he is dust, and to dust he shall return, Gen. 3. 19 He who was created Lord over all, must now say to corruption, Thou art my Father: and to the worm, thou art my Mother, and my Sister, Job. 17. 14. This is the reward of sin: therefore for sin we ought especially to be humbled. When proud man is puffed up with the gay feathers of honour, wealth, wit, beauty, or any other like seeming excellency, if he cast his eyes upon his black feet of mortality, it may move him to cast down those gay feathers.  
2. We may well think, that many are far from making this use of this their condition; 
Who live as if they should never die.  in that they so live here, as if they should ever live here: as covetous persons, who are never satisfied with the things of this life, and proud disdai●…full persons, who scoff at the threatenings of God's word, Isa. 28. 14, 15. And hard hearted oppressors, and all impenitent persons.  
3. This condition of mortality instructeth us in sundry duties: which are, 
Duties from mortality.  

1. To learn to number our days aright, which is a lesson that God most teach us, Psal. 90. 12.  
2. To provide for the time to come. This is the main scope of the parable of the steward, Luk. 16. 1, etc.  
3. To trust in the living God. The Psalmist, because his days were like a shadow, trusted in the Lord that endureth for ever, Psal. 102. 11, 12.  
4. Not to fear man, who is but mortal.    
4. This subjection to death, is a matter of great comfort unto believers: and that. 

1. In regard of the miseries of this world from which they are freed. There 
Mortality ministereth comfort to believers.  the weary be at rest, Job. 3. 17.  
2. Against the plots and practices of men.  
3. Against the remainder of sin in them, which maketh even them to complain and say, Oh wretched man that I am: who shall deliver me from the body of this death? (Rom. 7. 24.) The death of the body will deliver believers from this body of death.    
5. The extent and community of this condition, teacheth all of all sorts to apply 
All sorts to apply uses of mortality.  all the forenamed uses to themselves. They who are Gods on earth, shall die a●… men, Psal. 82. 6, 7. The wise man dyeth as the fool, Eccles. 2. 16. Riches profit not in the day of wrath, Prov. 11. 4. The rich man died, Luk. 12. 20. and 16. 22. Such as are a staff in a state, shall all be taken away, Isa. 3. 1, 2, 3.    

§. 134. Of Dying but once.  
TO the foresaid common condition of all men to die, the Apostle addeth this limitation, 
Men die but once.  Once; which is to be taken as before exclusively, see v. 26. §. 129. Hereupon Christ saith, that man when he hath killed the body, can do no more, Luk. 12. 4. Experience giveth evidence to the truth hereof.  
Object. Many were raised from the dead, and died again; as the Son of the widow 
Some raised, died again.  of Zarephah, 1 King. 17. 23. And the Shunamites son, 2 King. 4. 36. And another man, 2 King, 13. 21. And in the new Testament jairus daughter, Mark. 5. 42. The widow's Son, Luk. 7. 15. Lazarus, Joh. 11. 43. And Dorcas, Acts 9 41.  
Answ.  

1. Some say that their souls slept in their bodies, and manifested no vigour, or life at all. But this is not to be admitted, for then the raising of such from the dead, had not been true miracles.  
2. It may be supposed, that all that were raised from the dead, were Saints: and that they, to manifest the glory of God, were content to come into their bodies again.  
3. For full answer to the point, this of dying but once, is to be taken of the ordinary 
Courage against man's sury.  course of nature. The Lord of nature can order it, as it pleaseth him.   

1. This is good encouragement against all that man can do, Luk. 12. 5. Martyr's ●…reby were encouraged against their cruel adversaries, in that when they had once ●…ed the body, they could do no more.  
2. This instructeth us about well using the time of life, which God affordeth un●… 〈◊〉. 
Well use this life.  It is the day of grace, and time of repentance. If once a period be put to it, ●…re is no returning again. Christ made advantage hereof, joh. 9 4. The wise 〈◊〉 giveth advice so to do; Eccles. 9 10. As a man once dyeth, so for ever he abi●…th.    

§. 135. Of the ground of man's dying but once.  
THe ground of man's dying but once, is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is appointed; The Greek word doth properly signify to lay aside, or to lay up. So it is used, Luk. 〈◊〉. 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand, is 〈◊〉 a thing laid up firm and sure, it is here applied to God's decree; He hath set it down, as an inviolable law.  
This law or decree of God is to be extended, both to the condition itself, that men 〈◊〉 die: and also to the limitation thereof, but once.  
Some make the ground hereof to arise from nature, which consisteth of contrary qualities that destroy each other. But that destructive contrariety was not in man's primary nature as God made it: it came from sin. That decree therefore is of God, as a punishment of sin.  

1. This demonstrates an inviolable necessity of the former points, cencerning man's subjection once to death. The law of the Medes and Persians which altereth not (D●…. 6. 12.) is not so firm, as this appointment or decree.  
2. This teacheth us to make a virtue of necessity: which is willingly and comfortably to yield to that which cannot be avoided. Malefactors by light of nature, are taught to make this use of necessity: namely, quietly to submit themselves to exe●…on. That we may do it with the greater comfort, let us acquaint ourselves ●…ith the end and benefits of death to believers; whereof see before §. 133.    

§. 136. Of judgement immediately following death.  
THe word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judgement, is oft put for that general judgement, that in the last day of the world, shall pass upon all men: which day is styled 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the day of judgement, Matth. 10. 15. and 11. 22, 24. and that judgement is styled 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the judgement of the great day, Jud. v. 6.  
It is also put for that estate, wherein a man is set immediately upon his death: Thus is it here taken, as is evident by this phrase, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  after this: which intendeth the time of a man's death: so as judgement immediately followeth a man's death: so soon as he dyeth, he receiveth his doom.  
Three are two sorts of people that die,  

1. The Elect. Concerning such an one, Christ said upon the day of his death, Today shalt thou be with me in Paradise, Luk. 23. 43. Such an one was he, who said, I desire to depart, and to be with Christ, Phil. 1. 23. Such an one also was Lazarus, who died, and was carried by the Angels into Abraham's bosom, Luk. 16. 22.  
2. The reprobate, such an one was Dives, who died and fell into hell, Luk. 16. 27. This life is the only time of probation: when that is ended▪ nothing remains but judgement.   
Object. 1. He that believeth shall not come 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto judgement, Joh. 5. 24. The same word is there used, that is used in this place.  
Answ. There are two kinds of judgement, One of absolution; The other of condemnation. This word signifieth the one and the other. Our translation in that place of john turneth it to condemnation. So is the verb used, and thus translated, he that believeth on him is 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not judged, or not condemned. The simple 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb and noun is in both places put for the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemn●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnati●…  compound.  
Object. 2. Christ expressly saith that he that believeth not is condemned already, even in his life time.  
Answ. In judgement we must consider.  

1. Desert.  
2. Gild.  
3. Apprehension of condemnation in the conscience of the malefactor.  
4. The denunciation of the sentence of condemnation. Of this latter, that speech is not to be taken: but in regard of the desert, and of the guilt, he is condemned, and may also be in his own conscience condemned. We say of a Traitor, that peremptorily refuseth the King's pardon, he is condemned already, though he be not brought to the bar for trial.   
Object. 3. If judgement be immediately upon death, what need a solemn day of judgement.  
Answ.  

1. For our bodies which rest till that time.  
2. For declaration of the equity of God's just proceeding In this respect that day is called the day of revelation of the righteous judgement of God, Rom. 2. 5.  
3. For confirmation of that judgement that hath passed upon men at their death. For by the sentence of the judge, they know that there is no alteration thereof.   
By this point of judgement immediately after death, to Popish errors are directly refuted.  

1. Their conceit of purgatory.  
2. Of praying for the dead. Of these two, see more in The whole Armour of God, on Eph. 6. 18. §. 39, 40.    

§. 137. Of the certainty of judgement to come.  
THe Apostle by inferring judgement, as well as death upon God's appointment and decree, giveth us to understand, that Judgement is most certain, and cannot be avoided no more than death. As this is true of the judgement that passeth upon the soul, immediately upon the dissolution of it from the body: so also of that judgement which shall pass upon body and soul, at the great and last day; for as the soul is judged at death, so shall body and soul be judged after the Resurrection. That therefore which is said of the one, may be applied unto the other. The last judgement is as sure as death. Of judgement, saith the Apostle, God hath appointed 
Judgement to come is most sure.  a day in which he will judge the world. Act. 17. 31. And to like purpose the wise man saith, God shall bring every work unto judgement. Eccles. 12. 14. And a must (which implieth a necessity) is put upon it. 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch, who lived in Adam's time: for Adam lived 930 years: and Enoch was born 622 years after Adam was created: so as he lived 306 years in Adam's time. And that prophesy which he uttered concerning Christ's coming to judgement (whereof the Apostle▪ jude maketh mention,) v. 14. 15.) might be uttered in Adam's time, and from thence continued to the Apostles time; for this word Maranatha is taken to be the beginning of Eno●…hs Prophecy. 1 Cor. 16. 22. They signify thus much, Our Lord cometh. It was part of that solemn denunciation of judgement which the Church made against impenitent sinners: whereby they gave over such a sinner to the last judgement of Christ, as if there were left no pardon for him. Ever since the Apostles time, this Article of Christ's coming to judgement hath been held in the Church, and so will be so long as there is a Christian Church on earth.  
There is a necessity of a future judgement, for a clear manifestation of the justice of God. Though God be most just in all his ways, (Psal. 105. 17.) yet in this world is it not so evidently discerned, because God in wisdom oft suffereth the wicked to prosper: yea, and to domineer over the righteous. But then shall every one be manifested in his own proper colours, and God will render to ever one according to his deeds. Rom. 2. 6. Did mockers believe this, they would not say where is the promise of his coming. 2 Pet. 3. 4.  


1. This point of judgement after death discovereth the gross error of those 
Nor body nor soul are utterly destroyed by death.  who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof; and by the properties and effects of it: we have further evidence hereof by the light of God's word.  
The Resurrection of the body seemed to them a strange Doctrine, and when it was preached to them, they mocked; for it is indeed an Article of faith, which cannot be demonstrated by reason; but is believed, because it is expressly revealed in the word. See more here of Chap. 6. v. 2. §. 20.   
2. This cannot be but a matter of great terror to obstinate and impenitent sin●…s. 
The day of judgement terrible to wicked.  To such may be applied this caveat, know thou, that for all these things, God will 〈◊〉 thee into judgement. Eccles. 11. 9 To aggravate this terror, Christ Jesus whom ●…pious persons while here they live, and whom they reject, yea, and persecute in his Members shall be their Judge. This Judge said to the impious Priests and others, who crucified him, yea; shall see the Son of man sitting on the right hand of power, and 〈◊〉 in the Clouds of Heaven, Namely, to judge them. Mark 14. 62. Yea, one end of his coming is to execute judgement upon all that are ungodly, etc. jud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howl for the mysteries that ●…all come upon them, jam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come, Act. 24. 25. And that judas hanged himself, 〈◊〉. 27. 5. And that they who beheld the lamb sitting as a judge, said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, Rev. 6. 16. If any thing be of force to make men wish Balaams wish, That they may 〈◊〉 death of the righteous, and their last end be like theirs, (Numb. 23. 10.) this is 〈◊〉. O that it might be of force to move them to live the life of the righteous.  
3. This on the other side ministereth much matter of comfort, to such as believe 
The day of judgement comfortable to believers:  in Christ, and make conscience of well ordering the whole course of their life. Here 〈◊〉 this world they have many discomforts and discouragements. For, 

1. They are subject to the same outward condition as others are, Eccles. 9 2.  
2. They are in this world as sheep among wolves, Matth. 10. 16.  
3. Their integrity is either not seen, or not regarded: but depraved and scorned.  
4. Such is their estated in this world, as the Apostle saith, If in this life only we have 〈◊〉 in Christ, we are of all men most miserable, 1 Cor. 15. 19   
But in that day they shall be pronounced blessed: and accordingly they shall be forever blessed: So as a full recompense shall be returned for all their sufferings here. This is enough to make believers content in any estate, as Paul was, Phil. 4. 11. and to bless God for taking away as job. did. job. 1. 21. and quietly to sleep in chains and setters as Peter did, Acts 12. 7. and to rejoice in suffering shame for Christ's name, 〈◊〉 5. 4 1. and to sing when they are whipped, put in the stocks in an inner prison, and that at night, as Paul and Silas did, Acts 16. 13, 24, 25.   
●…. The foresaid point instructeth us in sundry duties, as, 
Duties arising from the consideration of judgement.  

1. To have an holy conversation, 2 Pet. 3. 11.  
2. To repent, Acts 17. 31, 32.  
3. To take heed of all sin: Eccles. 12. 14. Matth. 12. 36.  
4. Faithfully to employ our talon, Matth. 29. 19  
5. To judge ourselves, 1 Cor. 11. 31.  
6. To take heed of judging others rashly, 1 Cor. 4. 5. Rom. 14. 10.  
7. To take heed of doing wrong, 2 Thes. 1. 6.  
8. To abound in works of mercy, Matth. 25. 35.  
9 Patiently to endure, james 5. 8, 9  
10. To long for this day, Tit. 2. 13.      

§. 138. Of repeating the same things.  
IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second part of the comparison.  SO, wherein two things in Christ are manifested to be answerable to the two things noted of man.  

1. Man dyeth but 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  once, and Christ was but once offered.  
2. After man's death cometh judgement, and Christ having offered himself, will appear the second time in judgement.   
The principal point for this comparison was produced, was to prove that Christ was offered but once. This is here directly concluded. It was thrice before affirmed, namely, Chap. 7. v. 27. and v. 12. 5. 60. and 26. §. 120. of this Chapter. Here the fourth time, and again Chap. 10. v. 10.  
The Apostle knew that it was a true sure, and weighty point; and he foresaw that 
The same things may be repeated.  it would be much questioned and contradicted: as it is by the Papists in their Mass, wherein they say, that the very body of Christ is daily offered up.  
Hereby we see that matters of moment may be again and again repeated.  

1. This checks the pride of such Ministers, as scorn to utter what hath been before 
Affecting new matter dangerous.  delivered by themselves or others. Many errors arise from affecting new matter.  
2. It manifesteth that such hearers as cannot endure to hear the same things again 
Itching ears.  have itching ears. It showeth that they have more desire to have their ear tickled, than their heart wrought upon.  
3. It teacheth Minister's wisdom in putting difference betwixt points of greater 
Put difference betwixt points  and lesser weight, and so to press the weightier matters as their people may not let them slip.  
4. It admonisheth people both to be patient in hearing the same things again, and 
Patiently fear the same things.  also to confer with one another, yea, and to meditate with themselves thereabout: For knowledge and faith came not to us, as revelations and inspirations did to Prophets, we must use means for a●…taining them.   
Of repeating the same thing, See Chap. 3. v. 15. §. 158.   

§. 139. Of Christ's bearing men's sins.  
THe main point here proved, is that Christ is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offered  offered, and that but once.  
Of these two points, See Chap. 7. v. 27. §. 115.  
Here is further set down, the end why he offered himself, namely, to beat sins.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to bear is a compound, and that with the same simple 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb that the former compound, translated, offered, was. But the propositions in the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one and the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  other are different. Of the difference between these two compound verbs, See Chap. 7. v. 1. §. 6.  
Whereas in verse 26. it is said that Christ put away sin, by the sacrifice of himself, and here that he ba●…e sins, This latter setteth down the means whereby the former was effected: For Christ by taking our sins upon him and so bearing them, took 
Christ by bearing sin put it away. How the scope-goat typified Christ.  them away from us. This was typified by the sin-offering, and also by the escape goat, Levit. 16. 21, 22. The goat which being slain was called, the sin-offering, was so called, because it was a sacrifice for sin: over the escape goat (which also typified Christ, who by his divine nature, had victory over death) sin was confessed, and that goat is said to bear all their sins. Expressly was this foretold, Esa. 53. 4, 5. and it is most clearly revealed to be accomplished, 1 Pet. 2. 24. where 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word of Text is used. In this respect Christ is said to take the hand-writing that was contrary to us, out of the way, nailing it to the Cross, Colos. 2. 14. yea, he is said to be made sin for us, 2 Cor. 5. 21. and a curse for us, Gal. 3. 13.  
Quest. How did Christ bear sins?  
Answ.  

1. As sin was a debt and Christ our surety, that debt was imputed to him, thus was he made sin, 2 Cor. 5. 21.  
2. He endured the punishment of sin. Thus was he made a curse, Gal. 3. 13. This he did to free us from sin and the punishment: thus we are said to be healed by his stripes, Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse, Gal. 3. 13.   
This also he did, that we might be made the righteousness of God in him, 2 Cor. 5. 21. O blessed change! Christ took upon him our sins, and freed us with his righteousness.  

1. This burden of sin that lay on Christ should deeply humble us, who are the 
The burden of sin laid on Christ should humble sinners.  cause thereof. It was such a burden, as we had sunk everlastingly under the burden of it, if he had not born it. If ever thou wilt b●…hold sin in the horribleness of it, behold it lying on the Lord Jesus, and making him lie gravelling on the ground, sweeting drops of blood, praying thus, Father, if it be possible let this C●…p pass, and crying, my God, my God, why hast thou forsaken me. It is something to behold sin forcing Adam out of Paradise, and pressing the evil Angels down to hell: and in the manifold judgements that God hath inflicted on sinners: and in the terrors of a●… despairing conscience: and in the tortures, and torments of the damned: but all these come far short of the burden that lay upon the Son of God, who knew no sin, and yet was made sin for us: who was the most blessed one, and yet was made a 〈◊〉 fo●… us.  

2. Thus doth much aggravate the wretched disposition of them, who continue to 
The burden of sin laid on Christ, agg●…vateth men's multiplying of sins.  ●…dd: sin to sin. What is this but to add load unto load, to press their surety the ●…ore, or else to press themselves more deeply into Hell. This causeth the Lord thus to complain, behold, I am pressed under you, as a Cart is pressed that is full of sheaves. 〈◊〉 2. 13.  
O ungrateful and foolish persons! ungrateful in slighting the great burden of their surety, foolish in depriving themselves of the benefit thereof.   

3. This ministereth much comfort to such as are pressed with the burden of their 
Christ's bearing of sin an ease to loadon consciences.  〈◊〉. Here is a means of ease. As he that beheld the Serpent of brass, that Moses lifted up, was eased and cured. (Numb. 21. 9) So shall he be that by faith looketh on Christ. This surety of ours, who bar●… our sins, inviteth all that labour and are heavy l●…en to come unto him, and promiseth to give them rest. Math. 11. 28. Rest therefore with confidence on this thy surety. Know that the just God will not exact a 〈◊〉 twice. He will not exact that of such as believe in Christ, which Christ, their 〈◊〉 hath born and discharged for them.  
This believers have two strong pillars to rest upon: Gods infinite mercy, and ●…ect justice.   
4. Christ bearing our sins, may be a matter of imitation, and that in two things especially.   

1. In bearing Christ's Crosse. In reference to Christ's bearing of our sins, Christ 
Bear Christ●… Crosse.  had just cause to say, he that taketh not his Cross and followeth after me, is not ●…rthy of me. Mat. 10. 38. Hath Christ born our sins, our curse, and shall not we bear his Cross?  
2 In bearing one another's burden. To this very purpose doth the Apostle 
Bear one another's burden.  press this very example of Christ. Rom. 15. 1, 2, 3. Gal. 6. 1, 2.    

§. 40. Of Christ's bearing the sins of many.  
THe persons whose sins Christ did bear, are said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 2. v. 10. Sect. 91. & Chap. 6. v. 14. Sect. 107 Many shall be saved.  many. This implieth both an extent as opposed to few: and also a restraint as opposed to all. In this double respect it is oft used, as Isa 53. 12. Mat. 20. 28. & 26. 28.  
We may from hence infer, that the number of those whose sins Christ hath born i●… great, they are in number many. The thousand thousands that ministered to Christ, and ten thousand times ten thousand that stood before him, may be comprised under this indefinite particle many. Dan. 7. 10. And that great multitude which no man could 〈◊〉. Rev. 7. 9  
Herein God would manifest, both his rich mercy, and also the infinite value of Christ's death.  
Obj. It is said, that few there be that find the way to life, Mat. 7. 14. And that man are called, but few chosen. Mat. 20. 16. and that Christ's flock is a little flock. Luke 1●…. 32.  
Answ. Those places are to be taken comparatively, in reference to the number of Reprobates, who perish. The number of the Elect that are redeemed by Christ, simply considered in itself, is a very great number. But compared with the number of those that are and shall be condemned, it is but a small number.  
That Christ did bear the sins of many, and that they are many that shall be saved, is a great encouragement to go to Christ for pardon of sin, and for freedom from the p●…ishment thereof. Let none think that they shall be driven back, because there are many that do partake of the benefit of Christ's sacrifice. Let them rather be moved to go to Christ, because their going may be an evidence of the truth of this, that Christ did bear the sins of many. The means of partaking of grace, are not like to the pool at Bethesda, wherein only one, and that at a certain time was cursed of his ma●…dy. john 5. 4. The pool of Christ's blood, that cleanseth from all sin, is continually open: and all that come unto it are cured. At one Sermon three thousand were cured. Act. 2. 41. at another five thousand. Act. 4. 4.   

§. 141. Of Christ's not dying for all.  
THe restraint of this particle, many, as opposed to all, giveth us to understand, that Christ did not bear the sins of all, none excepted. In this restraint it is said, that he bore the sins of many, Isa. 53. 12.  

1. This is not to be taken of the value, worth, and sufficiency of Christ's 
The price of redemption sufficient for all.  Sacrifice. For it was of infinite value, and sufficient to have redeemed all the men that ever were and shall be; yea, and more worlds too, if God should make them.  

2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice. 
Christ offered to all.   
It may safely be granted, that the offer is general: because it is made by such as know not the secret counsel of God.    
Though there be no contrariety betwixt God's secret and revealed will, yet there 
Difference betwixt God's secret and revealed will.  is a difference betwixt the determination of God's counsel and dispensation thereof.  
Many things are determined which are not revealed, as the day of judgement, Mark. 13. 32.  
In the manner also of revealing Gods will, many things are so ordered as they do not directly declare what is determined. For instance, God commanded Abraham to offer up his Son Isaac, Gen. 22. 2. but did not reveal that his purpose was only to try Abraham's faith and obedience therein. So it was revealed to jonah, that Nineveh should be overthrown: but did not make known, that the end of that threatening was to bring them to repentance, jonah 3. 4, etc.  
God oft concealeth part of his counsel purposely to effect what he intended.  
To apply this to the point in hand; though Christ be, by the outward dispensation of God's ordinances, offered to all, yet may it not thence be inferred, that Christ actually died for all. The offer is made to all without exception of any, that among those all, they for whom Christ was indeed given, might believe: and others made inexcusable.  
The question therefore is of the very act and intent of Christ in offering himself: 
Whether Christ intentionally died for all.  whether his death were an actual satisfaction for the sins of all and every one: and whether he so took the sins of all upon him, as he intended to stand a surety for all: and so discharged the debt of all.  

1. Sundry Scriptures prove the negative: in that they appropriate Christ's death to the elect and restrain it to a peculiar people. Of these Scriptures, see Chap. 2. v. 9 §. 81.  
2. God's gift is made the ground of redeeming those who are redeemed. For Christ sanctifieth himself, that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father, john 17. 19 but all are not so given unto him. For they are given out of the world, being called out from the rest of the world. Besides, all that are given to Christ, come to him, and he casteth them not away: For it is the will of him that sent him, that of all which he hath given him, he should lose none, John 6. 37, 39  
3. Christ expressly denyeth to pray for all, joh. 17. 9 This showeth that his intercession 
Interpellet pro 〈◊〉 in coelo qui mortuus est pr●… te in terra, Aug.  appertaineth not to all. Now satisfaction, and intercession, are two inseparable parts of Christ's Priesthood and fruits of his sacrifice. He maketh intercession for whom he hath made satisfaction: and for whom he maketh no intercession, he hath made no satisfaction.  
4. Christ's blood is the most precious thing that can be, 1 Pet. 1. 18, 19 It is too precious to be spilt in vain: but spilt in vain it must be, in reference to them, who partake not of the benefit thereof, if it were shed for them. Objections made against this point are such as these.   
Object. 1. Such places of Scripture are set out the generality of the redeemed under this general particle all, thus, he died for all, 2 Cor. 5. 15. He gave 
Objections answered.  himself a ransom for all, 1 Tim. 2. 6.  
Answ. Of the divers limitations of this general particle, all, See Heb. 2. v. 9 §. 81.  
Object. 2. Christ's death is extended to the world, joh. 1. 29. joh. 3. 16. and 6. 51. 
Acceptions of the word, world.   
Answ.  

1. The world doth not always comprise every man under it. For Christ maketh a difference betwixt them for whom he prayed, and the world, joh. 17. 9 So as they were not of the world. And a difference also is made betwixt the Jews and the world, Rom. 11. 15.  
2. The word world is an indefinite word, and compriseth no more than mankind. Therefore there is no necessity, of extending it to every one. It is sufficient that they to whom it is applied, be in the world and appertain thereunto: and enough it is to satisfy that phrase that Christ died for such as are in the world.   
Object. 3. Christ is the propitiation for the sins of the whole world, 1 Io. 2. 2.  
Answ. That phrase whole world is there used exclusively: and that in reference to all nations, even among the Gentiles: who were excluded from means of Salvation before Christ's time: but Christ being exhibited, he was offered to the whole world, that is to all sorts of people, Jews and Gentiles.  
Object. 4. Christ's death is extended to as many as Adam's fall, in these words, As by the offence of one, judgement came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life, Rom. 5. 18.  
Answ. This comparison betwixt Adam and Christ is to be applied to all the branches of each stock. For as Adam is there set out as one stock, from whence all man kind sprouted: so Christ is another stock, from whence all the elect of God do sprout. That thus this comparison must be taken, is evident by the benefit that is applied to those that appertain to Christ, which is justification.  
Object. 5. Christ died for such as perish, thérefore he may die for all, Elect and others. To this purpose this Text is produced, destroy not him with thy meat, for whom Christ died, Rom. 14. 15. and this, denying the Lord that bought them, 2 Pet. 2. 1.  
Answ.  

1. The former Text is but an admonition, or a caveat. It is no express assertion.  
2. The other place is spoken of a mere profession: by their profession, they made many in charity to judge, that they were bought by Christ.   
Object. 6. If Christ died for all, many are mocked in the offer of his death to them: yea, God's Ministers are but liars in offering that to men, which belongs not to them.  
Answ. He is not absolutely offered, but to such as receive him. According to this limitation, Whosoever believeth in him shall not perish, John 3. 16. Ministers indefinite offering of Christ, is like the servants inviting to a marriage feast, many that came not, Matth. 22. 3. Ministers in tendering grace to such as partake not of it, are no more liars than jonah was in denouncing judgement against those upon whom it was not executed, jonah 3. 4, etc.  
Quest. Why is Christ offered indefinitely to all of all sorts.  
Answ.  

1. The Elect in this world are mixed with others, and not known by Ministers. Therefore as a means to draw the Elect, the offer is general.  
2. By this means they that refuse grace, are made inexcusable. Thus this general offer tends to a clear manifestation of God's mercy to the one, and of his justice to the other.   
Quest. How can they which refuse the offer, be made in excusable, seeing the grace is not intended unto them?  
Answ. Even as Pharaoh was, Exod. 5. 1, 2. For they, who refuse, know not the counsel of God towards them, whether it be intended towards them, or no: and their rejecting of the offer, ariseth from a light esteem, if not from a plain contempt of the grace, that is offered. They wittingly, and wilfully reject the same.   

§. 142. Of Christ's conspicuous appearing.  
A Consequence of Christ's once offering himself, is set down in these words, unto them that look for him shall he appear, etc. The consequence is that, he shall appear again. The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appear, is of the same verb that is translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  we see, Chap. 2. v. 8. §. 68 It implieth so clear a manifestation, as may visibly be seen and discerned. It is here used in the passive voice and future tense: as if it had been translated, he shall be seen.  
It is spoken of Christ, in reference to his descent from heaven at the last and great 
Christ at the last day shall be seen of all.  day of judgement: when he shall be seen not only of the Spirits now in heaven, but of all Angels and men, good and bad: yea, even of the damned men, and devils in hell. For all shall be cited before him. The Spirits in heaven shall from thence accompany him, Matth. 25. 31. The dead shall arise out of the places where they lie, Rev. 20. 12, 13. The then living shall suddenly be rapt up to meet the Lord in the Air, 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final, woeful doom, solemnly and irrevocably ratified, Rev. 20. 10. Hereby it appeareth, that the Lord Jesus shall conspicuously manifest himself, namely, at the day of judgement: The word of the Text doth intend as much. The word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  coming (1 Thes. 3. 13.) spoken of this appearance, implieth a personal presence of the Lord. There is another word used, 1 Tim. 6. 14. which is translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  appearing, which, according to the notation of the word, signifieth an appearance above others: such an appearance as shall show him to be above others: and so make him conspicuous to all: The simple noun importeth a clear, or bright appearance. This word is six times used in the New Testament, and in every place applied to the appearing here intended, 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1, 8. and 2. 13. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Both these latter words that set out a personal presence, and a conspicuous appearance of Christ, are joined together, 2 Thes. 2. 8. and glory is added to his bright appearance thus, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the glorious appearing, or the appearing of glory, Titus 2. 14. This is that appearing, whereof Enoch prophesied, jud. v. 14. And whereof Christ himself and his Apostles makes frequent mention. If the manner of Christ's coming be duly weighed, we shall discern that it will be a most conspicuous appearing. Among other evidences these are some.  

1. He shall descend from heaven, (1 Thes. 4. 16.) not as at first invisibly: but visibly 
The manner of Christ's coming to judgement.  in his humane nature, Act. 1. 11. Heaven being on high, the opening of it, and his coming out of it, must needs be conspicuous.  
2. He shall come with an innumerable company of Angels attending him, Matth. 24. 31. This troop must needs make him conspicuous.  
3. There shall be then a loud shrill sound of an Archangel, which shall pierce thorough all corners of the world; yea, even to the deph of the earth, and of the Sea, and of hell itself: which not only the then living, but the dead also shall hear▪ for it shall raise them: and withal a great shout of the inhabitants of heaven, that shall make all the world to ring again with the noise thereof, 2 Thes. 4. 16.  
4. He shall sit upon a throne, and that throne shall be a throne of glory, Matth. 25. 31. Thrones are set on high, that all may behold him that sitteth thereon.  
5. All nations shall be gathered before him, Matth. 25. 32. Not only the righteous, but the wicked also shall see him: The righteous shall rejoice to see him: the wicked shall wish that the rocks and mountains might fall upon them, and hide them from him whom they see.  
6. He shall judge every one. For that end every one is to appear before his judgement seat, Rom. 14. 10. Do not all these, yea, every of them show that he shall conspicuously appear.   
Thus will Christ appear both in regard of believers and others.  

1. Among believers, many never saw him: and many who saw him, saw him as a man despised, Isa. 53. 3. That they might now see that their faith was not misplaced, but set upon one that was worthy to be believed on, to be loved, and to be obeyed, he will so conspicuously appear.  
2. Wicked ones took occasion of despising him: either because while he was on earth, he appeared in a mean condition, or because in heaven, he doth not visibly ●…nifest himself. Thus as they regarded not his person, so they despised his ordi●…ces, derided his members, oppressed such as professed him. That such might be the more affrighted and confounded, when they behold him, he appeareth con●…uously in glory, and with power. Hereupon it is said that he will come in fla●… fire, taking vengeance on them, that know not God, and▪ that he will come to be ●…fied in his Saints, and to he admired in all them that believe, 2 Thes. 1. 8, 10.   

1. This cannot but minister singular comfort and encouragement to the faithful. Though their confidence be placed on him whom they never saw, yet at length, than the day of recompense cometh, they shall conspicuously see him. In the 〈◊〉 while, as their faith is manifested to be more sound, so will it be more accep●… to him. Blessed are they that have not seen, and yet have believed, joh. 20. 29. This was the excellency of Abraham's faith, joh. 8. 56. Rom. 4. 18.  
2. On the other side, this cannot be but terrible to the wicked, who like the evil 〈◊〉 (Matth. 24. 48.) take advantage from the Lords absence, to live in all loose●…, and licentiousness. Fearful is the doom, that is denounced against such an 〈◊〉 Matth. 24. 50, 51.    

§. 143. Of Christ's last and second coming.  
THe aforesaid appearing of Christ is here said to be the second appearing. This 
Of Christ's last coming, see Chap. 10. v. 37. Sect. 139.  hath reference to a former appearing mentioned, v. 26. §. 130. That was his 〈◊〉 appearing, when he took flesh▪ upon him. Never did Christ conspicuously, and ●…sibly in his own humane nature manifest himself, till the fullness of time when he 〈◊〉 made flesh. At sundry times before he gave some representations of himself in 〈◊〉 shape: as when he appeared to Abraham, Gen. 18. 2, etc. and to Moses, Ex. ●…. 2. and to joshua. Josh. 5. 13. 14. but in the forenamed fullness of time, he took 〈◊〉 unto the unity of his deity, whereby he was God manifest in the flesh, 1 Tim. 3. 〈◊〉. From that time he continued about thirty three years and an half on earth, and there finished all matters of service and suffering, requisite for man's redemption, be ascended into heaven, and there abides, never to come from thence, till the restitution of all things (Acts 3. 21.) which will not be before the end of the world. This appearing therefore, which is be at the end of the world, ot is said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the second 
Christ's second appearing is his last.  〈◊〉, so as from Christ's ascension to the last day, he will appear no more on earth. Indeed he did appear to Stephen in his humane nature (Acts 7. 56.) and also to Paul, 1 Cor. 15. 8.) but both those were in heaven. He did extraordinarily enable the visive faculty of Stephen's eye to see his bodily shape, as far as heaven, and Paul knew not whether he was wrapped into heaven or no, 2 Cor. 12. 2. but the appearing here mentioned is a general appearing unto all men into some eminent place, where he shall gather all men and Angels before him. This phrase of God the father unto 
Christ abids in heaven till the last day.  him, Sat thou at my right hand, unto I make thine enemies thy footstool, Psal. 110. 1. giveth proof, that he shall remain in heaven till death be utterly destroyed, for death is the last enemy, 1 Cor. 15. 26. But death shall not be destroyed till the last day. And this phrase, The heavens must receive him until the times of restitution of all things intends as much. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word translated, receive, signifieth also to retain the thing received, as where it is said, they received the word, Acts 17. 11. and receive the grace of God, 2 Cor. 6. 1. The word of God and his grace must be retained.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word also translated, restitution (Acts 3. 21.) signifieth a bringing of things to that full perfection, whereunto they are appointed. This restitution is said to be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of all things; but this shall not be till the last day. Therefore till that day, Christ's humane nature shall be contained in heaven.  
It is one of the Articles of a Christians faith, set down in the three solemn forms of Articles, which are commonly call Creeds, as the Apostles Creed, the Nicene Creed, Athanasius Creed and others, that Christ shall continue to sit in heaven at God's right hand, till he comes to judge the quick and the dead: which will not be till the last day.  
●… That personal appearance, which many conceive shall be of Christ a thousand years before the last day, is apparently against the foresaid Scriptures.  
But I would further demand, (e) to what end should he personally appear on earth; 
●…ui 〈◊〉? 〈◊〉 argumentum.  what good would come thereby? his royal throne and seat whereon he sits, being in heaven, he can and doth behold the whole earth in every part and corner thereof: and in it, his whole militant Church, and all particular congregations, yea, and member thereof. Being in heaven he can and doth provide for all Churches, and for every particular person all needful, temporal, spiritual, and eternal blessings: and protect them from all temporal, spiritual and eternal enemies and miseries: What more can be expected to be done by his personal appearing on earth? yea, on earth could he so well do all that that he doth in heaven?  

1. This express mention of Christ's appearing the second time is directly against 
Against Ubiquitaries.  the opinion of the Ubiquitaries, who hold that Christ's body is on earth, as well as in heaven, in all places continually. By this opinion as, like the heretic Martion, they destroy the humane nature of Christ, and make his body to be no body, so they make the last appearing of Christ to be not 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the second time, but the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ten thousand times, yea, the innumerable millions of time.  
2. Papists inveigh against Ubiquitaries, yet their corporal presence of Christ in their Mass, cannot stand without it.  
3. There have been in all ages since Christ's ascension, that have imagined Christ to have been on earth. The Lord himself foretold that there should be such: and gave a good caveat to take heed of them, Matth. 24. 23, 24.  
4. For our parts, seeing there is no other coming of Christ to be expected on 
Wait for Christ's second coming.  earth, till this second, which will be his last, let us observe Christ's caveat, that we be not deceived by believing any other appearings, but rather wait for this. Though he tarry long, yet let us patiently wait for this second coming, and faithfully employ the talents which he committeth unto us, that we may be accounted by him such servants as he was to whom the Lord said, well done thou good and faithful servant, thou hast been faithful over a few things, I will make ●…hee ruler over many things: enter thou into the joy of thy Lord, Matth. 25. 21. Be neither like that evil servant that abused his fellow servants, Matth. 24. 48, etc. Nor like slothful servant, who ●…id his Lord's money, Matth, 25. 18.    

§. 144. Of Christ's last coming without sin.  
IT is said of Christ's last coming, that it shall be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without sin. Hereby this second coming is distinguished from Christ's first coming into the world, and appearing therein. The difference lieth herein.  
He came at first to be a surety for sinners, and to bear the sins of many, as was 
Difference betwixt Christ's first and second coming.  showed, §. 139.  
But now shall he appear in another estate.  

1. Not bearing a burden, but bringing a discharge; not as a surety, to discharge a debt, but as a paymaster that hath discharged it.  
2. Not as a sheep to the slaughter, or a sufferer, but as a Conqueror and deliverer from all sin and punishment.  
3. In no manner of business, meanness, or weakness, occasioned by sin, but in glory, and Majesty, as triumphing over sin, death, and devil.  
4. Not with a body subject to any affliction, but an impassable and glorious body.  
5. Not in his own person only, but in his whole mystical body, full and complete in all the members thereof, without sin; even without spot or wrinkle, as Eph. 1. 27.   
Thus it appears that as Christ's glorious coming to judgement, the utter abolishment 
Sin utterly abolished at Christ's second coming.  of sin shall be manifested. He shall appear without sin. This is further evident by Christ then destroying the last enemy, which is death, ●… Cor. 15. 26. For than will he cast death itself into the lake of fire, Rev. 20. 14. The destroying of death presupposeth an utter abolishing of sin. This utter abolishing of sin, is effected by the perfection of Christ's Sacrifice and intercession. By the Sacrifice full satisfaction is made, by his intercession, a sufficient application thereof to every one of the elect, the number of whom shall be then fully accomplished.  


1. If Christ's first coming in the flesh, were a matter of great comfort and joy to ●…e faithful, in that he came to take upon him our sins, that we might be freed from 〈◊〉 same; what is this, which shall be without sin. Upon consideration of that first ●…ming; saith God, Comfort ye, comfort ye my people, Isa. 40. 1. And again, Rejoice ●…ly, O daughter of Zion; shout, O daughter of jerusalem. Behold thy King com●… unto thee, etc. Zach. 9 9 The very Angels rejoiced at his first coming, Luk. ●…. 13. And they who lived to see him first exhibited, much blessed God, as old Si●…, and Annah the prophetess, Luk. 2. 20, 28. etc.  
What comfort then, and matter of rejoicing and praising God doth this second ●…ming minister unto us? especially if we well weigh the difference betwixt the 〈◊〉 and the other, which was in part observed before.   
2. A great encouragement this is to strive against sin, to stand against Satan, and 〈◊〉 to faint, but to resist unto blood, as Chap. 12. v. 4. This coming of Christ 〈◊〉 sin, gives assurance of full conquest to all his members.  
3. It is a matter of terror to such as live and die in sin, and are not in this world ●…eed from it. There can be no hope of freedom for such. This phrase, without 〈◊〉, ●…eweth that Christ will no more come, as a surety, and a Sacrifice. There re●… no more Sacrifice for sins, but a certain fearful looking for of judgement, etc. 〈◊〉. 10. 26, 27.    

§. 145. Of believers looking for Christ's last coming.  
THe foresaid appearing of Christ is here appropriated unto them that look for him.  
The participle thus translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  them that look for, is a double compound of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  two prepositions, and a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb: all which joined together, imply such an ●…tation as hath both a desire, and also hope of receiving and enjoying that which is looked for.  
This word is six times used in the New Testament, and always in this sense, for it is 〈◊〉 applied to this second and glorious coming of Christ, and to the reward following thereon: as Rom. 8. 19, 23. 1 Cor. 1. 7. Gal. 5. 5. Phil. 3. 20. and here in this place.  
There is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  another word coming from the same root, which is applied to that which a man fears, & would not have come: but then there is another word added thereto, which distinguisheth it from the proper ordinary acception thereof, as fearful, Heb. 10. 27. A 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  certain fearful looking for of judgement.  
There is 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How believers look for Christ.  another compound of the same simple verb, from whence the word in my Tex●… is compounded, which signifieth to look for, and is taken in the better se●…se, 〈◊〉. 2. 13. The word of my Text, being appropriated to true believers, shew●…th, that they with great desire and much ●…ope, look for the last coming of Christ. These are they of whom it is said, we ourselves, which have the first fruits of the Spi●…, 〈◊〉 we ourselves groan within ourselves, waiting for the adoption, to wit, there●…▪ 〈◊〉 of our body, Rom. 8. 23. And of whom the Apostle in another place saith, 〈◊〉 for the coming of our Lord jesus Christ, 1 Cor. 1. 7. And again, from hea●… we look for the Saviour, Phil. 3. 20.  
1. Object. Many that believe are oft perplexed in soul thorough the apprehension of 
How believers may be afraid of Christ's coming.  wrath, so as they cannot with desire and hope, look for the coming of Christ unto judgement. David seemed to be in such a perplexed estate, Psal. 6. 1, etc.  
Answ. some violent temptation, or other hinders in them the work of faith at that time, as a cloud may hinder the bright light of the Sun for a time. But as no cloud ●…an so hide the Sun, as no light at all should appear; so no temptation can clean take away all the light and comfort of faith: some vigour will remain, and sustain some 〈◊〉 and expectation of the coming of Christ. As the Sun gathering strength 〈◊〉 a cloud: and as a cloud vanishing away, the light of the Sun more clearly ap●… so is it in the case of a true believer assaulted with temptations. A cloud 
How believer●… may look for Christ's coming.  only hides and hinders the light of the Sun, it takes it not away.  
So temptations may hinder the work of faith, but not take it away.  
2. Object. Unbelievers may be said to look for the coming of Christ for they tremble, as Felix did, Act. 24. 26. There is a fearful looking for of judgement in them Heb. 10. 27. Yea, the Devils believe and tremble, Jam. 2. 19  
Answ. By an 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hunc egosi potui tantum sperare dolorem, Virg. Aened. 4.  abusive use of the word they may be said to look for that day: that is, to fear that it will one day come. To speak properly, we fear that which we would not have come, though we think it will come; and in that respect may look for it, job 3. 25.  
Believers with desire and hope look for Christ's second coming, in reference to God and themselves.  

1. To God, because than God's name shall be fully hallowed, and his kingdom perfected, and his will done every way according to his mind; then all things shall be subject unto him, and God shall be all in all, 1 Cor. 15. 28.  
2. To themselves in sundry respects, for then 

1. There shall be a full restitution of all things, Act. 3. 21.  
2. Then all fears shall be wiped away, Rev. 21. 4. were it not for this day, believers would be of all men most miserable, 1 Cor. 15. 19    
3. Their bodies shall be then glorified and united to their souls; yea, they shall be made like to the glorious body of Christ, Phil. 3. 21.  
4. Their faith shall be turned into fight, and expectation into fruition; 1 Cor. 13. 12. 2 Cor. 5. 7.  
5. They shall receive the crown of righteousness, which, till that time, is laid up for them; 2 Tim. 4. 8. So the everlasting inheritance, 1 Pet. 1. 4.  
6. They shall be with the Lord for ever, 1 Thes. 4. 17. This was a motive to induce the Apostle to desire a dissolution, Phil. 1. 23. How much more to desire Christ's second coming?   
This is a matter of trial, whether in truth we believe in Christ, & place our whole 
Looking for Christ an evidence of faith.  confidence on him. If so, than we cannot but hope for, look for, desire, and love this second appearing of Christ. The spouse of Christ having heard him say, surely●… come quickly, like a speedy resounding Echo, taketh the word out of his mouth, and instantly replieth, Amen, even so, come Lord jesus, Rev. 22. 20. Doth not this manifestly declare a desire, and love of his coming: a longing and looking for it? Assuredly if we be true members of that true Church, we also shall be of the same mind; for every particular member is animated by the same Spirit. But they that are 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  incredulous and rebellious, knowing that the wrath of God abid●… on them, (Joh. 3. 36.) and that Christ when he cometh shall come in flaming fire, rendering vengeance unto them (2 Thes. 1. 8.) can no more desire and love, and in that respect look for the appearing of Christ, than a Murderer, a rebel, or Traitor, desire, love, and look for the day of Assizes, and appearing of the Judge. Fitly therefore saith Christ of unfaithful servants, the Lord will come in a day that they look not for him, and at an hour when they are not aware, but be of faithful servants, he saith, They wait for their Lord, Luke 12. 36, 46. Let this note of differencebe well observed, that by our inward affection to Christ's coming, we may judge of our spiritual condition. The waiting for Christ's coming in the flesh was a note of faithful ones before that time, as, Luk. 2. 25, 38. Matth. 13. 17. 1 Pet. 1. 10. Much more the looking for his second coming.   

§. 146. Of salvation proper to those that look for it.  
THe last phrase of this verse, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unto salvation, is so placed as it may have a 〈◊〉 reference either to the expectation of Saints, who look for Christ unto Salvation; or to the appearing of Christ, which shall be unto salvation. Both applications are true, sound, fit, and proper: yea, both may stand together. For in that Christ appeareth unto Salvation, that is, to bring Salvation to them that look for him, they look for him unto Salvation: and they look for him to Salvation, because they know and believe that he will appear unto Salvation. It is therefore the best and safest to apply it to both: so as,  

1. It is Salvation that believers look for.  
2. The Salvation which believers look for, they shall enjoy at Christ's second coming: he will appear unto Salvation. Of the word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Salvation. See Chap. ●…. v. 14. §. 159.   
It was showed in the former Section, that believers are they who look for Christ's 〈◊〉 coming; here the reason thereof is rendered, because he cometh with Sal●…on to them; to them I say exclusively: Christ shall come to be glorified in his Saints, 〈◊〉 to be admired in all that believe, 2 Thes. 1. 10. 
Difference betwixt person●… at the last day.   
Observe the differences which in Scripture are put in that day betwixt believers ●…d others, and it will clearly appear, that the benefit of Christ's last appearing is proper to them.  

1. Believers are resembled to precious sheep: others to pernicious goats.  
2. Believers are set on the right, hand of the Judge: others at his left.  
3. Believers are invited to come to Christ: others cast out of his presence.  
4. Believers are pronounced blessed: others cursed.  

5. Believers are estated in an heavenly inheritance; others cast into hell fire.  
All these differences are expressly set down, Matth. 25. 32.   
6. Believers shall enter through the gates into the City; others shall be cast out, 〈◊〉. 22. 14.  
7. To believers glory, honour, and peace is given: upon others shall be tribulati●… and anguish, Rom. 2. 9, 10.   
The ground of this difference ariseth from the free grace and great love of God the Father, and of his Son Jesus Christ to them, john 3. 16. Eph. 5. 25, 26, 27. Faith and other graces are but fruits and signs of the aforesaid grace and love of God the Father and his Son.  

1. The folly of such as miss of this Salvation brought by the second coming of 
To whom the last day is terrible.  Christ, is hereby manifested. These are of sundry sorts. 

1. They that are mockers and say, where is the promise of his coming, 2 Pet. 3. 3.  
2. They that put it off, and think it not near, Matth. 24. ●…8.  
3. They who are secure and careless, going on in sin, as if they were never to be called to an account. Eccles. 11. 9  
4. They who set their hearts on this world and say with Peter, Matth. 17. 4. It is good to be here. Such an one was the rich fool, Luke 12. 19  
5. They who give themselves to Gluttony, Drunkenness, Riotousness, and such things as intoxicate the brain, Luke 21. 34.  
6. They that sin against knowledge and conscience, wittingly, and willingly, Heb. 10. 26, 27.  
7. All impenitent sinners, Luke 13. 5.   
None of these can be imagined to look for Christ's second coming unto salvation. 
Why the last day to be looked for.    
2. This showeth that it is not in vain to look for the coming of Christ, for it is unto salvation. To incite us the more earnestly, constantly, and patiently there●…to, let the following considerations be duly observed, as 

1. The certainty of salvation, Rev. 22. 20. 2 Cor. 5. 10.  
2. The ground of this expectation, which is God's promise, and his truth and faithfulness in accomplishing his promises. Promises have been made hereof, from enoch's time, jude v. 14. and they have been so oft renewed, as very mockers could not but take notice thereof, 2. Pet. 3. 3, 4.  
3. The uncertainty of the time of coming & suddenness thereof should make us with patience and without ceasing to look for it, Mark. 13. 32, 33.  
4. The benefit of waiting. 

1. It will make men conscionable of all duties, Matth. 25. 4, 16, 17.  
2. It will make us careful in forbearing all sin. He who waits, thinks his Lord may come very suddenly: and desires that he may be found doing what his Lord enjoined, Matth. 24. 46. He is loath that he should be found in sin, that would provoke the Lord to cast him into hell. Assuredly the sinner in his sin thinketh not that in that very act the Lord will come in judgement.  
3. It makes men ever prepared: so as they shall never be suddenly surprised; when they lie down, when they rise up, when they eat and drink, when they go to the work of their calling, when they go abroad, when they tarry at home, yea when they go to their lawful recreations, they will commend themselves to God, knowing that in all these cases, Christ may come to judgement.    
5. The damage of not waiting. 

1. It makes secure and negligent, Matth. 25. 3.  
2. It opens floodgates to all impiety and iniquity, Matth. 24. 48, 49.  
3. It causeth destruction to come upon them suddenly, Prov. 1. 27. Luk. 17. 26. and 21. 34.        

§. 147. Of Salvation bestowed on those that look for it.  
AS this great benefit, Salvation, hath reference to Christ's last coming, it showeth that believers shall then enjoy Salvation, they shall have that performed which they looked for; Christ cometh for that end. Then the Lord will give rest, 2 Thes. 1. 7. The Lord will then give the crown of righteousness unto them that love his appearing, 2 Tim. 4. 8. Then Christ bringeth his reward with him, Rev. 22. 12.  

1. This is the appointment of the Father, 1 Thes. 5. 9 john 6. 39  
2. This is it which the Sun himself hath purchased, Eph. 1. 14.  
3. Many promises are made hereof, 1 Timothy 4. 8. Tit. 1. 2.  
4. This is the end of the believers faith, 1 Pet. 1. 9 and of his hope, Tit. 1. 2. 1 Thes. 5. 8.   

1. This manifesteth the ground that believers have of the assurance of their Salvation. It is one end of Christ's coming the second time, and that in glory, namely, to give Salvation to them that have looked for it.  
2. This is a forcible motive to stir us up to look for this coming of Christ. The reward which is Salvation, and the assurance thereof, which is the end of Christ's coming to satisfy those that have looked for him, and to give them Salvation looked for, will to the full satisfy those which have the longest and most patiently looked for it.    

§. 148. Of the resolution of, and observations from Heb. 9 27, 28.  Vers. 27. And as it is appointed unto men once to die, and after this the judgement. Vers. 28. So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time without sin, unto salvation. 
THe sum of these two verses is a proof of Christ's offering himself but once. The proof is taken from the common condition of men, which is to die but once. It is set down by way of comparison: as appeareth by the notes of a comparison As,  
So. The comparison is full, and consisteth of two parts.  

1. A proposition, v. 27.  
2. A reddition, or application of the comparison, v. 28.   
In the proposition,  

1. The main point is laid down: whereof are two branches. 

1. The common condition of man, To die.  
2. The time how oft, Once.    
2. It is amplified two ways. 

1. By the ground of it, an inviolable law, It is appointed.  
2. By a consequence following thereupon. Wherein observe, 

1. The kind of consequence, the judgement.  
2. The time when it falls out, after this.       
In the reddition two acts of Christ are set down; the latter being a consequence of the former.  
The first act is, that he was offered, namely by himself.  
The second, that he shall appear.  
The former act is amplified two ways.  

1. By the time, how oft he was offered, Once.  
2. By the end of his offering himself, to bear the sins of many. Here observe. 

1. An act, bear.  
●…. The subject, what he did bear, sins.  
3. The object, whose sins he did bear, the sins of many.     
The second act of appearing is amplified.  

1. By the time, The second time.  
2. By the manner of appearing, without sin.  
3. By the persons for whose sake he shall appear, unto them that look for him.  
4. The end of his appearing to them, unto Salvation.   

Doctrines.  
●…ers. 27. I. THere is a death. This is here taken for granted in this word, die.  
II. All men are subject to death. This is employed under this inde●… particle men. Of these two doctrines. See §. 133.  
III. Men have but one death to die. The word, once, being exclusive, intendeth so 〈◊〉, See §. 134.  
IV. There is no avoiding of death. An inviolable order and decree is set upon it, It is appointed. See §. 135.  
V. There is a judgement to come. The word, judgement here mentioned, declares 〈◊〉. See §. 136.  

VI Man's certain judgement is after death. Under this phrase, after this, he mean●…, death. See §. 137.  
Vers. 28.   
VII. Christ was offered up.  
VIII. Christ was but once offered up. These two are plainly expressed. See §. 38.  
IX. Christ did bear men's sins. This is set down as the end of his suffering. See §. 139.  
X. They were many whose sins Christ did bear. This is plainly expressed. See §. 140.  
XI. Christ died not for all. This followeth by just consequence. See §. 141.  
XII. Christ by bearing men's sins took them away. This is gathered by comparing 〈◊〉 phrase of bearing sins with the phrase of putting away sin, v. 26. See §. 139.  
XIII. Christ will conspicuously manifest himself. The word translated, appear, implieth as much. See §. 142.  
XIV. Christ's last coming, is but a second coming. This word second hath reference to his first coming in the flesh: so as no other is to be expected till the last day of the world. See §. 143.  
XV. At Christ's last coming, sin shall be utterly abolished. Thus much is intended under this phrase without sin. See §. 144.  
XVI. Believers wait for Christ's last coming. This is employed under this phrase, they 〈◊〉 for him. See §. 145.  
XVII. Salvation belongeth to those that look for it. They are here said to look for Christ ●…to Salvation. See §. 146.  
XVIII. Christ will come to settle believers in Salvation. Thus much is here intended in these words he shall appear unto Salvation to them that look for him. These are believers. See §. 147.     


§. 1. A general Analysis of the tenth Chapter to the HEBREWS.  
THe main scope of this Chapter is to set out the excellency of Christ's Sacrifice.  
There are two general parts thereof.  
The first layeth down the main point, which is the excellency of Christ's Sacrifice from the beginning to v. 19  
The second informeth us in the use thereof, from v. 19 to the end.  
The excellency of Christ's Sacrifice is set down comparatively.  
The comparison is betwixt the Sacrifices which God instituted under the law, and Christ's Sacrifice. They were excellent Sacrifices in their kind: but this is more excellent, therefore it must needs be very excellent.  
Of this comparison, there are two parts.  

1. A deficiency of legal Sacrifices.  
2. The sufficiency of Christ's.   
The deficiency of the legal Sacrifices is manifested.  

1. By their use. They were as shadows, v. 1.  
2. By their reiteration, or oft offering them, v. 2.  
3▪ By the frequent remembrance of sin, in and by them, v. 3.  
4. By the kind of them. They were of beasts v. 4.  
5. By God's rejecting them.   
This last is expressed in a divine Testimony: which is brought in as a transition from one part of the comparison to the other.  
That testimony is,  

1. Propounded.  
2. Explained.   
Of the testimony as propounded, there are two parts.  

1. God's rejecting legal Sacrifices, v. 5, 6.  
2. Christ's offering his Sacrifice to effect what the former could not, v. 7.   
In the explanation of the foresaid testimony there is,  

1. A repetition of the testimony itself, v. 8, 9  
2. An application thereof to the point in hand.   
In the application is couched the first proof of the sufficiency of Christ's Sacrifice. It was established in the room of the legal Sacrifices, v. 9  
A second proof is taken from the efficacy of Christ's Sacrifice in this word, sanctified, v. 10.  
A third proof is drawn from Christ's rest after he had offered himself, v. 12.  
This is amplified,  

1. By inferring it upon a contrary course of the legal Priests. They stood daily ministering, v. 11.  
2. By the continuance of his rest, v. 13.   
A fourth proof is raised from the perfect effect, v. 14. This is confirmed by a divine testimony: which is  

1. Propounded, v. 15, 16, 17.  
2. Applied to the point in hand, v. 18.   
Hitherto of the first part.  
The latter part is joined with the former, by an elegant transition▪ wherein the main points of the former discourse are repeated, to make way to the practical part of this Epistle.  
In this transition are set down three points.  

1. The great benefit of Christ's Sacrifice, which is, entrance into the holy rest, v. 19  
2. A way made for that entrance, v. 20.  
3. A Priest afforded to conduct us thither, v. 21.   
The second part of this Chapter is exhortatory, and that in general to manifest the truth of their holy profession.  
For this end he layeth down.  

1. Duties, to be performed.  
2. Means to accomplish them.  
3. Motives to enforce the same.   
The duties respect.  

1. Ourselves: and that in a double respect. 

1. To obtain what we want, v. 22.  
2. To retain what we have, v. 23.    
2. Our brethren. About them is declared.   

1. What we should do, Consider one another, etc. v. 24.  
2. The means of performing the foresaid duty: which is, Christian Communion▪  
3. The motives to enforce the duty. They are of two sorts. 

1. Minatory.  
2. Exhortatory.     

3. The minatory motive is taken from the fearful issue of Apostates. This is 

1. Propounded, v. 26, 27.  
●…. Confirmed: and that two ways. 

1. Comparatively, by an argument from the less to the greater: namely from the issue of those that despised Moses law, to those that despise the Covenant ratified by Christ's blood, v. 28, 29.  
2. Simply a divine testimony, v, 30. Whence is inferred as a conclusion the fearful issue of Apostates, 31.      
The exhortatory motive consisteth of two parts. 

1. The kind of motives.  
2. The means to effect that whereunto they are exhorted.     
The kinds of motives are of two sorts.  
One is taken from their former good beginning, v. 32, 33, 34.  
This is exemplified in four particulars.  

1. Their enduring of afflictions, v. 32.  
2. Their bearing reproaches: amplified by the cause thereof, which was associating themselves with others that were so used, v. 33.  
3. Their compassion of others bonds, v. 34.  
4. Their joyful suffering the spoiling of their goods, v. 34.   
The other motive is taken from their future reward, v. 35.  
The means of performing the duty, whereunto they are exhorted are of two ●…nds.  

1. Pa●…nce, v. 36. Amplified by the ground thereof, which is Christ's speedy coming, v. 37.  
2. 〈◊〉 which is expressed in a divine testimony. 

2. Enforced by the issue of backsliders, v. 38. This is illustrated by the difference betwixt backsliders, and believers. 

1. Backsliders draw back unto perdition, v. 39  
2. Believers take the way to save their souls.        

§. 2. Of the law, a shadow, but not the very Image itself.  Heb. 10. 1. 〈◊〉. For the law having a shadow of good things to come, and not the very Image of the things, can never with those Sacrifices which they offered year by year, continu●…lly make the comers thereunto perfect. 
THis verse with some others following depends on the former Chapter, as a proof 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  or reason of that which was delivered therein: this is evident by the causal particle, etc. This dependence is either particular to that which immediately went before, concerning Christ's being offered to bear our sins. Thus the reason is taken from the insufficiency of the Law, Christ undertook what he did. For, or because the 〈◊〉 could not do what he did. Or otherwise, this dependence may be general, and more remote, namely, to the main point in hand, which is, the excellency of Christ's sacrifice above legal sacrifices. For matters of the Law were but shadows: but Christ 〈◊〉 the substance of them.  
Of the derivation of the word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Law, and of the distinction betwixt the Law moral, ceremonial, and judicial, see chap. 7. v. 12. §. 68 etc. and v. 16. ●…. 80.  
The ceremonial Law is here meant. This is here said to have a shadow of good things 〈◊〉. Of the Greek word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shadow, see chap. 8. v. 5. §. 12.  
A shadow signifieth a dark representation of a bodily substance, but every way proportionable, and fit unto it. This metaphor, shadow, giveth proof of the mean●… of that Law.  
This phrase, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of good things to come, manifesteth the excellent use of that Law, though it were but mean in itself, yet it shadowed out most excellent things.  
Of this phrase good things to come. See chap. 9 v. 11. §. 53. Christ, and all that he undertook, did, and endured for man's full Redemption and eternal salvation, are comprised under this phrase, good things to come. Christ therefore must of necessity do, and endure what he did; for the Law showed that such things must be done, but itself could not do them.  
That the Law could not do these things, is evident by this negative phrase, not the very Image of the things. The principal verb, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  having, is here understood thus, and not having the very Image, etc.  
The word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similis sum inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imago, similitudo.  Image, is derived from a verb that signifieth to be like, and this word, is put for a likeness or resemblance.  
It is sometimes indefinitely taken, as where Christ saith, whose is this Image? Mat. 
What Image signifieth.  22. 20. And sometimes restrictively, and that in two eminent respects.  

1. As it is opposed to the first draught of a thing, which useth to be but dark, obscure, and impolished. Thus Image setteth out a full, lively, and perfect representation of a thing: as when a Limner draweth a man's Picture, first he draweth it out with a coal or black lead: This is the shadow of it. Then he setteth it out in all the proper Colours so lively, as any may know whose Picture it is: thus it is used in this phrase: An Image made like to corruptible man. Rom. 1. 23.  
2. As it is put for the pattern whereto other things are resembled. Thus a living man is said to be the Image of those Pictures which are made to set him out. And a Father having many Children like him, is said to be the Image of them all. Thus God hath made those whom he hath chosen to be conformed to the Image of his Son. Rom. 8. 29.   
In these latter restrictive senses, Image, is here used: And that, in reference to the truth and substance which was prefigured under the Law, and is revealed in, and by the Gospel.  
In the Law it was, as it were with a black coal shadowed. In the Gospel it is fully, lively, conspicuously revealed. Under the Gospel therefore, we have not the shadow, but the Image, a most clear Revelation of Christ. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The word shadow, whereunto Image is here opposed, showeth, that the first restrictive sense is here meant, and the relative particle, together with the article, thus translated, the very show that the latter is meant.  
The word 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  things added unto image hath reference to good things before mentioned, and intendeth the same: Thus it doth in general and negatively set out the same thing, that that particular and affirmative clause did, a shadow of good things to come: and both phrases demonstrate, that legal types did prefigure such necessary good things to come, as they did not contain in themselves.  
Herein is manifested a main difference betwixt the Law and the Gospel, even as great a difference, as betwixt shadow and substances herein is confirmed that which is noted concerning the better things under the Gospel. Chap. 2. v. 3. §. 21.   

§. 3. Of the insufficiency of legal sacrifices to make perfect.  
FRom the foresaid nature of the Law, set down affirmatively under the metaphor of a shadow, and negatively, not the very image, and from the use of the Law, which was to foreshow good things to come, the Apostle inferreth the main conclusion about the impotency of the Law, that it can never make perfect. No not those who came to it, and observed the rites thereof. The principal whereof were sacrifices, and those offered up, and that year by year continually.  
To make perfect, is to work such grace in one, as may bring him to glory: this 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Law could not do, see Chap. 7. v. 19 §. 86.  
Among manifold rites of the Law, the Apostle mentioneth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sacrifices, which would have done the deed if any other rite could have done it; for sacrifices were of Creatures that were slain, and that for sin.  
Of sacrifices, and of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the difference between them and gifts, see Chap. 5. v. 1. §. 7.  
Of those sacrifices it is said, that they were offered, namely to God. Hereof see Chap. 5. v. 1. §. 6.  
Though they were so offered, and that by God's appointment, yet they could not make perfect. 〈◊〉 is added, that they were offered 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  year by year, of this phrase, see chap. 9 v. 7. 〈◊〉.  
The Greek word translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hath its notation from ending in itself, like a 〈◊〉▪ which ends where it begins. This circumstance of time is here set down, to 〈◊〉 proof of the insufficiency of the legal sacrifices which were oft offered up. So 〈◊〉 is intended under the adverb, continually, added hereunto. Of the Greek phrase ●…ted 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  continually, see chap. 7. v. 3. §. 26.  
The former expression of the time hath reference to that solemn day, wherein the 〈◊〉 Priest once a year entered into the most holy place. Levit. 16. 2. as was showed, 〈◊〉 9 v. 7. Sect. 41. And to manifest, that that custom continued not only while 〈◊〉 Israelites were in the wilderness, or till the Temple was built, but so long as the 〈◊〉 of the Jews remained, even till Christ himself were actually offered, the other ●…d continually is added.  
The sacrifices offered up on that yearly day, are here synecdochically put for all the legal sacrifices; but special relation is had to the sacrifices offered on that day, 〈◊〉 they were the most solemn sacrifices: and if any could have done the deed, 〈◊〉 they especially.  
〈◊〉 these circumstances of time, have reference to the insufficiency of legal sa●…. Hereof see chap. 7. v. 27. §. 112. The Apostle himself showeth, that the re●… of those sacrifices employed imperfection, in that he saith, they would have ●…ed to be offered, if once offering had made perfect, see v. 2. §. 4.  
That sufficiency is further manifested by the persons whom those sacrifices especially concerned, thus expressed, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The comers thereunto, hereby are meant such 〈◊〉 observed the Ordinance of God, and thereupon came to the Altar, where the sa●…es were offered up, to partake of all the benefits that God's people might be 〈◊〉 partakers of. In this respect they are said to 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See chap. 8. v. 5. Sect. 12.  come unto God. Chap. 7. v. 25. §. 104.  
If any might have been made perfect, surely these. These are said to do the servic●…. So as the fault was not in the persons failing to do his duty, but in the thing 〈◊〉. The Ordinance itself that was observed, could not do the deed: therefore there is an emphatical negative added, which we translate. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  never, and a verb of power, translated 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Can, from which all power is taken by the negative, never, 〈◊〉 thereunto.  
The sum of all is, that the best means under the Law, were not sufficient to make perfect those that were most strict in the observing of them.  
All and every the forementioned points, have been before handled in this Epistle: 〈◊〉 is evident by the several references before mentioned; but the Apostle thought that he could not strike too much upon this string; for questionless these Hebrews, 
Errors deeply rooted with much earnestness are to be extirpated.  though they professed the Christian faith, stood too much upon the necessity of legal rites. The like earnestness against them is manifested in the Epistle to the Ro●…. Chap. 3. & 4. and to the Galathians throughout the whole Epistle: the like 〈◊〉 doth the Prophet jeremy manifest against the superstition of the Jews in his time. jer. 7. 4. etc. And another Prophet against their Idolatry. Isa. 40 18. etc. So other Prophets; and Christ himself against sundry superstitions of the Pharisees. Mat. ●…3. 13. etc.  
By such holy zeal and earnestness, a secret terror may be wrought in men's souls, whereby they will be moved to renounce their Idolatry, superstition, impiety, and iniquity: or else made the more inexcusable.  
But on the contrary, if such errors or corruptions be winked at, or slightly reproved, maintainers of them, will be the more emboldened.  
What cause have we in our days, to be instant and earnest against the Mass of Popish Heresies and superstitions? and so against the revived errors, of Pelagians and semi-Pelagians, about Election upon foreseen grace, universal Redemption, universal graces, free will, total and final apostasy of Saints, and other like erroneous and p●…ious Doctrines? The Lord give wisdom, courage, and zeal to his Ministers in these and other like cases: And understanding, patience, and obedience, in people to his truth.  
Of repeating and inculcating the same things, see chap. 3. v. 15. §. 158. and chap. ●…. v. 28. §. 138.   

§. 4. Of oft offering legal Sacrifices.  Heb. 10. 2. For than would they not have ceased to be offered, because that the Worshippers once purged, should have had no more conscience of sins. 
THis verse is added as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ componiturex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 quoniam, 〈◊〉 quando▪ quidem.  a proof of the reason concerning the impotency of the foresaid legal sacrifices. The reason was taken from the reiteration of those sacrifices, whereby it was manifest, that they could not make perfect. The Argument may be thus framed. That which makes perfect ceaseth, when it hath made perfect; but the sacrifices which were offered up year by year continually, ceased not: therefore they could not make perfect.  
The manner of expressing this point is very emphatical, it being with an interrogation, thus, would they not have ceased, & c? of the Emphasis of an interrogation, see chap. 1. v. 5. §. 46. & v. 14. §. 155.  
By this inference, would they not have ceased? The Apostle proveth, that reiteration of sacrifices argueth an imperfection in them. Hereof see chap. 7. v. 27. §. 112.  
If one Offering make perfect, what need another Offering? if no need, then in vain. Philosophers say of nature, that it doth nothing in vain. Much less will the God of nature suffer holy Ordinances to be continued in vain.  
The word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being of the middle voice, signifieth to for bear, to do that which was done before. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  active signifieth, to refrain. 1 Pet. 3. 10▪ But the middle voice is most frequently used and applied to men, and to other Creatures. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cesso.   
To men it is applied, in respect of their speeches and actions. Of Christ it is said, ●…e left speaking. Luk. 5. 4. He means preaching, so it is said of him, that he ceased to pray. Luk. 11. 1. It is also applied to tumultuous uproars. Act. 20. 1.  
In reference to men's actions, it is said of the Jews, that they left beating of Paul. Act. 21. 32.  
In reference to other Creatures, it is said of the wind and water, that they ceased, Luke 8 24. Namely, to rage or be tempestuous.  
Here it is applied to sacrifices, and that in the negative, They ceased not; for though they could not make perfect, yet they had their use: which was, to prefigure that sacrifice which could make perfect: and in that respect, were useful till that sacrifice which they prefigured, was offered up.  
This phrase, then would they not have ceased, as it implieth an imperfection in the sacrifices: so also it implieth a need of a frequent use of them. For therefore they ceased not, because there was still use of them. Hereof see chap. 7. v. 27. §. 112▪   

§. 5. Of the quiet conscience of such as are truly purged.  
A consequence following on a perfect sacrifice, is thus expressed, The Worshippers once purged, should have had no more conscience of sin. This is here brought in as a reason why the legal sacrifices ceased not: namely, because they could not free the conscience from sin.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition joined with the infinitive mood and translated, because, showeth that this consequence is a reason of reiterating legal sacrifices.  
The word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Worshippers, is that which is translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who serve, chap. 8. v. 5. §. 12. For it is meant of observing divine services, and in that respect, 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  may be fitly translated worshippers, see chap. 9 v. 9 §. 49. 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The adverb translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  once, is like to that which is used, chap. 7. v. 27. §. 115. and chap. 9 v. 12. §. 60. It implieth a kind of perfection, as if he had said, once for all, so as there needed no more purging. The word translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  purged, is that which is used, chap. 9 v. 14. §. 82. only this is a participle derived from that verb.  
Of conscience, see chap. 9 v. 14. §. 83. The meaning of this phrase, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  should 〈◊〉 ●…ad no more conscience of sin, intendeth thus much, that there would have re●…ed no sin in them, to have accused and troubled their conscience.  
〈◊〉. They might have been fully freed and purged from the sins whereof they 
Sin troubleth not the conscience of such as are purged.  〈◊〉 guilty at the time of their offering, and yet afterwards commit other sins 〈◊〉 might accuse their conscience and trouble them: and in that respect, stand 〈◊〉 of other sacrifices.  
Answ. The Apostle meets with this objection two ways.  

1. In that he expresseth, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the same sacrifices. v. 1. meaning, the same in nature and kind, though they were not the same in number.  
2. This phrase 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There is a remembrance again. v. 3. implieth, that they were not purged of the present sins, whereof they stood guilty.   
Obj. 2. Such as were unclean, were by those sacrifices cleansed under the Law. 〈◊〉. 14. 20. Numb. 19 12.  
Answ. They were only legally clean, to the purifying of the flesh. chap. 9 v. 13. ●…. 75.  
Obj. 3. David saith, purge me with hyssop and I shall be clean. Psal. 51. 8.  
Answ.  

1. That is spoken metaphorically in reference to the Law. Exod. 12. 22. Leu. 1●…▪ ●….  
2. Hyssop is used by David metonymically: The adjunct or means of prinkling ●…ood, put for blood itself, and that in special reference to the blood of Christ.  
3. The phrase is synecdochically to be taken: the type put for the truth also.   
Obj. 4. This maketh no more against the legal sacrifices then against Christ's sacrifice; for notwithstanding, Christ hath actually offered up himself: yet believers ●…e still conscience of sin, that is, they have sin in them to trouble their conscience: 〈◊〉 thereupon, they do day after day, make mention of their old sins.  
Answ. If they perform the duties aright, they do not acknowledge a present guilt of their sins past; but only that they have been guilty of them, to be thereby the ●…re put in mind of God's tender compassion towards them, in pardoning their 〈◊〉; for true faith worketh peace and quietness of conscience▪ Rom. 5. 1. b●… in the legal sacrifices, there was an acknowledgement of a present g●….  
Obj. 5. The believing Jews had the guilt of their sins taken away, as well as believing Christians.  
Answ. True; but not by those sacrifices. They rather manifested a guilt.  
The main point here intended is, that the guilt of sin once taken away, remains no more to accuse the conscience. That to this purpose may be applied, which Christ said to Peter, He that is washed, needeth not save to wash his feet, but is clean every whit. John 13. 10.  
The cause being taken away, the effect followeth. 
Sublata causa tollitur effectus.   
Obj. The cause may be recalled.  
Answ. Not by the wise and immutable God, whose gifts and Calling are without repentance, Rom. 11. 29.  
This might be urged against the Arminian error of excision or abscission, and abjection from Christ, or a total falling away of true believers. Hereof see more Chap. 3. v. 12. §. 132. etc.   

§. 6. Of the meaning of the third verse.  Heb. 10. 3. But in th●…se sacrifices there is a remembrance again of sins every year. 
THe first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, is here the note of an assumption.  
The proposition may be gathered out of the former verse, and thus framed;  
If the legal sacrifices had perfected the offerers, there would have been no more conscience of sin.  
But in the legal sacrifices there was a remembrance again of sin.  
Therefore the legal sacrifices did not perfect the offerers.  
The sacrifices here meant, are the same that were intended. v. 1.  
The noun translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recordatio.  remembrance again, is a compound, and derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb that signifieth, to be mindful of, and a preposition that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  again. The compound verb signifieth to call to mind, or bring to mind. 1 Cor. 4. 17. Our English translators have well added this preposition again, to set out the full meaning of the composition, a remembrance again. Some Latin Interpreters turn it, 
e Repetita mentio.  a repeated mention. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The things again and again remembered, are here said to be sins.  
It is the same word that was used in the former verse.  
In all sin-offerings, people used to make acknowledgement of their sins: both to show that they were mindful of their sins, and also that they believed the pardon of them. The type and outward rite manifested their mindfulness of sin: the 
(g) Sin to be acknowledged.  truth and inward substance gave them assurance of the pardon of their sin.  
The sacrifices which the Apostle here in special intendeth, were those solemn sacrifices which were offered up on their annual day of humiliation. Leu. 16. 5. etc. as is evident by the last phrase in this verse, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  every year, which is the same that was used. v. 1. §. 3.   

§. 7. Of remainder of sin in the regenerate.  
THat which the Apostle inferreth from the frequent offering of sacrifices, that there is a remembrance again of sins, giveth us to understand, that remembrance of sin implieth a remainder of sin. On this ground, that we may know, that sin remains in us so long as we remain in this world, the Lord that prescribed the Lords prayer for all his Saints, hath inserted this Petition to be daily made, forgive us o●… tre●…passes. Mat. 6. 12.  
Quest. How can this stand with Christ's taking away the sins of believers?  
Answ. By distinguishing betwixt the guilt, condemnation, reigning power, and remainder of sin. Christ taketh away,  

1. The guilt of sin from believers. Rom. 4. 7, 8.  
2. He freeth them from condemnation. Rom. 8. 1.  
3. By his Spirit he so subdueth the power of sin, as it reigneth not in believers. Rom. 6. 6, 14.   
Yet there may be, and there are remainders of sin in the very best▪ Experience of all Ages gives evidence hereof. In reference hereunto, Christ saith of justified persons, 
Sin in the best.  he that is washed, needeth not save to wash his feet, John 13. 10. This phrase of limitation, save to wash his feet, implieth a remainder of sin in him that is clean every whit, in regard of justification.  
Had there been no sin in them, what needed a remembrance again of sin? that had been but a plain mockage. 
Sanctification imperfect.   

1. Doctrines delivered by many about perfection of sanctification in this world, appear hereby to be false and presumptuous Doctrines.  
2. This may afford unto us a good direction for setting ourselves apart, and 
Examine selves.  examining ourselves concerning such sins as remain in us: that we may see what they are, and what cause there is of remembrance again of sin. Wherefore, com●…ne with your own heart upon your bed, Psal. 4. 4. And let us try and search our ways, ●…am. 3. 40. Sin lieth close, and the heart is deceitful: they who are most careful in searching themselves, hardly find out all. Some Idols may remain, as there did in Jacob's Family, Gen. 31. 35. and 35. 2. what hope then can there be of finding out all, if no search at all be made?  
3. Upon finding out sin, we ought to be humbled for it. A due consideration 
Be humbled.  thereof, will make such as are duly affected therewith, to cry, unclean unclean. Leu. 〈◊〉. And O wretched man that I am, who shall deliver me from the body of this death? 〈◊〉. 7. 24.  
4. Upon sight and sense of sin, and due humiliation for the same, it will be our 
Look to Christ.  〈◊〉 to look up unto Christ, who is an advocate with the Father, and the propitia●… for our sins. 1 John 1. 1, 2. Thus as the Israelites were healed, by looking up to 〈◊〉 Serpent, Numb. 21. 9 So may such as by faith look upon Christ, be cu●… their sins. john 3. 14, 15. In this case we may say to God as jehosaphat did, 〈◊〉 〈◊〉 what to do, but our eyes are upon thee. 2 Chron. 20. 12. They who rightly 〈◊〉 on God's name, Christ's merit and mediation, cannot but find sure ground 〈◊〉 comfort.  
5. Upon this ground we may, and aught to be bold in craving pardon, because 
Pray for pardon.  〈◊〉 is a means sanctified for obtaining the same: and that first, generally, ask and 〈◊〉, Mat. 7. 7. and then particularly concerning pardon of sin. Mat. 6. 12. 〈◊〉 5. 15. 
Repent.   
6. ●…craving pardon for sins past, repentance must be truly intended. This is a 〈◊〉 annexed to one man's forgiving another. Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth. True repentance moveth God 〈◊〉 of his wrath. God hath said it and sworn it, As I live, I have not pleasure 〈◊〉 ●…ath of the wicked, but that the wicked turn from his way, etc. Ezek. 33. 11. 
Watch against sin.   
7. To repentance for sins past, watchfulness against sin for the future must be ad●…ed. There is a proneness in our nature to sin, that if we be not the more watch●…l ov●…r our sins, we shall soon fall into sin again. Hereupon Christ gave this cave●…, to one whom he absolved, Go and sin no more. John 8. 11. Satan if he be cast 〈◊〉, will do what he can to return again whence he came out: and if he find that 〈◊〉 empty, and that party secure, he will take with him seven other spirits, more 〈◊〉 than himself, and they all enter in, and dwell there, Mat. 12. 44, 45.    

§. 8. Of remembering again sins which remain in men.  
THe means used under the Law of remembering sin again, showeth, that sins remaining must be remembered again. The main injunctions under the Law for 
Sin to be confessed.  〈◊〉 sin, give good proof hereunto. As Leu. 5 5. Numb. 5. 7. josh. 7. 9 Answe●…ble hereunto hath been the practice of God's Saints in all ages, as Gen. 42. 21. judg. 10. 15. 1 Sam. 2. 19 2 Sam. 12. 13. Dan. 9 20. Ezra 9 6. Neh. 1. 7.  

1. Promise of forgiveness is made to this kind of remembrance. Prov. 28. 13. 1 john 1. 9  
2. Upon right observing of this duty, God's promise of forgiving hath been per●…ed. 2 Sam. 12. 13. Psal. 32. 5.  
3. threatenings are denounced against those that confess not their sins, Prov. 28. 〈◊〉. 1 john 1. 8, 10.   
1. This manifesteth one reason of sin, lying on many men's conscience, festering 〈◊〉 the soul, and over-pressing it. The reason is, because it is not rememb●…red, not 〈◊〉 or acknowledged; but hid, concealed and smothered. Psal. 32. 3. Sin is of 〈◊〉 nature, it is as corruption in a wound closed: yea, as an hot vapour in a ●…oud, which causeth thunder: or in the earth, which causeth an Earthquake. 〈◊〉 things kept close wax violent. They are as fiery darts. Eph. 6. 16. The Apostle in that phrase alludes to poisoned darts and bullets, which are of all the most dange●…s. How this duty of confessing sin is to be performed to God, and how to man, is ●…inctly showed in The Guide to go to God, or explanation of the Lords prayer, 5 Pet. §. 117, 128, 129.  
The mention of the time here intended under this phrase, every year, showeth, 
Solemn times of confessing.  ●…hat the people of God had a set time of confessing their sins; for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation, Le●… 16. 2. etc. A like solemn rite tending to the same purpose, is mentioned, Deut. 26. 5. etc.  
By way of resemblance Christians may take such courses. When persons of years were baptised, at that solemn time they made confession of their sins, Mat. 3. 6. The like course they took upon administering the Lords s●…pper, 1 Cor. 11. 28, 31. So o●… Sabbath days, fasting days, and other solemn occasions.   

§. 9 Of the impotency of external rites about spiritual matters.  Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin. 
THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices, because they consisted of the blood of bruit Beasts, which could not expiate sin. Or it may have immediate reference to the third verse, as showing a reason, why in those sacrifices there was a remembrance again of sin: namely, because those sacrifices were of bruit beasts, which could not take away sin: so as sin remained notwithstanding those sacrifices: and therefore there was a remembrance again of them.  
Both references tend to the same purpose, and may both be comprised under this causal conjunction. (a) FOR.  
(b) The word translated, not possible, is the very same that is translated impossible. Chap. 6. v. 18. §. 141.  
Of the derivation, and divers acceptions of the Greek word. See chap. 6. §. 38.  
Here it is taken for an impossibility, in regard of an impotency in the nature of the thing itself. There is such an impotency in the blood of beasts, as it is impossible that sin should be taken away thereby.  
By blood he meaneth that which was shed when the beasts were offered up for sacrifices: whereby was typified, the blood and death of the Lord Jesus.  
Under these two Creatures, Bulls and Goats, all other clean Creatures, that were offered up for sacrifices, are synecdochically comprised; for they were all of the same kind. These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin, on the day of reconciliation. Leu. 16. 11, 15. These ●…ere called sin offerings, because they were types of Christ's sacrifice, which did indeed take away sin; but they themselves could not: and that by reason of the disproportion betwixt the means of cleansing on the one side, and the thing cleansed together with the filth cleansed away on the other side.  
The means were merely external, earthly and carnal: namely, the blood of Beasts.  
The thing to be cleansed, was the soul of man, which is a spiritual substance.  
The filth to be taken away was sin, which is a spiritual pollution. It is in a manner of an infinite kind, because it is committed against an infinite Majesty. By it God's wrath, which is infinite is provoked. Now what is there in the blood of beasts, to pacify such wrath, to wash away such pollution as sin, and to purge such a spiritual substance as the conscience, spirit, and soul of man is. It is not possible, that so great a work should be wrought by so mean a means.  
External and carnal things cannot work internal and spiritual effects. See more hereof, chap. 9 v. 9 §. 49. Had not Christ's humane nature been united to his divine nature, it could not have merited, and done so great works as it did. It is in reference hereunto, that Christ saith, The flesh profiteth nothing. John 6. 63. On this ground it is said, that Christ through the eternal spirit, that is, his divine nature, offered himself, etc. chap. 9 v. 14. §. 77.  
We may from hence infer, that the opinion of our adversaries concerning the Sacraments, 
Sacraments non conferunt gratiam ex opere operato. See Chap. 7. v. 19 Sect. 86.  conferring grace by the very work done, is erroneous and pernicious: What is water in baptism? what is bread and wine in the Lord's Supper, simply considered in themselves, more than the meats and drinks, and washings under the Law: yea, than the Blood of Bulls and Goats here mentioned? What are Ministers of the Gospel, in regard of their persons, and mould and outward condition, more than Priests and Levites under the Law. The first preacher of the Gospel, who was Christ's forerunner, acknowledged, that he was not worthy to bear Christ's shoes, and that ●…e baptised with water. (Mat. 3. 11.) all that he could do, was to use the cutward element. Other Ministers are no more worthy than he, nor can do any more 〈◊〉 he did. When Paul and Barnabas were by the Heathen accounted Gods, they acknowledge themselves to be men of like passions with others. Act. 14. 15. Though Apostles were planters, and Evangelists waterers: yet, neither is he that planteth any 〈◊〉, neither he that watereth, but God that giveth the increase. 1 Cor. 3. 7.  
Indeed it is true, that in regard of the office that john the Baptist had, to be the 〈◊〉- runner of Christ, and plainly to declare him, saying, Behold the Lamb of God that taketh away the sin of the world. (John 1. 29.) there rose not a greater than he before his time. Mat. 11. 11. And in some circumstances it may be granted, that the Sacraments of the new Testament have an excellency above all the rites of the old Testament; for they are not so many in number, so cumbersome, so burdensome, so painful, so gross, so dark; but fewer in number, more easy in performance, more per●…uous and clear for understanding: they are memorials for things past, not types of things to come. Yet in the main substance, their Ministers and their Sacraments were as ours. Unto them was the Gospel preached. Heb. 4. 2. They did eat the same sp●…itual meat, and drink the same spiritual drink: namely, that we Christians do; 〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3, 4. There is no more ●…matural virtue in our sacramental Elements than was in theirs. It is as impossible for water to cleanse the soul, as for the blood of Beasts to take away sins.  
If this be true of Ordinances instituted by Christ, how much more impossible is it, that humane inventions should purge the soul, or take away sin.  
〈◊〉 we hereby in the use of all external Ordinances, to raise up the eyes of our soul, above the external visible thing: even unto Christ himself, and to the things which he hath done and endured for the saving of our souls.   

§. 10. Of the resolution of Heb. Chap. 10. V. 1, 2, 3, 4.  Vers. 1. For the Law having a shadow of good things to come, and not the very Image of the things, can never with those sacrifices, which they offered year by year continually, make the comers thereunto perfect. V. 2. For than would they not have ceased to be offered, because that the Worshippers once purged, should have had no more conscience of sin? V. 3. But in those sacrifices there is a remembrance again made of sins every year. V. 4. For it is not possible, that the blood of Bulls and Goats should take away 〈◊〉. 
Verse 1. THe sum of these four verses is, A Declaration of the impotency of the Law.  
This is set out four ways.  


1. By the end or use of the Law, v. 1.  
Hereabout are set down,  

1. The use itself.  
2. A consequence following thereupon. 

The use is propounded two ways. 

1. Affirmatively.  
2. Negatively.    
The affirmative manifesteth. 

1. The meanness of the use, in this word, shadow.  
2. An excellency in that meanness, in this phrase, of good things to come.    
The negative removeth from the law a special excellency, in this phrase, Not the very Image of the things.    
The consequence is, that it could not make perfect. This is amplified.   

1. By the means which could not do it, The sacrifices. These are described, 

1. By the Act done, offered.  
2. By the time when; This in two branches, 

1. Year by year.  
2. Continually.        
2. By the persons whom they could not make perfect, the comers thereunto.   
Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things. This is,  

1. Propounded.  
2. Confirmed.   
In the proposition we may observe.  

1. The manner of setting it down, by way of interrogation, would they not?  
2. The matter, have ceased to be offered?   
The confirmation is taken from sin remaining in the conscience.  
Here about two things are noted.  

1. A description of the persons, and that by their disposition, worshippers: and by a supposition, once purged.  
2. A declaration of the sin remaining; they should have had no more conscience of sin.   
Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins. This is amplified two ways.  

1. By the same kind of sacrifices, in those sacrifices.  
2. By the time, Every year.   
Vers. 4. 4. The impotency of the law is confirmed, by the kind of sacrifices. Here about four particulars are observable.  

1. The intimation of the sacrifice, blood.  
2. The kind of beasts that were sacrificed, Bulls and goats.  
3. The effect denied, take away sins.  
4. The manner of expressing it, it is not possible.    

§. 11. Os observations raised out of Heb. 10. v. 1, 2, 3, 4.  
Vers. 1. I. DAngerous errors are to be rooted out of men's minds. This ariseth, from the Apostles much inculcating the laws impotency. See §. 3.  
II. Legal types were but shadows. In this respect the law is said to have a shadow▪ See §. 2.  
III. The shadows of the law were of substantial truths. These are here styled good things. See §. 2.  
IV. The good things shadowed by the law, were not then actually exhibited. They are h●…e said to be good things to come. See §▪ 2.  
V. The law had not the truth's themselves●…▪ Thus much is meant under this phrase, not the very Image of the things. See §. 2.  
VI Legal ●…tes could not make perfect. This is plainly expressed. See §. 3.  
VII. The best of the legal rites failed in that which they prefigured. These were Sacrifices; which prefigured reconciliation, but could not reconcile God to man. See §. 3.  
VIII. Legal Sacrifices were yearly offered up. This phrase year by year, intendeth as much. See §. 3.  
IX. Legal r●…tes continued till the truth was exhibited. This is the intendment of the adverb continually. See §. 3.  
X. D●…gent observers of legal rites were not perfected by them. Those were such as are here styled, Comers there unto. See §. 3.  
Vers. ●…. XI. God permits not holy ordinances to be continued in vain. Had there not 〈◊〉 use of Sacrifices, they would have ceased to be offered. See §. 4.  
XII. In and by Sacred ordinances God is worshipped. In this respect observers of divine ordinances are here styled worshippers. See §. 5.  
XIII. Legal Sacrifices did not purge the offerers from sin. This is intended under this phrase, once purged, as here it is used. See §. 5.  
XIV. Guil●… of sin once taken away, doth not trouble the conscience. This is intended under this phrase, should have had no more conscience of sin. See §. 5.  
Vers. 3. XV. Remembrance of sin implieth a remainder of sin. The Apostle proves that sin remained notwithstanding those Sacrifices, because in them, there was a remembrance again of sin. See §. 6.  
XVI. Sins remaining must be remembered again. This was the reason, why Sacrifices were oft offered up. See §. 6.  
XVII. The jews had a set time for solemn confession of s●…n. This is employed under this phrase, every year. See §. 8.  
Vers. 4. XVIII. Blood of bruit beasts was offered under the law. Such were bull's 〈◊〉 〈◊〉. See §. 9  
XIX. Sacrifices of bruit beasts could not take away sin. This is plainly expressed. 〈◊〉 ●…. 9  
XX. It is not possible for a thing to work above the nature thereof. Blood of bulls and 〈◊〉 were external, earthly, and carnal things, but to take away sin, was an inter●…▪ divine and spiritual matter, thereupon the Apostle puts an impossibility upon 〈◊〉 See §. 9   

§. 12. Of reconciling, Heb. 10. 5, 6, 7. with Psalm. 40. 6, 7, 8.  Heb. 10. 5. Vers. 5. Wherefore when he cometh into the world, ●…e saith Sacrifice and offering thou wouldst not, but a body hast thou prepared me. Vers. 6. In burnt offerings and Sacrifices for sins thou hast had no pleasure: Vers. 7. Then said I, lo, I come, (n the volume of the book it is written of me) to do thy will, O God. Psalm. 40. 6, 7, 8. Vers. 6. Sacrifice and offering thou didst not desire, mine ears hast thou 
a Heb. 〈◊〉 digged.  opened; burnt offering and sin-offering hast thou not required. Vers. 7. Then said I, Lo I come: in the volume of the book it is written of me: Vers. 8. I delight to do thy will, O my God. 
THe Apostle further proceedeth to confirm the main point in question by a divine testimony. How sound a proof a testimony of Scripture is hath been showed, Chap. 1. v. 5. §. 46.  
The testimony here quoted is taken out of Psal. 40. v. 6, 7, 8. And it concludeth both parts of the matter in hand, namely,  

1. The impotency of legal Sacrifices, v. 5, 6.  
2. The All-sufficiency of Christ's sacrifice, v. 7.   
There is some difference in words and phrases betwixt the Apostle and the Pro●…, but both agree in sense, as we will endeavour to demonstrate.  
The Apostle holdeth close to the Greek translation of the Bible, which the Churches then used, commonly called the LXX. Of this Greek translation, see Chap. 1. v. 6. §. 72.  
One small difference I find betwixt the Apostle, and that Greek translation; for where the LXX use a word that signifieth desire, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thou hast not required. The Apostle expresseth it thus; Thou hast had no pleasure. This latter showeth the ground of the former. God requireth not burnt-offerings, because he had no pleasure 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therein.  
Penmen of the New Testament were not translators of the old, but only quoted them, for proof the point in hand: so as they were not tied to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  syllables and let●…, but to the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sense. 
Differences betwixt the Prophet and Apostle.   
Concerning the differences betwixt the Hebrew and the Greek, some say that that which the Prophet speaketh of himself, the Apostle applieth to Christ.  
Answ.  

1. There may be no repugnancy, no contrariety therein. For David being an especial type of Christ, that may in history and type be spoken of David, which in mystery and truth is understood of Christ. The like was noted concerning S●…, and Christ, Chap. 1. v. 5. §. 63.  
2. That which David uttered in the foresaid Text, is questionless uttered by way of prophecy concerning Christ: as appeareth by these reasons. 

1. In David's time, God required sacrifice, and burnt-offerings, and took delight therein; for God answered David from heaven, by fire upon the altar of burnt-offering, 1 Chro. 21. 26. And David himself adviseth Saul to offer a burnt-offering that God might accept it, 1 Sam. 26. 19  
2. David was not able so to do the will of God, as by doing it to make all sacrifices void. Therefore this must be taken as a prophecy of Christ.  
3. In the verse before (namely, Psal. 40. 5.) such an admiration of God's goodness is premised, as cannot fitly be applied to any other evidence, then of his goodness in giving Christ: in reference to whom eye hath not seen, n●… ear heard, neither have entered into the heart of men, the things which God hath prepared for them that love him, 1 Cor. 2. 9  
4. These words used by the Apostle, when he cometh into the world, he saith, are meant of Christ, which argue that that which followeth, was an express prophecy of Christ.     
It is objected that there are in that Psalm such passages as cannot be applied to Christ; as this, mine iniquities have taken hold upon me, so that I am not able to lo●…k up, etc. Psal. 40. 12.  
Answ.  

1. As Christ was a surety for sinners, and did bear the sins of others, those words may not unfitly be applied to Christ.  
2. Though those words could not be applied to Christ: yet it followeth not that no other part of the Psalm could belong to him. The like was noted of Solo●…, Chap. 1. v. 5. §. 63.   
A second difference is this, where the Psalmist saith, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mine ears hast thou opened, or digged, or boared. The Apostle saith, A body hast thou prepared me.  
Answ. Some say that the LXX might read a word that signified 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a body instead 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of that Hebrew word that signifieth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ears: or else that some might put the Greek word that signifieth a 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  body instead of another Greek word that signifieth 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ears.  
Such mistake are not to be yielded unto. All copies in the Hebrew agree: and so do all in the Greek, as we now have them. Such conjectural mistake would give too great advantage to Atheists and Papists, for exception against the perfection of the Scriptures.  
Concerning the foresaid difference of words, it is not such, but in sense may agree. For opening of the ear, and preparing a body in general import one and the same thing: which is to make obedient. The phrase of the Prophet may have a two fold relation: either to the law of boaring a servants ear, Exod. 21. 6. or to a man's natural condition, which is to be spiritually dead and deaf, Eph. 2. 1. Isa. 35. 5.  
In the former respect it implieth such a kind of good service, as the performer thereof never repenteth himself of it: and thereupon hath his ear boared in testimony of his perpetual and constant willingness to hold out in that service. In the latter respect it implieth both an ability, and also a readiness to hearken unto that which shall be enjoined, that he may do it. An open ear implieth an ear prepared, and made ready to hear. Yea, the 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word signifieth, to prepare, as well as to dig, or to boar, or to open. Thus the Greek word which the LXX and 
(m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Apostle useth doth answer the Hebrew in that sense: and the ear, which is the ground of obedience, being Synecdochically put for the body, both Tex●…s do well agree.  
The Apostle doth rather use this word body for these reasons.  

1. Because he would not depart from that translation, which the Church then used, without great and just cause.  
2. Because this word body, was the more pertinent to his purpose. For speaking of disannulling the sacrifice of the law, he uses this word, body, to see out a sacrifice, which should come instead of the legal sacrifices, to effect that which the legal sacrifices could not.   
Some make a further difference, in that the Psalmist speaketh of the manner of offering sacrifices, namely that God rejecteth them, because they were offered hypocritically, deceitfully, with a corrupt heart; and that the Apostle speaketh of the very matter and substance of legal sacrifices in the best use that can be.  
Answ.  

1. The Psalmist may speak of the very matter and substance of those sacrifices, as well as the Apostle. There is no ground to restrain the Psalmists words to the manner of offering. Indeed in some places God rejecteth sacrifices by reason of an evil manner of offering them, as Isa. 1. 11, etc. But no circumstance in this Psalm intimateth any such thing.  
2. If it were granted that the Psalmist speaketh of the manner of offering, it would not follow that thereupon he should not intend an abrogation of the sacrifices themselves for both may stand together. God may reject them in regard of the impo●…y of them in themselves: and also in regard of people's evil manner of offering 〈◊〉   
Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉 and meaning of the Prophet.   

§. 13. Of Christ's doing that for man which could not else have been done.  
THe Apostle inferreth the testimony, here set down, as a consequence following upon the impotency of the legal sacrifices, as appeareth by this particle of in●…ce, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 11. v. 12. Sect. 57  wherefore: as if he had said, Because the blood of bulls and goats could 〈◊〉 ●…ke away sin, therefore Christ offered himself to do it: so as Christ did that 〈◊〉 〈◊〉, which without him could not have been done. He saw that there was no 〈◊〉, and wondered that there was no intercessor: therefore his arm brought salvation, etc. 〈◊〉 59 16. and 63. 5.  

1. His love, and pity moved him to offer his aid.  
2. His divine power made him able to effect what he offered.   
This is a strong motive to induce us wholly, and only to trust on Christ, and to 〈◊〉 upon him.   

§. 14. Of Christ's coming into the world.  
THe time of Christ's offering himself to do what he did, is thus expressed, When he ●…eth into the world, or word for word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  coming into the world.  
This phrase setteth out the incarnation of Christ. A like phrase was used to set ●…t the same thing, Chap. 1. v. 6. §. 66. But there it is attributed to the Father, 〈◊〉 when he bringeth in the first hegotten into the world▪  
There are two distinct Greek words, translated, world in the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one, and the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  other place.  
Of the notation of the Greek word translated world in this place, See Chap. 4. v. 3. ●…. 29▪  
The very words of this Text, are applied to men's ordinary conception, and birth, I●…b. 1. 9 when a man is first born, he is said to come into the world, because he was not in the world before.  
This showeth that Christ came into the world as other men do. He took flesh, (Joh. 1. 14.) He came out of the wo●…b, Luk. 1. 31. and 2. 7. and passed thorough his infancy, childhood, and man-age here on earth.  
All this he did that he might be a fit surety, and Saviour of man: and do, and 〈◊〉 such things as were requisite for man's full redemption.  
The foresaid phrase of coming into the world, may have further reference to the 〈◊〉 of Christ's humane nature with the divine. In regard of his divine nature, and manifestation of the glory thereof, he may be said to be in heaven: but by assuming humane nature he came into the world. Thus it is said that, he came down from, heaven, Joh. 3. 13. and he descended into the lower parts of the earth, Eph. 4. 9 Yea, himself thus saith of himself, I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. He came into the world by his incarnation: he left the world by his ascension into heaven.  
This coming of the Son of God into the world giveth instance of the low degree of his humiliation: an evidence of his transcendent love of man: should not this bind us to him, and stir us up to love him, to obey him, to put our trust on him, and to undergo any condition he shall call us unto.   

§. 15. Of Christ's willingness to offer himself.  
THis word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He saith, is by the Apostle attributed to Christ; and it implieth a readiness, or forwardness in him to do what he did. This is further manifested by this phrase attributed to him, v. 7. Lo I come: especially as it is expressed, Psal. 40. 8. I delight to do thy will O my God. That metaphor which Christ himself useth, joh, 4. 34. doth more fully express his mind in this case, my meat is to do the will of him that sent me, and to finish his work. If we observe the whole course of his life, we shall find it to be wholly composed unto his Fathers will. When he was but a child he could say, Witted you not that I must be about my Father's business, Luk. 2. 49.  

1. The respect which he bore to his Heavenly Father put him on hereunto. For God's will was his rule, I seek not mine own will, saith he, but the will of the Father which hath sent me, Joh. 5. 30. and 6. 38. Yea, that was a law unto him, and he put a 〈◊〉 upon it, thus, I must work the works of him that sent me, Joh. 9 4. For he set himself to honour his Father.  
2. That respect also which he bears to children of men made him forward to do and endure what he did, because it was for their redemption out of all misery, and to bring them to eternal happiness.   

1. This is a great encouragement to make us fly to Christ, and to rest upon him and upon his sacrifice. He being so ready and forward to do and endure what he did for us, can we doubt of his accepting us coming unto him? or may we question his Father's accepting of what he did?  
2. This instructeth us in the kind of Christ's sacrifice: It was a free will offering: a willing, a cheerful gift. In this respect it is the more acceptable to God, the more available for us, and worthy of more praise to him.  
3. We ought here to look unto Christ, and be followers of him: For he is set before us as an object of faith, and as a rule for practice. Let therefore the same mind be in us, which was in Christ jesus, Phil. 2. 5. They who are guided by Christ's Spirit will be so minded: as David, his Princes and people were exceeding forward in offering to the Lords house, and did what they did most willingly, 1 Chro. 29. 6, &c: And the Macedonians to their power, and beyond their power were willing of themselves to contribute to the necessity of the Saints at jerusalem, 2 Cor. 8. 3. And Saint Paul thus professeth his readiness even to die for Christ, I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord jesus, Act. 21. 13. This forwardness, as it manifesteth good will, so it makes that which is done more acceptable unto God, and ministers much ground of confidence: as appeareth by this phrase, Accept I beseech thee, the free will offerings of my mouth, O Lord, Psal. 119. 108. See more hereof Chap. 9 v. 14. §. 79.    

§. 16. Of God's rejecting legal Sacrifices.  
THe Apostle further proveth the impotency, and insufficiency of legal Sacrifices by Gods rejecting them: which he thus setteth down, Sacrifice and offering thou wouldst not.  
What Sacrifices were, hath been showed, Chap. 5. v. 1. §. 7. Such a difference as was there made betwixt sacrifices and gifts, may be here put betwixt sacrifices and offerings. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  offering is derived from the verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to offer, whereof see Chap. 5. v. 1. §. 6.  
There are two other words in the next verse, which do distinguish sacrifices, and are thus translated, burnt offerings, and sacrifices for sin.  
The first translated burnt offerngs, according to the notation of the Greek word signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. t●…tum comburo.  whole burnt offerings, and is so translated, Mark. 12. 33.  
The Greek word is a compound, and that of a verb which in the active signifieth, to burn, and in the passive to be burnt, Joh. 15. 6. and an adjective that signifieth, whole. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word in Hebrew that is put for a whole burnt offering is derived from a verb that signifieth to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ascend: and that because the whole beast that was offered for a whole burnt offering was laid alof●… upon the top of the Altar: or because the smoke thereof being great did like a thick cloud ascend to heaven.  
The other word is in Greek thus expressed, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for sin: but, to make up the sense 〈◊〉, our English, as well as other interpreters, have inserted this word, sacrifices: 〈◊〉 thus styled them, sacrifices for sin. For there were two sorts of sacrifices: one ●…ry. These were for sin: namely, to prefigure Christ's sacrifice, whereby sin is 〈◊〉 away. The other gratulatory: which were evidences of their thankfulness 〈◊〉 God, for some especial favour of his to them.  
Under these four heads. 1. Sacrifices. 2. Offerings. 3. Burnt-offerings. 4. Sacri●…es for sin, are comprised all legal and external rites, ordained by God to his Church, as external parts of his worship. All these are here to be understood, singly 〈◊〉 simply by themselves, without reference to their truths, whereof they were types: see in this respect Christ saith to God concerning them, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thou wouldst not, name●… thou regardest them not: and withal it is added 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thou hast had no pleasure in 〈◊〉.  
The sooner (to speak of God after the manner of man) hath respect to the will of God; he desires them not. See v. 38. §. 149.  
The latter, to his heart, he took no delight in them.  
The latter is added as a reason of the former. Because they were not such things a God could set his heart upon to delight therein, therefore he would not have 〈◊〉: but rejected them.  

g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit.  The two Hebrew words used by the Psalmist, may in like manner be distin●…, and used in the same sense, that the Greek words are: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 petiit.   
The things here set down, not to be regarded of God (As sacrifices, offerings, burnt-offerings, and sacrifices for sin, together with other legal ordinances comprised under them) do evidently demonstrate, that God regards not external things. He regards 
God regards not external things.  them not singly and simply in themselves separated from their truth. In this sense saith God, I desired not sacrifice, Host 6. 6. and again, I will not reprove thee for thy sacrifice, etc. Psal. 50. 8, 9  
God is a Spirit, joh. 4. 24. He delights in the things that are spiritual: therefore the external things of the law are called carnal, Chap. 7. v. 16. §. 80, 81, 82.  
Quest. Why did than God ordain them?  
Answ. In regard of man's need▪ For they were shadows, types, and looking●… 
Why God ordained external ●…tes▪  to show Christ unto them, and steps to raise them up to behold Christ a far off, and Schoolmasters to bring them to Christ.  
This discovereth the perverse disposition of men, who are most addicted to such things as God regardeth not: and these not only Gentiles, who wanted the light of God's word: but also Jew's before and since Christ's time: yea, and many that carry the name of Christians. Hereof see Chap. 7. v. 16. §. 82.  
Let the same mind be in us that is in God, let us not regard things merely external: especially in divine worship.   

§. 17. Of God's desiring that wherein he hath pleasure.  
THese two phrases, Thou wouldst not, thou hast had no pleasure, give evidence that God desireth not that wherein he hath no delight. This reason God rendereth of his not desiring the death of the wicked, because he hath no pleasure therein, Ezek. 
How God suffers sin.  33. 11.  
Objec●…. 1. Unless God would; no sin could be, no sinner should die.  
Answ. A three ●…old distinction on is in this case to be observed.  

1. Betwixt God's permitting will and desire: he may in his unsearchable wisdom permit that which he desireth not: much less delighteth in.  
2. Betwixt the action whereby a sin is committed: and the anomy, or pravity wherein the sin consisteth.  
3. Betwixt his overruling providence, whereby he brings good out of evil, and his approuîng that which is evil.   
There is nothing out of God, to move him to desire this or that. He is wholly moved by himself, by his own will, (which is the rule and ground of all goodness) to desire what he doth. 
Observe what is God's desire.   

1. This teacheth us wisely to observe what God manifesteth to be his desire. Thereby thou mayest know what his heart is set upon, and in what he taketh pleasure. Do what in thee lieth to effect the same. If Courtier's 〈◊〉 serve their King to delight in such and such a thing, what will they not do to bring it to pass. When David longed, and said, Oh that one would give me drink of the water of the well of bethlehem, three mighty men broke thorough the host of the Philistims, and drew water out of that well and brought it to David, 2 Sam. 23. 15, 16. Now God's word manifesteth in what God delighteth: thereby we may know God's mind, and answerably learn how to carry ourselves towards him.  
2. This discovereth the perverse disposition of many, who desire and do many 
Things desired by many in which they take no pleasure.  things wherein they may be supposed to have no pleasure: Who can think that men should take pleasure in swearing, in lying, in filthy communication, in cruelty, and in sundry other sins, to which with a great desire they give themselves. True it is that man's delight is no ground for his desire: for his corrupt nature causeth a delight in many things that are evil: but it is a great aggravation of sin to do, or desire that wherein he hath no pleasure.    

§. 18. Of a body prepared for Christ.  
CHrist having declared what his Father delighted not in, he further showeth affirmatively what it was, wherein he rested well pleased. That he thus expresseth, But a body hast thou prepared me.  
This particle of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, showeth that this which followeth is of another kind, then that was which went before. Thus is this conjunction frequently used in the proverbs of Solomon, and in other places.  
In this phrase, A body hast thou prepared me, Christ is brought in speaking to his 
Christ's body for his humane nature. See v. 10. Sect. 2●….  Father. By body is meant the humane nature of Christ. Body is Synecdochically put for the whole humane nature consisting of body and soul. Thus is this word used in this Sacramental phrase, This is my body, Matth. 26. 26. and in sundry other places.  
The body was the visible part of Christ's humane nature: and by the motions thereof it was manifested to be animated with a reasonable soul.  
This may be one special reason of setting out Christ's humane nature under this word, body.  

2. A body is fit for a sacrifice, fit to be slain, fit to have bloodshed out of it, fit to be offered up, fit to be made a price, and a ransom for our sins, fit to answer the types under the law. Pertinently therefore to this purpose is it said of Christ, He himself bore our sins in his own body, 1 Pet. 2. 24.  
3. Those infirmities wherein he was made like unto us, (Chap. 2. v. 14, 17.) were most conspicuously evidenced in his body.  
4. Hereby he was manifested to be a true man. Nothing could more evidently declare as much, than a body. To this purpose tends the word flesh, frequently used to set forth the humane nature of Christ, (john 1. 14.) and sometimes blood is added thereunto, thus, flesh and blood. See Chap. 2. v. 14. §. 137.   
This sh●…ws that Christ was a true man: that he had a body like ours, a body subject to manifold infirmities, and to death itself. Of these points, see Chap. 2. v. 9 §. 75. and v. 14. §. 139, 140. and v. 17. §. 169.  
That body which Christ had, is said to be prepared by God. The Greek word which we translate, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prepared, is a compound, and signifieth to make perfect. Of the composition and derivation of the word, see Chap. 13. v. 21. §. 172. It here implieth that God ordained, form, made fit and able Christ's humane nature to undergo, and fulfil that for which he was sent into the world. In this several sense, it answereth to this Hebrew phrase, Mine ears hast thou opened, Psal. 40. 7. That i●…, thou hast enabled, and made me ready and willing to do what thou requirest.  
From this particular instance of Christ, it appears, that God enableth men to that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereunto he setteth them apart. Thus God is said to make the Captain of our salvation perfect, Chap. 2. v. 10. §. 97. Thus he prepared Bezaleel to the work of the tabernacle, Exod. 31. 2, 3. etc. Thus when he made Saul King; he gave him another heart, 1 Sam. 10. 9 Thus God sanctified jeremiah, Jer. 1. 5. And he gave sufficient power to all the Apostles to do what they were called unto, Matth. 10. 1. Eph. 3. 7.  
This God doth, that the work whereunto he deputeth men, may be the better 〈◊〉.  
Hereby ●…ryal may be made, whether men be deputed by God, to that function 〈◊〉 work which they undertake or no. God doth not send forth dumb Orators, 〈◊〉 seers, lame Messengers. Such are not prepared of God.   

§. 19 Of Christ's willingness to do his Fathers will.  
CHrists readiness and willingness to do what God required for man's salvation, 
V. 7.  is yet further manifested by himself in this phrase, Then said I, lo I come. ●…y word carrieth special emphasis, as  

1. The time, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Then. Even so soon as he perceived that his Father had prepa●… his body for such an end: then, without delay. This speed, implieth forward●… and readiness. He would lose no opportunity.  
2. His profession in this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  said I. He did it not closely, secretly, time●…, as being ashamed thereof; but he maketh profession before hand.  
3. This note of observation, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Loe. This is a kind of calling Angels, and men ●…esse, and a desire that all might know his inward intention and the disposi●…n of his heart, wherein was as great a willingness as any could have to any 〈◊〉▪  
4. An offering of himself without any enforcement or compulsion. This he ●…eth in this word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I come.  
5. That very instant set out in the present tense, I come. He puts it not off to a 〈◊〉 and uncertain time; but even in that moment he saith, I come.  
6. The first person twice expressed, thus, I said, I come. He sendeth not another person: nor substituteth any in his room; but he, even he himself in his own person cometh.   
All these give evident proof of Christ's willingness and readiness to do his Father's will: yea, though it were by suffering, and by being made a sacrifice. See more ●…of v. 5. §. 15.   

§. 20. Of Christ's subjecting himself to Gods will.  
THe matter whereunto Christ so readily offered himself is thus expressed, To do thy will O God. God's will was the rule of Christ's obedience. It was both the ground thereof, and also the motive to put on Christ to do what he did. This is the ground of all that God himself doth, see chap. 2. v. 4. §. 37. This therefore ought to be the ground, the rule, and motive to us to do what we do. Hereof see chap. 13. ●…. ●…1. §. 173.  
In setting down this ground and rule of obedience Christ directeth himself to God, and by an Apostrophe thus speaketh unto him, O God. Hereby he testifieth,  

1. That his Father was God. john 20. 17.  
2. That the reason why he so willingly subjected himself, was because it was to the will of God.  
3. That what he did was in respect to God, as well as to man.  
●…. That his desire was to approve himself too God.    

§. 21. Of Scriptures foretelling what Christ did.  
THe means whereby Christ came to know the will of God concerning himself, is th●…s included in a Parenthesis (in the volume of thy Book it is written of me.)  
There be that translate the phrase here used by the Apostle, in the beginning. And to make the Apostle to agree with the Psalmist, they translate the Hebrew word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Voluit.  in the beginning; but without any sufficient warrant. They say that the Apostle in this Text, hath reference to this clause, in that first Psalm, His delight is in the Law of the Lord. And that thereupon, he useth this phrase, In the beginning of thy Book, But it it most evident, that the Psalmist there speaketh indefinitely of any righteous man, and not particularly of Christ himself. The root of the Hebrew word signifieth, to role up a thing round: thence the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen.  noun used by the Psalmist is derived, and ●…nifieth a role of paper, or parchment wound up. For of old, both the Hebrews and other people, were wont to enter their records, and such other things, as they would have preserved, in parchment, which they roled up as our Court Roll●…s use to be. Such an one was that wherein Baruch wrote what jeremiah delivered unto him, jer. 36. 2. etc. Such an one was that which contained the curses against swea●…ers and Thiefs. Zach. ●…. 1, 2. And such an one was that which was offered to Ezekiel to eat, Ezek. 2. 9 In all these places the same word is used. Answerably 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Greek word used by the Apostle, doth also signify a volume, (as our English translators do turn it,) especially when it is joined with another Greek word, that signifi●…th, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a book, as here it is joined withal, thus, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the volume of the Book. By this volumn of the book, is meant the sacred scripture. H●…reby it is apparent, that the Scriptures foretold what Christ was to do. When in the new Testament mention is 
S. Scripture foretold what Christ was to do.  made of matters concerning Christ, they use thus to be expressed, as he spoke by the mouth of his holy Prophets, Luke 1. 70. Christ propounded unto them in all the Scriptures the things concerning himself. Luke 24. 27. All this was done that the Scriptures of the Prophets might be fulfilled. Mat. 26. 56. To him gave all the Prophet's witness. Act. 10. 43. If we compare the new Testament with the old, we shall find this plentifully verified.  
Never did any thing more make to the glory of God's name, or to the good and happiness●… of man, than the sending of Christ into the world, and that which he did and endured in the world: and therefore would God have it foretold before hand, that when such and such things fell out, it might be known, that they were so ordered and disposed by God.  

1. This instructeth us in that mine, where the most rich treasures and precious pearls are to be found: even such as are sufficient to make a man everlastingly happy. Nor the Jews Cabala, nor the Turks Alkeron, nor the Papists unwritten Traditions, can instruct us in such mysteries.  
2. It is in this respect pains well taken, to search the Scriptures throughly. (Io●…n 5. 39) and in them to seek after Christ, as after hid treasures, Prov. 2. 4. Christ is couched in dark types, obscure prophecies, and promises of things to come.    

§. 22. Of Christ's doing what was written of him.  
THe inference of the foresaid record upon Christ's forwardness to do Gods will, giveth proof, that Christ was induced to do such and such things, because they were foretold of him. In the volume of the Book it is written of me, saith Christ, therefore I come to do thy will O God. To this purpose may fitly▪ be applied, these and such like phrases, That it might be fulfilled, which was spoken, Mat. 4. 13. For it is written. How then shall the Scriptures be fulfilled, that thus it must be? Mat. 26. 31, 54.  

1. The written word was an express Declaration of God's will, and that so much the more sure, because written: the very recording thereof added weight thereto. Laws written are the more authentic.  
2. The writing of God's mind made it to be the more distinctly, expressly and fully known.  
3. By writing it, it continued the longer, even to many ages, and so received the greater approbation of many Generations one after another. On these grounds it is said of the Scriptures, we have a more sure word of prophecy, 2 Pet. 1. 19   
Hence we are taught both to observe, what is written in the volume of God's book concerning us: and also to make conscience of doing that which is there written..  
For better application of this point,  

1. Take notice of such general points as concern all of all sorts.  
2. Mark those particular duties which are prescribed to those as are of such a place and calling, or of such a relation, as thou art.    

§. 22. Of the meaning of Heb. 10. 8.  Heb. 10. 8, 9 Vers. 8. Above when he said, sacrifice and offering, and burnt-Offerings, and O●…ferings for sin thou wouldst not, neither hadst pleasure therein, which are offered by the Law: V. 9 Then said he, Lo I come to do thy will, O God: He taketh away the first, that he may establish the second. 
FOr the better application of the foresaid testimony, the Apostle repeateth it in the very words thereof: as Logicians use to repeat their arguments, that it may 〈◊〉 evidently appear, how fitly and justly the conclusion is inferred upon the proof.  
Of repeating the same point, see chap. 3. v. 15. §. 158.  
The first word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  above hath reference to a precedency or going before. For such points as are delivered before others, use to be above them: as, in a 〈◊〉 (whereof see §. 21.) That which is first written, is above that which after followeth in the same roll: In this word, above, he hath reference to that which was set down, v. 6, 7. as is evident by the words following, which are the same that were se●… down.  
This phrase, when he said, (or word for word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saying) hath reference to Christ; for it is he that uttered the words following.  
Of the four distinct kinds of oblations here set down, 1. Sacrifice. 2. Offering. 3. Burnt-Offerings. 4. Offerings for sin, see §. 16. Under these, all the external means, which under the Law were used to free men from sin, are comprised. Concerning all which, it is said in reference to God, thou wouldst not, neither hadst pleasure therein. This showeth, that God regarded them not, but rather rejected them. Of the meaning of these two phrases, and the difference betwixt them, see §. 16.  
This phrase, which are offered by the Law, or according to the Law, is here added 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the Apostle; for it is neither in the Psalm, nor in the former verses, wherein the foresaid testimony is quoted. It is pertinently inserted, to meet with an objection, which may be this, The forementioned sacrifices were offered by the Law, or by Gods own appointment: how then can it be imagined, that God should reject them?  
To prevent that Objection, the Apostle here granteth, that they were offered by the Law: yet by inserting this clause, he implieth a non obstante: notwithstanding that Law, God rejected them.  
Of the meaning of this phrase, according to the Law, see chap. 7. v. 5. §. 38.  
In what respect God rejected legal types, notwithstanding the Law, whereby they were ordained, see chap. 4. v. 8. §. 50. & chap. 7. v. 16. §. 81.   

§. 23. Of the meaning of Heb. 10. 9  
V. 9 THis particle of time, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  then, is that same that was used §. 19 and in the same sense that there used.  
This word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  said he, is another than that which was used v. 7. but signifieth the same thing: only the former is of the first person; for Christ there speaketh of 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself; but this latter is of the third person, for the Apostle speaketh it of Christ.  
In quoting this last clause, Lo I come to do thy will O God, The Apostle leaveth out that which was in the former verse, included in a Parenthesis, thus, (In the volume of thy book it is written of me) because the sum and substance of the point in question, was full without it. It was but a circumstance, to show the ground and reason of Christ's forwardness in offering himself to be a sacrifice: as is showed §. 21.  
These last words, He taketh away the first, that he may establish the second, are 
Tollit prius us concludat posterius.  〈◊〉 of art. They show that the Apostles argument hath the force of a disjunctive syllogism. For therein one thing is taken away, that the other may be concluded and established. According to this rule, the Apostles argument may be thus framed.  
Men are perfected either by legal sacrifices, or by Christ's sacrifice.  
But they are not perfected by legal sacrifices, therefore they are perfected by Christ's sacrifice.  
The proposition (or Major, as in schools it is termed) is employed by the mention of these two distinct sacrifices, in this testimony, and throughout the whole Epistle. For no other means of perfecting men can be imagined, but either the things that the Law enjoined, or that which the Gospel induceth, which is Christ and his sacrifice. Thus it must be one of them.  
The assumption (or minor) is in the eighth verse: for there the Apostle skeweth, that the legal sacrifices were rejected of God in that case of perfecting men.  
The conclusion, that men are perfected by Christ's sacrifice, is employed in the ninth verse, by Christ's offering himself to do that which the Law could not.  
That this is the intendment of the foresaid testimony, is evident by this application thereof, He taketh away the first, that he may establish the second. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  By the first he meaneth the sacrifices of the Law, which were first ordained: namely, in the time of the Law: and were first mentioned in this testimony.  
By the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  second, he meaneth the sacrifice of Christ, which came in the room of the sacrifices of the Law, and immediately succeeded them; for there was no other betwixt the sacrifices of the Law, and the sacrifices of Christ. As they were the first, so this was the second. In this very respect, the old Covenant which was ratified by the sacrifices of the Law, is called the first and the new Covenant, ratified by the sacrifice of Christ, the second, see chap. 8. v. 7. §. 27.  
The Greek verb thus translated, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he taketh away, is a compound. The simple verb signifieth to take up, Mat. 9 6.  
This compound to take away, is usually applied to the taking away of life, as Act. 16. 27. which is the utter destroying of a living thing. It is here fitly used, to set out the utter abolishing of the legal sacrifices. Their life is clean taken away, they are as dead things, of no use: by continuing of them, they prove very noisome, as dead Carrion. Herein this phrase carrieth a greater emphasis, than these words made ol●…, and vanish away, applied to the old Covenant, chap. 8. v. 13. §. 81.  
The word applied to the sacrifice of Christ, thus translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  establish, carrieth as great an Emphasis on the other side, as the former did; for it implieth a firm standing, so as it is never to be removed or altered.  
This is here so brought in, as an end of taking away the former. For the conjunction translated, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that, doth properly set out the final cause. 1 Cor. 2. 12.   

§. 24. Of taking away legal sacrifices, and establishing Christ's.  
THe Apostle by repeating the several clauses of the former testimony, doth confirm all the observations raised from thence, and by this inference thereupon (he taketh away the first, that he may establish the second,) he plainly declareth,  
That the legal Types are clean taken away. They are as a man dead. When a man 
Types clean taken away.  is dead, all his power is gone, whether he be a King, or another Governor, or a Master in a Family, or an Husband, or a Parent, or have any other power while he lives, all is gone when he is dead, Rom. 7. ●…. etc. Hereof see more, chap. 7. v. 12. §. 68  
On the contrary it is said of Christ's sacrifice, that it is established, that shall never 
Christ's sacrifice unchangeable.  be taken away: it shall for ever retain that virtue, vigour, and power which it hath. In this respect Christ is said to have an unchangeable Priesthood, see chap. 7. v. 24. §. 99  
The sacrifice of Christ was perfect in itself, and all-sufficient and able to make all that trust thereunto, perfect. Herein it is unlike those things that were abrogated. For there is verily a disannulling of the Commandemen going before, for the weakness and unprofitableness thereof: for the Law made nothing perfect: but the bringing in of a better hope doth. Christ's sacrifice is that better hope. Chap. 7. v. 18, 19 If Christ's sacrifice be perfect, and make others perfect, why should it be abrogated? If it ●…uld be abrogated, what more perfect can be surrogated in the room 〈◊〉?  
A good ground this is, wholly and only to rest on Christ, and his sacrifice. All ●…es that are of force to enforce a duty, are of force to enforce this duty. 〈◊〉,  

1. Christ is able to save to the uttermost, Chap. 7. v. 25.  
2. Christ alone is able to do it, Psal. 59 16.  
3. There is no other name, whereby we can be saved, Act. 4. 12.  
4. He ever remaineth the same, Heb. 13. 8.   
O●… whom now shall we rely, if not on Christ? and what need is there of any other 〈◊〉 upon, but Christ alone?   

§. 25. Of Christ's sacrifice coming in the room of legal sacrifices.  
THe opposition that is here made betwixt legal sacrifices and Christ's, manifesteth 
Legal sacrifices cannot stand with Christ's  that they cannot both stand together. This point was that which was discussed, and determined in the great council at Jerusalem, by the Apostles and Elders, and other brethren, Acts 15. 1, etc. If they might have stood together, why were the legal sacrifices taken away, for the establishing of Christ's?  
This demonstrateth the great danger and damage of reviving Jewish ceremonies. They are not only idle and unprofitable, but mischievous and deadly: they do not only no good, but are un-utterably hurtful. They deprive such, as trust unto them, of the most rich and precious jewel that ever the world had. What the Apostle said of circumcision, may be applied to all legal types and rites, If ye be circumcised, Christ shall profit you nothing, Gal. 5. 2. Can a Christian think it a small damage to have Christ made unprofitable and of no use unto him? Well may this infe●…ce be made, he taketh away the first, that he may establish the second. Christ's sacrifice cannot be established unless they be abrogated. Christ's sacrifice was not added to those former, as if they standing could confer any help to Christ: but when Christ was to be established, they were taken away.  
The manner of bringing in Christ's sacrifice upon the rejecting of the legal sacrifices, 
There must ever be a sacrifice.  giveth proof that there must be a sacrifice for the Church: As one kind was abrogated, another was surrogated in the room thereof. This phrase a change of priesthood, a change of the law, doth imply as much, Heb. 7. 12. The one is not absolutely taken away, so as none at all to be, but it is changed into another. But because Christ is never to be taken away, that is styled unchangeable, Heb. 7. 24.  
The Church consisteth of such as have sin in them: and to take away sin there must of necessity be a sacrifice.  
Our adversaries grant thus much: and on this ground they make the Mass to be a propitiatory sacrifice: but herein they manifest their ignorance of the perpetual vigour of Christ's sacrifice.   

§. 26. Of God's will, the ground of the efficacy of Christ's sacrifice.  Heb. 10. 10. By the which will we are sanctified, through the offering of the body of jesus Christ once for all. 
THat which the Apostle intimated in this general phrase, establish the second, he doth here in express terms declare: namely, that it was the body of Christ which was that sacrifice wherein God resteth well pleased, and thereupon it is established for ever.  
In this first clause, by the which will, The relative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which hath reference to that which goeth before. In the seventh verse this very word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  will is used, and applied to God the Father. But withal there is intimation given of Christ's will, in that he said, Lo I come. This giveth evidence, even of the will of Christ himself: So as I would exclude neither the one nor the other: for they both agree in one, and by both of them is the foresaid sacrifice made perfect. The will of the Father was the cause of Christ's being made a sacrifice: and because it was the will of the Father, that his Son should be a sacrifice, the Son willingly offered himself. Hereupon saith Christ, I came down from heaven, to do the will of him that sent me. Indeed he there inserteth this negative, not to do mine own will, but that is intended exclusively, as if he had said, not mine own will alone; or in way of opposition, if in any case it could be so, that Christ's will should be against the will of his Father; as where it is said, not as I will, but as thou wilt, Matth. 26. 39  
The will of God gives a being to all things. Under this phrase, God said, (Gen. 1. 3.) which is used in the beginning of every day's work at the creation, the manifestation of Gods will is meant. So soon as God manifested his will, that such, and such a thing should be, it was so, and that as he would have it to be. Our God is in the heaven; he hath done whatsoever he pleased, Psal. 115. 3. In those actions which Christ did, the concurrence of his will with his Fathers, addeth much to the strengthening of our faith; and is a forcible motive for us to trust thereunto, and rest thereupon. Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christ's sacrifice, by which will, we are sanctified.  
Of Gods will the rule and ground of all that Christ did, See v. 7. §. 20.   

§. 27. Of perfection consisting in holiness.  
THe virtue, efficacy, and benefit of that which ariseth from the foresaid will of God, is expressed under this word, Sanctified. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Of the notation and divers acception of this word, see Chap. 2. v. 11. §. 101, 102, 103.  
It is not here to be taken as distinguished from justification, or glorification, as it is, 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christ's Sacrifice. In this general and large extent it is taken, verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand, that perfection consisteth especially in holiness; for he expresseth the perfection of Christ's Sacrifice under this word, Sanctified, which implieth a making holy. This was that special part of perfection, wherein man was made at first, Ecles. 7. 31. Hereunto the Apostle alludeth where he exhorteth, to put on that new man, which after God is created in righteousness and true holiness, Eph. 4. 24. For this end, Christ gave himself, even unto death, for his Church, that he might sanctify it, etc. Eph. 5. 25.  
This should move us to labour after holiness. Of holiness and the excellency thereof, and motives thereto, and means of obtaining it, See Chap. 3. v. 1. §. 5, etc.   

§. 28. Of Christ's Sacrifice making perfect.  
THe principal thing intended under this word sanctified, in this place is, that Christ's sacrifice maketh perfect. In this respect Christ's sacrifice is here opposed to the legal sacrifices which could not make perfect: So as Christ's sacrifice was offered up to that which they could not do. The like is said in general of the law, Heb. 7. 19 For this end was Christ's Sacrifice surrogated in the room of the legal Sacrifices. This surrogation had been in vain, if Christ's Sacrifice had not made perfect.  
If the dignity of his persan that was offered up, and his almighty power, unsearchable wisdom, and other divine excellencies be duly weighed, we cannot but acknowledge that his Sacrifice, as it is perfect in itself, so sufficient to make us perfect. Hereof see more Chap. 7. v. 19 §. 87. in the end, and v. 25. §. 103.   

§. 29. Of Christ's body a sacrifice.  
THat the Apostles mind in this general phrase, by the which will we are sanctified, might be the better conceived, he doth thus explain it, through the offering of 〈◊〉 of jesus.  
It was showed before v. 6. §. 18. that by the body of Christ, his whole huntane 〈◊〉 is understood. We may further add that Christ's whole person, God-man is 〈◊〉 intended: not that the deity was sacrificed, but that it had a peculiar work in t●…s sacrifice: namely, to support him that offered himself, and to sanctify that sa●…fice, and to add dignity thereto. Therefore it is said, that it was the body of Jes●…s Christ, which titles set forth, both the natures of him who was the sacrifice 〈◊〉 intended. Of these two titlet, jesus Christ, see chap. 3. v. 1. §. 29. Of this word ●…ing, see chap. 5. v. 1. §. 6. The notation of the Greek word implieth a bringing 〈◊〉: the common use of it, a Offering up. And here it intendeth, that Christ's body was given up as a price and ransom, and offered up as a sacrifice. See chap. 9 v. 14. §. 79. & 89. Herein lieth a main difference betwixt the body of Christ, and the bodies of Martyrs put to death. None but Christ was offered up for a sacrifice: others ●…ght be to seal the truth of the Gospel, and to be an example of constancy unto others.  
It was the body of him that was the most excellent, which was a sacrifice for our 〈◊〉. For God hath purchased his Church with his own blood, Act. 20. 28. Well there●…re is it styled, precious blood, 1 Pet. 1. 19 And the Lord of glory is said to be crucified, 1 Cor. 2. 8.  
No other body could do the great work. What is said of Bulls and Goats, that it is not possible, that their blood should take away sins, may be applied to all other mere Creatures. For infinite wrath was to be pacified, perfect justice to be satisfied, and divine favour to be procured to sinners.  

1. This instructeth us in sundry mysteries, which are, 

1. The horrible nature of sin. It could not be expiated without a sacrifice: no sacrifice was sufficient to that end, but the body of jesus Christ.  
2. The value and worth of man's Redemption. There was no greater price to be found in earth, or in heaven: all other things not comparable to this. If ever there were Treasure or Pearl, for which all that a man hath is to be sold to get it. (Mat. 13. 44, 45, 46.) This is it. O that accordingly men would esteem it!  
3. The extent of Christ's love, he spared not his own body, Eph. 5. 25.    
2. This aggravateth the more than monstrous ingratitude of men. Christ made his body a sacrifice for them: yet will not they sacrifice their corrupt lusts for Christ's sake, or for their own good.  
3. This teacheth us in general, to hold nothing too dear for Christ: but to be ●…ling to s●…ll all to follow him. Mat. 19 21. And in particular, it teacheth us to present body a living sacrifice, holy acceptable unto God, which is our reasonable service, Rom. 12. 1.  
4. This ministereth much comfort to poor distressed souls, and giveth them a strong and sure ground of faith▪ for what place is left for doubting and despairing, when such a price is paid for our sins. They who know and believe the worth of this sacrifice, cannot but be much comforted and established thereby.   
The last word translated, once for all, addeth much to the perfection of Christ's sacrifice. It needed to be offered up but once.  
These two particles, FOR ALL, are not in the Greek, but yet comprised under the word once, which is to be taken exclusively, only once: and in that respect ●…ly added. Hereof, see chap. 7. v. 27. §. 115.   

§. 30. Of the resolution of Heb. 10. 5, 6, 7, 8, 9, 10.  Vers. 5. Wherefore when he cometh into the world, he saith, sacrifice and offering thou wouldst not: but a body hast thou prepared me. V. 6. In burnt offerings and sacrifices for sin thou hast had no pleasure. V. 7. Then said I, Lo I come (in the volume of the Book it is written of me) to d●… thy will, O God. V. 8. Above when he said, sacrifice and offering, and burnt-offerings, and offering for sin thou wouldst not, neither hadst pleasure therein, which are offered by the Law. V. 9 Then said he, Lo, I come to do thy will, O God: He taketh away the first, that he may establish the second. V. 10. By the which will we are sanctified, through the offering of the body of jesus Christ once for all. 
THe sum of these six verses, is, a difference betwixt the legal sacrifices and Christ's.  
This poin●… set down in a divine testimony.  
The testimony is,  

1. Propounded. Verse 5, 6, 7.  
2. Applied. Verse 8, 9, 10.   
In propounding the testimony, we may observe  
V. 5, 6.  

1. The inference of it upon that which went before, in this word, wherefore.  
2. The substance contained in it.   
〈◊〉 the substance is noted  

1. The manner of bringing it in.  
2. The matter whereof it consisteth.   
The manner is set out in an elegant figure, whereby another person it brought in uttering the point: This person is Christ himself, in this phrase, He saith, amplified by the time when he said it, in these words▪ when he cometh into the world.  
The matter of the testimony consisteth of two parts,  

1. God's rejecting of some things.  
2. God's approving of others.   
In the former is declared  

1. The act of Gods rejecting.  
2. The kind of things rejected.   
God's act of rejecting is manifested in two phrases,  

1. In this, Thou wouldst not.  
2. In this, Thou hast had no pleasure. This latter is the cause of the former.   
The things rejected are these four.  

1. Sacrifices.  
2. Offering.  
3. Burnt-Offerings.  
4. Sacrifices for sin.   
In expressing Gods approving of other things, there is also set down,  

1. The Act of approving.  
2. The Object approved.   
The Act of Gods approving is implied in two phrases.  

1. That God prepared it, Verse 5.  
2. That he foretold it; in this phrase, It is written of me: amplified by the place where it is written, in the volume of the Book.   
The Object approved, is Christ's body. Verse 5. This is illustriated by Christ's readiness, to do that which God foretold of him, and for which he prepared his body.  
That readiness of Christ is set out  

1. By his own profession thereof; then said I  
2. By a note of attention, Loe.  
3. By his coming on thereto; I come.  
4. By the end of his coming, to do. Amplified by the Object, thy will.  
5. By his Apostrophe to his Father, O God.   
Vers. 8. Of the application of the foresaid Testimony there are two parts,  

1. A repetition of the substance of it,  
2. A declaration of the main scope.   
In the repetition we may observe.  

1. The manner of bringing it in, in these words, Above when he said.  
2. The matter repeated, which consisteth of two parts.   

1. God's foresaid rejection.  
2. His foresaid approbation.   
Hi●… rejection is set down,  

1. By two acts of God, In these words, Thou wouldst not, neither hadst pleasure therein.  
2. By the object thereof, in those four words, Sacrifice, offering, burnt-offerings, offerings for sin; which are all amplified by the ground, or warrant of them, in this phrase, which are offered by the law.   
Vers. 9 God's foresaid approbation is set out,  

1. By the manner of expressing it.  
2. By the matter whereof it consisteth.   

1. The manner is declared. 

1. By Christ's profession thereof, in this phrase, I come to do.  
2. By the time when, then said he.  
3. By the note of attention, Loe.  
4. By his apostrophe to his Father, O God.    
2. The matter of God's Approbation is hinted in this phrase, thy will. It was God's will that Christ should be offered.   
The declaration of the main scope of the testimony, is  

1. Generally employed.  
2. Particularly expressed.   
Of the former there are two parts,  

1. An abrogation of the legal sacrifices in this phrase, He taketh away the first.  
2. A surrogation of Christ's sacrifice, in this phrase, establish the second.   
Both the one and the other are amplified by the final cause, in this phrase, that he may establish. Whereby is employed that the former was taken away, that a better might be settled in the room thereof.  
The particular expression of the main scope of the foresaid testimony, is in the ●…enth verse, which is a commendation of the sacrifice of Christ. This is  

1. Generally propounded.  
2. Particularly applied.   
In the general is set down,  

1. The ground of Christ's sacrifice, in this word, will. By the which will.  
2. The benefit of it, we are sanctified.   
In the particular application is set down.  

1. The matter of that sacrifice, the body. This is amplified by the Person whose body it was, described by these two titles, jesus Christ.  
2. The manner of using that body, whereby it was made a sacrifice, in this phrase, Through the offering. This is illustrated by the time, once for all; whereby the perfection of that sacrifice is intended.    

§. 31. Of observations raised out of Heb. 10. 5, 6, 7, 8, 9, 10▪  
Vers. 5, 6. 1. Doct. CHrist did that for man, which could not otherwise have been done. This is gathered from the inference of Christ's offering himself to be a sacrifice upon the impotency of legal sacrifices. See §. 13.  
II. Christ came from heaven into this world to be a sacrifice for man. This is gathered out of this phrase, when he cometh into the world. See §. 14.  
III. Christ himself manifested the reason of his being a sacrifice. This word, He saith, hinteth as much. See §. 15.  
IV. God regarded not legal sacrifices. This phrase, thou wouldst not, applied to God, in reference to legal sacrifices, intendeth as much. See §. 16.  
V. God desired not that wherein he had no pleasure. This is gathered from joining together these two phrases, Thou wouldst not, Thou hast had no pleasure. See §. 17.  
VI There were sundry sorts of Sacrifices under the law. The mention of these four, Sacrifice, Offering, burnt-offering, and sacrifice for sin, prove as much. See §. 16.  
VII. Sacrifices were for sin. This phrase, Sacrifices for sin, giveth evidence thereof. See §. 16.  
VIII. Christ was a true man. The word, body, implieth as much. See §. 18.  
IX. God fitted Christ to accomplish what he undertook. Christ therefore saith to him, Thou hast prepared me a body. See §. 18.  
Vers. 7. X. Christ willingly did what he did. These several words and phrases, Then, said I, Lo, I come, do all prove the point. See §. 19  
XI. God's will was the ground of what Christ did. For he saith to God, I come it do thy will. See §. 20.  
XII. The Scriptures soretold, what Christ was to do. So much is intended under these words, In the volume of the book, it is written of me. See §. 21.  
XIII. Christ's desire was to approve himself too God. This is gathered from his apostrophe to God, in this phrase, O God. See §. 20.  
Vers. 8. XIV. Repetitions may be useful. This is gathered from this phrase, Above, when he said; and from all the particulars following, which are repeated out of the former verses. See §. 22.  
Of the observations raised out of the word, repeated, see v. 5, 6, 7.  
XV. God rejected such things as were according to the law. This phrase, which are offered by the law, intendeth as much. See §. 22.  
XVI. Legal Sacrifices are abrogated. This is the intendment of this phrase, He taketh away the first. See §. 23.  
XVII. Christ's Sacrifice is unalterable. It is established as a thing not to be removed, or altered. See §. 24.  
XVIII. Legal Sacrifices were abrogated for this end, that way might be made for Christ's. This phrase, That he may establish, being inferred upon the taking away of legal Sacrifices, giveth proof hereof. See §. 23.  
Vers. 10. XIX. Christ's Sacrifice was perfect. This is the general intendment of this tenth verse. By God's will was Christ's Sacrifice made perfect. Therefore the Apostle saith, that by his will we are sanctified. See §. 26.  
XX. Christ's Sacrifice maketh us perfect. For thereby we are sanctified. See §. 26.  
XXI. Perfection consisteth in holiness. Therefore is this word, sanctified, put for perfected. See §. 27.  
XXII. Christ had a body. This is taken for granted, in this word, body. See §. 29.  
XXIII. Christ's body was made a sacrifice. This phrase offering of the body implieth as much. See §. 29.  
XXIV. Our saviour was anointed and deputed of God. The Conjunction of these two words, jesus Christ, giveth proof hereof. See §. 29.  
XXV. Christ's sacrifice was but once offered up, even once for all. See §. 29.   

§. 32. Of many Priests under the Law.  Heb. 10. 11. And every Priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. 
THe Apostle proceedeth in setting out the excellency of Christ's sacrifice, and here produceth another argument, by that rest which he took after he had offered his one only sacrifice. This argument is plainly set down in the 12. verse, but amplified in this verse by the contrary course of the Priests under the law, who stand daily ministering and offering oftentimes.  
This amplification manifesteth a difference betwixt the typical Priests, and the true Priest, as well as betwixt the legal sacrifices and Christ's sacrifice.  
In this verse is showed the insufficiency of those things, which the Priest did under the law.  
Of a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priest in general. see Chap. 2. v. 17. §. 172. and Chap. 5. v. 1. §. 2, etc.  
To show that that insufficiency, which is here attributed to a Priest, is not to be 〈◊〉 only of Aaron, who was the first Priest ordained under the law, and that in crildernesse; nor of any other peculiar Priest, but of the whole company of them 〈◊〉 were in any age from their first institution, till their abolition by the exhibiti●… Christ the true Priest, he useth this universal particle, every, for they were all 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 same mould, mere men, not to be compared to the true Priest, who is God●… Jesus Christ.  
This particle of universality showeth, that there were many of them, and that 
Priests many. Christ one.  it only together, but also successively, one after another: hereof see Chap. 7. v. 23. 〈◊〉 97.  
This number of Priests maketh one special difference betwixt Christ the true 〈◊〉, and the legal Priests: He alone by himself was able to do every thing that be●…ged to a Priest: but no one Priest under the law could do all that belonged to 〈◊〉 office: therefore there were many of them together: whereof some did some 〈◊〉, others did other.  
Besides, none of them ever lived on earth, where their services were to be perforred: they were all mortal, and thereupon there was a necessity of one generation 〈◊〉 Priests to scceeed another, but Christ ever liveth to go on himself with that work ●…sh belongs to his Priesthood.   

§. 33. Of Priests daily standing to minister.  
THe foresaid Priests are here said to stand ministering. Of the notation of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ministering. See Chap. 1. v. 7. §. 79. In general it signifieth the executing of a public function or service. See Chap. 1. v. 7. §. 79.  
The verb, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  standeth, is taken from the ordinary practice of servants, who use to stand and wait in their several places, doing such services as belong to their function. Thus Priests are said to wait at the Altar, 1 Cor. 9 13. Hereunto alludeth the Psilmist in this phrase, the servants of the Lord which by night stand in the house is the Lord, Psal. 134. 1.  
Herein lieth a difference betwixt them and Christ: for Christ sitteth at God's 
Priests stand Christ's sits.  right hand, and so he continueth to execute his Priestly function, as is showed in the 〈◊〉 verse. Priests did what they did, as servants: but Christ as a Son over his own house, Chap. 3. v. 6. Yea, as a supreme Lord, Psal. 110. 1.  
Object. Christ took upon him the form of a servant, Phil. 2. 7. and he is styled a 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  minister, Rom. 15. 8. And the word here used, is attributed to Christ, and translated a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  minister chap. 8. v. 2. §. 3. And he saith of himself, the Son of man came, ●…t to be ministered unto, but to minister, Matth. 20. 28.  
Answ.  

1. Though by reason of some works of service and ministry, which ap●… to his Priesthood, he was in his humane nature, and by virtue of his of●…●…ervant: yet then also in his divine nature, to which his humane nature was 〈◊〉 united, he was Lord of all, Phil. 2: 6, 7.  
2. He did not always stand ministering, as the legal Priests: but ascended into 〈◊〉, and there continueth to sit at God's right hand.   
A●… for Priests, this their standing to minister, intendeth their inferiority, which i●… f●…ther set forth by this word, daily: which implieth an insufficiency in that which they did: because they could not at once do what might be expected, they w●…e forced day after day to stand ministering. See more hereof Chap. 7. v. 27. §. 112.   

§. 34. Of the insufficiency of legal sacrifices.  
THe forenamed daily ministering is thus exemplified, offering ostentimes. The most special work of this ministry was, to offer sacrifices. Hereof see Chap. 5. v. 1. §. ●…, 7.  
Priests stood in Christ's room, and by offering sacrifices were types of Christ's offering himself a sacrifice for our sins.  
The special point intended here by mentioning that act of offering, is, that they did 
Prlests frequent offering.  it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  oftentimes. For the high Priest did every year when he entered into the most holy place offer sacrifices. They offered sacrifices at every feast, and on the first day of every month: and morning and evening every day; when any committed a special sin, and brought a sacrifice for it, the Priest offered it up: So they did for such as were legally unclean and desired to be cleansed: yea, there were also gratulatory sacrifices offered up for mercies and blessings received: Well might it therefore be said, that they offered oftentimes.  
This in general implieth an insufficiency and imperfection in what they did, §. 4. which is further made manifest by this phrase following, the same sacrifices.  
This word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How legal sacrifices were the same.  the same, hath respect.  

1. In general to the kind of sacrifices. They were all living creatures, unreasonable creatures, such as were counted clean by the law, and that beasts and soul.  
2. In particular to the same occasions: for on every day of atonement, a goat and a bullock was to be offered up, Levit. 16. 6, 15. Every morning and evening a lamb was to be offered up, Exod. 29. 39 For the sin of a Priest, and of the whole congregation, a young bullock was to be offered up: and for the sin of a ruler an shee-goat, and for the sin of any of the people a shee-goat, Leu. 4. 3, 14, 23, 28. So in other cases, the same sacrifices were prescribed to be offered upon like occasions.   
The oft offering of the same sacrifices doth clearly demonstrate that those sacrifices did not take away sin. See v. 2. §. 4.  
Though those sacrifices could not make perfect, yet might not the Priests offer 
No sacrifice but Gods appointing.  up any other sacrifices of their own invention. God's wrath was provoked by such, Isa. 65. 3, 4. Some would offer the first born, and fruit of their body: but God was not pleased with such Michah. 6. 7.  

1. God is a supreme Lord. The most high sovereign over all; To his word, must all creatures stand and not swerve from it.  
2. God is of infinite wisdom, and best knoweth what is fit to be done. To add to such things as he hath determined, is to oppose our shallow wit, to his incomprehensible wisdom.   

1. This plainly demonstrateth the impiety and folly of all humane inventions about Gods holy ordinances.  
2. Let us under the Gospel, do that which the Priests did under the law: which is to observe the same ordinances which God hath instituted, and to hold close unto them: but still do the same, as the same are to be done. In vain, saith God, they do worship me, teaching for doctrines, the commandments of men, Matth. 15. 9   

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The same, that are here intended were more than one, for the word is of the plural number: so is the word wherewith it is joined, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sacrifices. For under the law there were many sacrifices, whereof sundry instances were given before.  
One kind of sacrifice was not sufficient to typify that whole truth, and all the benefits 
Why many sacrifices.  and excellencies that were in Christ's sacrifice: therefore there were many: one to prefigure one thing, another, another thing.  
This giveth us instruction in the wisdom of God, who to help his people's weakness, and the better to fet forth the manifold benefits which they received by Christ, prescribed many types, and many kinds of sacrifices.  
Thus he dealeth with his Church under the Gospel, in prescribing unto it one Sacrament of regeneration, and another of spiritual nourishment.  
2. As this taught the Jews to offer up all those sacrifices, as occasion was offered, according to the ends and uses: So it teacheth us to search into the mysteries of the several sacrifices and other types; that we may find out the distinct ends and uses of them.  
By way of analogy, we Christians may hence learn, to take notice of the several ordinances, that God enjoineth to us: and to know that none of them are in vain: but all of them in regard of our need, and for our good.  
That which was employed under legal Priests daily ministering and offering oftentimes, and that the same sacrifices, is plainly expressed in this last phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  can never take away sins: for if they could have done that, they would have ceased: as the Apostle himself inferreth, v. 2. §. 4.  
Of ●…he emphasis of these two words, can never, See v. 1. §. 3.  
It hath been showed, v. 4. §. 9 that there is an impossibility in such sacrifices, as were offered under the law, to take away sin.  
The word translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  take away is a compound, derived from the same simple 〈◊〉, that that word was which is used, v. 8. §. 23. It is compounded with another preposition then 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that was, yet used in the same sense, that there it was, and car●… as great an emphasis; for the taking away of sin here intended, is an utter free●…g of a man from the guilt and punishment thereof; yea, also from the dominee●…g power of it. But this the legal sacrifices could not do. This strongly proves the imperfection, insufficiency and impotency of them.   

§. 35. Of Christ's offering one Sacrifice for sin.  Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever, sat down on the right hand of God. 
THis verse is added in opposition to the former, as is evident by the first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but; In the former verse it was proved, that the sacrifices, which were offered under the law, could not take away sins; this proveth that there is a sacrifice which hath done that, that they could not. The argument is taken from that Priests ceasing to offer any more sacrifices, after he had offered one; whereby is implied, that there needed no other, because that one had done it to the full.  
The Priest that offered this one perfect sacrifice, is intended under this phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This man; In Greek there is only a pronoun expressed, which properly signifieth He, or ●…e himself. The word is emphatical, and implieth a singular person. It excludeth all others: as if he had said, He, and none but he: He alone.  
There is a like pronoun used and translated; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this man, whereof see Chap. 7. v. 4. §. 33. This here hath reference to him of whose excellency much hath been spoken before: and who is expressly named jesus Christ, v. 10.  
This singular person is here set down in opposition to that general particle, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉; That implied many Priests; this only one, so that there is but one only Priest of the New Testament. Of this point see Chap. 7. v. 24. §. 99  
It is here taken for granted, that Christ offered a Sacrifice, in that it is said, after he had ●…ffered; or word for word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  having offered; which showeth that he was a true Priest. Hereof see Chap. 2. v. 17. §. 172.  
That was the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one sacrifice which is here mentioned, which word is to be taken exclusively, as if he had said, only one, or but one: as hath been before showed Chap. 7. v. 27. §. 115.  
The end of this sacrifice is expressly set down to be for sins. Sin was that procuring 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ's sacri●…ce 〈◊〉 sin. See Chap. 1. v. 3. §. 28.  cause which moved Christ to offer himself up a sacrifice, and also the final cause, to take away that for which he offered himself up.  
In regard of the former, sin brought man into that woeful plight, and into that depth of misery, as neither man himself, nor all creatures in the world, were able to free him out of the same. Christ thereupon was moyed to put in himself, that he might free him out of that misery. In this respect that which implunged man into that misery, moved Christ to do that which might free him out of that misery. Sin which caused the one, caused also the other. Sin caused man's death, and sin caused Christ's death.  
In regard of the latter, sin was taken away by Christ's sacrifice, for thereby a ransom was paid, and satisfaction made to the justice of God for man's sin: and thereupon sin taken away.  
Of sundry inferences raised from Christ's taking away fin by his sacrifice, see Chap. 9 v. 26. §. 131.  
In setting forth this point of Christ's offering one sacrifice for sin, the Apostle 
Excellency of Christ's Priesthood above Aaron's.  setteth out the excellency of Christ's Priesthood, above the Levitical Priesthood, and that in these particulars:  

1. Christ was but one, they were many.  
2. His sacrifice was but one, they were more than one.  
3. His sacrifice was but once offered, for when he had offered that one, he ceased, and offered no more: they offered oftentimes.  
4. His sacrifice took away sin; theirs could not.   
There is a circumstance of time betwixt Christ's offering one sacrifice for sin, and his sitting down at the right hand of God, in this phrase 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for ever, so placed as it may be referred to the one or to the other. For it is in the mixed betwixt both. The distinction of sentences by a comma, determineth the point. If the comma be placed after the word, for ever, then it's referred to that which goeth before, and setteth out the perpetual efficacy of Christ's sacrifice: whereof see v. 1. 4. §. 39 Thus our English do refer it, for they have put a comma after this word for ever. But if a comma be set before, this phrase for ever, It hath reference to Christ's sitting at God's right hand: and setteth out the everlastingness of Christ's sitting there. Thus the vulgar Latin refer it and other translators.  
Neither of these cross the other: for both imply in general the same thing, which is the alsufficiency of Christ's sacrifice. The former which is the perpetual virtue of Christ's sacrifice showeth the thing itself that it is perfect and maketh perfect. The latter which is Christ's perpetual sitting at God's right hand, manifested the reason of the perfection of Christ's sacrifice, as is showed, Heb. 7. v. 24. §. 98, 99   

§. 36. Of Christ's sitting at God's right hand.  
AS the humiliation of Christ was manifested in offering a sacrifice, so his exaltation in sitting at God's right hand after he had offered that sacrifice. Hereof see Chap. 1. v. 3. 30. 31, etc.  
This is here purposely added to amplify the forenamed excellency of Christ's Priesthood: For,  

1. This phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  set down, is a note of dignity and authority, and importeth, that Christ continueth to execute his function, not as his servant, as the Priests did, but as a Lord.  
2. This dignity and authority is amplified by the place where he is said to sit down, which is, the highest place that any can be advanced unto, even next unto God himself, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  at his right hand, we never read that any was so highly exalted.  
3. It is much illustrated by the continuance thereof, which is without date, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for ever.   
It is an Eclipse of the lustre of any glory to have a date, and a period. The very thought that such a glory shall be removed, or taken away, cannot but much damp the spirit of him that enjoyeth that glory.  
Of the phrase here translated (d) for ever, See Chap. 7. v. 3. §. 26.  
Of Christ's everlasting Priesthood, See Chap. 5. v. 6. §. 29. and Chap. 7. v. 24. §. 98. and Chap. 7. v. 25. §. 106.   

§. 37. Of Christ's waiting upon his Fathers will.  Heb. 10. 13. From henceforth expecting till his enemies be made his footstool 
THis verse doth in particular explain this general phrase, for ever, as it hath reference to the execution of Christ's Priestly function, v. 12. That phrase for ever, as there used, is, till all his enemies be brought under.  
In setting down that exemplification, Christ's expectation thereof is thus expresed, From henceforth expecting.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from henceforth, is derived from a verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desum.  to lack, (Luk. 18. 22.) or to want, Tit. 3. 13. Properly it signifieth a remainder: So here it implieth that though Christ were set at God's right hand, yet there remained some what to be done by him, which was to subdue his enemie●… Till that time it remained that he should continue to perfect what he had begun.  
The next word translated, expecting, is a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth to receive, Matth. 10. 40. this compound in common use signifieth, to expect, 〈◊〉. 15. 43. or wait for. Now men expect such things, as they would gladly receive. The expectation of Christ here noted is in reference to that day which his Father hath appointed to judge the world, Act. 17. 31. Christ is able in a moment, to destroy all his enemies: but because it is the will of his Father, that the Church shall be tried and assaulted with enemies, Christ patiently waiteth in that place, and expecteth that time, wherein the enemies of his Church shall be destroyed. He willingly waiteth his Father's will and good pleasure: he thinks it not over long that enemies still continue. Some of them are old enemies, as all the evil Angels, who still retain their being, might, and malice Other enemies succeed one another, as wicked men: Of these, though some be taken away, yet others come in their room: like the Canaanites, and jebusites, which generation after generation annoyed the Israeli●…es. As Christ in his high exaltation did this, so also in his low humiliation. This is evident by these and such like phrases (which were frequent in his mouth) 〈◊〉 ●…ure is not yet come, John 2. 4. I must work while it is day, Joh. 9 4.  

1. His knowledge of the sovereignty, and wisdom of his Father, moved him so 
Why Christ waited on his Fathers will.  to wait. He knew that his Father had an absolute power to appoint, and order all things as it pleased him: for he himself said to his Disciples, It is not for you to know ●…e times, or the seasons which the Father hath put in his own power, Act. 1. 7. And as God had a power, so most fitly, and wisely he appointed the times and seasons, as they could not be bettered: whether they were for conflict, or for conquest.  
2. The pliableness of his will to his Fathers, moved him in all things, to expect his Father's pleasure. Though as man and mediator, his will were in essence distinct from his Fathers: yet in the bent, and intent thereof, it wholly agreed with it. For he himself saith, I seek not mine own will, but the will of the Father which hath sent me, Joh. 5. 30. Yea, when in his bitter agony, through sense of the heavy burden that lay upon him, he could have wished, that he might have been freed, he thus saith to his Father, Not as I will, but as thou wilt, Matth. 26. 39   
I. As in other things, so in this, we▪ are to look unto Christ (Heb. 12. 2.) and to be of his mind, Phil. 2. 5. Whatsoever our estate be, high or low, great or mean: and in our estate whatsoever our condition be, the good pleasure of the Lord must be expected and waited for. This is expressly enjoined, Heb. 2. 3. and it is made the property of faith (Isa. 28. 16.) and of hope (Rom. 8. 23.) so to do. This hath been the disposition of true Saints in all ages. jacob waited for the salvation of the Lord, Gen. 49. 18. Old Simeon waited for the consolation of Israel, Luk. 2. 25. and joseph, waited for the kingdom of God, Luk. 23. 51.  
This is necessary in regard of the determined seasons, Eccles. 3. 1. That season which the Lord hath appointed, cannot be prevented, (joh. 7. 30.) shall not be overslip●…, Heb. 2. 3. Yea, further, though the set time be determined of God, yet it is unknown to us, Act. 1. 7. Hereupon we are exhorted to watch, Mark. 13. 33. Luk. 12. 36.   

§. 38. Of Christ's enemies to be made his footstool.  
THe determination of the time wherein Christ waited is thus expressed, till his enemies be made his footstool. This hath reference to Psal. 110. 1. Hereby he meaneth the last period of the world: for till then will there be enemies to assault and annoy the mystical body of Christ, which are here called 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His enemies.  
Of these enemies, see Chap. 1. v. 13. §. 15.  
Of this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Enemy's should make us watch.  till, see Chap. 1. v. 13. §. 150.  
This continuance of enemies should make us always watchful, and to take to ourselves the whole Armour of God. Hereof see The whole Armour of God, on Eph. 6. 13. Ta●…at. 1. Part. 4. §. 6, etc.  
▪ The manner of subduing these enemies, is set forth in this phrase, be made his footstool. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A footstool, is that whereupon one sets his foot, even that which is under him. Here it implieth an utter vanquishing of enemies: so as they tread and trample upon them. Hereof see more Chap. 1. v. 13. §. 154. It is here indefinitely said, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…e made, till his enemies be made his footstool. This may be applied, either to God in reference to Christ, as Chap. 1. v. 13. §. 153. Or to Christ himself, as 1 Cor. 15. 25. This indefinite phrase be made, implieth that the thing shall be done by whomsoever it be done, be it by the Father, or by the Son.  
This doth much aggravate the terror of unbelievers, and amplify the comfort of believers.   

§. 39 Of Christ's making perfect by one Sacrifice.  Heb. 10. 14. For by one offering he hath perfected for ever them that are sanctified. 
THe first particle of this verse, FOR, being a causal conjunction, showeth that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is added as a reason of that which went before.  
It may have a double reference. One remote, to the main point concerning the perfection of Christ's sacrifice, which is here proved by an effect: that is, to perfect for ever those for whom it was offered. In this sense the proof may be thus framed.  

That which perfecteth for ever is perfect.  
But Christ's sacrifice perfecteth for ever, Therefore it is perfect.   
The other reference is more immediate to the verses going before. Thus it showeth a reason, why Christ for ever sitteth at God's right hand: namely, because by his own offering, he hath perfected for ever them for whom it was offered. This proof may be thus framed.  

He that hath perfected that which he undertook, may well rest.  
But Christ hath so done: therefore he may well rest.   
This reference showeth that Christ doth nothing needlessly. See Chap. 7. v. 11. §. 65.  
This gives an answer to sundry curious questions of postillers, namely, whether a ni●… on Christ's sacred flesh: or one drop of Christ's precious blood, had not been sufficient for the redemption of the world. Seeing Christ endured so much as he did, surely all that he did was needful. He would do nothing needlessely.  
In that all that he did and endured was needful for us, we are the more bound to love and praise him.  
The main point here noted is, that Christ 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  maketh perfect.  
Of the notation of the word, to make perfect, and of the meaning of it, See Chap. 2. v. 10. §. 97.  
It is here taken for granted, that Christ doth make perfect (for it hath by sundry arguments been before proved) See hereof, v. 10. §. 28.  
Making perfect, compriseth under it all things requisite to bring men to eternal life: both in regard of our justification, and also in regard of our sanctification. Thus he is able to save to the uttermost. Heb. 7. 25. In this, that which Christ did is opposed to the law, which made nothing perfect, Chap. 7. v. 19  
The grounds hereof, are the dignity of Christ's person; the infinite value of what he did and endured, and his almighty power.  
It becomes us to give proof of our accounting Christ's Sacrifice to be perfect, by resting wholly, and only on it. So will Christ be the more honoured, and we the more comforted.  
That whereby Christ made perfect, is here said to be an 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  offering. Hereby is meant the offering up of himself a sacrifice for our sins. Hereof, see v. 12. §. 35.  
Christ never offered up any other: and therefore it is styled, one: namely, only 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one and no more. See v. 10. §. 29.  
This act of Christ, namely, perfecting; is amplified by this circumstance of time, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for ever, which hath reference not only to the time of this life, but also to everlastingness. They are so perfected in this world, as they shall remain perfect in the world to come.  
Of the phrase here translated, for ever, see v. 12. §. 36.  
This giveth evidence of the perseverance of Saints. If they be perfected for ever, they shall never finally fall away. The ground of this perseverance resteth on the efficacy of Christ's sacrifice  
Of Saint's perseverance, see chap. 2. v. 6. §. 68, etc.   

§. 40. Of Sanctified ones.  
THe persons that are perfected by Christ are here said to be, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them that are sanctified. Of the meaning of this word, sanctifying, see Chap. 2. v. 11. §. 102, 103. Among other significations the word sanctified, is used for setting apart to a sacred use or end: and also for making a thing holy.  
In the former sense it here implieth, that Christ perfecteth such as are set 
Christ perfecteth those whom God sets apart.  apart by his Father: even such as by God's eternal decree are ordained to life. These are they that are given to Christ by his Father, joh. 6. 37. Eight times doth Christ make this the ground of that which he did: namely, that such and such were given unto him of God, joh. 17. 2, 6, 7, 9, 11, 12, 24. Clearly is this manifested by the Apostles golden Chain: the first link whereof is predestination. Rom. 8. 30. Hence is it said, that as many as were ordained to eternal life, believed, Act. 13. 48.  

1. This clearly manifesteth the freeness of God's grace towards them that are perfected by Christ.  
2. It is an argument against the universality of redemption. See Chap. 2. v. 9 §. 81.  
3 It inciteth those who are perfected, to give the glory thereof to God: it is he that hath made the difference betwixt them and others, Matth. 11. 25. Rom. 11, 35, 36.   
In the latter sense, as sanctification is put for making holy: the application of that 
Holiness an evidence of being perfect.  act of Christ, in making perfect, manifesteth that sanctification is an evidence of perfection. They who are made perfect, are such as are made holy: Not that sanctification as distinguished from justification is perfect in this world: but that it compriseth under it also justification. Indeed men are perfectly justified here in this world: but the perfection of their sanctification is reserved to the world to come. There, spirits of just men are made perfect, Chap. 12. v. 23.  

1. They who are made perfect are also made holy, by reason of that cleansing vir●…e which accompanieth the merit of Christ's blood, Chap. 9 v. 14. This was evidenced by the water and blood that issued out of Christ's side on the Cross, Io●…. 19 34.  
2. It is a proper work of faith, whereby we are justified, to purify the heart, Act. 15. 9   

1. Hereby we may gain evidencence of Christ's mighty work on earth in perfecting us. Sanctification is a work of the Spirit in us: for by sanctification soul and body with all the powers and parts of them, are altered from their natural disposition. So as this work is sensible, yea, and visible: and thereupon it will be a good help to find out our spiritual disposition.  
2. This is a strong motive to labour after sanctification, both the getting, and also for the increasing of it. Hereof, see Chap. 3. v. 1. §. 5, etc.    

§. 41. Of the resolution of Heb. 10. v. 11, 12, 13, 14.  Vers. 11. And every Priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins. Vers. 12. But this man after he had offered one sacrifice for sins for ever, sat down on the right hand of God: Vers. 13. From henceforth expecting till his enemies be made his footstool. Vers. 14. For by one offering he hath perfected for ever them that are sanctified. 
IN these four verses the perfection of Christ's sacrifice is declared: and that two ways,  

1. Comparatively, v. 11, 12, 13.  
2. Simply, v. 14.   
The comparison is betwixt legal Priests and Christ.  
This comparison consisteth of two parts,  

1. The insufficiency of what legal Priests did, v. 11.  
2. The alsufficiency of what Christ did, v. 12, 13.   
Vers. 11. In setting down the insufficiency of what Priests did is declared,  

1. The evidences whereby it was manifested.  
2. The matter wherein it consisted.   
The evidences are five.  

1. The variety of persons, every Priest.  
2. The inferiority of their services, stand ministering.  
3. The multiplicity of sacrifices manifested by the plural number, Sacrifices.  
4. The frequency of offering them, in these words, daily, oft times.  
5. The kind of sacrifices, In this word, the same.   
The matter wherein the insufficiency of legal sacrifices consisteth, is, that they cannot take away sins. They were offered for sins, yet could not take them away.  
Vers. 12. In setting down the sufficiency of what Christ did, the like method is observed. For there is declared,  

1. The evidences whereby it was manifested.  

2. The matter wherein it consisted.  
1. The evidences were,  

1. The singularity of the person, This man.  
2. The unity of sacrifice, one sacrifice. This is amplified.   

1. By the manner of using it, It was offered.  
2. By the end of it, for sins.  
3. By the continual vigour of it, for ever.    
3. The authority of him that offered, he sat down.   
This is amplified,  

1. By the height of his exaltation, at the right hand of God.  
2. By his continuance there, v. 13.   
Vers. 13. That continuance is,  

1. Generally propounded, in this phrase, for ever.  
2. Particularly described.   

1. By the beginning of it, from henceforth. This is amplified, by an act of Christ, in this word, expecting.  
2. By the continuance thereof. This is illustrated by an effect, which is to subdue his enemies: set out in this metaphor, till his enemies be made his footstool.   
Vers. 14. The matter wherein the sufficiency of Christ's sacrifice consisteth, is set out by an effect, It maketh perfect. This is amplified.  

1. by the means, whereby that perfection is effected, an offering. Illustrated by the unity of it, one.  
2. By the continuance thereof, for ever.  
3. By the persons perfected, them that are sanctified.    

§. 42. Of Observations raised out of Heb. 10. v. 11, 12, 13, 14.  
Vers. 11. I. THere were many legal Priests. This phrase, every Priest, implieth many. See §. 32.  
II. Priests ministered as servants. For they stood ministering. See §. 33.  
III. Priests oft offered their sacrifices. They did it daily, and Often times. See §. 34.  
IV. The Priests held close to those sacrifices which God enjoined. They still offered the same, and no other. See §. 34.  
V. The Priests rffered many sacrifices. This is employed under the plural number, sacrifices. See §. 34.  
VI Legal sacrifices could not take away sin. This is plainly expressed. See §. 34.  
Vers. 12. VII Christ did what the Priests could not. The particle of opposition, BUT intends thus much. See §. 35.  
VIII. Christ was the one only Priest of the New Testament. This word, this man, intends as much. See §. 35.  
IX. Christ's sacrifice was only one. Thus it is said to be one. See §. 35.  
X. The end of Christ's sacrifice was to take away sin. In this sense it is said to be a sacrifice for sin. See §. 35.  
XI. The efficacy of Christ's sacrifice was everlasting. In this sense it is said to be for ever. See §. 35.  
XII. Christ after his humiliation was exalted. For after he had offered, (which was a part of his humiliation) he sat down, which was an evidence of his exaltation. See §. 36.  
XIII. Christ was exalted as high as could be. For it was at the right hand of God. See §. 36.  
XIV. Christ executed his office with authority. For he sat down. See §. 36.  
XV. Christ ever retains his dignity. This phrase, for ever, may be applied hereunto. See §. 36.  
Vers. 13. XVI. Christ waits on his Fathers will. This is intended under this word, expecting. See §. 37.  
XVII. Christ hath enemies: This is here taken for granted. See §. 38.  
XVIII. Christ's enemies shall be subdued.  
XIX. Christ's enemies shall be utterly, and with ignominy destroyed. The two last Doctrines are intended under this metaphor, made his footstool. See §. 38.  
XX. Christ shall retain his full power till his enemies be utterly subdued. This particle till, implieth as much. See §. 38.  
Vers. 14. XXI. Perfection of a work causeth a cessation from it. The inference of this verse, as a reason upon the former, in this causal conjunction FOR, proveth as much. See §. 39  
XXII. Christ makes perfect. This is clearly expressed. See §. 39  
XXIII. Christ made perfect by an offering.  
XXIV. That offering was but one.  
XXV. Christ makes perfect for ever. These three last Doctrines are expressly set down. See §. 39  
XXVI. Christ perfected such as are set aside by God.  
XXVII. Holiness is an evidence of being perfected by Christ. These two last Doctrines are gathered out of this phrase, Them that are sanctified. See §. 40.   

§. 43. Of the holy Ghosts witnessing to us.  Heb. 10. v. 15, 16, 17. Vers. 15. Whereof the Holy Ghost also is a witness to us, for after that he had said before, Vers. 16. This is the covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them. Vers. 17. And their sins and iniquities will I remember no more. 
THese three verses contain a divine testimony: whereby the perfection of Christ's sacrifice is further proved.  
Of the force of a divine testimony, see Chap. 1. v. 8. §. 46.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Holy Ghost is made the author of this testimony. For holy men of God, (who penned sacred Scripture) spoke as they were moved by the Holy Ghost, 2 Pet. 1. 21.  
Of this Title Holy Ghost, See Chap. 2. v. 4. §. 35.. and Chap. 3. v. 7. §. 74.  
This Copulative, translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  also, showeth that this proof is added to other proofs.  
The perfection of Christ's sacrifice was before proved by his offering of one only sacrifice & by the continuance of it for ever: and by Christ's sitting at God's right hand after he had done that, v. 12. Beside those and other proofs this testimony is brought in and added to the rest: and thereupon this conjunction, also, here fitly inserted.  
This showeth that proof may be added to proof to confirm the same thing. 
Proof added to proof.  For they are as so many blows of an hammer to knock a nail up to the head. See Chap. 1. v. 5. §. 63, 77.  
This phrase, is a witness, is the interpretation of a verb which may be thus translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  witnesseth or testifieth, as it is translated Chap. 7. v. 17. §. 84. There see more of this kind of proof.  
The persons to whom the Holy Ghost witn●…sseth this point are thus set down 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to us. Under the first person and plural number the Apostle includeth himself and all those to whom and for whom he wrote this Epistle. The Apostle himself lived 
Sacred Scripture is for all in all ages.  long, after the testimony following was first given: for it was uttered by the Prophet Jeremiah. jer. 31. 31, etc. And this Epistle was written for the good of the Church to the end of the world. Hereby it is evident that sacred testimonies are for all ages of the Church. This is true of general and particular instructions: of promises and threatenings: and of all sorts of examples. In general it is said, whatsoever things were written afore-time, were written for our learning, Rom. 15. 4. The promise made to joshua, is applied to every Christian, Heb. 13. 5. So is God's threatening, Acts 13. 40. And his reward, Rom. 4. 24. and revenge, 1 Cor. 10, 11. Hereof see more, Chap. 13. v. 5. §. 68   

§. 44. Of the congruity of the Apostles words in quoting the testimony.  
THe particular testimony followeth; before which the Apostle premiseth these words, For after he had said before, which minister some scruple betwixt those that do not duly observe them; for they seem to be here set down 
a Anan●…opodoton.  incongruously, without any other clause to answer them. The reason of this seeming incongruity is this. Some take this phrase, saith the Lord, to be brought in by the Apostle, as the words of the Prophet, and as a part of the testimony. I will not deny, but that by the Prophet they may be so used. But here they are to be taken as the Apostles words, which being so taken, there will be a very good congruity in the words, and a just consequence following upon them. For if it be demanded, what was it that was said before? surely this, this is that covenant that I will make with them. What is it that is said after? even this, I will put my laws into their hearts, etc. Thus these two phrases, after he had said before, and saith the Lord, are the words of the Apostle, who thereby applieth the testimony to his purpose: which will the better appear, if we thus read them, After he had said before, this is the covenant I will make with them after those days, the Lord saith, I will put my laws into their hearts.  
Our English translators by putting the nominative case after the verb, thus, saith the Lord, make the sense obscure, but if the nominative case be set before the verb, thus, the Lord saith, the sense will be more clear; or if this conjunction of time, then, be prefixed, it will run the more roundly, thus, After he had said before, this is the covenant, that I will make, etc. then saith the Lord, I will put my laws, etc. Thus these gifts of having Gods laws put into men's hearts, and their sins clean forgiven, are declared to be fruits of God's covenant with man.  
Concerning the main scope of the testimony, the point proved thereby is, that 
The scope of the testimony.  Christ's one sacrifice once offered, is perfect in itself, and maketh others perfect. This is here proved by the powerful effects thereof; which are two.  
One concerning our sanctification, which is Gods putting his laws into men's hearts.  
The other concerning our justification, which is, a remembering of sins no more. That this is the main end of the Apostles alleging this testimony, is evident by these words, Now where remission of these is, there is no more offering for sin, v. 18.  
Object. In this testimony there is no mention of Christ's sacrifice. How then can it prove the perfection thereof?  
Answ The covenant presupposeth Christ's sacrifice, for it is showed, Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended: and again it is showed, Chap. 9 v. 16. that by Christ's death, which is the sacrifice here meant, that covenant is confirmed. The Apostles mind may be manifested by this argument.  
What is done by the new covenant, is done by Christ's sacrifice.  
But the sorenamed effects are done by the new covenant; Therefore they are done by Christ's Sacrifice.   

§. 45. Of God's foretelling future good things.  
THe word translated, said before, is a compound of a simple verb that signifieth to (a) speak, or to say, and a preposition that signifieth, (b) before, and it implieth (being attributed to God in reference to man's good) that God is careful to reveal his counsel for man's good before hand. This is further manifested in this text, by expressing that which he intended to do in the future tense, thus, I will ●…ke, I will write, I will not remember. This God did immediately upon man's ●…ll, Gen. 3. 15. And so hath he continued to do from time to time. Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the Prophets, 〈◊〉 3. 7.  
This God doth, to support the faith and hope of his children in the good things which he intendeth to them, before they be accomplished. For promises of future good things are a ground of faith and hope.  
This teacheth us to take notice of such promises as are aforehand foretell, but are not yet accomplished: and to wait and rest quietly upon the expectation of them. A Prophet thus giveth this advice, The vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, because it will surely 〈◊〉, Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof. Daniel upon knowledge of the time which God had foretold of the re●…me of the captivity of Judah, earnestly prayed for the accomplishment thereof, D●…. 9 3. Yea God himself after he had manifested an absolute promise thus, saith, I will yet for this be enquired of by the house of Israel, to do it for them, Ezek. 36. 37. Promises yet to come, and to be waited and prayed for, are the recalling of the rejected Jews, Rom. 11. 26. The destruction of Antichrist, 2 Thes. 2. 8. Christ's coming to judgement, Rev. 16. 15.   

§. 46. Of God's Covenant the ground of that good he doth to his Church  
THis phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dico. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pr●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. praedic●….  after he had said before, having reference to the Covenant of God; giveth proof, that God's Covenant is the ground of that good, which he doth to man. Therefore as that ground of that good, these and such like phrases, are frequent in Scripture, I have remembered my Covenant, saith the Lord, Exod. 6. 5. This is rendered as the reason of Gods bringing his people out of Egypt. So when God had a purpose to show mercy to his people, after sore judgements inflicted upon them for their heinous sins, he thus expresseth it, Nevertheless, I will remember my Covenant with thee in the days of thy youth, and I will establish unto thee an e●…erlasting Covenant, Ezek. 16. 60. Yea this is rendered as a reason of sending Christ into the world, to remember his holy Covenant, Luke 1. 72.  

1. The new Covenant (which is the Covenant here intended) was made with Christ, the head of that mystical body, to whom the Covenant belongeth. See Chap. 1, v, 9, §, 118. In this respect what good God doth to his Church, he doth by virtue of that Covenant made with Christ, and so doth it for Christ's sake.  
2. Hereby God doth much strengthen the faith of Believers, in that he doth all the good that he doth unto them by virtue of his Covenant. It is thus said of God's oath, Wherein God willing more abundantly to show unto the heirs of promise, the im●…bility of his Counsel, confirmed it by an oath,. Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant; See more of God's indulgency herein, Chap. 6. v. 17, §, 131.   
Of a Covenant in general, Of the kind of Covenant here intended, Of the Covenanter, and Covenanties, comprised here under this relative them, but there, under this phrase, The house of Israel, Of the time (intimated under this phrase, After th●…se days.) Of the effect of putting Gods Laws into their hearts and writing them in their minds, which especially concern their sanctification,) and of remembering their sins and iniquities no more, (which concerneth their justification) Of all these, see Chap. 8. v 8, §, 34, etc. For all these points are there set down, and distinctly handled.   

§. 47. Of the meaning of Heb. 10. 18.  Heb. 10. v. 18. Now where remission of these is, there is no more offering for sin▪ 
IN this verse is an application of the foresaid testimony to the point in question, concerning the perfection of Christ's sacrifice: and withal this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition, which ordinarily is translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, into this particle, NOW, which is a note of application and conclusion.  
Of the word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  remission, see Chap. 9 v. 22, §. 111. Hereby is meant such a full discharge, as is employed under the new covenant: No more to be remembered, no more to be called to account.  
This relative, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  these, hath reference to sins mentioned, v. 17.  
This phrase, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there is no more, importeth, that there is no need there should be: there ought not to be: God appointeth not any.  
By 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  offering, he meaneth sacrifice, as this phrase following, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for sin, showeth. The offering for sin, was a sacrifice slain: For without shedding of blood is no remission, Chap. 9 v. 22.  
This word offering, is here used to show, that as there was no other sacrifice to be used: so nor any other offering of that sacrifice.  
Let Papists, who say they offer the same sacrifice that Christ did, answer this.   

§. 48. Of Gods not remembering sin.  
THe inference of this verse upon the former showeth, that Gods pardoning sin is a remembering of it no more. In the former verse, God is brought in thus speaking, their sins will I remember no more. Thereupon the Apostle makes this inference, where remission of these is. For God to remit sin, is not to remember it: and not to remember it, is to remit it. These are two reciprocal propositions. Therefore they are thus joined together, I will forgive their iniquity, and I will remember their sin no more, Jer. 33. 34. And again, I am ●…e that blotteth out thy transgressions, and will not remember thy sins, Isa. 43. 25.  
Not to remember a thing that was once known, and was in mind and memory, is to forget it. But this properly is not incident to God: it is an infirmity. To him all things past, and future are as present. What he once knoweth, he always knoweth. His memory is his very essence: neither can any thing that hath once been in it, slip out of it.  
Object. God saith to a wicked people, seeing thou hast forgotten the law of thy God, I will also forget thy children.  
Answ. This as other things appertaining to man, is attributed to God after the manner of man, for teaching sake: to show that such and such things are to God as forgotten: He hath no more thought of revenging them, than he that hath clean forgotten a wrong: or he will take no more care of such a thing, than he that hath forgotten that ever it belonged to him. Gods not remembering, or forgetting a thing is not simply to be taken of his essential knowledge: but respectively of his judicial knowledge, to bring the same into judgement.  
They therefore who from this or other like phrases infer, that God cannot see sin in justified persons, come too near to the heresy of Anthropomorphists. See more hereof Chap. 4. v. 13. §. 78.   

§. 49. Of no more offering for sin.  
THe conclusion of the Apostle in this part thereof, where remission of these things is; taketh it for granted, that there is remission of sins; it is that which may be obtained. Hereof see Chap. 5. v. 1. §. 8.  
The latter part of the verse, which is an inference upon the former in these words, there is no more offering for sin, gives us to understand, that remission of sin is procured by a sacrifice. For this phrase, there is no more, it implieth that there was an offering for sin. The typical sacrifices under the law which were for sin, import as much. Though they could not of themselves take away sin: yet they showed that there was a sacrifice that could, and would do it. This is in plain terms expressed thus, Christ hath appeared to put away sin by the sacrifice of himself: and the contrary is thus denied, without shedding of blood is no remission, Chap. 9 22, 26. The mention of blood to obtain redemption, Chap. 9 v. 12. and to cleanse from all sin, 1 〈◊〉. 1. 7. prove as much.  
God's justice and truth require that sin should be thus taken away, Gen. 2. 17. ●…nd 3. 15.  

1. This instructeth us, 

1. In the horrible nature of sin.  
2. In the admirable respect which God beareth to man.    
2. This directeth us in seeking pardon to have our eye upon Christ's sacrifice for sin. Thus shall we have two strong props to strengthen our faith▪ 

1. The freeness of God's grace.  
2. The satisfaction of his justice.     
How Gods mercy, and Christ's merit, may stand together, see Chap. 2. v. 9 §. 78.  
The two main points of the conclusion set down in this verse on these.  

1. The one Sacrifice of Christ once offered is sufficient. Hereof see chap. 7. v. 27. §. 115.  
2. Ost offering sacrifices implieth imperfection. If this sacrifice of Christ were any more to be offered up, it would imply that sin was not fully discharged thereby. See v. 2. §. 4, 5. See also Chap. 7. v. 27. §. 112.    

§. 50. Of the resolution of Heb. 10. v. 15, 16, 17, 18.  Vers. 15. Whereof the Holy Ghost also is a witness to us: for after that he had said before, Vers. 16. This is the Covenant that I will make with them after those days, saith the Lord: I will put my laws into their hearts, and in their minds will I write them. Vers. 17. And their sins and iniquities, will I remember no more. Vers. 18. Now where remission of these is, there is no more offering for sin. 
IN these four verses is set down the perfection of Christ's sacrifice.  
Hereof are two parts.  

1. A proof of the point, v. 15, 16, 17.  
2. The conclusion thereof, v. 18.   
Vers. 15. About the proof we may observe,  

1. The inference of this upon other proofs. In this copulative, Also.  
2. The substance of the proof. Herein two things are considerable.   

1. The Author of the proof.  
2. The matter thereof.   
The Author is propounded in this title the holy Ghost: and amplified  

1. By his kind of proof. He is a witness.  
2. By the persons to whom he bears witness, To us.   
Vers. 16. The matter of the proof in general, setteth down a covenant in th●…se words, This is the covenant.  
More particularly there are set down four points.  

1. The Author of the covenant, I will make, saith the Lord.  
2. The time of making it, set down in a double reference. 

1. To that which God had said before, after he had said before.  
2. To other times in this phrase, after those days.    
3. The persons with whom the covenant was made, with them, namely, the Christian Church.  
4. The parts of the covenant. These are two. 

The first concerneth our sanctification.  
The second our justification.     
That which concerneth our sanctification consisteth of two parts.  

1. Putting Gods laws into our hearts.  
2. Writing them in our minds.   
Both these are amplified by the Author, which is God. For he saith in both, I will.  
Vers. 17. That which concerneth our justification is the pardoning of sin, wherein consider  

1. The distinction of the things pardoned, sins and iniquities.  
2. The manner of pardoning them: remember no more.   
Of the conclusion (v. 18.) there are two parts.  
One setteth down the thing proved, and taken for granted, where remission of these it.  
The other is a consequence inferred thereupon, there is no more offering for sin.   

§. 51. Of Observations raised out of Heb. 10. v. 15, 16, 17, 18.  
Vers. 15. I. PRoof may be added to proof. To former proofs about the perfection of Christ's sacrifice he here addeth another: manifested by this particle, also.  
II. The Holy Ghost speaketh in the Scripture. That which is registered in the Scripture, is said to be witnessed by the Holy Ghost.  
III. The Scripture is a divine testimony. In it the holy Ghost is a witness.  
IV. The Scripture is a testimony to God's people in all ages. Thus far may this word, to us be extended.  
Of these four doctrines. See §. 43.  
V. God foretelleth future good things. This is employed under this phrase after he had said before. See §. 45.  
VI Gods covenant is the ground of the good he doth to his people. For after God had said, I will make this covenant with them, he addeth the good things that he doth for them. See §. 46.  
Vers. 16. VII. There is a Covenant betwixt God and man. The mention of a Covenant in this place intendeth as much.  
VIII. God is the Author of the Covenant betwixt him, and man. It is God that saith, I will make with them.  
IX. The full accomplishment of the great things under the law are reserved to the time of the Gospel. That time is intended under this phrase, After those days.  
X. Christians are as precious to God, as the jews of old were. This relative, Them, hath reference to Christians: and it intendeth those who by the Prophet are styled, the house of Israel, and the house of judah, Jer. 31. 31.  
XI. God would have his people to be distinctly informed in the mystery of his counsel. For this end the particular branches of the covenant are here distinctly set down.  
XII. God undertakes to do what is requisite in the new Covenant. Of the general and of every particular God here saith, I will.  
XIII. God work is an effectual work. He puts in, ●…e writes in.  
XIV. God's work is perfect. He informs the mind, he reforms the heart. Under these two words the whole soul of man is comprised.  
XV. God sanctifyeth those whom he justifyeth. This of putting his laws into men's hearts, and writing them in their minds, have respect to their sanctification: that which followeth to their justification.  
Vers. 17. XVI. justification consisteth in the pardon of sin. So it is here described to be.  
XVII. It is God that pardoneth sin. It is the Lord that saith in reference hereunto, I will.  
XVIII. All sorts of sins are pardoned to God's people. These two words, sins, ini●…es comprise under them all sorts.  
XIX. God fully pardoneth sin. He remembreth it no more.  
XX. The promises of the new covenant are absolute. This phrase in all of them, I will, proveth as much.  
Vers. 18. XXI. Gods not remembering of sin is a pardoning it. See §. 48.  
XXII. There is remission of sin. This is here taken for granted. See §. 48:  
XXIII. Remission of sin is procured by a sacrifice. This is here employed under this phrase, offering for sin.  
XXIV. The one sacrifice of Christ, once offered is sufficient. This phrase, There is no ●…re, intends as much.  
XXV. Many sacrifices imply imperfection in that which is offered. Were they perfect, there would be no more offering.   

§. 52. Of joining exhortations with doctrines.  Vers. 19 Having therefore, Brethren, boldness to enter into the Holiest by the blood of jesus. 
HItherto hath been handled the Doctrinal part of this Epistle.  
The practical part thereof now followeth.  
The Apostle passeth from one to the other by a pertinent transition, v. 19, 20, 21. As this illative particle 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore showeth.  
In that transition he layeth down the ground of that which he mainly intendeth, namely, That these Hebrews should remain constant in their holy profession of Christ.  
The first ground is in this verse, which is, boldness to enter into the most holy place. Or free liberty to enter thereinto.  
He beginneth this practical part with a very mild insinuation, in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 13. v. 1. §. 3.  
A mild insinuation.  brethren, which may have reference to the same stock, whereof he and they were, for he also was an Hebrew, Phil. 3. 5. In this respect he styleth them, Brethren, Act. 13. 26. Rom. 9 3. Yet questionless he useth this title here in a more excellent and transcendent relation: even in regard of that spiritual kindred, of all the members of Christ. Thus he ordinarily applieth this title even to the Gentiles in the Epistles which he wrote to them. In this sense it implieth both a mutual communion, and also a mutual affection. Hereof see more Chap. 3. v. 1. §. 3.  
The using of this title in the beginning of his exhortation manifesteth the Apostles desire to insinuate himself even into their Souls, that his exhortations might be the better regarded. Hereof see Chap. 6. v. 9 §. 54.  
This phrase 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Practise the end of knowledge.  having boldness, is a further branch of insinuation; It is as if he had said, this which is here declared, is to move you to make the right use thereof: so as practice is the end of knowledge. Christ oft joineth them together; as where he saith, Whosoever heareth those sayings of mine and doth them, etc. Matth. 7. 24. And again, If you know these things, happy are ye if ye do them, John 13. 17. The former without the latter is not only in vain, (jam. 1. 23.) but also damageable. Hereof see more in the Saint's Sacrifice on Psal. 116. v. 9 §. 59  
This affordeth a good direction both to Minister and People.  

1. It teacheth Ministers how to handle the word, even so as the whole man may 
Apply doctrines.  be edified: the Understanding being enlightened, the Will encouraged, the Heart inflamed, the Conscience comforted, the Affections well ordered. They who are wholly in doctrine, may lift men on high, and show the Kingdom of God, and the glory thereof, as the Devil did the Kingdoms of the World to Christ, Matth. 4. 8. Or rather, as Moses in Mount Nebo saw all the land of Canaan, (Deut. 3●…. 1.) but entered not thereinto: So many men by doctrines see much of heaven, but partake of no part thereof. Again, they who are only in persuasions, may bring people to follow them, but as Elisha brought the Syrians into the City of their enemy, 2 King. 6. 19 Or as they who going without the Ark were destroyed by their enemies, Numb. 14. 44, 45. 
The former kind of Ministry may keep men from errors: but to suffer them to lie in their secret corruptions.  
The latter may make them devout, but erroneously, or superstitiously.   
2. This practice of the Apostle teacheth people how to hear and read the word profitably: namely, by applying it, putting it into practice. People herein may go beyond Ministers, For no man knoweth the things of a man, save the spirit of man which is in him, 1 Cor. 2. 11. I will therefore conclude this point with that ordinary benediction, which Christ hath taught us. Blessed are they that hear the word of God and keep it, Luk. 11. 28.    

§. 53. Of Entering into Heaven by the blood of jesus.  
THat whereunto the Apostle here exhorteth is, to use that privilege which 
Believers have cause to heaven.  God bestoweth on us, namely, to go boldly to the Throne of Grace, Hating 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 4. v. 16: §. 93.  boldness, saith he, that is, seeing God do vouchsafe unto us this liberty; so as Christians may and aught to use that liberty which God doth afford unto them. Of this phrase, and of this point, See Chap. 4. v. 16. §. 93.  
The thing whereunto Christians have a liberty, is, to enter into the holiest. This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to enter into, is the exposition of a Greek noun which signifieth entrance or entering, and so is translated, 1 Thes. 1. 9 and 2. 1. and 2 Pet. 1. 11. It is a compound word. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Via. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in. Introitus.  The simple noun signifieth a way, Matth. 3. 3. The preposition into. A way into a place is an entrance into it. It presupposeth that that way which was shut against sinners is opened to believers. So as they may enter into it.  
That place is here styled, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heaven the Holiest.  the holiest. The Greek word signifieth holy, but being of the plural number, and applied to a place, it is used to set out the most holiest place in the Temple, and here it is put for that truth which was tipified thereby, even Heaven itself. See more hereof Chap. 8. v. 2. § 4. and Chap. 9 v. 12. § 59  
The entrance into heaven, here spoken of, is spiritual, having reference to our Souls desire in Prayer: yea and to our praising of God, and other like spiritual duties, wherein we have to do with God.  
It is here taken for granted, that Heaven is opened unto us, and that we on earth may have communion with God in heaven. See Chap. 4. v. 14. §. 84. 85.  
This last phrase, by the blood of jesus, showeth the means or meritorious cause 
Heaven opened by the blood of Jesus  whereby heaven is opened and an entrance thereinto made for us. So as we may with boldness enter into it. That means or cause is the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the blood of jesus.  
By blood is meant the sacrifice of Christ. For when he was offered up, his blood was shed. This was tipified, Leu. 16. 14. It is expressly said that Christ by his own blood entered once into the holiest place, (Heb. 9 12.) Thereby he opened heaven for us which was shut against us for our sins. Now there was no way to take away sin, but the death of Christ. Thereby sin is fully taken away, in which respect it is said that Christ appeared to put away sin by the sacrifice of himself, Chap. 9 v. 26. §. 131.  
Of the title jesus, See Chap. 2. v. 9 §. 73. It is fitly used, because he speaks of him 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as he is a Saviour.  
Here are four different privileges of Christians, from those which Jew's 
Four privileges of Christians.  had.  

1. Their Sanctum Sanctorum, or most holy place, was earthly, ours heavenly.  
2. Into theirs common people entered not, but only their High Priest. Into ours all believers may enter.  
3. Their Priest went into theirs but once a year. We may enter into ours continually  
4. Their Priest entered in with the blood of beasts: but we with the blood of the Son of God.    

§. 54. Of the way to Heaven.  Heb. 10. 20, 21. Vers. 20. By a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh, Vers. 21. And having an High Priest over the house of God. 
IN the first of these two verses (which is the 20.) a second ground of constancy in our profession is laid down. This is the way that is made for us to enter into heaven. Of the derivation of the word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  way, See Chap. 3. v. 10. §. 110.  
It is in Scripture taken properly or metaphorically. 
What a way is The kinds thereof.   
Away, properly taken, is that space wherein and whereby one passeth from place to place: So as there are there two terms or extremes, and a mean or middle to be considered therein. The one extreme is the place whence they go: the other whether they go. The mean or middle is all that space which is betwixt these extremes.  
In a general acception of this word, all creatures have their way. Fowls in the 〈◊〉, Fishes in the sea, men and beasts on earth, Prov. 30. 19  
Because on earth there be many things which hinder the passage of creatures, there use to be spaces of ground beaten out and fenced from place to place, and these most properly we call ways.  
Metaphorically all the courses that are taken for effecting of a thing are called, 〈◊〉.  
Thus the courses of God himself, his ordering and disposing matters are called 
Psal. 145. 17.  his ways, as all his ways are judgement, Deut. 32. 4. The Lord is righteous in all his ways: his ways are unsearchable, Rom. 11. 33.  
The courses of men are also called ways Isa. 55. 8. Ezek. 18. 25.  
According to the condition of men's courses, so are their ways, good or evil, ●… King. 8. 39 Psal. 1. 6.  
As courses undertaken, so means for accomplishing them, or for attaining to the end that we aim at, are styled ways. Thus the word of God and his Commandments are said to be his ways: yea Christ himself is styled a way. Thus in this place by a way is meant that means that is prepared and prescribed for entering into that holy place which is mentioned in the former verse: so as,  
There is a way wherein and whereby we may have access to heaven. Hereupon 
There is a way to heaven.  saith the Prophet, this is the way, Isa. 30. 21. To this way these Epithets are attributed, the way of peace, Luke 1. 79. The way of life, Prov. 10. 17. The way of salvation, Acts 16. 17. The way that leadeth unto life, Matth. 7. 14. This later phrase showeth the meaning of the other.  
God hath afforded unto us such a way to testify his will and desire of bringing us to life, Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him, who thus cried, Prepare ye the way of the Lord, make his paths strait, etc. Luke 3. 4, 5, 6.  
This instructeth us in sundry duties which this very Metaphor pointeth out. 
Duties about a way.   

1. Inquire after this way. This is the good way, Jer. 6. 16. He that hath a desire to come to the place whither he is going, if he know not the way, will at every want, where any cause or doubt is, ask which is the way to such a place. Because Knowledge of the right way is necessary, there are in sundry vast heaths way-markes, to direct travellers unto such and such towns, Cities, or Countries. Otherwise men might ride hard and travel much and be no whit the nearer, but rather further off from the place whither they intent to go. Now none of us of ourselves know the way to heaven. There are so many buy, broad paths, and we so prone to wander in them, as the way to heaven may be soon lost, Matth. 7. 14. Therefore for our better guiding in the right way, the Lord hath given unto us his word, and Ministers to instruct us in the right way. And on this ground saith, to the Law and to the Testimony, Isa. 8. 20.  

2. The way being showed, walk in it, Isa. 30. 21. The former without this is altogether in vain. What booteth it to ask the way, if when it is told us, we wilfully go the contrary way.  
Obstinacy is hereby added, which much aggravateth the sin, Luke 12. ●…7. No one thing is in the Scripture more pressed then walking in the right way. They are pronounced blessed who walk in the right way, Psal. 128. 1. And they denounced cursed, who err from the same, Psal. 119. 21.   
3. In thy walking keep strait on, turn not to the right hand or to the jest, D●…ut. 5. 32. That phrase is frequent in Scripture, and implieth that there are divers turnings, divers bie-paths: and those open, broad and beaten: some on the right hand, of error, superstition, and Schism: others on the left hand, of profaneness and all manner of licentiousness. They all lead to destruction. It behoveth us therefore carefully to hold on in the right way till we come to the end thereof.  
4. In this resolution go well prepared. The way to life is rough and hard: there are many stumbling blocks therein: we must therefore be well shod with the preparation of the Gospel of peace, Eph. 6. 15. Yea there be many thiefs and robbers, such as are described Eph. 6. 12. Therefore put on the whole armour of God, Eph. 6. 17. A wise traveller will not go without his sword. It imboldneth thiefs to set upon a traveller that hath no weapon. Much more doth the want of spiritual furniture embolden our spiritual enemies.   
How justly may they be charged with egregious folly, who,  

1. Being ignorant of the way care not to learn it.  
2. Are so wilful as they will not come into the right way though it be showed them.  
3. Having entered into the right way repent their good beginning and wittingly wander in by-paths.  
4. Being overbold do make themselves a prey to their spiritual enemies.    

§. 55. Of Christ consecrating the way to Heaven.  
THe aforesaid way is described, first, by the manner of preparing it, in this word consecrated.  
This is that word which was used, Chap. 9 v. 18. §. 98. And translated dedicated. 
What to consecrate.  The differences betwixt them is that that was of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  passive voice: this of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  active.  
This way is here said to be consecrated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for us. That is fitted and prepared for our use: so as we may now boldly walk in it, and make use of it: as the Jews might boldly use their houses, their grounds, and other things after they were once consecrated. Christ did not consecrate the way for himself. That needed not. But for us sinners.  
The consecration here intended was by the blood of Jesus, as, things under the 
The way to heaven consecrated for us.  law were consecrated by the blood of beasts.  
This phrase consecrated for us, in reference to the foresaid way, giveth us to understand, that Christ hath made the way to heaven sit for us. He hath prepared it: he hath so ordered all things that we may now freely walk in that way.  
In the former verse it was employed that heaven was opened for us. Here Christ is set forth to be the ladder which being set on earth reached to heaven, Gen. 28. 1●…. For Christ, as man, was set upon the earth, as God, he reached to heaven. Hereunto allusion is made by Christ himself, john 1. 51. In this respect Christ is styled the way, the truth and the life, (John 14. 16.) that is, the only true way that lead●…th unto lise. And in this respect also he is styled a door, (john 10. 7.) as he is the means of our entering into heaven.  
Christ hath consecrated the way as aforesaid in regard of his three offices. For,  


1. As a Priest he hath truly consecrated and dedicated it: and that by his own blood: as by the blood of sacrifices things were consecrated and dedicated under the law. 
How Christ consecrateth.   
Christ by his blood hath taken away our sins (1 john 1. 7.) which made the way to heaven impassable. Thus also hath he consecrated us, and thereby made 〈◊〉 ●…t to go on in that way.   
2. As a Prophet he hath revealed, and made known this way to us. This he did while he was on earth by himself: and since his taking into heaven, he hath done it by all sorts of true Ministers extraordinary and ordinary, Eph. 4. 11.  
3. As a King, he causeth the way to be laid out, fenced and made common for all his people: So as it may well be styled 
d Via regid.  the King's high way. 

2. He sendeth his servants to make that way plain, Isa. 40. 4.  
3. He hath appointed watchmen to keep this way safe, and to conduct his people through it. These watchmen are magistrates and Ministers.  
4. As a guide he hath gone before us, and in this respect is styled 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Prince of life, or chief guide, Act. 3. 15. and (f) Captain of Salvation, Heb. 2. 10.     
This is a forcible motive to stir us up to enter into this way, and never to wander out of the same: but to hold on therein, till we come to the end thereof. Thus it will never repent the Lord Jesus, that he hath consecrated it for us.   

§. 56. Of the new way.  
THe way which Christ hath consecrated, is here styled, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  new.  
The Greek word thus translated, is very emphatical. 'Tis here only used in the New Testament. It is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. occido  The simple verb whence it is compounded signifieth to slay; and this word properly setteth out a thing 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  new slain. Hence some take it to be 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an abusive speech. To such I answer.  

1. That word which seems to have a strange derivation, may by common use be as the most proper words.  
2. The word here is the more fit, because the way, whereunto it is applied, is by the death of Christ opened unto us: or rather Christ, put to death, is this way.  
3. The Apostle hath not so much reference to the notation of the word, as to the matter that it setteth forth: not so much to this title way, as to him who is this way.  
4. Other Greek Authors do use this word of things spoken or done, newly or lately. There is an 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adverb of the same composition that is translated, lately, Act. 18. 2.   
Quest. Was there ever any other way for attaining unto heaven then this.  
Answ. No; For Christ was a lamb slain from the foundation of the world, Rev. 13. 8. and he is the same, yesterday, to day, and for ever. Heb. 13. 8.  
Quest. Why then is it called, new. 
Why a new way.   
Answ. It is not simply so called: but in sundry particular respects: as,  

1. In regard of the clear manifestation thereof, jer. 31. 31.  
2. In opposition to the old way of the law which is abrogated, Heb. 8. 13.  
3. In reference to the latter times, Isa. 2. 2.  
4. In respect of the perpetual vigour thereof, Heb. 8. 8.   
We may from this particular instance infer, that the things prepared for the Church under the Gospel are new. Hereof see more Chap. 8. v. 8. §. 35.   

§. 57 Of the living way.  
THere is another Epithet added unto the foresaid way, namely, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  living. The Greek word here used by the Apostle is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Why the living way.  the same that was used, Chap. 4. v. 12. §. 70. and translated, quick. This word hath relation rather to the matter, which is Christ himself, then to the word, way. This Epithet is here used in these and other like respects.  

1. In opposition to the old way of the law, which is not able to give life. It is therefore, called the ministration of death, 2 Cor. 3. 7. Yea it is abrogated, perished and dead.  

2. In relation to Christ's resurrection: who though he were put to death, yet was he raised again and ever lives, Rom. 6. 9  
In this respect this Epithet is fitly added to the former, which properly signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one newly slain.   
3. In regard of the end of the way, which is life: For Christ is the way, the truth, and the life, Joh. 14. 6. For this end was this way consecrated as before.  
4. In reference to the effect of it. It puts life into us and quickens us, joh. 11. 25 Gal. 2. 20.  
5. By a kind of excellency and property. All other ways are ways of death. This is the sure and only way of life. Therefore Christ saith of himself, I am the way and the life; namely, that way that bringeth to life: and not only so, but he also in●…erteth this word, the truth: whereby he implieth that indeed and in truth he i●… so: and that there is none so but he, joh. 14. 6.   
This then giveth proof that by the way, which Christ hath consecrated, life is obtained. It is a living way. In it and by it we have a spiritual life here, and shall attain to eternal life hereafter: as here it is called the living way: so also the path of life, Psal. 16. 11. And the way of life, Prov. 10. 17. And the way of salvation, Act. 16. 17.  
As Christ raised himself, so will he also all that trust in him. As the Father hath life in himself: so hath he given to the Son to have life in himself. He hath life in himself originally, and also communicatively; for he quickeneth whom he will, Joh. 5. 21, 26. This is a further incitation to enter into this way, to hold close thereto, and to continue therein: because life is the end thereof. If the kind o●… life either spiritual here in this world, or external in the world to come be duly weighed, we shall find it a great point of wisdom, both to enter into, and also to continue therein. It dosh not only show life, but it q●…ickens us, and puts life into us, so as therein we attain to eternal life.  
From that which hath been noted about this way, that there is a distinct way, 
No other ●…Woord●… to be saved in  that it is a way consecrated, that it is a new and living way, we may well infer that there is no other way to be saved in. It is a pestilent opinion to conceit, that a man may be saved in any religion. This of old was censured as an heresy. It was in 
Apelles his heresy.  particular one of the heresies of that ancient here●…ick Apelles. 
Euseb. Hist. l. 5. c. 13.   
The forenamed duties of enquiring after the way, walking in the way, keeping straight on therein without turning one way, or other from it, and well preparing our 
Men not saved in every religion.  selves to go on therein against all enemies, are all in vain, if every way be a living way, and if in any other way we may attain unto life. Confessors and Martyrs were all fools in leaving their Country, losing their goods, and giving their lives for religion sake, if it were true, that a man might be saved in any religion. Were that true, what need would there be of God's word, that holds us close to one way? This way is the only living way: away therefore withal other ways.   

§. 58. Of the veil what it se●…s forth.  
THe means whereby in this way we may come to the most holy place, which is heaven, is here styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Velum.  the veil▪ thorough the veil. In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by veils. By a veil the most holy place was divided from the holy place: and to that veil the Apostle hath here especial reference. Of that veil, see Chap. 6. v. 19 §. 155. and Chap. 9 v. 3. §. 16.  
That veil is distinctly described, Exod. 26. 31, 32, 33. If the matter whereof it 
Legal types very glorious.  was made, the curious work-manship thereof, the pillars and hooks whereon it hung, be duly weighed: we shall find it to be a precious and fair ornament. Well conside●… the other parts of the Tabernacle, yea, and of the Temple, and the types that were in them, and they will appear to be very glorious: never was there any external thing like them.  
This was not in regard of any delight that God simply took in the external things, Hath God eyes of flesh; or seeth he as man seeth, Job 10. 4? Man looketh on the outward appearance, 1 Sam. 16. 7. So doth not God. God ordained them in general, because man hath an high esteem of such things, and delighteth in them.  
More particularly God appointed such precious and glorious types, as were under the law.  

1. To try, if men would willingly part with their precious things for his service: as, The people in the wilderness did, upon making the tabernacle, Exod. 36. 5. And in David's time, towards the Temple, and the things appertaining thereunto, 1 Chro. 29. 67, etc.  
2. That thereby the excellency of the truth might be more lively typified. The world affords not any thing that could to the life, and to the full, set out the truths of the types: therefore choice was made of the choicest things that the world had: as, Silks, Silver, Gold, Pearls, and precious Stones.   
Herein appears the wisdom of God, who deals with people according to their ●…tate and condition. When the Church was in the Childhood thereof, and when it needed external types, the Lord made choice of the fittest and fairest. Thus deal men with their children. But after the truth was exhibited, because such external thing●… would obscure it, he clean removed them: and setteth out those truths in a mor spiritual mannere. 
Obscure points to be explained.   
That the Apostles mind in this metaphor of the veil, might be the better discerned, he explains himself in this phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is to say, whereby he showeth that types are to be explained: So are other metaphors, parables and obscure words or sentences. Hereof see more, Chap. 7. v. 2. §. 19  
More particularly by this phrase is declared that legal types had their Evangelical 
Types had their truths.  truth●…. Hereof see more Chap. 8. v. 5. §. 13.  
The particular truth typified by the foresaid veil, is here said to be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the flesh of Christ. Flesh is here Synecdo●…hically put, for the whole body of Christ: yea, for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature, became a fit mediator betwixt God and man. Otherwise men could have no access to God, or entrance into heaven. How fitly 
The veil fitly typified Christ's flesh.  the type of a veil setteth forth the flesh of Christ hath been showed, Chap. 9 v. 3. §. 16, 17.  
By the foresaid type of a veil, we may learn how to reap benefit by Christ's incarnation: namely,  

1. By beholding the glory of God and of his attributes: even of his wisdom, power, truth, justice and mercy, in Christ incarnate.  
2. By resting on Christ made man, for entering into heaven, and there enjoying everlasting communion with Christ himself, and with his and our Father.    

§. 59 Of the guide to bring us to God.  Heb. 10. 21. And having an high Priest over the house of God. 
A Third g●…ound to help us in approaching unto God is here laid down; which is a guide to bring us unto him.  
The copulative particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, sheweth that this is a link of the former chain, and tendeth to the same purpose that the former verses did.  
The n●…xt word, having, is not in the Greek, but fitly supplied to make the sentence perfect. It is as the principal verb, and fetched from the beginning of the 1●…. verse. Though the Greek expresseth it not, yet they understand it: For the learned languages do oft understand the principal verb, in many sentences, though they do not express it.  
By the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Priest, is meant the Lord Jesus Christ, who is the only true Priest of the New Testament, as hath been proved, Chap. 2▪ v. 17. §. 172.  
The word translautd, High, in Greek properly signifieth, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  gr●…at. In what sense Christ is called, an high Priest, and a great Priest is showed, Chap. 2. v. 17. §. 173.  
To show for whom in special Christ is an high Priest, it is here added, over the 〈◊〉 of God. By the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  house of God is meant the Church of God: as hath been demonstrated, Chap. 3. v. 6. §. 58, 59 This 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition gr●…at implieth a dominion, or jurisdiction And that Christ is a Lord over the Church hath also been proved, Chap. 3. v. 6. §. 56, 57  
This description of Christ is here purposely set down, as a motive to stir us up to approach to the throne of grace.  
This duty therefore is inferred in the next verse upon this description.  
The motive is very forcible, For,  

1. A Priest is for men in things appertaining unto God.  
2. A great Priest is above other Priests, and able to do what may be expected from a Priest: yea, more than from any other Priest.  
3. Saints being of the house of God, the foresaid Priests will do most for them.  
4. He will the rather do for them, because he is the Lord of that house. He is, over them.   
Good grounds these are to move us to draw near, as followeth in the next verse.   

§. 60. Of the resolution of Heb. Chap. 10. v. 19, 20, 21.  Vers. 19 Having therefore, brethren, boldness to enter into the Holiest by the blood of jesus, Vers. 20. By a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh: Vers. 21. And having an high Priest over the house of God: Let us draw near, etc. 
IN these three verses, there is a Transition from the doctrinal part of this Epistle to the practical part thereof.  
Here observe,  

1. The inference of it upon that which went before, Therefore.  
2. The substance thereof.   
About the substance is noted,  

1. The manner of propounding it, by a mild insinuation, manifested two ways, 

1. By this title of love, Brethren.  
2. By intimating the end, in this phrase, having boldness.    
2. The matter whereof it consisted. This is in general a recapitulation of those principal points which he had before delivered, and were of force to enforce the exhortations following.   
The principal points are three,  

1. Liberty to enter, v. 19  
2. A way prepared, v. 20.  
3. A guide to direct us in that way, v. 21.   
Vers. 19 In setting down the first, is declared,  

1. The kind of liberty, in this word, boldness.  
2. The end of it, to enter, amplified by the place whereinto they enter.  
3. The means whereby they have this liberty, blood. Amplified by the author whose blood it is, jesus. By the blood of jesus.   
Vers. 20. In setting down the second, the way is described,  

1. By two Epithets, New and living.  
2. By the preparation thereof, in this word consecrated. This is amplified, 

1. By the author that hath done it, namely, jesus.  
2. The persons for whom, for us.  
3. The means thorough which. This is, 

1. Propounded in a type, thorough the veil.  
2. Expounded. This is, 

1. Generally hinted in this phrase, that is to say.  
2. Expressed in this, his the flesh.         
Vers. 21. 3. In setting down the guide he is described,  

1. By his function, Priest. This is amplified by the excellency of that function, high Priest. Or, great Priest.  
2. By his dominion. This is, 

1. Employed, in this word, over.  
2. Amplified, By the persons over whom he is, the house of God.      

§. 61. Of observations raised out of, Heb. 10. v. 19, 20, 21.  
Vers. 19 I. Privileges must make men walk worthy of them. This is the intendment of this particle of inference, therefore.  
II. Ministers and people are all as brethren. This title, brethren, declares as much.  
III. Ministers must seek to insinuate themselves into the hearts of their hearers. By the title, brethren, and by declaring unto them their privileges in this word, having, the Apostle doth so.  
IV. Believers have liberty boldly to approach to God. The word translated, boldness, in reference to that which follows, intends as much.  
V. Heaven was typified by the most holy place in the Tabernacle. For heaven is here called the holiest.  
VI Believers have access to heaven. They may enter into it.  
VII. The means of purchasing access to God is blood. We have boldness to enter through blood.  
VIII. The blood whereby that privilege is obtained is the blood of jesus. So much is here plainly expressed.  
Vers. 20. IX. There is a way for Saints to enter into heaven. This is the intend●…nt of the way here mentioned.  
X. That way is consecrated. So much is here expressed.  
XI. The way is consecrated for us Christians. Such are they who are comprised under this phrase, for us.  
XII. The way to heaven in a new way.  
XIII. The way to heaven is a living way. These two last doctrines are expressly set down.  
XIV. Legal types set out spiritual truths. This is here exemplified under the type of a veil.  
XV. Types are to be applied to their truths. This general phrase, that is to say, intends as much.  
XVI. Christ's flesh was typified by the veil, entering into the most holy place.  
Vers. 21. XVII. Christ is a true Priest. He is here called a Priest.  
XVIII. Christ is a great Priest. So he is also styled.  
XIX. Christ hath a dominion. He is over.  
XX. Christ's special dominion is over the house of God. The Church is God's house, that is here intended.  
XXI. By Christ a Priest and Lord, we have access to God. This is gathered from the immediate inference of drawing near, v. 22. upon this description of Christ in this verse.   

§. 62 Of drawing near to God.  Heb. 10. v, 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 
HEre beginneth the practical part of this Epistle. It consisteth of sundry exhortations.  
The first is in regard of ourselves which is in general to seek what we want. This is thus▪ expressed, Let us draw near Though it be not here expressed to whom we should draw near▪ yet it is employed in this phrase v. 19 To enter into the 〈◊〉, namely, to him that dwelleth in the most holy place. So much also is intended in this phrase, Let us come boldly to the throne of Grace, (Chap. 4. v. 16.) That i●…, to him that sitteth on that throne. Yet more plainly is it expressed to be God, in this phrase, come unto God, Chap. 7. 25. and in this, he that cometh unto God, Chap. 11. 6. The Greek word is the very same that was used, Chap. 4. v. 16. §. 92. It is made the means of partaking of salvation by Christ, and an evidence thereof. See Chap. 7. v. 25. §. 104. Of setting down the exhortation in the plural number and first person, See Chap. 2. v. 1. §. 4.  
This exhortation showeth that the privilege of approaching to God must be 
Why we must draw near.  used by them for whom it is procured. In the former verses it was showed that this privilege was procured, See v. 19 §. 53. Here he exhorteth to use it.  
To stir us up the more carefully to use it, we have  


1. Christ's invitation: thus expressed, Come unto me, Matth. 11. 28.  
To refuse so gracious an invitation, is a point of rebellion and folly 
Vespasianus nnnquam a se tristem dimisit.    
2. God's propensity to reach out to them that come unto him the Sceptre of his grace and favour. Ahashuerus, was not so gracious in this kind to Esther, (E●…. 5. 2.) as God is to believers. It is noted of one of the Emperors of Rome, that he never dismissed any that came to him for favour with a sorrowful mind.  
3. There is a promise made to such to be accepted and satisfied, john 7. 37.  
4. They may have assurance of sufficient grace. Chap. 4. 16.  
5. Their drawing near to God is an evidence of Gods drawing them, joh. 6. 44, 45.  
6. Salvation is restrained to those that come to God, Chap. 7. 25.   
On these and other like grounds we may, we must draw near to God in all our needs, on all warrantable occasions.   

§. 63 Of drawing near with the heart.  
THere are sundry requisites here set down by the Apostle concerning the manner of our drawing near.  
The first is that it be with a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  true heart.  
Of the heart and the divers acceptions thereof, See Chap. 3. v. 8. §. 79.  
Here it is put for the innermost part of man: even for the whole soul, yet the body is not excluded, for we must glorify God in our body as well as in our spirit, 1 Cor. 7. 20. But it is that which must principally be done. Without the heart there can be no drawing near to God. It is not sufficient to draw near in body: 
Drew near in heart.  nor with lips, and tongue, unless it be with heart also. Give me thine heart, saith the Lord, Prov. 23. 26. Whatsoever you do, do it heartily: or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from the soul, Col. 3. 23. This is God's desire, Deut. 5. 29.  
The heart is as a Queen that hath the command over all the other parts. It is a a spring, and as God's secret close, Hereof see more Chap. 3. v. 12. §. 126.  
Hereby is discovered the folly of superstitious persons, and of mere civil men.  
Superstitious persons place all their piety in external duties.  
They seem to draw near to God, but not with the heart.  
Of these there are two sorts.  

1. Such as perform duties which God hath enjoined: but formally, and with the outward man only: as the Jews, Isa. 1. 11, etc.  
2. Such as worship God by humane inventions, Matth. 15. 9 Both these are abomination to the Lord: who doth as little regard external ordinances instituted by himself, performed without the heart, as he doth humane inventions, Isai. 66. 3. The Pharisees, against whom Christ denounced many woe●…, failed in both these. So do Papists in and by their latin service, and formal Protestants, who are like those that came and sat before the Prophet, Ezek. 33. 31.   
Mere civil men are such as suppose all religion to consist in the external du●…s of the second Table: If they be just in their dealing, true in their words, bountiful in their works: they think that they have done all that is required: Yet the very Heathen have herein gone beyond many of them. What reward can such look for of God? Even Publicans may do the same, Matth. 5. 45, 46.   

§. 64. Of a true Heart.  

Of trying truth of heart, see the whole Armour of God, Treat. 2. Part. 3. Of truth, on Eph. 6. 14. § 6.  TO the heart before mentioned the Apostle here addeth this epithet true: and that to meet with the deceit of Hypocrites, who pretend that in heart they draw near, when in truth their heart is fast set upon Pride, Covetousness, and other corruptions. Such are they who are styled Hypocrites in heart, Io●…. 36. 13. These are said to have a heart and a heart. We translate it a double heart, Psal. 12. ●…. One is the pretence of a good heart: The other is a plain evil heart: It is therefore said of those who did pretend no more than what he did intend, that they were not of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  double heart; David thereforefore setteth forth a true heart under this phrase 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the whole heart. Such a heart must be presented to God, as is evident by sundry other epithets tending to the same purpose and attributed to the heart: as a pure heart, Psal. 24. 4. A clean heart, Psal. 73. 1. A sound heart, Prov. 14. 30. A faithful heart, Neh. 9 8. An honest good heart, Luke 8. 15. Upright in heart, Psal. 7. 10. A perfect heart, Isai. 38. 3. Yea like epithets in the abstract are attributed to the heart, as uprightness in heart, 1 King. 3. 6. Singleness of heart, Acts 2. 46.  
God is a searcher of the heart, Acts 1. 24. jer. 179. Great reason therefore that we draw near unto him with atrue heart. See more hereof Chap. 3. v. 12. §. 26.  
This manifesteth the folly of hypocrites, whose intents are different, according to their different disposition.  

1. Some aim at the praises of men, Matth. 6. 2. These are vain glorious Hypocrites.  
2. Others aim at profit, Matth. 23. 14. These are covetous Hypocrites.  
3. Others at mischief, jer. 41. 6. These are malicious Hypocrites.   
Their sin is the greater in these and other like respects.  

1. They prefer man to God: for if they did bear such respect to God as they do ●…o man, they would labour to approve themselves to God, which cannot be without a true heart, Psal. 51. 6.  
2. They delude and deceive men. They make them judge amiss. Man cannot brook to be mocked: if therefore they knew the hypocrisy, they would detest the Hypocrite.  
3. They carry about them an accuser, a witness and a Judge. This is their conscience, which oft proves very terrible.   
Thus are they adversares to God, to men, and to their own souls. When hypocrites and profane persons shall meet together in hell, (for hell is their portion, Matth. 24. 51.) profane persons will insult over them and say, where is the fruit of your drawing near to God. Of keeping the Heart, See Chap. 3. v. 12. §. 126.   

§. 65. Of drawing near in full assurance of faith.  
A Second virtue prescribed for a right manner of drawing near to God is Faith, which is here amplified by an especial property thereof, Assurance.  
Of Faith in general, of the several kinds thereof, of the means of working, increasing and strengthening it, and of other points thereabouts, See the whole Arm●… of God, Treat. 2. Part. 6 on Eph. 6. 16. Of Faith §. 11. etc.  
This text showeth that Faith is an especial means to make us fit to appear before God. He that cometh to God must believe, Heb. 11. 6. here of see more in the Church's Conquest, on, Exod. 17. 11. §. 43.  
There is no grace wherein and whereby God is more honoured then by Faith, Hereof see more in the whole Armour of God, on Eph. 6. 16. §. 7.  
Great also is that good, which Faith bringeth unto man, see ibid. §. 8.  
Besides, Faith of all graces doth most strip a man of self-conceipt. For boasting 
How saith excludes self-boasting.  is excluded by the Law of Faith, Rom. 3. 27. Faith is as an hand stretched out to receive what a man knows he hath not of himself: yea it is stretched out as far as God himself. Hereby the believer giveth evidence,  

1. That he needeth such and such blessings.  
2. That they are not to be had in himself.  
3. That they cannot be received from any creature. If they were, he would not reach out his hand so far beyond all creatures. Faith therefore so drives a man from himself, and from other creatures, as it maketh him rest, wholly, and only upon God. This teacheth us how to make our appearing before God acceptable to him: and withal how to make our prayers powerful, and prevalent with him: namely, by Faith. Faith resteth on Christ for acceptance with God: and faith is to prayer, as fire to powder. See hereof the Church's Conquest, on Exod. 17. 11. §. 43. There also are directions given for exercising faith in prayer.   
The Apostle amplifieth this gift of faith by this property thereof, full assurance, In this assurance consisteth the excellency of faith. Such a faith had Paul, Rom. 8. 38. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the composition of this word, See Chap. 6. v. 11. §. 80.  and Abraham, Rom. 4. 21. and job 19 25. and the disciples of Christ, john 6. 69. Yea and all sound Christians, 1 john 4. 16.  
Obj. These had an extraordinary spirit.  
Ans. The Apostle indefinitely saith of all sound Christians, We have the same Spirit of Faith, 2 Cor. 4. 13.  
Papists make this a doctrine of presumption, others of desperation. To these both may this text be opposed. Papists are ignorant of the ground of assurance, which is 
Grounds of assurance.  not simply in faith as an act of ours, but in God's promises, and the truth of them. It is not in our holding Christ, but as is it an evidence of Christ's holding us, Rom. 8. 39 39  
If the differences betwixt faith and presumption be duly weighed, we shall find 
Difference betwixt saith and presumption.  that assurance is far from presumption. Of the difference betwixt these, See the whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 7. Of Faith, §. 88  
Those other which make assurance a doctrine of desperation, do not well weigh the degrees of assurance. For so much as there is of the truth of Faith, so much 
Degrees of assurance.  there is of assurance. Of a strong faith, there is a full assurance of a weak faith, but a weak assurance, even such as may stand with doubting, Hereof see the whole Armour of God, on Eph. 6. 16. §. 39  
This teacheth us to use all means whereby we may attain to this assurance. A direction for attaining hereunto is set down in the Church's Conquest on, Exod. 17. 11. §. 43.   

§. 66. Of Conscience and the evil thereof.  
THe third virtue required for a right manner of drawing near to God is Sancti●…ie, which is thus expressed, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. This showeth that sanctification consisteth in the renovation of soul and body. The former is set down in these words, having our hearts sprinkled, etc. The latter in these, and our bodies washed, etc.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The heart is the innermost part of a man, as hath been showed Chap. 3. v. 8. §. 79. It is here put for the whole▪ soul of a man, as is evident by the other part of a man from which this is there distinguished namely, the body.  
He useth the plural number 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hearts, because he giveth his advice to many, even to all that profess the Christian faith.  
This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons unclean to cleanse them, See hereof Chap. 9 v. 13. §. 71, 72. A right applying of Christ's blood to sinful souls is hereby intended. Fo●… nothing but Christ's blood can cleanse man's heart from sin.  
To be sprinkled from an evil conscience is by sprinkling to be freed or cleansed 
Aspersi●…ne purgatis cordibus ●… mala conscientia. Beza  from an evil conscience.  
To show that his own heart needed cleansing as well as others he useth, the 〈◊〉 person plural our hearts.  
The filth from which he would have the heart to be cleansed is here styled 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 evil conscience. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Of the notation of the word conscience, of the nature of it, of the kind●… of it, Good, Evil, and renewed, and of the extent of it, See Chap. 13. v. 18. §. 155.  
The Conscience is evil when through sluggishness it neglecteth to perform the duty for which it was placed in man: which was to check him and restrain him from sin: or otherwise i●… so out of measure clamorous, as it bringeth man to despair.  
By this description it appeareth, that the very heart is polluted, See Chap. 3. v. 1●…. §. 127. But withal it is here manifested, that the blood of Christ applied unto us, cleanseth us from the pollution of conscience: As is showed, Chap. 9 v. 1●…. §. 82, 83.  
How great a benefit this is, i●… made evident in the recovery from Apostasy on 〈◊〉▪ 15. 31. §. 21. Where the damage of a restless and senseless conscience is discovered.  
The evil of no other power of the soul, can more to the full set out man's misery, than the evil of conscience.  
The conscience i●… evil in two respects. 
The evil of conscience the greatest.   


1. In regard of the quality of it, for as all other powers of soul and parts of body, it is deprived of that integrity wherein it was first created, and also depraved with a contrary quality.  
The depravation thereof is manifested either by not doing that duty which properly belongeth to it, or by doing it amiss.   
2. In regard of the object, when there remaineth evil in the soul, for the conscience to work upon, & that past, present, future: yet the conscience doth not that work which it should. For sin past and present, it believes not the pardon of them. And as for sin to come, there remains a purpose to continue in it (as jer. 44. 17.) and so no re●…. Thus is conscience accessary to all the evil of a man's soul, and in that respect very evil in itself.   
Hence it followeth, by just consequence, that it is necessary that a man's soul be p●…ged from an evil conscience. They who have retained an ill conscience have b●…n much blamed, 1 Tim. 4. 2. Tit. 1. 15. But men have rejoiced in the testimony of a good conscience, Heb. 13. 18. and of a clear conscience, Acts 23. 1. and of ●… p●…re conscience, 1 Tim. 3. 9 with such kinds of conscience, an evil conscience cannot stand, no more than darkness with light.  
There can be no peace where there is an evil conscience, Isa. 57 21. The terror of an evil conscience will manifest its self either in this life, as it did in judas, Matth 27. 3. or in the world to come, Rev. 6. 15.   

§. 67. Of external Sanctity.  
HE that hath his heart sprinkled from an evil conscience, hath a great work wrought upon him; but yet not that which is sufficient; for our bodies also must be washed with pure water. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The body is the external part of a man, for it is here distinguished from the heart and conscience, which are internal parts. In this respect it is distinguished from the spirit, 1 Cor. 6. 20. and from the spirit and soul, 1 Thes. 5. 23.  
By this it is manifest that outward sanctity must be added to inward purity. Of the 
Outward sanctity with inward purity.  two, inward purity is the most excellent & glorious, but not enough: we must cleanse 〈◊〉 selves from all filthiness of the flesh and spirit, thus will holiness be perfected, 2 Cor. 7. 1. Hands must be cleansed, as well as hearts purified, Jam. 4. 8. He shall 〈◊〉 in Gods holy place, who hath clean hands and a pure heart, Psal. 24. 4.  
Both soul and body are God's workmanship, they are both redeemed by Christ, and members of his mystical body, and they are both temples of the Holy Ghost.  
As a true man consists of soul and body, so the new man is renewed in both. P●…ence of sprinkling the heart from an evil conscience without washing the body with pure water; (which can be but a mere pretence) savours rank of profaneness; as a show of washing the body, without sprinkling the heart, savours too much of hypocrisy.  
Sundry aberrations are hereby discovered,  


1. Placing all religion in outward performances.  
Of these there are two sorts.  

1. Cloaked hypocrites.  
2. Cold moralists.    
2. Conceiting their hearts to be sufficiently sprinkled, when they neglect the outward washing▪   
Of these there are also two sorts.  

1. Licentious libertines.  
2. Timorous Nicodemites.   
If there be any grace in any of these, they take a course to kill it. Sin to the spirit is as water to the fire. We are therefore forbidden to quench the Spirit, 1. Thes. 5. 19  
Let them therefore who think they have their hearts sprinkled from an evil co●…science, manifest the truth thereof by washing their bodies with pure water. 〈◊〉 will the Father be glorified, the virtue of Christ's blood manifested, the power of the Spirit discovered, the word of grace justified, brethren encouraged, adversaries are won, or confounded, 1 Pet. 3. 1, 16.   

§. 68 Of washing our bodies with pure water.  
THe sanctity of the body is thus set out, Our bodies 
a To legal washings.  washed with pure water. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Washing here alleades   
In this phrase also the Apostle hath reference to legal rites: for much water was used under the Law. Of the divers washings then enjoined, See Chap. 9 v. 9 §. 50. And v. 13. §. 70. 71.  
Among others, Priests were to be washed, when they approached before the Lord, Exod. 30. 20. In reference thereunto we are here exhorted to draw near 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with 〈◊〉 bodies washed.  
To show that it was not such water as was there used, intended by the Apostle, he addeth this epithet 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pure; that is, such a water as being in itself most pure, (even more pure than any water of this world can be: for that by standing pu●…rifieth, as this water never will) doth also make other things pure.  
It is fitly called pure in the property of it, being most pure: and in the efficacy of it, having a virtue to make pure, and to cleanse not only from the external filth of the body, but also from the spiritual filth thereof. This is that clean water which is promised, Ezek. 36. 25. 
●…. To promises.   
To speak plainly, the sanctifying spirit of God is hereby meant. Hereupon saith the Apostle, that we are washed by the spirit of our God, 1 Cor. 6. 11. And he makes these two phrases, washing of regeneration, and renewing of the Holy 〈◊〉, to intend one and the same thing, Tit. 3. 5.  
Many interpreters apply this pure water to Baptism, as being Sacramentally ●…ken 
3. To Baptism.  for that spirit of sanctification that is in Baptism set out.  
This, for the substance of the matter, crosseth not that which hath been said before. For not unfitly may an allusion be here made to both those washings: to the washing under the Law, and to Baptism under the Gospel; both set out the same thing, and show that the spirit hath a cleansing virtue.   

§. 69. Of holiness in them, who draw near to God.  
IN this phrase there is a description of that holiness which makes men ●…it to draw near to God, and appear in his presence. For both kinds of holiness are 〈◊〉 set down. Holiness●… of justification, in this phrase, full assurance of faith, ●…aving our hearts sprinkled, etc. And the Holiness of sanctification, in this phrase, 〈◊〉 bodies washed with pure water. Thus must they be holy who approach unto God. Holiness becometh thy house O Lord, (saith the Psalmist, Psal. 93. 5.) By the house of God, he meaneth such as come to his house. Expressly is this enjoined, 1 Ti●…. ●…. 8. And conscionably practised, Psal. 26. 6.  

1. God himself is holy, Isa. 6. 3. Therefore we must be holy. 
Why they who appea●…e before God must be holy.   
2. The place wheresoever he manifesteth his presence is holy, as heaven, where he is continually resident, so on earth, where he manifested his presence, and that ordinarily: as the Tabernacle, Psal. 46. 4. and the Temple, Hab. 2. 20. or extraordinarily, as Exod. 3. 5. john 5. 15.  
3. His Ordinances, in the use whereof we draw near to God, are holy, De●…t. 4. 8.  
4. The Mediator to present our persons and prayers to him is holy, Heb. 7. 26.  
5. The Nation which he chooseth for his people is an holy nation, 1 Pet. 2. 9  
6▪ God will be sanctified by the holiness of those that come before him, or else be 〈◊〉 by executing vengeance on them. Levit. 10. 3.   
Kee●… 〈◊〉 〈◊〉 〈◊〉, when thou goest to the house of God, (Eccles. 5. 1.) ●…nd be careful to present t●…y self holily before God. For this end,  

1. Examine thyself, Lam. 3. 40. 1 Cor. 11. 28.  
2. Search after means whereby thou mayst be made holy.   
Hereof see more, Chap. 3. v. 1. §. 7, etc.   

§. 70. Of the resolution and observations of Heb. 10. 22.  
THis verse giveth a direction for drawing near to God.  
Two points are to be observed herein,  

1. The inference of it, upon the grounds noted in the former verses:  
2. The substance of it. Herein observe, 

1. The manner of propounding the direction.  
2. The matter whereof it consisteth.     
The manner is by propounding the direction in the first person, and plural number, Let us.  
The matter declareth,  

1. A privilege, which is to draw near.  
2. Duties about using that privilege.   
The duties in general concern holiness in particular, the kinds of hollnesse, ●…hich are two,  

1. One concerneth our justification.  
2. The other our sanctification.   
The former is set out three ways.  

1. By the special object thereof, the heart, amplified by the property of it, a true heart.  
2. By the instrument of it, faith, amplified by the perfection of it, full assurance.  
3. By the cause thereof, in this metaphor sprinkled, which hath reference to the blood of Christ. This is amplified by the subject of it, our hearts: and by the filth purged away, an evil conscience.   
The latter, namely sanctification is set out by a metaphor of washing, amplified,  

1. By the subject washed, our body.  
2. By the means of washing, pure water.   

Doctrines.  
I. Privileges procured must be used. Liberty to enter into the Holiest, and a way to enter there into, and a guide to conduct us, are all procured. Therefore we must draw near. See §. 62.  
II. What we incite others to, we must endeavour ourselves to do.  
III. What we judge to be a duty for ourselves, we must incite others unto. These two latter doctrines, I gather from the manner of the Apostles direction, Let us. See §. 62.  
IV. God is to be approached unto. He is meant under this phrase, draw near, namely to God. See §. 62.  
V. Holiness becomes those who draw near to God. Holiness in general is comp●…ised under this description of those that draw near to God. See §. 69.  
VI Men must draw near to God with the heart especially. This is plainly expressed. See §. 63.  
VII. The heart presented before God must be a true heart. This also is plainly expressed. See §. 64.  
VIII. Faith makes men fit to appear before God. Therefore faith also is here added. See §. 65▪  
IX. The excellency of faith consists in a full assurance. Therefore this Epithet, full assurance, is here attributed to faith. See §. 65.  
X. A right application of Christ's blood cleanseth the heart. Thus much is intended under this phrase, having our hearts sprinkled. See §. 66.  
XI. Conscience is placed within a man. Even in his heart. For the heart must be sprinkled from it. See §. 66.  
XII. Conscience may be evil. This is here taken for granted, under this phrase, evil conscience. See §. 66.  
XIII. An evil conscience must be removed. This phrase, sprinkled from, intendeth as much. See §. 66.  
XIV. external sanctity must be added to internal purity. The body must be washed, as well as the heart sprinkled. See §. 67.  
XV. The Spirit hath a cleansing virtue. For it is here set forth by water. See §. 68  
XVI. The Spirits cleansing extends to the body. For the body is here said to be washed with that water. See §. 68  
XVII. The Spirit himself is pure. For he is here set forth by pure water. See §. 68  

XVIII. By the Spirits cleansing men are made pure. The water here meant i●… called pure, in regard of the effect thereof: that it cleanseth, and so maketh pure.  
See §. 68     

§. 71. Of holding fast the profession of our Hope without waverring.  Heb. 10. 23. Let us hold fast the profession of our 
* Gr. hope.  faith without wavering, (for he is faithful that promised.) 
IN this verse is set down an other general duty required of Christians in regard of the privileges which Christ hath purchased for them, See §. 70. I Doctrine.  
This duty also concerneth Christians themselves.  
The former was to gain what they wanted, See §. 62.  
This is to maintain what they have.  
This doth point at Hope, the second theological grace thus linked together, Faith, Hope, Charity, 1 Cor. 13. 3.  
Our last English translators have turned it Faith. But the Greek word properly signifieth, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Hope. It is in four other places of this Epistle used: namely, Chap. 3. v. 6. Chap. 6. v. 11, 18. Chap. 7. v. 19 And in all these places translated Hope. So might it have been here also translated. For after he had exhorted us to faith, here he exhorteth us to hope. As faith produceth hope, So hope nourisheth faith.  
Of Hope, See Chap. 3. v. 6. §. 62.  
This grace of hope giveth evidence of the provident care of God over his Church 
God's providence in affording hope.  and people. For the reason why God worketh this grace in them, is the condition wherein they are, and the danger whereunto they are subject in this world.  
In regard of their condition they are as a ship in the sea: and as soldiers in the field. The sea lieth open to many storms, and ships therein are subject to great danger. So are soldiers when bullets as hailstones fly about their ears. Such being their condition, and such the danger wherein they are, God affords them in reference to the former metaphor of a ship in the sea, hope as an Anchor, See Chap. 6. v. 19 §. 153. And in reference to the other metaphor of soldiers and the danger wherein they are, he hath provided hope as an helmet. Hereof see the whole Armour of God on Eph. 6. 17. Treat. 2. Part. 7. §. 7.  
Hereby we evidently see that God bringeth his people to trials; and as David caused Uriah to be set in the forefront of the hottest battle, purposely to be slain, 2 Sam. 11. 15. so he suffereth them to be in manifold dangers, not for their destruction but for proof of the graces which he bestoweth on them: and for manifestation of his own Power, Wisdom, Mercy, and other divine properties in preserving them.  
This grace of hope, we are here exhorted to hold fast. Of the Greek word 〈◊〉 fast, See Chap. 3. v. 6. §. 68 It implieth persevering in that which is well begun.  
The Apostle so expresseth his exhortation, as he incites others as well as himself, and himself as well as others to observe it. For it is set down 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, See Chap. 3. v 6. §. 68  in the first person and plural number, See Chap. 2. v. 1. §. 4.  
That wherein he would have them to persevere, is the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  profession of their hope. Of the Greek word translated profession, See Cap. 3. v. 1. §. 27. To hold fast implieth an holy courage, and an invincible resolution to go on in our well-begun course, and a conscionable care in using means to continue in our holy profession.  
For this end he useth this phrase without wavering. This is the interpretation of one Greek word: which is a compound. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb in the active signifieth 〈◊〉 bow, and in the passive to be bowed, Luke 9 12. and 24. 5, 29.  
Thence this 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non vacillans.  compound, which is applied to such as will not be bowed or removed from a thing. This compound is no where else used in the new Testament. It is here applied to a Christians profession: which must be steady and constant: that i●… without wavering. This confirms that which hath been before noted concerning Saints perseverance, Chap. 3. v. 6. §. 68   

§. 72. Of Christians professing their hope.  
THe foresaid profession being here applied to hope, showeth that profession is to be made of that hope which is in one. That profession which useth to be made in baptism, implieth as much. This is employed under this phrase, the answer of a g●…d conscience towards God, 1 Pet. 3. 21. Such a profession was that which David made, Psal. 119. 46. and Paul, Act. 24. 14. So much is testified of Christ himself, 1 Ti●…. 6. 13. We are expressly enjoined to be ready always to give an answer to e●…ry man, that asketh a reason of the hope that is in us, 1 Pet. 3. 15.  

1. This is styled a good profession, 1 Tim. 6. 12. It is good in the kind of it. 
Why profession to be made.   
2. 'tis an evidence of the Spirits abode in us, 1 john 4. 2.  
3. It is an evidence of salvation, Rom. 10. 9, 10.  
4. It stirs up others to praise God, 2 Cor. 9 13.  
5. Christ will make profession of such, in the great day, when his profession will stand us in most stead, Matth. 10. 32. Hereby it appeareth that they bring irreparable damage to their own souls, who through fear, or▪ shame, forbear to make profession of that hope, which is in them: as Nicodemists, Neutralists, time-servers▪ and such as think they may be saved in any religion: yea, and such as by weakness of spirit are brought to deny truth against their conscience, as Peter, and they that forsook Paul, Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonoured, the Gospel disgraced, men's consciences wounded, weak Christians discouraged, strong ones off●…ded, and enemies emboldened.    

§. 73. Of God's faithfulness in his promises the ground of h●…pe.  
TO encourage Christians to be steady in their hope, the ground thereof is set down in this phrase, For he is faithful that promiseth.  
The first particle being a causal conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For, showeth that this is added as a reason, to hold fast the foresaid profession. The reason is taken from God's faithfulness in performing his promises. He is faithful 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap 4. v▪ 1. §. 6. And Chap. 6▪ v. 12. §. 87.  that promised.  
Hereby we are given to understand, that  

1. God's promise is the ground of hope.  
2. God's faithfulness is enough to establish hope. When the Psalmist saith, In his ●…rd I hope, (Psal. 130. 5.) he meaneth the word of God's promise. The like he doth where he saith, I trust in thy word, Psal. 119. 42. Therefore it is called, the hope of the promise made of God, Act. 26. 6.   
God's promises make known those future good things which Saints do hope for. Hereby we are instructed in the difference betwixt the hope of true Christians, and the hope of worldlings, Christian's hope resteth on God's promises, but the hope of worldlings resteth upon their own conceits, and imaginations, as the adversaries of the Jews hoped to have power over them, Esth. 9 1. And that rich fool, who promised to himself many years, when he had not many hours to live, Luk. 12. 19, 20.  
It becometh us who have this sure groundwork of hope, divine promises, to acquaint ourselves therewith: and well to observe how far they concern us. Hereof s●…e more, in the Whole Armour of God, Treat. 2. Part. 6. on Eph. 6. 16. §. 71, 72, etc.  
To establish our hope the more firmly on this groundwork, or foundation: the 
See Chap. 11: v. 11. §. 56.  Apostle here inserteth the faithfulness of God, Thus, He is faithful that promised. See more hereof, in the Saint's sacrifice, on Psal. 116. 5. §. 28. Of the Greek word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  faithful, and of the divers acceptions thereof, See Chap. 2. v. ●…7. §. 177.   

§. 74. Of the resolution, and observations of Heb. 10. 23.  Let us hold fast the profession of our hope without wavering: For he is faithful that promised. 
THe sum of this verse is an exhortation to constancy, wherein observe  

1. The manner. Let us, etc.  
2. The matter whereof it consisteth.  
3. A motive to enforce it.   
In the matter is declared  

1. An Act to be performed. Hold fast.  
2. The object of that act, Our profession: this is amplified by the particular grace professed, our hope, and by our steadfastness therein, without wavering.   
The motive is taken from the ground of love, God's promise, amplified by a divine property, faithful.  
Of the observations arising from the manner of setting down this exhortation, see v. 22. §. 70. 2. and 3. Doctrines. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

I. What is attained by a Christian, must be maintained. He must hold it fast. See §. 71.  
II. Hope is a needful Christian grace. See §. 71.  
III. Profession must be made of our hope. See §. 72.  
IV. A Christians profession must be steady. It must be, without wavering, See §. 71.  
V. God's promise is the ground of hope. See §. 73.  
VI God is faithful in his promises. Thus much is here expressed. See §. 73.  
VII. God's faithfulness in his promises much establisheth hope. For this end is it here brought in. See §. 73.    

§. 75. Of considering one another to provoke unto duty.  Heb. 10. 24, 25. Vers. 24. And let us consider one another to provoke unto love, and to good works. Vers. 25. Not for saking the assembling of ourselves together, as the manner of some is: but exhorting one another, and so much the more, as ye see the day approaching. 
TO the duties which concern ourselves, of seeking what we want, and fast holding what we have, the Apostle here adds another, which hath an especial respect to our neighbour: which is to consider one another.  
This is knit to the other by the ordinary copulative particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND, to sh●…w that we ought to be careful of the edification of others, as well as of ourselves. Hereof see Chap. 3. v. 12. §. 124.  
He sets down this duty in the same manner that he did the former; namely, in the plural number, and first person: to show that he spoke to himself as well as to others, and to others as well as to himself.  
The word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  consider, is emphatical, and implieth a conscionable care, and circumspection over the spiritual estate of others.  
Of the emphasis of the word, see Chap. 3. v. 1. §. 21, 22.  
Of the application thereof to our Christian brethren, employed in this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one another, see Chap. 2. v. 13. §. 126.  
To keep Christians from undue prying into other men's affairs, the Apostle expressly setteth down to what end he would have one Christian consider another: which he thus expresseth, to provoke unto love, etc.  
This phrase to provoke, is in Greek a substantive, which is translated a contention, A●…. 15. 39 For in contentions, men do provoke one another's spirits. It may here word for word be thus rendered, unto provocation of love.  
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word is a compound. The root whence it is derived, is an adjective, and signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acutus.  sharp, Rev. 1. 16. Thence is derived a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. acetum,  substantive, b which signifieth vinegar, Matth. 27. 34. and a verb, which signifieth to 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acuo.  sharpen. Thence this compound, which in the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exacerbari: We have need of quickening.  active signifieth to provoke; and in the ay passive to be provoked, Act. 17. 16. 1 Cor. 13. 5. The word in my Text, is used diversely.  

1. In a bad sense, for such a provocation as causeth wrath: so it is used, Act. 15. 39  
2. In a good sense, when it is to duty: so as men are stirred up thereby to do their duty. So it is here taken. It implieth that men are backward unto duty; and thereupon are with an holy zeal, which some account as provocation, to be stirred up thereunto. Thus Jacob's household was provoked to put away their strange gods, Gen. 35. 4. etc. The children of Israel in the time of the judges, were provoked to sacrifice unto the Lord, judges 2. 5.   
By such provocations, they who provoke others, show more respect to the spiritual good of their souls, then to pleasing them in their corrupt humour. The law co●…nteth it a kind of hatred to suffer sin to lie upon a brother, Leu. 19 17.  
Let us labour to possess our souls with brotherly love, and this will make us provoke one another to all duty, and against all vice.  
This is an especial means to make professors of the faith hold fast their profession▪ For this end it is here added to the former verse, wherein he exhorteth them to constancy.   

§. 76. Of considering one another for a mutual good.  
THe preposition used by the Apostle, and signifying 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to, or unto, intendeth here the final cause, why we should consider one another: namely, to provocation, or for provocation: meaning, for this very end that we may provoke one another. It is a main end of our considering one another, that we may provoke to duty.  
Excellently doth the Apostle set out this point by that resemblance, betwixt the mystical body of Christ, and a natural body: the particular members thereof have an especial care one of another, for their mutual good, 1 Cor. 12. 25, 26. There he showeth, that the members have a sympathy, and fellow-feeling one of another: which he requires of Christians, Rom. 12. 15, 16.  
This end will demonstrate that Christians consider one another, not to disgrace or endanger them (as Saul considered David, 1 Sam. 18. 17. and as Doeg considered David, 1 Sam. 22. 9 And the Princes of Babylon considered Daniel, Dan. 6. ●…. etc. And as the Pharisees considered Christ, Mark. 3. 2. Luk. 11. 53, 54. but that they do it in love, and in wisdom for their good.  
Let this be the end that we aim at in considering our brother.   

§. 77. Of love and good works.  
A Prime grace whereunto the Apostle would have us to provoke one another is, (a) love. 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
What love is, is distinctly set down, in the Saint's Sacrifice, on Psal. 116. v. 1. §. 4.  
Of the notation of the Greek word, see Chap. 6. v. 10. §. 67. Of love of God, see the Saints Sacrifice, §. 6, 7.  
The love here intended, is brotherly love, love of those that profess t●… true faith.  
Of this kind of love, see Chap. 13. v. 1. §. 4, etc.  
This love is the ground of duties we owe unto our brother. And it includeth them all in it. Therefore the substance of the second table of the moral law, is thus expressed, Thou shalt love thy neighbour as thyself. On love of God, and love of our neighbour, hang all the law and the Prophets, Matth. 22. 37, 39, 40. In this respect it is said, he that loveth another hath fulfilled the law, Rom. 13. 8.  
Because love is a grace placed in the soul, and inward, the Apostle addeth hereunto 〈◊〉 works, which are more visible.  
Of good works, see Chap. 13. v. 21. §. 172.  
Such works are accounted good, as are done according to the will of God▪ see 
Good works.  Chap. 13. v. 21. §. 173.  
Salvation accompanieth these good works, see Chap. 6. v. 9 §. 57 For God will not forget them, see Chap. 6. v. 10. §. 63.  
Yet they do not merit, see Chap. 6. v. 10. §. 66. Nor justify, see Chap. 9 v. 19 §. 104.   

§. 78 Of not forsaking the Assembling of ourselves together.  
IN this 25. verse, there is another means prescribed for remaining constant in their profession. The manner of expressing it in a participle, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not forsaking, implieth this dependence. The Greek word is a double compound, and carrieth emphasis, implying an utter forsaking.  
Of the composition and derivation thereof, See Chap. 13. v. 5. §. 70.  
That which they are here forbidden to forsake, and charged not to forsake, is thus expressed, The assembling of ourselves together.  
This phrase, assembling together, is the interpretation of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one Greek word, which is a double compound, and carrieth the greater emphasis. It is compounded of a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ducgo.  simple verb which signifieth to lead, Rom. 2. 4. and a preposition which signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congreo.  with. So as this compound signifieth together, Luk. 11. 23. Hence the place where people used to meet together, was called, A Synagogue, Matth. 23. 6. The other 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad.  preposition with which it is also compounded signifieth, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to gather together unto a place, Matth. 23. 37. Thence the noun of my text, translated, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  assembling together. It is used only in this place, and 2 Thes. 2. 1.  
To show what kind of assembling together, is here meant, he adds this pronoun, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ourselves: which implieth the assembling of Christians together, and that in duties of piety, for the building up of one another in the most holy faith, and profession of godliness.  
The first compound which is ordinarily interpreted, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A Synagogue, is taken sometimes Metonymically, for the place, where the people met together, as Luke 7. 5. and sometimes for the persons that do meet in a place, Acts 13. 43. It was most commonly applied to the places, where the Jews in their several cities met to worship God; and so it is distinguished from the word translated 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Church; which is spoken of the Gentiles meeting together.  
The word of my 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  text hath a further emphasis, for it importeth a gathering of people to people, and may imply an assembling of Jew's and Gentiles in one; for they being distinguished one from another are brought in Christ to be one, Eph. 2. 14. Or otherwise it may imply a gathering of people under one head, which is Christ. In this sense may the Apostle use this word, where he sayeth, By our gathering together unto him, that is, unto Christ, 2 Thes. 2. 1.  
Both these senses of this phrase, Assembling of ourselves together, may well stand together. For the Gentiles and Jews are made one Church, and gathered together under one head, Eph. 2. 13, 14, etc.  
It seems that many Jews in disdain of fellowship and communion with the Gentiles, forsook the Christian Assemblies: wherein they forsook also the head of those assemblies Jesus Christ.  
Fitly therefore doth the Apostle use this emphatical double compound, and that purposely, to distinguish it from the assemblies of the Jews called Synagogues.   

§. 79. Of Apostasy, and the means to avoid it.  
THe aforesaid act thus forbidden, Not forsaking; and the object whereunto it is referred, The assembling of ourselves together, gives us to understand, that they who have joined themselves together as a Church of Christ, never ought to revolt. Thus Apostasy from the communion of Saints, or true Church of Christ, is forbidden.  
That professors may prove apostates is showed, Chap. 3. v. 12. §. 131.  
How high apostates may ascend on the ladder of Christianity, is showed Chap. 6. v. 4. §. 31.  
How low they may fall, is showed Chap 6. v. 5. §. 37.  
Of the degrees of their falling away, who are effectually called, and of the consequences following thereon, See Chap. 3. v. 12. §. 136, 137.  
Of preventing apostasy, See Cpap. 3. v. 12. §. 122  
Means of preventing apostasy may be these and such like.  

1. Be well informed in a right assembling together, that thou mayst be able to 
Means of preventing Apostasy.  ●…ow the true Church, and to justify the same. Otherwise many doubts may be put into thine head, and every seducer draw thee aside, Eph. 4. 14.  
2. Take an invincible resolution to abide in that assembling which thou knowest to be the true Church of Christ, 2 Tim. 1. 8. Thou shalt be exposed to many try●…. If therefore fear or shame possess thy soul, thou wilt hardly hold out.  
3. Maintain an holy jealousy over thyself. Be not high minded, Rom. 11. 20. Self-conceit oft moves God to leave men to themselves, Matth. 26. 35. There were two Ministers of the Gospel that came up to London in the beginning of Queen Mary's days, namely, Dr. Pembleton, and Mr. Sanders. This latter manifested a great jealousy concerning his own weakness, and desired the other to pray for him that his faith might be strengthened against all persecution. The other being a fat man, too confidently replied, thou shalt see this flesh fry in the fire, before I yield to them. Yet when the time of trial came, Sanders as a faithful soldier of Christ yielded his body to be burnt: but Pembleton so revolted, as he preached in the justification of Popery at Paul's Crosse.  
4. Set thine heart on the Communion of Saints. Men hardly forsake what they love. Will loving Parents forget their Children? or Husbands their Wives? or entire friends their friends  
5. Frequent the congregation of Saints: it will be a means to settle thine heart thereon. Divine ordinances have an efficacious virtue in them.  
6. Take heed of seducers, Matth. 7. 15.  
7. Nourish not itching ears, 2 Tim. 4. 3.  
8. Let not the raines loose to thy lusts. Faith and good conscience are like to suffer wrack together, 1 Tim. 1. 19  
9 Retain a good opinion of Saints: do not hate them as Ahab hated Micaiah, 1 King. 22. 8.  
10. Pray that God by his good spirit would ever abide in thee, to hold thee steady to the Church.   
Many Separatists are justly to be taxed for transgressing this Apostolical Caveat, in forsaking our assembling together. As for Papists, though they blame us for schism in forsaking them; if the case betwixt them and us be duly scanned, it will appear that the schism lies on their part. For our assembling together must be to one head, which is Christ. We hold close to this head, and to his doctrine; they have forsaken both, who now are the schismatics? When jereboam with sundry others of the Children of Israel revolted from their lawful King, from the temple of the Lord, and his holy ordinances, and the Priests and Levites, and others that feared God, left their habitations in Israel, and went to Judah, that so they might serve the Lord and their King, and observe Gods ordinances, who were the schismatics? whether jeroboam, and they who clavae to him, or the Priests, Levites, and other people that departed from him to judah.   

§. 80. Of avoiding ill customs.  
TO enforce the former caution about not forsaking their assembling together, the Apostle addeth this reason, which is closed in a parenthesis, thus, (As the manner of some is.) The Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mos consuetudo. Many Apostates should make us the more jealous.  manner, signifieth also custom see Chap. 3. v. 12. §. 131. where it is showed how prone many professors have bee'n in all ages of the Church to fall off. This is here thus set down to make us the mor watchful against Apostasy. Multitudes of Apostates especially in several agee should make us the more jealous and watchful over ourselves.  
It doth also give us great and just cause thoroughly to try and examine ourselves concerning the truth of grace in us, because it is such a custom for professors to fall away.  
Though this were a custom of many, yet because all did not so, the Apostle thus 
All not to be blamed for some.  restrains this motive; as the custom of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  some is, whereby he showeth that all are not to be blamed for the fault of some. Hereof see more, Chap. 3. v. 16. §. 160.  
Yet withal it intendeth that the falls of some should make others more steadfast. When many of Christ's Disciples went back, and walked no more with him, he said unto the twelve, will ye also go away? Joh. 6. 67. Thereby he gives them a caveat for remaining more steadfast with him. Such an argument joshua and the Princes of Israel used, when they thought that the children of Reuben, Gad, and half the tribe of Manasseh were fallen from the Lord, is the iniquity of Peor too little for us, etc. Josh. 22. 17. For this end the back-slidings of some are set before others, as, jer. 3. 8. Ro. 11. 14. 1 Cor. 10. 6.  
The falls of others are demonstrations of human weakness, and proneness to revolt. Hereupon the Apostle makes other men's falls as a looking glass for men therein to see and consider themselves, Gal. 6. 1. 1 Cor. 10. 12. Rom. 11. 20.  
Hereby we are instructed how to gather good out of evil, which is a divine property: whereas spider like, to gather evil out of good, is a diabolical property. By the former we may make advantage to ourselves in the corruptest times and places where we live.  
The note of comparison, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Custom no good rule.  as, being negatively applied to this point of custom proveth, that custom is no good rule. The law styleth the customs of the Gentiles abominable, Leu. 18. 30. And a Prophet saith, the customs of the people are vain, Jer. 10. 3. The Priests had a custom in Elies' time about taking meat that was sacrificed, which was not warrantable, 1 Sam. 2. 13. Neither was the custom of the jews to have a malefactor released at the Passeover commendable, for thereby Barrabbas a robber, and a murderer wat preferred before Christ, joh. 18. 39  
It is a very unwarrantable course to pretend long continued practice of people time after time for any evil, as the men of judah did, jer. 44. 17. The law expressly forbiddeth to follow a multitude to do evil; what shelter can we have from a multitude, when divine vengeance is sent against us? The greater number of sinners, whether they be many together, or many one after another, maketh the fire of God's wrath flame out the more fiercely. As many bundles of reeds tied together, or brought one after another to the fire, causeth the greater flame: so is it in the case of custom; when many tread in the steps of such as have gone before them, or conspire together to do the same evil. This consideration is very useful in these times, wherein so many forsake the assembling of themselves together: some by P●…pery, some by Arminianism, some by Anabaptism, some by Libertinism, some by one means, and others by other. To such a ripeness hath impiety and iniquity grown, as truth faileth, and he that departeth from evil maketh himself a prey: or as some turn the Hebrew word, maketh himself to be accounted a mad man, Isa. 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  59 15.   

§. 81. Of Exhorting one another.  
ANo●…her kind of means to uphold Christians in their holy profession is thus set down, but exhorting one another.  
This conjunction of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but, is here used by reason of the difference betwixt the former means and this: and that in two things especially.  


1. That is set down negatively, because it consisteth in avoiding an evil; which is, forsaking their assembling together.  
This affirmatively, for it incites to duty.   
2. That respecteth men themselves, that they forsake not their assembling together. This concerns others, as well as themselves, namely, that they exhort one another.   
The main duty of exhorting is expressed in 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Greek compound, whereof see Chap. 3. v. 13. §. 143. And it is set down in a participle, to show that it tend●… to the same end whereunto the former negative caution tended: for they are both participles of the same tense, number, and person: and show that Christians must be careful, both in avoiding occasions of revolt: and also in using means for persevering to the end.  
The object of this duty, one another, further showeth that Christians must have an especial care both of themselves and of others also: for both ourselves and also others are comprised under this word, one another.  
Indeed the word translated one an other, is not in the Greek, but necessarily understood 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and fetched out of the former verse, where it is thus expressed, Let us consider one another.  
Of Christians care both of themselves and others, See Chap, 3. v. 12. §. 123. 124.   

§. 82. Of the Last Day.  
AS a general motive to stir them up to watchfulness over themselves and others, the Apostle brings to their mind a certain day, which he doth indefinitely set down, in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Day: because he knew they were so well acquainted with it, as the very hinting of it, would make them regard it.  
Of the notation of the Greek word translated Day, See Chap. 3. v. 8. §. 91.  
The day here meant is a set, certain, peculiar day.  

1. Some apply it to the day of grace, whereof mention is made, 2 Cor. 6. 2. Rom. 13. 11. But that day was then come, at least in the beginning thereof. The article here joined with it, translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the, implieth a more particular, and determinate day. And in other places a more emphatical epithet is added to it, as ●… Thes. 1. 10. 2 Tim. 1. 12, 18.  
2. Others, and that more properly, apply the word here to the most glorious day that ever was, or shall be, even the last day of all. For after it there shall be no Sun, nor Moon, nor Stars, nor any thing else to distinguish the time, therefore it is fitly called, The last Day, John 12. 48. The great day, Judas v. 6. The day of judgement, 2 Pet. 2. 9 The day of God, 2 Pet. 3. 12. The day of the Lord, 1 Thes. 5. 2. Because Christ shall then appear most conspicuously to be God and Lord. It is also called, The day of Christ, 2 Thes. 2. 2. The Day of jesus Christ, Phil. 1. 6. The day of the Lord jesus Christ, 1 Cor. 1. 8. for then shall Christ be magnified in all his Saints, and upon the wicked, 2 Thes. 1. 8, 10.   
The Apostle doth take it for granted, that there is a special peculiar day of judgement; which should teach us to wait for it, and be ever ready to meet the Lord on that his day. Christ did much press this point in sundry parables, Luke 12. 35, etc. See more hereof Chap. 9 v. 28. §. 143.   

§. 83. Of the last day approaching near.  
THe aforesaid day is here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  approaching. Of the derivation of this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  approaching, see Chap. 7. v. 19 § 88  
Quest. It is now sixteen hundred years since this Epistle was written; how then can the last day be said to approach.?  
Answ. The whole continuance of the world is ordinarily distinguished into six days, according to the Creation of the world. The sixth and last day begins at Christ's ascending into heaven, when all the types were accomplished in their truth; and continueth till this last day. Of the division of these six days, see Chap. 1. v. 2. §. 13. From the ascension of Christ the very last day of all is said to be approaching. Thus much doth Christ intend under this phrase, Your redemption draweth nigh, Luke 21. 28. And his Apostle under this, the coming of the Lord draweth nigh, Jam. 5. 8. And another under this, the Lord is at hand, Phil. 4. 5. And the end of all things is at hand, 1 Pet. 4. 7. And the time is at hand, Rev. 1. 3. Behold I come quickly, saith Christ, Rev. 22. 12.  
Quest. Why then would not the Apostle have Christians troubled at this, that the day of Christ is at hand, 2 Thes. 2. 2.?  
Answ. The Apostle doth not there speak of the approaching of that day, but of a being present, as if so be, the Lord were instantly to come, even then when they lived. The Greek words are different in their letters, and in their sense. The former signifieth a (a) drawing near, the latter a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being present.  
There is no alteration of the Christian Church to be expected till at that day all shall be brought to their perfection. That day therefore may well be said to be 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  drawing near.  
Obj. The Jews that were anon after Christ's Ascension cast off, and so still remain have a promise of their calling.  
Ans. Their recalling shall cause no alteration of Ministry, of Sacraments, of any divine ordinance, or of Church-goverment; only there shall be an augmentation of 
Happiness of our times.  the glory of the Church; the substance shall continue the same. Hereby we have instruction in the happiness of our times: the immediate ground of our hope is the glorious day of Christ's last coming. The Church was long held in expectation of Christ's first coming in the flesh.  

1. Before that time the whole world was purged with a general deluge, Gen. 6. 3, etc.  
2. After that there was scarce the face of a church till Abraham's time.  
3. After Abraham was called, he and his posterity were kept four hundred years in expectation of an earthly Canaan.  
4. So many years almost past before they had a royal throne amongst them.  
5. After that the whole nation was carried into captivity.  
6. In Captivity they expected a return 70. years together.  
7. Being returned, the Messiah was long expected. Thus were there many alterations before the first coming of Christ in the flesh.   
But since that coming there hath been none such, nor shall be till the day here intended. So as it may well be said in this respect to draw near.  
Well weigh the like things which we at this day expect, and you shall find the happiness of our times to be the greater. For,  

1. Their washing with water was to destruction, but there shall be a purging with fire at this day to refine all things.  
2. Churches have continued and will continue to that day.  
3. It is an heavenly Canaan that Christians expect.  
4. They looked for Christ the Kng of Kings to sit on his throne.  
5. They account the grave to be a sweet bed to rest in.  
6. They expect a general resurrection as a return from Captivity.  
7. The first coming was in the flesh in great meanness and weakness, as a servant, to serve, to suffer, but now as a lord to reign, rule, and govern all things.   
As great a difference as is betwixt infirmity and omnipotency, betwixt meanness and majesty, betwixt a servant and a sovereign; betwixt suffering and judging: betwixt fight and triumphing: betwixt paying a price and taking possession: betwixt momentaninesse and everlastingness: So great a difference there is betwixt their hope and ours.  
Obj. ●…ey also expected this glorious day of Christ, jude v. 14. I●… 19 25.  
Answ. Not so immediately as we: many changes and alterations were expected before this day, as was showed before.  
This teacheth us to have answerable minds, 2 Pet. 3. 11. And answerably to carry ourselves. This is that worthy walking which is much pressed in the new Testament, Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1.   

§. 84. Of the clear evidences of Christ's coming.  
SO evident is the aforesaid point of the day of the Lords approaching near, a●… the Apostle saith, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ye see it.  
Of the meaning of the Greek word, translated, see, see Chap. 2. v. 8. §. 68, And v. 9 §. 72.  
Sight here may be taken properly, and applied to the eyes of the body; or meta●…ically applied to the eyes of the soul. In the former respect, they might see the accomplishment of the types, prophecies, and promises concerning Christs-first coming in the flesh: Of his living on earth, of his sufferings, death, burial, resurrection and ascension; they might see also the evidences of his being in heaven, by the gifts which he gave to Children, to men, Eph. 4. 8, 9, etc.  
In the latter respect they might understand and believe those things which were written of Christ; and upon conceiving and believing the truth of them, be said to see his day approaching.  
This giveth instance that God hath so clearly made known the consummation of all things, as Christians may see them. They may be as sure of the truth of them, as if they saw them all with their bodily eyes. Oft therefore is this note of observation, Behold, prefixed before this coming of the Lord, jud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith, as any other article.  
What now may we think of those mockers which are mentioned, 2 Pet. 3. 3. saying, where is the promise of his coming? what can be thought of these, but that wilfully they close their eyes against that truth, which is as clear as the Sun.   

§. 85. Of that care which the approaching of the last day requireth.  
THis argument taken from the clear approaching of the last day, is much enforced by this comparative inducing of it, so much the more, as.  
The argument is taken from the less to the greater; If at all times we must be circumspect over ourselves, and others, then especially when we see the day approaching.  
But now under the Gospel, we see the day approaching; therefore now especially we must be circumspect. Yea, by how much the more we see this, by so much the more circumspect we must be.  
This manner of arguing addeth much emphasis, and showeth that the more clearly God hath made this known to us, the more careful and conscionable we must be in fi●…ting ourselves, to appear before Christ in that his day. Well, mark the places before quoted, about the manifestation of Christ's coming, and you may find this inference, either plainly expressed, or by just consequence inferred.  
It is one special end of Gods manifesting this mystery unto us, that we should perform the foresaid duty.  

1. It is natural unto all things to make the greater speed to their centre, the nearer they come to it. Hot watery things ascend the faster, the higher they go. Heavy things fall down faster, the nearer they come to the earth. Herein lieth the difference betwixt natural and violent motions; the former increase their speed, the latter decrease by continuance.  
2. On this day every one is to receive his final doom. In and after it there is no time to do what hath been omitted, or of redressing that which hath been done amiss.   
For our help in fitting ourselves against this day, let these rules be observered: 
How fitted for the last day.   

1. Oft meditate on this day, and on the near approach thereof; even when thou liest down, and when thou risest up: when thou tarriest at home, or goest abroad; when thou art at thy calling, or doing works of justice and mercy, in all places, at all seasons; This is an especial means to keep men in awe. An ancient Father professeth, that he had this continually sounding in his ears, arise ye dead, and come to judgement.  
2. Take notice of such particular duties, as the Holy Ghost on this ground enforceth. For this purpose consider these Texts, Luk. 21. 28. Rom. 8. 19 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8.  
3. Patiently bear afflictions: for the day draweth nigh, jam. 5. 8. Heb. 10. 37.  
4. Watch, Matth. 13. 35. Luk. 12. 36.  
5. Be sober, 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things: excess is contrary thereunto, Luk. 21. 34.  
6. Try thy faith; Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead.  
7. Be the more careful to avoid all sin; 1 Cor. 16. 11. Then shall that judgement be pronounced, which will admit of no repentance.  
8. Be more careful of all duty, 2 Pet. 3. 11. A servant will double his diligence, when he knoweth his Master is at hand, Matth. 24. 46.    

§. 86. Of the resolution and observations of Heb. 10. 24, 25.  Ves. 24. And let us consider one another to provoke unto love, and to good works: Vers. 25. Not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one another, and so much the more as ye see the day approaching. 
IN these two verses there is a direction in reference to others, to keep them from falling away.  
Vers. 24. Hereof are two parts.  

1. The duty to be performed, v. 24.  
2. The means of effecting the same, v. 25.   
In setting down the former, we may observe  

1. The connexion of it with the former, in this copulative, and.  
2. The direction itself. Wherein we may again observe, 

1. The manner of propounding it, Let us.  
2. The matter whereof it consisteth. This is set out, 

1. By the main duty.  
2. By the end thereof.       
In the duty we have,  

1. An act enjoined, consider.  
2. The object thereof, one another.   
The end is described,  

1. By another act, to provoke.  
2. By the object whereunto they should provoke. This is double. 

1. Love, unto love.  
2. To good works, and to good works.     
Vers. 25. The means of performing the foresaid duty of considering one another; is in one word, christian communion.  
This is set down two ways,  

1. Negatively.  
2. Affirmatively.   
The negative declares,  

1. The thing forbidden.  
2. An exemplification.   
The thing forbidden is, forsaking. Amplified by the thing forsaken. The assembling of themselves together.  
The exemplification is set out,  

1. By the extent of it, in this word manner or custom.  
2. By a restraint of it, Of some.  
3. By the inference, in this particle of comparison, as.   
The affirmative declares,  

1. The duty required.  
2. A motive to enforce it.   
In declaring the duty, we are to observe,  

1. The inference, in this particle of opposition, But.  
2. The substance, herein is noted, 

1. An act, exhorting.  
2. The object, one another.     
The motive is taken from the near approach of the last day.  
This is,  

1. Propounded.  
2. Enforced.   
In propounding it, there is mention made,  

1. Of the time itself, the day.  
2. Of the drawing near thereof, approaching.  
3. Of the clear evidence, ye see.  
4. Of the inference of it, so much the more, as.   

Doctrines.  
Vers. 24. I. Christians must be careful of others edification as well as their own. This is gathered from this copulative, and. See §. 75.  
II. Circumspection is a christian duty. This verb, consider, imports as much. See §. 75.  
III. Circumspection must be extended to ourselves and others. For we must consider 〈◊〉 another. See §. 76.  
IV. Christians must be provoked to duty. This is the end of considering one another. See §. 76.  
V. Christians must especially be provoked to love. That is here in particular named. See §. 77.  
VI Love must be manifested by works. These therefore are added to love. See §. 77.  
VII. Works proceeding from love are good works. So they are here styled. See §. 77.  
Vers. 25. VIII. They who have once joined themselves to the Church, must never fall from it. This is to forsake the assembling of themselves together. See §. 78.  
IX. Professors are prone to fall away. This exemplification, as the manner is, implieth as much. See §. 80.  
X. Custom is no sure rule. The Apostle here would not have us follow the custom. See §. 80.  
XI. All are not to be involved in the guilt of some. The Apostle here speaking of a revolt, taxeth some only, not all. See §. 80.  
XII. The Apostasy of some must make others the more steadfast. For this end the Apostle doth here make mention of others Apostasy. See §. 80.  
XIII. It is a christian duty to incite one another to duty. This phrase, exhorting one another, intendeth thus much. See §. 81.  
XIV. Christian's must do what they can to keep one another from Apostasy. This particle of opposition, But, intends thus much, §. 81.  
XV. There is such a day to come as never was, nor shall be till that day. This is the last day, the day of judgement: which by an excellency is here styled, the day. See §. 82.  
XVI. The last day is near approaching. So much is here expressed. See §. 83.  
XVII. The evidences of Christ's near approaching are very clear. We may see as much. See. §. 84.  
XVIII. The near appoach of the last day, should make christians the more careful of duty. This phrase of comparison, So much the more as, intendeth thus much. See §. 85.    

§. 87 Of setting before professors the utmost danger of Apostasy.  Vers. 26. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin. 
THe Apostle in this and some other verses following layeth down a general reason to enforce all the forenamed duties: especially to enforce his caution against Apostasy, in the beginning of the former verse. The reason is taken from the fearful issue that may follow upon neglect of the foresaid duty, and upon forsaking their holy profession.  
Before he declareth the doom, he setteth down the greatness of the sin, whereunto they are like to fall; that so the justice of the punishment might more clearly appear.  
The causal particle that is premised, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For, plainly demonstrateth, that the description of the fin, and declaration of the punishment, are brought in as a reason to make christian's the more watchful against the beginning of Apostasy.  
Of the notation of the Greek word, Sin, how it is taken from an Hebrew word which signifieth to embitter, hath been showed, Chap. 3. v. 13. §. 148. In which sense it is said, whosoever abideth in Christ * sinneth not, 1 John 3. 6. The word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  also implieth persisting in sin and making a trade thereof.  
This being the nature of sin to embitter God, and to grieve his good Spirit, no marvel that the aggravation thereof, so far as is here set down, doth cause so great vengeance as is here expressed.  
The Apostle doth not simply charge the Hebrews with committing the sin here described, but to keep them far from it, he sets it down by way of supposition, thus, If we sin, or as it is in the Greek, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sinning. This participle is equivalent to a conditional conjunction; for it lays down a case, sinning, or in case we sin, which is all one with our English, If we sin: So as this manner of setting down this sin is a mitigation of the point, to move them to give the better heed thereto.  
There is also another degree of mitigation in this pronoun, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we●…, whereby he includes himself as well as them, and sheweth that even he himself could not look to escape the Vengeance here denounced, if he should fall into the sin here described.  
The inference of this reason upon that which went before, showeth the uttermost danger whereunto professors may fall, is to be made known unto them. See Chap. 6. v. 4. §. 30.   

§. 88 Of wilfulness aggravating Sin.  
ONe especial degree whereby the heighnousnesse of Apostasy is here aggravated, is in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wilfully. It cometh from a root that signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  willing or voluntary, and that seems to be derived from a verb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cedo Arist. Ethic. l. 1  to yield.  
The Philosopher opposeth this word to such things as are done on ignorance, or Violence, whereunto one is forced; as when a man doth a thing of his own accord, or mind, nor thorough ignorance, nor thorough any compulsion, or instigation, or allurement without, but by the sway and bend of his own rebellious will and perverse disposition. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Willingly and by constraint, are made opposite terms. This is an high pitch of impiety, and exemplified by these phrases, Hath trodden under fo●… the Son of God, and hath counted the blood of the Covenant an unholy thing, and ●…ath 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. ●….  done despite unto the Spirit of Grace, v. 29.  
This wilfulness presupposeth a resolution to continue therein, as the Israeli●…; 
See Chap. 3. v. 10. §. 107, 108.  who said, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee: but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth, etc. Jer. 44. 16, 17.  
By this it appears that wilfulness in sin is a great aggravation thereof, Numb. 15. 30, etc. Deut. 1. 43. Matth. 23. 37. john 9 41. Acts 7. 51.  
It showeth that the mind is set on sin; yea set against God, and against his holy will. It is some extenuation of sin that men are deceived thereby, and that ●…en therein do what they would not, Rom. 7. 11, 15, 16. If falling through ignorance, weakness, temptation, compulsion, be extenuations, than the foresaid wilfulness must needs be an aggravation.  
This teacheth us to hold in the reins of all manner of evil lusts, and to do what we can to keep them down. Be far from spurring them forth. We do too oft, and too much grieve the Spirit of God, in our greatest watchfulness; and that by reason of our spiritual weakness, proneness to sin, and temptations whereunto we are subject. Let us not add drunkenness to thirst, Deut. 29. 19 nor draw 〈◊〉 sin with cart-ropes, Isa. 5. 18. Let us not turn weakness into wilfulness; nor infirmity into obstinacy. We pray that God would not lead us into temptation, shall we cast ourselves thereinto?   

§. 89. Of the danger of trading in sin.  
AS the Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sin, doth here intimate a continuing, a living, a trading in sin, (as was showed, §. 87.) and in that respect is brought in as a cause of the severe judgement here denounced, it giveth proof that to give one's self over to sin, is to give himself over to judgement: Witness Ahab who ●…old 
To give one●… self over to sin, is to give himself over to judgement.  himself to work wickedness, 1 King. 21. 20, 21. So Ahaz, 2 Chron. 28. 2, &c And Manasseh, 2 Chron. 33. 2, etc. With this doth the Apostle upbraid obstinate and impenitent sinners, Rom. 2. 5.  

1. Judgement is the wages of sin. The more work the greater wages, Rom. 6. 16, 23.  
2. Trading in sin would impeach Gods holy jealousy, if judgement were not executed thereupon.   

1. By this we have a demonstration of the woeful condition of these times wherein there is such trading in sin. Do not most persons continue to live and die in their sins: who almost is reclaimed, notwithstanding the plenty of powerful preaching among us? Men hate to be reform, Psal. 50. 17. What then can be expected but severe vengeance?  
2. Learn hereby to prevent the extremity of judgement: persist not in sin, but turn from it, Ezek. 33. 11.  
3. Give yourselves to righteousness, trade therein, Rom. 6. 19 This is a thriving trade. Diligence herein will keep thee from trading in sin: for the flesh and the spirit are contrary, Gal. 5. 17. And we cannot serve two masters, Matth 6. 24.    

§. 90. Of the Gospel as the word of truth.  
AN other aggravation of the sin, is about the time, when it is committed▪ which is thus expressed, after that we had received the Knowledge of the truth▪ This is that illumination which is mentioned Chap. 6. v. 4. §. 32.  
Here we are to consider,  

1. What kind of truth is here meant?  
2 What knowledge?  
3. How received?   

1. As the whole word is called, truth, John 17. 17. So in special manner the Gospel, James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparently above Poets, who are full of fictions.  
2. Above humane writings, which are uncertain.  
3. Above the Law in the several kinds thereof, as, 

1. Above the judicial Law: which was to continue but a time.  
2. Above the Ceremonial Law: which was but a shadow of a substance.  
3. Above the Moral Law: which hath lost its power of justifying man: and also of condemning him that believeth in Christ, Rom. 8. 1, 3.     
The Gospel may in special manner be styled the truth, in regard of, 
In what respects the Gospel is styled truth.   

1. The Author of it: who is the Lord God of truth.  
2. The general matter: which is truth only: no falsehood, no error therein. In these two respects the whole word of God is truth.  
3. The excellency of it: for it is a truth that bringeth salvation, Eph. 1. 13. Thus it is the truth of truths.  
4. The special matter thereof: which is Christ Jesus: The way, the truth, and the life, John 14. 6.  
5. The accomplishment of the types, prophecies and promises made under the Law.  
6. The effect and work of it: it worketh faith in such as hear it, Eph. 1. 13. Therefore it is styled the word of faith, Rom. 10. 8.  
7. It is the means of conveying the Holy Ghost into us, and filling us with the gift●… thereof, Gal. 3. 2. Acts 10▪ 44. In sundry of these and other like respects this truth is called the good word of God: whereof see Chap. 6. v. 5. §. 35.   
This epithet, truth, setting forth the word, namely, truth, showeth an especial 
The Gospel a touchstone.  use thereof, which is to be as a touchstone to try all our doubts thereby: that so we may hold fast what is found thereby to be sound, and reject whatsoever it discovereth to be unsound, 1 Thes. 5. 21. 1 john 4. 1. Heb. 13. 9  
2. This should move us to have the Gospel in high account. Such a truth is revealed 
The Gospel to be highly esteemed.  thereby, as can be found no where else: yet is absolutely necessary to be known. Account of it as David did of that word of God which he then had, Psal. 19 7, etc. and 119. testify as much after such a manner as he did: meditate on it day and night, make it thine Instructor, thy Counsellor, thy Guide, thy Light, let it be more sweet to thee then honey or the honeycomb, and more precious than the finest gold. Finally pray for the spirit of truth. This is promised, john 16. 13. Thus shalt thou partake of the benefit of this truth.   

§. 91. Of receiving the Truth.  
THe Knowledge that is here meant, is Knowledge of the Gospel; and this wrought in them by a supernatural work of God's Spirit. Hereof see more Chap. 6. v. 4. §. 32. See also the Treatise of the sin against the Holy Ghost, Part 2. §. 17.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Knowledge, is a compound. The simple 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  noun signifieth Knowledge, Luke 1. 77. The word in my text is compounded with 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a preposition that signifieth to, and signifieth acknowledging: and so it is translated, Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth: an act of the will in consenting, and an act of the heart in assenting to it and affecting it.  
In these respects they are said to receive the Knowledge of the truth. So as the Gospel 
The Gospel causeth such as conceive it to receive it.  hath a power to enlighten men's minds, and also to cause them to receive what they do conceive. On this ground it is called the word of faith, Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdom of Heaven, when john began to preach the Gospel, Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them, john 4. 41. and the mighty work wrought upon sundry Jews upon preaching the Gospel anon after Christ's ascension, Acts 2. 41. and 4. 4.  

1. The matter of the Gospel consisteth in such high mysteries, and so clearly and plainly revealed, as moveth men to embrace the same. They are such as eye hath not seen, nor ear heard, nor ever entered into the heart of man, 1 Cor. 2. 9 In other ages they were not made known unto the sons of men, as now they are revealed unto his holy Apostles: to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, Eph. 3. 5, 9 This excellent matter of the Gospel allures men to receive that truth.  
2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel: in which respect it is styled the ministration of the Spirit, 2 Cor. 3. 8.   

1. The wrong which Papists do to God's people is herein much aggravated, in that 
Papists wrong people in keeping the word from them.  they obscure this clear and excellent ministry of the Gospel by an unknown tongue. They suffer not people to read in their houses, nor hear it read but in an unknown tongue in their Churches. The Jews did not so deal with people under the law. Men, Women, and Children, yea and Strangers were to hear the Law, that they might learn and fear the Lord, Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation, both of men and women and all that could hear with understanding, Neh. 8. 2. Herein they show themselves like to the Scribes and pharisees, who shut up the Kingdom of Heaven against men: for neither they themselves go in, nor suffer them that are entering to go therein, Matth. 23. 13. We have a proverb concerning a dog in the manger, that he neither ea●…s provender himself, no●… suffers the horse to eat it. Such a doggish disposition have they.  
2. The above said power of the Gospel serves as a matter of trial, whereby we 
Gospel a touchstone.  may examine ourselves whether this truth hath shined on us or no. We have a proverb, that tanning showeth that a man hath been much in the sun. Receiving the truth is a blessed kind of tanning. If men live where there is much sound, powerful preaching, and yet no receiving of it, we may well conclude that the God of this world hath blinded the minds of them which believe not, 2 Cor. 4. 4. Fearful is the doom that is denounced against such, in these words, God will come in flaming ●…re, taking vengeance on them that know not God, 2 Thes 1. 8.  
3. This ministereth matter of gratulation, for this evidence of God's special favour 
The Gospel a matter of gratulation.  to us. When the Church heard that the Gentiles had received this truth, They glorified God, saying, Then hath God also to the Gentiles granted repentance un●… life, Acts 11. 18.  
4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not: as to the Jews, Rom. 11. 25, 26. and to such as have been deprived thereof.  
5. It giveth matter of deep humiliation on their behalf, who have long lived 
Humiliation for not profiting by the Gospel.  under the sun shine and yet are no whit at all tanned. Assuredly there is much wilfulness in such. Christ in his days thus complained against them. How oft would I ●…ate gathered thy Children together, even as a Hen gathereth her chickens under her 〈◊〉, and ye would not? The Apostle layeth this down as the note of a reprobate, That receive not the love of the truth, that they might be saved, 2 Thes. 2. 10. They are like desperate patients, which throw their physic into the fire: or like impudent debtors, that will not accept a discharge by a surety: and like obstinate rebels, that will not accept a pardon.  
6. This should stir us up among whom the aforesaid truth is preached, to take 
Exhortation to make the best use of the Gospel.  heed that we be not wanting to ourselves in keeping off the powerful working o●… it. Let us read it diligently and frequent the public ministry thereof: and that with this mind, to receive the truth of it. As our understanding is enlightened, so let us endeavour to bring our will to yield unto it, and to receive the knowledge of it. Though simply it be not in our power to believe: yet it is in man's power to put away from him this word of life and so to deprive himself of the benefit of it. The Apostles therefore upbraid such obstinate rebels with these words: Ye put the word of God from you, and judge yourselves unworthy of everlasting life Acts 13. 46. Nothing makes God more complain against people then this, Isa. 5. 1, &c Luke 13. 3●….    

§. 92. Of rejecting means of grace how dangerous it is.  
THe depth of the sin here described, consisteth in the time of committing it, After that we have received the knowledge of the truth.  
This noteth out two points of aggravation.  
One is a renouncing of the means of grace, employed in this phrase, received the ●…wledge of the truth.  
The other is a renouncing it against evidences of that truth, employed in this phrase, after that we have received, So as, To sin against means of keeping us from sin▪ makes sin the more heinous, Luke 12. 47. john 9 41. james 4. 17. 2 Pet. 2. 20, 21.  

1. This implieth a resolved and settled obstinacy against the good will of God, manifested for our good. It is an opposition of our wills to Gods. Thus God is provoked to alter the affection of a Father into the disposition of a Judge.  
2. It is a demonstration of an ungrateful disposition. For the Gospel is a gladsome message: Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator: or the Creator bestow upon his creatures. The Gospel revealeth God's love to man so far, as to give him his Son, his Son incarnate, his Son made a servant, subject to manifold infirmities, a surety, a sacrifice.  
3. It argueth a perverse rejecting of things which concern our own good, our best good: So as they are not only excellent in their kind, but beneficial to us, absolutely necessary for avoiding misery and settling us in true happiness.   
Let us therefore to whom the Gospel is revealed take heed of capernaum's woe. She was by the excellent means afforded lift up to heaven: but by her abuse thereof cast down to hell, Matth. 11. 28.   

§. 93. Of sinning against the evidence of the Spirit.  
THis circumstance of time, after we have received, etc. giveth proo●…, that to sin against the evidence of the Spirit is the highest pitch of impiety. In this especially consisteth the nature of the sin against the Holy Ghost, as hath been showed in the Treatise of the sin against the Holy Ghost, part 2. §. 15. This is to do despite unto the Spirit of Grace, v. 29. and to resist the Holy Ghost, Acts 7. 51. This is the greatest dishonour that can be done to God.  
On this ground it becometh us to be very watchful and careful in withstanding this Apostasy, that we make no way at all thereunto. Of directions hereunto, See the Treatise of the sin against the Holy Ghost, part 2. §. 33.   

§. 94. Of sin growing unpardonable.  
THe punishment of the forementioned heinous sin is set down two ways.  

1. Privatively, In denying means of pardon, v. 26.  
2. Positively, In showing the kind of vengeance, v. 27.   
In the former two things are supposed.  
One that a sacrifice is needful for expiation of sin.  
The other that there is but one sacrifice that can take away sin.  
In the latter it is plainly expressed that sin may prove inexpiable.  

The first thing supposed (that a sacrifice is needful to expiate Sin,) is manifest by the mention of a sacrifice for Sins. For where there is no sacrifice, sin remaineth. Hereof see more Chap. 9 v. 22. §. 111.  
The second thing supposed, (that there is but one sacrifice to expiate sin) is evident by these phrases, There remaineth no more, (Of the Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there remaineth, See Chap. 4. v. 6. §. 37.) And of this phrase no more, See Chap. 7. v. 11. §. 64. 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
Of the point itself, See v. 12. §. 39 and Chap. 7. v. 27. §. 115.  
That sin may prove inexpiable is intended by the last phrase, For sins. No sacrifice can take away sin, but the sacrifice of Christ, which was but one sacrifice once offered up: but men may proceed so far in sin, as to reject that sacrifice, which if 
See v. 10. §, 29  they do, there remaineth no means of pardon, See v. 12. §. 35. See also the treatise of the sin against the Holy Ghost, part 2. §. 20, 26, 27.   

§. 95. Of damnation necessarily following upon non-expiation.  Heb. 10. 27. But a certain fearful looking for of judgement, and fiery indignation which shall devour the adversaries. 
THe positive punishment of Apostates is here set down.  
This is set down in a kind of opposition to the former, or rather distinction, as is evident by this particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but. The former showeth how they deprived themselves of the means of pardon. This latter how they bring upom themselves that which shall consume them.  
This adversative particle implieth, that contemners of the Gospel do not only deprive themselves of the benefit thereof, but also bring upon themselves the uttermost curse of the Law.  
The positive punishment is expressed under this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  judgement. Of the derivation of that in word Greek, See Chap. 9 v. 27. §. 136.  
Judgement is a general word, that compriseth under it all manner of effects of God's wrath. Properly it signifieth a sentence given upon hearing of a matter by a Judge. It is oft put for the execution of such a sentence: and that most commonly for the execution of punishment, as here in this place. So as hereby is declared, that the forementioned sinners are so far from reaping benefit by the sacrifice of Christ, as nothing but execution of just vengeance can be expected. For sinners not 
They who are not pardoned, shall be damned.  purged shall assuredly be condemned. There is no mean between non-remission and damnation. Thus much is intended under this phrase, That soul shall utterly be cut off; his iniquity shall be upon him, Numb. 15. 31.  

1. The infinite perfection of the divine properties require as much; none of them, no not one in the least degree shall be impeached. Though therefore God's grace be most free, and his mercy abundant, yet will neither of them show themselves against justice. But the only way to satisfy justice for sinners, is Christ's sacrifice; when that is denied, no grace or mercy will appear.  
2. Maintenance of the honour and esteem of Christ's sacrifice requires this kind of proceeding with sinners. For if men might escape damnation without that Sacrifice, they would too lightly esteem it. Therefore as they who have their sins explated by this sacrifice, are not only freed from damnation, but made partakers of eternal life; so they who are not expiated thereby, do not only miss of eternal life, but also implunge themselves into everlasting damnation.   

1. This cannot be but a great terror to such as lightly esteem that invaluable price of our redemption. They provoke the Judge not only to say, Depart from me ye workers of iniquity, Matth. 7. 23. But also to pronounce this curse against them, Depart from me ye cursed into everlasting fire, Matth. 25. 41.  
2. This affords a good caution to us all, to give all diligence to have assurance of the pardon of sin, while here we live. If the Leper under the Law, was to complain of his uncleanness, and to cry out, Unclean Unclean, Leu. 13. 45. How much more ought they to complain of their spiritual uncleanness, who have not their sins pardoned? See more hereof in the Treatise of the sin against the Holy Ghost, part 2. §. 28, 32.    

§. 96. Of Apostates looking for fearful judgements.  
THe Judgement here spoken of, is said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fearful.  
Of the derivation of the Greek word translated fearful, see Chap. 2. v. 15. §. 149. It implieth a judgement so terrible, that when men come to apprehend it, or to feel the torture thereof, they would gladly if they could, flee from it. So much the derivation of the word implieth.  
Thus than it appears that apostasy maketh men liable to severe Judgement. The injunction of the Law for executing vengeance on such, giveth evidence to the truth of the point, Deut. 13. 12, etc.  
So do the Visible judgements which were executed on Saul, 1 Chron. 10. 13. joash, 2 Chron. 24. 23, etc. And judas, Matth. 27. 5.  
It stands us therefore in hand with our uttermost power to prevent apostasy. How this may be done is showed v. 25. §. 79. And Chap. 3. v. 12. §. 122.  
He styleth this punishment an expectation, or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  looking for of judgement. The Greek noun is derived from a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb that signifies to receive, Matth. 10. 40. From that simple verb a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expecto. Apostates sin against conscience.  compound, to tarry for, or expect, 1 Cor. 11. 33. and from thence the word of my text.  
He here useth this word, to show that the conscience of apostates, (who sin against their conscience) doth apprehend the just desert of their apostasy: and cannot but think that Vengeance must needs come. In this respect they cannot but expect and look for judgement; and to aggravate this terror and horror of conscience the more, he addeth a small particle, (e) certain, to show that it can hardly be expressed.  
It appears then that Apostates stand convinced in their own conscience of their great sin, which makes them still expect vengeance. Their own apprehension arraings them, and condemns them; and thereupon they look for judgement. This was cain's case, Gen. 4. 13. And the case of judas, Matth. 27. 4. Many that have not expressed so much outwardly, have inwardly been as much tortured in their consciences.  
Their own conscience being the Sergeant to apprehend them, the Informer to accuse them, the Witness to testify against them: their mouths must needs be stopped▪ A thousand other witnesses are not of such force as a man's own conscience. If he deny what is testified against him by his conscience, his conscience will force him to confess it. If he seek to extenuate it, his conscience will aggravate it, because it is privy to all his intents and purposes, yea to all his ends that he aims at, and to every particular circumstance.  

1. Behold here a difference betwixt perseverance and apostasy. Perseverance in our holy profession maketh us look for a crown of glory, 2 Tim. 4. 7. But this for judgement.  
2. This instructeth us in the folly of such obstinate sinners, as think all is well enough, because they can carry out matters bravely before men, when their consciences within them, is as an Accuser, Witness, Judge, and Executioner: like a Bankrupt, or felon, that maketh great brags before strangers, when he knows there are Sergeants in every street to arrest him. Judge whether such a man's tongue and behaviour can agree with his mind and heart.    

§. 97. Of divine indignation incensed by apostasy.  
THis phrase, and fiery indignation, is added as an aggravation of the former point, which was styled, fearful judgement. The copulative and, joineth these two phrases, fearful looking for, and fiery indignation, together: for they are both of the same case: and both brought in, in opposition to the denial of a sacrifice, thus, there remaineth no more sacrifice, but a fearful looking for of judgement. And again, there remaineth no more sacrifice, but fiery indignation.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indignation is that which usually is put for zeal. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervos.  The verb from whence it is derived signifieth to wax hot, or to to boil with heat. Thence the noun here used is by a metaphor put for the heat of affections: and that sometimes in liking of a thing, and then it signifieth heat of desire. Thus it 
Act. 18. 25. Ro. 12, 11.  is used, Col. 4. 13. In this phrase, he hath a great zeal for you: that is, a great desire of your good: and where the Apostle giveth advise, desire spiritual gifts (1 Cor. 14. 1.) The word desire is expressed under the verb, from whence the word of my Text 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is derived.  
It is also used in dislike of a thing, and that either in the evil part, and translated as here, indignation, Act. 5. 17. or in the good part, anger or grief (job. 2. 17.) The zeal of thine house hath eaten me up: that is, anger and grief which I conceive upon the profanation of thy house hath so wrought upon me, as it hath even eaten me up, and consumed me. In this sense some here take it, and expound it, fiery indignation. In the Greek it is thus word for word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  indignation of fire. The substantive fire is by an Hebraisme put for an adjective, fiery. This addeth much emphasis, and showeth that it is as fierce as fire can be.  
Others take the word, zeal, properly, for heat or fervour: and so make it an Epithet to fire, as if he had said, fervour of fire, or fervent fire.  
The former interpretation includes this latter: for by fiery indignation, may be understood such indignation as causeth fire: that is, such torment as tortureth a man as much as any fire can do: yea infinitely more.  
This is added to show that Apostates much incense God's wrath. The word translated indignation intendeth thus much, as hath been before noted. Hereupon God denounceth this threatening against them, My soul shall have no pleasure in them, v. 38. This is further manifest by the several judgements denounced against the Churches of Asia for their Apostasy. Rev. 2. 5, etc. God destroyeth such as go a wh●…ring from him, Psal. 73. 27. Instance the old world, Gen. 6. 7. The revolt of the ten tribes, 2 King. 17. 7, etc. And judah's captivity, 2 Chro. 36. 16.  
Nothing is more dishonourable to God: No greater disparagement to Christ's sacrifice: No more despite to the Spirit of God can be done: no greater disgrace to the Church of God, and to the Gospel of grace and professors thereof, and no greater advantage to the enemies of God's people, whether devils or wicked men, than the Apostasy of professors.  
This affords a good caveat for using all means that may be to avoid that sin which incenseth such indignation. The wise man saith, that the King's wrath it as the roaring of a lion, who so provokes him to anger, sinneth against his own soul: For the ●…rath of a King, is as messengers of death: but a wise man will pacify it, Prov. 19 12. and 20. 2. and 16. 14. Of means for avoiding Apostasy. See v. 25. §. 79.   

§. 98. Of the fierceness of God's wrath.  
THis Epithet, fiery, being added to the former word, indignation, whereby the hot wrath of God is aggravated, giveth us to understand, that God's wrath is ●…oy. It is fierce, violent, burning, torturing, tormenting. This phrase, fervour of ●…re, thus expressed fiery indignation, addeth much emphasis: It is like this phrase in another kind, the power of his might, Eph. 6. 10. This fierceness of God's wrath it by sundry Prophets set out to the life, as, Deut. 32. 21, 22. etc. Psal. 18. 7, 8. and 21. 9 Is●…. 30. 33. jer. 17. 4. Ezek. 38. 19 In the New Testament the manifestation of God's wrath is set down in the world to come, as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10, 15. and 21. 8.  
Quest. Is it a material fire wherewith the damned in hell are tormented? 
Is there matstiall fire in hell.   
Answ. This is too curious a point to resolve to the full: but yet this answer may safely be returned.  
It is no wasting or consuming fire, but a torturing: and so far corporeal as it tormenteth the body: and so far incorporeal as it tormenteth the soul: for it is prepared for the devil and his Angels, which have no bodies, Matth. 25. 41.  

1. The ground of the fierceness of this wrath, is the greatness of the person, whose wrath is incensed; as his greatness is, so is his indignation, infinite, and incomprehensible.  
2. The heinousness of the sin, for the punishment is proportioned according to desert.  
3. Want of means to quench this fire: If a great fire be kindled, and much fuel added, and no water to quench it, it cannot be but very great.   
This affords matter of caution, to take heed of kindling this fire, or bringing fuelunto it. Will a wise man bring fire to Gunpowder, or to a stack of dry bavens? Consider the care of this City in preventing and quenching fires. Much more careful should we be about the fiery indignation here mentioned. It seizeth, First, on the bodies of men, and on their souls, Luk. 12. 5. Thirdly, on their Families, Zach. 5. 4. Fourthly, on whole Cities, Gen. 19 24, 25. Fifthly, on nations, Zeph. 3. 6. Seventhly, on the whole world, Gen. 7. 11. Eighthly, yea, for ever in the world to come, Matth. 25. 41. Of rules for preventing this fiery indignation, see A Plaster for the plague, on Numb. 16. 44. §. 3, 4, 5, etc. See also v. 25. §. 79.   

§. 99 Of the certainty of judgement against apostates.  
YEt further to aggravate the foresaid judgement, the Apostle addeth this effect thereof, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It shall devour the adversaries; The word translated devour properly signifieth to eat up a thing, as the seven lean kine in Pharaohs dream did eat up the seven fat kine, Gen. 41. 20. Thus fire is said to eat up a thing, when it burns it up and consumes it; this is to devour it. Yet this is not here properly to be taken: for hel-fire doth not consume the damned; but because that fire which consumeth a thing useth to be very hot; and the hotter it is the sooner it consumeth, therefore this effect is here set down, to aggravate the heat of this fire, and the greatness of their torment; yea, and an impossibility to be freed from it. For that which is devoured cannot escape.  
Here is further added a participle, that setteth out the time to come, in this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall; to show that howsoever their doom may be spared for a while, and they impudently go on in their sin, yet they shall assuredly be judged, and devoured, as here is set down. So as there is no escaping hell-torments. Apostasy makes men liable to certain judgement. There is no withstanding Gods fiery indignation. Of this point, see The Treatise of the sin against the Holy Ghost, Part 2. §. 20, 21, etc.   

§. 100 Of Apostates being adversaries.  
A Special reason of the severity and certainty of the aforesaid judgement upon Apostates, is employed in this title given unto them, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the adversaries. The word in Greek is a double compound, of a preposition that signifies 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  under, and another, that signifieth of or from, and an adverbe that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  contrary. They 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  have a disposition contrary to God, contrary to his son Christ, contrary to the Spirit of God, contrary to the Children of God, contrary to the Gospel of God, and contrary to their own souls. Yea such adversaries as having made profession of the true religion, under colour thereof do the greater mischief. Some therefore translate this word, 
e Occultè adversarij.  secret Adversaries.  
This showeth that Apostates are the greatest adversaries in the Church of God. The Apostle sayeth of such an one, that he exalteth and opposeth himself above all that is called God, etc. 2 Thes. 2. 4. The Apostle expressly calleth such adversaries, 1 Cor. 16. 9 Phil. 1. 28. 1 Tim. 5. 14. and thus he describeth them, They both killed the Lord jesus, and their own Prophets, and have persecuted us: and they please not God, and are contrary to all men, 1 Thes. 2. 15.  
Fitly is this title given unto them.  

1. In regard of their mind to God.  
2. In regard of God's mind to them.   
The Apostle useth a word that setteth out both these; It is translated, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  haters of God, Rom. 1. 30. which is used both actively, haters of God, and passively, hated of God. Such were the Pharisees, and Alexander the Coppersmith, 2 Tim. 4. 14. and julian the Apostate, of whose story read, The Recovery from Apostasy, §. 56.  

1. This informs us in the equity of the severity of the foresaid judgement. If it be equal that such as have neglected to receive Christ, should be cast into hell fire, Mat. 25. 42, etc. How much more equal is it, that adversaries, such adversaries as have been described, should be devoured with fiery indignation? Is it not most meet that they should be judged? that their consciences should be made to look for judgement? that the indignation of the Lord should be upon them? that it should be a fiery indignation? that it should devour them?  
2. This esteem of Apostates before God, that they are adversaries, and that so fearful a vengeance doth wait upon them, should make us fearful of giving any way to this sin. To be in God's account an adversary, is as to be a Devil, for so the Devil is counted, 1 Pet. 5. 8.    

§. 101. Of the Law of Moses.  Heb. 10. 28. Vers. 28. He that despised Moses Law, died without mercy, under two or three witnesses. 
THe Apostle further proceeds to confirm the equity of the forenamed judgement, by an argument taken from the 
a A 〈◊〉.  Less.  
Thus, The Law of Moses was less than the Gospel.  
But he that despised Moses law died without mercy.  
Therefore he that despiseth the Gospel may much more die without mercy.  
By Moses Law is meant the Law of God delivered to the people by the ministry of Moses.  
Thereof there were three kinds,  

1. Moral, which a general rule of righteousness for all Adam's Children, in the Decalogue or ten Commandments.  
2. The Ceremonial, which was a particular prescript form of piety for the time of the law.  
3. Judicial, which was the rule of policy, for the polity of the jews.   
Some restrain this to the Judicial law. But neither of the forementioned kinds must be excluded. For the blasphemer sinned against the Moral law, Leu. 24. 16. He that gathered sticks on the Sabbath day and was stoned, Numb. 15. 32, etc. offended against the ceremonial Law. For howsoever the Sabbath be a part of the moral law, yet the strictness of not kindling the fire thereon, (Exod. 35. 3.) against which that man transgressed, was a part of the Ceremonial law.  
The law for putting the disobedient Child to death was judicial, Deut. 21. 21. Because Moses was God's Minister, therefore God's law is styled Moses law: For where Matthew speaks of dishonouring Parents, thus he expresseth it, God commanded, Matth. 15. 4.  
An other Evangelist thus expresseth it, Moses said, Mark 7. 10. In like manner Moses is said to bring Israel out of Egypt. Hereof see more Chap. 3. v. 16. §. 164.   

§. 102. Of despising the law.  
THe fault here intended is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He that despised.  
The Greek word so translated signifieth, utterly to reject a thing. It is applied,  

1. To rejecting of men's petitions, Mark 6. 26.  
2. To despising government, jude v. 8.  
3. To disannulling men's wills and testaments, Gal. 3. 15,  
4. To despising of Ministers of Christ and of God, Luke 10. 16.  
5. To the frustrating of God's counsel, Luke 7. 30.  
6. To the casting off of faith, 1 Tim. 5. 12.  
7. To making void the grace of God, Gal. 2. 21▪  
8. To nullifying the law, Mark 7. 9  
9 To Gods bringing men's wisdom to nought, 1 Cor. 1. 19  
10. To Gods disannulling of the law, Heb. 7. 18. §. 85. There see more of the notation of the word.   
By these exemplifications of the word, the high pitch of the sin here spoken of is set out to the full. This showeth that there is a difference between transgressions. Some are beside the law, yea and contrary to it, whereof see Chap. 2. v. 2. §. 14, etc. Others are a plain despising of the law, as the word of the text here implieth.  
The different words in all the learned languages that do set forth sin, do imply degrees therein. So do the different sacrifices that were offered up for different sins, whereof read Leu. 5. 6. and 6. 6. and 4. 3. and Numb. 15. 31. and 1 Sam. 3. 14.  
So also do the divers punishments inflicted upon different sinners, Luke 12. 47, 48. Ma●…. 11. 22.  
And finally express testimonies, as Gen. 15. 18. Ezek. 16. 13, 51, 52. joh. 9 41. and 19 11.   

§. 103. Of putting despisers of God's Law to death.  
THe punishment here mentioned of despisers of the law, is in general set down under this phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  died. Of the derivation of the Greek word, See Chap. 7. v. 8. §. 51. It is here spoken of a violent death inflicted by a magistrate who stood in God's room, and bore his image, and it showeth that even in case of religion, for despising the divine law, the despiser might be put to death. A capital punishment might be inflicted on such an one. This was not only permitted, but also enjoined, Leu. 20. 1, etc. Deut. 13. 5. Answerably hath that course been practised, Numb. 15. 36. Leu. 24. 23.  
This was thus enjoined by God, and practised by his people.  

1. To prevent further mischief: for if such should live longer, they might be brought to do more hurt.  
2. To keep others from being infected; a limb that begins to be gangrene, useth to be cut off, to prevent the infecting of other parts.  
3. To be a terror to others, Deut. 13. 11.  
4. To be a means of salvation to the parties themselves, 1 Cor. 5. 5. josh. 7. 17.   
This justifieth the practice of Magistrates in like cases. Only let them take care that that which is lawful in itself be done in a right and due manner: for it is a matter of great consequence to take away the life of a man. Therefore,  

1. The cause must be just. 
Cautions about putting to death.   
2. It must be weighty.  
3. It must appear to be so.   
Here the crime is set down to be despising of God's law: and to this have the proofs 
Why despisers of God's Law put to death.  before alleged special reference.  

1. God is the highest Sovereign over all: he is King of Kings, 1 Tim. 6. 15. So as despising his law is the highest treason that can be.  
2. God's laws are the rule of righteousness: from them all laws take their equity's.  
3. If despisers of God's law should be suffered to live, God would be provoked to take the sword into his own hand: and God's stroke would reach far and cut deep.   
In this particular we may see how little respect States and Governors have to God and to his law. Many that are very severe against despising humane laws, suffer Heretics, Idolaters, Blasphemers, Apostates, and sundry other like to them, to walk up and down unpunished. How can such expect divine protection? How can they not but expect divine Vengeance?  
As public Magistrates, So Masters, Parents, Tutors, Schoolmasters, and others in authority show themselves in this case much blame-worthy, in that they can suffer such as are under them to despise God's Laws unpunished, and yet be severe enough in other cases.   

§. 104. Of Cases wherein justice is to be executed without pity.  
BEcause the taking away of a man's life doth ordinarily work compassion in men, the law, in the case of despising his Law, would have no pity or compassion to be shown.  
The Greek word here translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Mercy, cometh from a root that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Misericordia.  pity, or compassion. The word of my text is five times used in the New Testament. It is twice attributed to God. Once as he is the subject thereof, and styled Mercies of God, Rom. 12. 1.  
An other time as he is the Father and fountain of mercies, 2 Cor. 1. 3. Twice the word that signifieth bowels, is joined with it, as Bowels and mercies, Phil. 2. 1. And bowels of mercies, Col. 3. 12. The fist place is my Text. A negative being added to this word, as here it is, without mercies, showeth that there may be cases wherein no pity is to be manifested. This is exemplified in God's people's dealing with the Canaanites, Deut. 7. 2. and with Idolaters, Deut. 13. 7, etc. and with wilful murderers, Deut. 19 13. Though God himself be infinite in mercy, yet there are cases wherein the Lord will have no mercy, Isa. 9 17. jer. 13. 14. Host 1. 6.  
This may be by reason,  

1. Of the hainousnsse of the sin.  
2. Of the obstinacy of the sinner.  
3. Of the contagion whereby others may be infected.   
This may be a good admonition to such as are in place of authority to consider the kinds of offences, the disposition of persons offending, and the danger that may follow upon undue pity:  
In these and such like, cases they that stand in God's room, and bear his Image, must set God before their eyes continually, and labour to have their hearts possessed with such a zeal of God's glory, as their ears may be stopped against the cries of such malefactors, and their eyes closed against their tears, or other signs of anguish.   

§. 105. Of punishing malefactors on good ground.  
BEcause severity may not be showed rashly, but upon very good ground, he addeth in the close, this limitation, Under two or three witnesses. Though one man may be so malicious as to accuse another unjustly, and Swear falsely against him, yet it is not probable, that two or three will agree together therein. They will fear lest they should betray one another. It is said of the witnesses that came against Christ, that there witness agreed not together, Mark 14. 56. Had there been but one witness, he might have agreed with himself, though not with the truth.  
The Law therefore doth much insist upon this, and that both affirmatively, and negatively, Deut. 17. 6. and 19 15. Hereunto alludeth Christ under the Gospel, Matth. 18. 16.  

1. All punishments are grievous: if therefore they be unjustly inflicted they do exceedingly exasperated.  
2. Capital punishments if they be wrongfully inflicted, are irreparable: who can restore life when once it is taken away?   
As therefore in all cases we are to proceed on good grounds, so especially in cases of severity.  
Thus shall we justify ourselves before God and man. Thus shall we have the more peace in our own consciences. Thus shall we have a good warrant against ●…urers, and gainsayers.  
By this kind of proof, undue prejudice, rash suspicion, and false calumniation will be prevented. Where there are two or three witnesses, by diligent sifting, and examination, if the matter be doubtful, the truth may the better be found out.   

§. 106. Of the meaning of these words, Of how much sorer punishment.  Heb: 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy, who hath tr●…dden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace. 
THe reddition, or application of the former argument is here set down.  
The former part showeth the great and just vengeance that despisers of the law brought upon themselves. This application thereof showeth that far greater vengeance must needs follow upon despisers of the Gospel.  
That this application might more clearly appear, the Apostle sets down both the kind of punishment, and kind of sin.  
To make these points the more regarded, he brings them in with an interrogative, Thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Of how much sorer, etc.  
Of the emphasis of an interrogation in affirming a thing, See Chap. 1. v. 5. §. 46. and v. 14. §. 155. and Chap. 9 v. 14. §. 76.  
This word of comparison hath reference to the punishment before mentioned, which was capital, implying the death of the body, §. 103. So as there are greater 
Greater punishments then bodily.  punishments than a bodily death; whereupon the Lord sayeth, Fear not them that kill the body, and after that have no more that they can do: But rather fear him which is able to destroy both body and soul in hell, Matth. 10. 28.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  sorer is comparative, but anomalous. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The positive 
d Ro. 1. 30.  is put for any manner of evil, either of sin or of punishment.  
Thus this comparative word of my text is used in the case of sin, 1 Tim. 5. 8. and in the case of punishment, Luke 27. 64. So here. For the word punishment is expressly mentioned: and that under a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word that signifieth a vindictive punishment, or revenge. The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ultor.  root whence it sprouteth signifieth a revenger. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb signifieth to revenge. Paul twice attributeth it to himself, in regard of that violent revenge he sought to do to the professors of the Christian Religion, Acts 22. 5. and 26. 11.   

§. 107. Of the vengeance that followeth contempt of the Gospel.  
THis emphatical phrase, how much sorer punishment, giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance than despisers of the Law. This is intended Chap. 12. v. 25. and Matth. 10. 14, 15. and 11. 22, 24. God's goodness and mercy is more manifested to man by the Gospel, than was by the Law. It hath shined more and more unto the perfect day, Prov. 4. 18. The greater the mercy is that is de●…ised, the greater is the sin in despising it. And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men, as God is moved to say, What could have been done more to my vineyard, that I have not done in it, Isa. 5 4.  
This affordeth an admonition to us that live under the Gospel, that we have it in high esteem: l●…st disrespect thereto cause a despising thereof, and despising of the Gospel cause the severest judgement. Take for an example Capernaum, Math. 11. 23. And remember the pithy exhortation of the Apostle, Chap. 2. v. 1. §. 5.  
Obj. We read of many sorer judgements under the Law then under the Gospel.  
Answ.  

1. If it were so, it would not follow that Gospel sins were less: but that the patience of God was greater, 2 Pet. 3. 9  
2. When punishment is deferred, it may be the severer, Rom. 2. 5. Psal. 50. 21, 22.  
3. Judgements under the Gospel are more spiritual, and in that respect more insensible, yet sorer: as hardness of heart, a seared conscience, a reprobate sense, and greediness in sin.   
These are scorpions in comparison of those whips which were under the Law, 1 King. 12. 14. These especially are effects of Gods just revenge. As assurance of faith, peace of conscience, and joy in the holy Ghost, are far greater blessings then outward peace, worldly riches, temporal delights, and earthly honours: so the spiritual judgements are the greater: they are blind who see it not. See more of this point, Chap. 2. v. 3. §. 21.   

§. 108. Of the evidence of God's just proceedings against Sinners.  
THe forementioned proceeding of God against despisers of the Gospel, is so evident, as the Apostle refers it to their own judgement and determination, in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suppose ye. In like sense it is used by Christ himself, Luke 13. 2, 4. john 5. 39  
Of the divers acceptions of this word, See Chap. 4. v. 1. §. 13.  
It showeth that such is the equity of God's proceedings against sinners, as men themselves may discern the same. This is manifested by other like phrases, as judge ye, Isa. 5. 3. Know ye, Rom. 3. 19 and 6. 16. Ye know, 1 Cor. 6. 9 1 John 3. 15. What will he do, Matth. 21. 40.  
There are certain common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them.  
This teacheth us well to use that stamp of God's Image which he hath reserved in man notwithstanding his fall. And for this end to compare Gods dealing with man in punishing him with his desert. Thus shall we justify God and show ourselves Children of Wisdom, Luk. 7. 35.   

§. 109. Of sinners deserving what they suffer.  
THe justice of God's proceedings against sinners is set down in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dignus ●…ensebatur.  shall be thought worthy. Of the meaning of the Greek word, See Chap. 3. v. 3. §. 42. In this respect the punishment of sin is called wages, Rom. 6. 23. The word translated wages, signifieth that allowance which was used to be given to soldiers, which was always accounted most just: yea it is said to be a righteous thing before God, 2 Thes. 1. 6. And the day of punishing every one is called the day of the re●…elation of the righteous judgement of God, Rom. 2. 5.  

1. The Judge who inflicteth punishment is called a righteous judge, 2 Tim. 4. 8. Gen. 18. 25.  
2. The nature of sin showeth the equity of the judgement: for all sin is of an infinite nat●…: and this sin is a wilful rejecting of the means whereby the wounds of sin should be 〈◊〉▪ and the guilt thereof taken away.   
Obj. Sin is 〈◊〉 temporary, the punishment is eternal. How can a temporary crime 〈◊〉 thought worthy of an eternal punishment?  
Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost, part. 2. §. 30, 31.  
Of the just punishment of transgressors, See Chap. 2. v. 2. §. 16. 17.   

§. 110. Of the aggravation of Apostasy.  
THe Apostle contenteth not himself with a general declaration of the equity of Gods dealing with Apostates, but maketh it more clear by a particular enumeration of sundry aggravations.  
The first of them is thus expressed, who hath trodden under foot the Son of God.  
The first phrase, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hath trodden under foot, is the interpretation of one Greek word, which is a compound, and implieth the basest using of a thing that can be. It is compounded of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a verb that signifieth to trample upon or to spurn at a thing, Luk. 10. 19 and 21. 24.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What to tread under foot.  preposition with which it is compounded, aggravateth the aggravation, implying a scornful trampling upon a thing, as where it is said of salt that hath l●…st his savour, It is good for nothing but to be cast out and to be trodden under foot of men, Matth. 5. 13. And it is applied to swine's trampling pearls under their feet, Matth. 7. 6. Things trampled upon are counted nothing worth: and therefore not only rejected, but with scorn and disdain.  
This showeth the height of their impiety: especially as it is applied to the subject 
(c) See Chap. 6. v. 6. §. 41. Son of God despised.  or thing trampled upon: which is not a worm, not any unreasonable creature, not a mere man, not an Angel, not any mere creature, but God: Not God as a severe strict Judge, but the Son of God that for man's sake became a son of man, a sacrifice, a price of redemption.  
Therefore in the second place mention is made of the blood of him who is trodden 
Blood of Christ precious.  under foot: which implieth that the Son of God shed his blood and gave his life for man's redemption. This therefore is the most precious thing that ever was bestowed on Children of Men, far beyond Silver and Gold, 1 Pet. 1. 18, 19 Especially it being the blood of the Covenant: that is, the blood whereby God's Covenant with man for remission of sins, reconciliation with God, all needful grace and eternal life is sealed up: and so the covenant made a testament unalterable, inviolable, as is showed, Chap. 9 v. 16. §. 93, 94, 95.  
Thus this blood, as it is in itself most precious, being the blood of him that is God, Act. 20. 28. So it is to man the most useful and beneficial that can be: for it is that 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wherewith a man is sanctified. Of the Greek word translated sanctified, and of the notation and divers acceptions of it, See Chap. 2. v. 11. §. 100, 101, 102, 103. It is here taken in as large an extent as it was, v. 10. §. 27.  
Of the foresaid precious and beneficial blood, it is said that the sinner here described hath 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of this verb, See Chap. 11. v. 11. §. 56.  counted it an unholy thing. In Greek the word translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an unholy thing, properly signifieth, a thing common. Thus it is expounded, Mark 7. 2. Acts 10. 14, 28. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A verb derived from thence signifieth to pollute, or defile, Matth. 15. 11, 18, 20. Act. 10. 15. Rev. 21. 27.  
This phrase than implieth that they account the pure, precious and efficacious blood of Christ to be no better than the blood of beasts, or then ordinary common water, which hath no virtue at all for cleansing of the soul.  
Quest. How then are they said to be sanctified by that blood?  
Answ. To be sanctified, is in Canaan's language taken two especial ways.  

1. To be set apart as an holy and peculiar thing to the Lord, Exod. 13. 2, 12. 1 Tim. 4. 5.  
2. To make holy: and that both by purging away all filthiness, and also by infusing true holiness, 2 Cor. 7. 1. 1 Thes. 5. 23.   
In this latter sense this word is used,  

1. For sanctification in truth, and in judgement of certainty, Act. 20. 32. and 26. 18.  
2. In appearance, in hope, in judgement of charity, 1 Cor. 6. 11.   
These here are said to be sanctified.  

1. As distinguished by their profession from infidels, and by their profession set apart among the peculiar people of God.  
2. As they made such profession of true holiness, as in charity they were deemed to be truly sanctified, yea further they may be said to be sanctified in regard of the end of Christ's blood, which was shed to do that that the blood of beasts under the law could not do, namely to sanctify: So as Apostates do vilify that blood which was shed to sanctify them.   
The last thing wherein the sin of Apostasy is aggravated, is in these words, hath done despite unto the Spirit of grace.  
This is the greatest aggravation of all. For by the Spirit is meant the Holy Ghost. Concerning whom our Lord Christ sayeth, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men, Matth. 12. 31. Hereby this sin is made greater than any other.  
He calleth this Spirit, (g) the Spirit of Grace; because the Holy Ghost is the author of grace, who worketh in it men's hearts. In which respect he is styled, the Holy Ghost, See Chap. 2. v. 4. §. 35.  
Here this title, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Spirit of Grace, is given to the Holy Ghost, to show how far he had wrought upon these Apostates: even to enlighten them, to persuade them inwardly of the truth and benefit of the Gospel, to work in them a sweet taste and apprehension thereof (Heb. 6. 4, 5.) and to move them to make profession thereof: notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit, maketh their sin to be out of measure sinful.  
The Greek word translated, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hath done despite, is one word, but a compound word. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The noun whence it is derived signifieth wrong or contumely.  

k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth to wrong one insolently, disgracefully, Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular. The object of that disgrace being the Spirit of grace, makes the sin far the greater.  
Thus the Apostle hath described the heinousness of that sin, for which nothing remaineth but an expectation of devouring fire, v. 27.  
Many principles before handled are here employed, whereof see §. 117.   

§. 111. Of Christians knowledge of God and of his word.  Heb. 10. 30. Vers. 30. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord: and again, The Lord shall judge his people. 
THe first particle, as in our English it is set down, being a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  causal conjunction showeth that this verse is added as a reason of that which went before. Now the last thing noted in the former verse is sure and severe vengeance upon Apostates. The proof here alleged to confirm the same is taken from a divine testimony. It is generally hinted in this phrase, we know him that hath said, than the particular testimony is alleged thus, Vengeance belongeth unto me, etc.  
The substance of the Apostles argument may thus be framed, He to whom vengeance belongeth will surely and sorely revenge them that revolt from him.  
But to God vengeance belongeth.  
Therefore God will surely and sorely revenge those that revolt from him.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we know, hath reference both to God himself, of whom the testimony is given, and also to that particular scripture where this testimony was first set down.  
In the former respect it declareth that God in his dealing with men is well known. 
God is known in his dealings.  We know him that hath said The Lord is known by the judgement which he execute●…, Psal. ●…. 16. He left not himself without witness, in that he did good, etc. Acts 14. 17.  
Object. He dwelleth in the light, which no man can approach unto, 1 Tim. 6. 16. His ways are past finding out, Rom. 3. 33.  
Answ. He is indeed thus in himself, and in the depth of his Counsels. But by sundry effects he hath made himself known. Some of them are so clear, and evident beams of his divine properties, as they show they are works of God, Rom. 1. 20. Others do carry such light from the Spirit of God, as makes men believe whose works they are, Exod. 8. 19 and 10. 7. and 12. 30. 1 Sam. 5. 11.  
In this respect they show their blindness to be wilful, who know not him who executeth vengeance: but imagine, that judgement falleth out upon sinners by chance; as the Philistines did, 1 Sam. 6. 9 Thus God was robbed of much honour: So as it is not want of light, but a winking against that light, which God is pleased to show forth of himself, that makes them ignorant of God. In such cases, the God of this world hath blinded the minds of them that believe not, etc. 2 Cor. 4. 4.  
It becometh us to take such notice of the evidences which God giveth of himself, as on all occasions, we may say, We know him that hath said, or don this or that, Thus fear and faith will be wrought in us toward him, Exod. 14. 31. Otherwise, though God may say, What could have been do●… more to my vineyard that I have not 〈◊〉 in it? yet they consider not the operation of his hand, Isa. 5. 4, 12.  
In the other respect, as this act of the mind we know, hath reference to the testimony itself in this phrase, him that hath said, it implieth such understanding, of the Scripture, as they which hear a sentence thereof know where it is written, and by whom it was first uttered, though neither verse, nor chapter, nor book was named. Hereof see more Chap. 2. v. 6. §. 50, 52.   

§. 112. Of Vengeance belonging to God.  
THe Testimonies produced by the Apostle for proof of the point in hand are two. The first in these words, I will recompense.  
This is taken out of Deut. 32. 35.  
There is some difference betwixt the testimony as first set down by Moses, and here cited by the Apostle; Moses thus sets it down, To me vengeance and recom●…ce; That is, these belong to me, and are proper unto me. Thus it is in a manner translated, Rom. 12. 19 Vengeance is mine, I will repay saith the Lord.  
Moses, to terrify the people the more, sets down  
1. God's office, which is to inflict just punishment upon wilful and obstinate sinners: and though in his unsearchable wisdom he may some while forbear them, yet lest they should grow too impudent and secure, and presumptuous, he addeth this other clause, and recompense: that by doubling of the word, people might more fear, and be assured that God will do that which belongeth unto him. Whereas the two phrases are thus set down, Vengeance belongeth unto me, I will recompense, the Greek LXX. are therein imitated: The first phrase setteth down God's prerogative, Vengeance belongeth unto him; The second showeth his Justice in executing that which belongeth to him, I will repay, saith the Lord. Thus the Apostles quo●…ng of that text is an explanation of the mind of Moses, and no way contrary thereunto.  
A special point here intended is, that it is God's prerogative to punish evil doers. 
God punisheth evil doers.  In this respect this title is twice together attributed to God. O Lord God to whom vengeance belongeth: O God to whom vengeance belongeth, Psal. 94. 1. And to like purpose: The Lord revengeth, The Lord revengeth, The Lord will take vengeance, Nah. 1. 2. With much emphasis is this thus set down, God hath spoken once, twice have I heard this, that power belongeth unto God, Psal. 62. 11. By power he meaneth vengeance, as is evident by the opposition of the next verse.  
God's excellencies do many ways give proof hereunto, as  

1. God's supreme sovereignty: for this is one part of sovereignty, to take vengeance on rebels.  
2. His omnipotency; he is able to beat down his stoutest enemies.  
3. His infinite justice. This consisteth, as in giving reward, so in taking revenge.  
4. His perfect wisdom, who can order matters to the best.  
5. His zeal and hatred of sin.   
This demonstrateth the unlawfulness of all private revenge. To this end is this very Text quoted, Rom. 12. 19 Prov. 20. 22. Such as undertake single combats enter upon God's prerogative.  
Quest. What may then be thought of Magistrates, Masters, and Parents, punishing their inferiors?  
Answ. These stand in God's room, bear his Image, and have their power of God, Rom. 13. 1.  
This aggravates the terror of those who provoke God's vengeance, v. 31.   

§. 113. Of Gods not failing to execute that vengeance which he undertaketh.  
THis addition, I will recompense saith the Lord, being inferred upon God's prerogative concerning vengeance, plainly showeth, that God will not fail to do that which belongeth to him; upon this very point that vengeance belongeth to God, the Psalmist maketh this inference, Render a reward to 〈◊〉 proud, Psal. 94. 1, 2. And upon a like gro●…nd, a Prophet maketh this inference, The Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies, Nah. 1. 2.  
God's ●…uth and faithfulness is an especial ground hereof. In every kind it shall be a●…plished: both in giving reward, and also in taking revenge.  
That he is faithful in reward, see v. 23. §. 73. and that he is faithful in taking revenge is evident, Numb. 23. 19 1 Sam. 15. 29. When the Israelites in the times of the Prophets slighted the judgements which were before hand threatened, God by oath avouched that he would not be entreated to spare them: nor by Prayer (Ezek. 14. 16, 18.) nor by sacrifice, 1 Sam. 3. 14. And where others put off judgement threatened to long times, the Lord avouched that he would execute them in their days, Ezek. 12. 21, etc.  

1. This teacheth us carefully to observe what God undertakes to do, and answerably expect the accomplishment thereof.  
2. This warranteth us to plead, and press Gods own undertake for his Church against the obstinate enemies thereof, Psal. 94. 1, 2.  
3. Herein they that stand in God's room, and have received power of God, aught to be followers of God: they in special to whom God giveth power. God is to give account to none: yet he is as faithful in executing what belongeth to him, as if he were to give an account. That respect which they bear unto God, and that account which they are to give unto him, should make them endeavour to be like their heavenly Father.    

§. 114. Of God's undertaking to judge his people.  
TO the former divine testimony, the Apostle here addeth another, and that tending to the same purpose, as is evident by this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and again, whereof see Chap. 1. v. 5. §. 63.  
This second testimony is taken out of the same Book, and Chapter, and verse next to the former, namely Deut. 32. 36. The testimony as here alleged seemeth not to agree with the scope of Moses whence it is taken: for there it is used to set out God's care over his Church, but here his vengeance over his Church's enemie●….  
Answ.  

1. It is no perverting of a sentence to apply a general unto a particular; as that of judging, which is the general act, to taking revenge.  
2. Nothing hinders but that Moses meaning may be of Gods taking revenge, as here it is.  
3. That which is intended by the Apostle, followeth that which is noted by Moses, as a necessary consequence. For if God undertake to protect his people, he must needs execute vengeance on those that forsake the assembling together, and do God's people all the mischief they can.   
As this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  judge, is put for taking revenge, and applied to God, see v. 30. §. 112. Of God's undertaking to take revenge, and not failing to do what he undertakes, employed under this phrase, God shall judge, see v. 30. §. 113. In that this divine act of judging, or taking revenge, is referred to God's people, as the object thereof, it showeth that outward profession exempteth not from divine vengeance.  
Of the notation of the word, translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  people, see Chap. 4. v. 9 §. 57  
As it hath reference to God, and as men are God's people, it containeth many singular privileges, which are set down, Chap. 4. v. 9 §. 57 and Chap. 8. v. 10. §. 68, 69.  
But some privileges are oft attributed to men for their former profession-sake, in that they profess themselves to be the people of God, and assembled together God's people.  
How far these may fall hath been showed, Chap. 3. v. 12. §. 13 1, 136, 137. And Chap. 6. v. 6. §. 37.  
This that is here spoken of Gods judging his people, is meant of such a kind of people, as were hypocrites, and clean fell away. Of such a people hath the Apostle spoken before. If they who have professed themselves to be God's people renounce their profession, God will assuredly judge them, as it is here said in the third person, God shall judge his people. So Moses speaking to the people themselves, saith, The Lord thy God is a consuming fire, even a jealous God, Deut. 4. 24. Yea, this Apostle useth that phrase in the first person, thus, Our God is a consuming fire, Heb. 1●…. 29. We have sundry examples hereof, as The Israelites in the wilderness, 1 Cor. 10. 5, etc. And in the time of the Judges, and in the ten Tribes that revolted from the house of David, and in sundry Churches planted by the Apostles, and in sundry others ●…ince their days.  

1. God's judgements on his people are more remarkable, they make a deeper impression.  
2. God is more dishonoured thereby. This was it that aggravated judas his 〈◊〉, Psal. 41. 9  
3. Many are made to stumble, 2 Pet. 2. 2.  
4. Enemies take occasion to blaspheme the holy profession, Rom. 2. 24.   
This discovereth their folly, who forsaking their holy profession, do notwithstanding plead, the Temple of the Lord, the Temple of the Lord, Jer. 7. 4. A bare pro●…ession is like to a reed, whereupon if a man lean, it will break and pe●…rce into his 〈◊〉, 2 King. 18. 21. Or like weeds in the bottom of a river, whereon if a man take hold, they will drown him.  
Professors therefore ought to be very watchful over themselves and others, that they hold fast the profession of their faith without wavering, v. 23.   

§. 115. Of the extremity of God's revenge.  Heb. 10. 31. It is a fearful thing to fall into the hands of the living God. 
THe Apostle having long insisted upon God's just severity in judging apostates, he concludes that point with a rhetorical 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  figure, that doth much aggravate all that he had before delivered thereabouts. Every word herein carrieth an especial 〈◊〉.  


1. This word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fearful, is enough to cast an apostate into such a trembling pas●…ion, as Belshazzar was cast into, when he saw the hand-writing upon the wall.  
Of the derivation of the Greek word, see v. 27. §. 96.   
2. This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to fall into the hands, being applied to God, is metaphorical; for to speak properly, God hath no hands, nor other members. It is applied to God 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the manner of man. The metaphor is taken from an enemy, which seeketh after one of whom he intendeth to take revenge: If he catch him, and lay hold on him, he is sure to pay for it.  
3. It is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God himself that layeth hold on this man: how then can he think to escape?  
4. This God is the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  living God, which implieth an everlastingness, so as there is no end of God's vengeance.   
Of this title, living God, see more Chap. 3. v. 12. §. 138. 139.  
How fearful a thing it is to fall into God's hands, is evident by Belshazzars passion, 
How fearful God is.  Dan. 5. 6.  
By a Prophet's exclamation, Nah. 1. 6.  
By the imprecations of such as are in God's ●…ands, Rev. 6. 16.  
By the effects following thereupon, Matth. 8. 12.  
And sundry other ways.  
Two particulars are here in special noted, which much aggravate this terror.  
One is the inf●…nitnesse of God himself.  
The other is his everlasting continuance.  
As God himself is, so is his wrath, a great wrath: So is his hand, a strong hand, ●… 〈◊〉 hand, an heavy hand.  
He ever liveth, even from everlasting to everlasting he is God, Psal. 90. 2.  
Some comfort it is, that though we fall into the hands of men, yet they shall not always live.  
This doth much aggravate the terror of apostates judgement.  

1. There is no escaping of God's hand, Psal. 139. 7, etc. Eliah escaped the vengeance of jezabel, 1 King. 19 2, 3, etc.  
2. None can by force rescue out of God's hand, as David rescued the sheep, which he kept from a Lion and a Bear, 1 Sam. 17. 35. Or as Abishai rescued David from Ishbi-Benob, 2 Sam. 21. 16, 17.  
3. God regards not men's face, or any thing else in man; he is no accepter of persons; as David too too partially respected the beauty and comeliness of Absalon his Son, 1 Sam. 16. 7.  
4. God will not be moved with any gifts, as Faelix would have been moved, Act. 24. 27.  
5. God cannot be deceived with any fair pretences, or false suggestions, as P●…tiphar was, Gen. 39 17.  
6. No supplications of such sinners shall prevail with him in the day of his wrath, Prov. 1. 28. as the King of Syria prevailed with Ahab, 1 King. 20. 32.  
7. No intercession of others shall prevail with God for such, as joabs' intercession prevailed with David for Absalon, 2 Sam. 14. 31.  
8. There shall be no mixture of comfort in God's wrath on such: But in all that man can do, there may be much comfort.  
9 No man can endure God's strokes, as Martyrs have endured the utmost that men can do.  
10. No time can put an end to God's revenge: To man's it may.    

§. 116. Of the Resolution of, Heb. 10. v. 26, 27, 28, 29, 30, 31.  Vers. 26. For if we sin wilfully, after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin. Vers. 27. But a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversaries. Vers. 28. He that despised Moses law died without mercy under two or three witnesses. Vers. 29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? Vers. 30. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord: and again, The Lord shall judge his people. Vers. 31. It is a fearful thing to fall into the hands of the living God. 
THe sum of these six verses is in two words, Apostates punishment. Hereof are two parts.  

1 A description of their sin.  
2. A declaration of their punishment.   
Both these are,  

1. Propounded.  
2. Aggravated.   
Their sin propounded is in v. 26, and aggravated, v. 29.  
The punishment propounded is v. 26, 27. and aggravated, 28, 29, etc.  
In propunding their sin, two things are observable.  

1. The manner of propounding it, in two circumstances. 

Vers. 26. 1. By way of supposition in this particle, if: or participle, si●…ing.  
2. By way of extension, in the plural number, and first person, we.    
2. The matter, which is s●…t out, 

1. By the kind of sin, wilfully.  
2. By the time of committing it, after that we have received the knowledge of the truth.     
This is aggravated▪  

1. By an act, received.  
2. By the object thereof, knowledge.  
3. By the subject of that knowledge, The truth.   
The punishment is propounded,  

1. Negatively, by taking away the means of pardon. Where is noted, 

1. The kind of means, Sacrifice for sins.  
2. The manner of taking it away, There remaineth no more.   
The positive punishment is,  

Vers. 27. 1. Generally hinted, in this conjunction of opposition, But.  
2. Particularly expressed.   
In the expression there are declared,  

1. The kind of punishment, in two branches, 

1. judgement.  
2. Fiery indignation.    
2. The terror thereof, fearful looking for.  
3. An effect, which shall devour. This is amplified by the persons devoured, who are styled, Adversaries.   
Vers. 28. The punishment of Apostates is aggravated comparatively. The comparison is taken from Moses law; There are two parts thereof.  


1. The doom of obstinate transgressors of the law.  
Here is set down,  

1. Their sin.  
2. The punishment thereof.   
Their sin is set down,  

1. By the kind of Act, despised.  
2. By the object, Moses law.   
The punishment of their sin is,  

1. Propounded in this word, died.  
Vers. 29. 2. Amplified by the extent, without mercy.   
And by the restraint, under two or three witnesses.   
2. The doom of Apostates under the Gospel. Hereof are two parts. 

1. A description of their doom.  
2. A farther description of their sin.     
Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgress the law: and it setteth down three distinct points.  

1. The severity of the punishment, of how much sorer punishment.  
2. The equity of it, shall he be thought worthy.  
3. The certainty thereof, in this phrase, suppose ye.    
2. The sin is described by a double relation, 

1. of Christ,  
2. of the Spirit.     
In the former relation is set down  

1. The excellent name of him that is despised, The Son of God, amplified by the kind of despite, who hath trodden under foot.  
2. The benefit that we reap by the Son of God, in this phrase, blood of the Covenant, amplified by the despite done to it, in this phrase, hath counted unholy, further amplified by the effect, wherewith he was sanctified.   
The other relation setteth down,  

1. The object despised. The Spirit of Grace.  
2. The kind of despite, hath done despite.   
Vers. 30. The 30. verse produceth further proofs of the main point; namely of the certainty and severity of the punishment of Apostates. The proofs following are taken from divine testimony. Here about note,  

1. The manner of producing them, in this phrase, ye know him that hath said.  
2. The addition of testimony to testimony, in this phrase, and again.  
3. The matter of the testimonies.   
The testimonies are two. Of the first there are two branches.  

1. God's prerogative, vengeance belongeth unto me.  
2. God's performing what he undertakes, I will repay, saith the Lord.   
In the second testimony there is a threatening of divine vengeance: wherein we may observe,  

1. The person who threateneth, The Lord shall.  
2. The punishment threatened, judge.  
3. The persons judged, his people.   
Vers. 31. In the 31. verse, there is an elegant conclusion of all that hath been before said of the doom of Apostates; In it two things are taken for granted.  

1. That Apostates fall into God's hand.  
2. That the Lord is the living God.  
3. That it is a most fearful thing for Apostates to fall into his hand.    

§. 117. Of Doctrines raised out of Heb. 10. 26, 27, 28, 29, 30, 31.  
I. THe utmost danger is to be set before professors. Great is that danger which the Apostle here implieth professors to be subject unto: and such were they to whom he here wrote. See §. 87.  
II. Danger is to be set before ourselves, as well as before others. The Apostle in setting down the danger of Apostates speaketh to himself, as well as to others, and sayeth, if we sin. See §. 87.  
III. Wilfulness much aggravateth sin. It is here brought in as a great aggravation, to sin wilfully, See §. 88  
IV. It is very dangerous to trade in sin. The participle we, sinning, intends as much. See §. 89.  
V. The Gospel is the word of truth. That is it which is here so called, See §. 90.  
VI The Gospel hath a power to cause men to receive what they do conceive. We are in this respect here said to receive the truth, See §. 91.  
VII. To sin against the evidence of the Spirit is the highest pitch of impiety. These are they that sin after they have received the knowledge of the truth. See §. 93.  
VIII. A sacrifice is necessary to expiate sin. To demonstrate this point, the Apostle proveth, that their sin remaineth, who have no sacrifice to take away their sin. See §. 94.  
IX. Sin may prove inexpiable. If there remaineth no sacrifice for sin, that sin cannot be expiated. See §. 94.  
X. Apostates shall not be for given. These are they for whom no expiation remaineth. See §. 94.  
Vers. 27. XI. They who are not pardoned, shall be condemned. This particle of opposition BUT intendeth as much. §. 95.  
XII. Apostates cannot but look for fearful judgements. This the Apostle doth here plainly express. See §. 96.  
XIII. Apostates incense divine wrath. They make it to be a fiery indignation. See §. 97.  
XIV. God's wrath is very fierce. So much is comprised under this phrase fiery indignation. See §. 98.  
XV. judgement against Apostates is certain. It shall devour them. See §. 99  
XVI. Apostates are adversaries. They are here so called. See §. 100  
Vers. 28. XVII. God's law given by Moses, was Moses law. It is here so styled. See §. 101. yet it remained to be the law of God.  
XVIII. To despise a law is a heinous sin. So it is here accounted. See §. 102.  
XIX. Despisers of Moses law were put to death. This is plainly expressed. See §. 103.  
XX. In some cases no pity was to be showed to male factors. They must die without mercy. See §. 104.  
XXI. There must be good ground for punishing malefactors. It might not be done without two or three witnesses. See §. 105.  
XXII. The Gospel denounceth heavier judgements than the law. This phrase, of how much sorer punishments, implieth us much. See §. 106.  
XXIII. Severest vengeance followeth contempt of the Gospel. Of this contempt it is said, of how much sorer punishment shall ●…e ●…e thought worthy. See §. 107.  
XXIV. So clear is God's proceeding against apostates, as any may suppose it to be as it is. Therefore the Apostle appealeth to their conscience, and saith, suppose ye. See §. 108.  
XXV. Sinners deserve what they suffer. They are worthy of it. See §. 109.  
XXVI. God hath a special Son. This is his own, proper, begotten, only begotten Son. See Chap. 1.  
XXVII. God gave his only begotten Son to man. See Chap. 1. v. 2. §. 15.  
XXVIII. Apostates trample underfoot this Son of God. See §. 110.  
XXIX. God's own Son shed his blood for man. This is that blood that is called the blood of the Covenant. See §. 110.  
XXX. The Son of God shed his blood, to ratify the Covenant betwixt God and man. Therefore it is called the blood of the Covenant. See §. 110.  
XXXI. Men are sanctified by the blood of the Covenant. So much is here expressed. See §. 110.  
XXXII. Apostates count that blood, which Christ shed to sanctify them, an unholy thing. See §. 110.  
XXXIII. The Spirit of God is given to men. This is here implied by the mention that is made of the Spirit. See §. 110.  
XXXIV. The Spirit worketh grace in men. He is therefore styled the Spirit of grace. See §. 110.  
XXXV. Apostates do despite unto the Spirit of grace. This is in these very terms set down. See §. 110.  
XXXVI. Apostates with scorn disrespect the most precious thing that can be. They trample under foot the Son of God. See §. 110.  
XXXVII. Apostates with scorn reject the most beneficial thing that is. They count the blood of the Covenant an unholy thing. See §. 110.  
XXXVIII. Apostates despise the most efficacious thing that is; Even the operation of the Spirit of grace. These three last doctrines follow by just and necessary consequence. See §. 110.  
Vers. 30. XXXIX. God is well known in his dealings with men. This ariseth from this phrase, we know him. See §. 111.  
XL. The Scripture is well known by the very naming of the words of Scripture, by such as are well exercised therein. This phrase, we know him that hath said, intendeth thus much. See §. 111.  
XLI. Vengeance belongeth unto God. This phrase, vengeance belongeth unto me saith the Lord, intends as much. See §. 112.  
XLIII. God will execute that vengeance which belongeth to him. It is God that saith, I will recompense. See §. 113.  
XLIV. Testimony may be added unto testimony. This phrase, and again, implieth as much. See §. 114.  
XLV. Just revenge is a part of judgement. Thus the point of Gods taking vengeance is expounded, God shall judge. See. §. 114.  
XLVI. Outward profession exempteth not from divine vengeance. external, hypocritical professors are such as are here called God's people. See §. 114.  
Vers. 31. XLVII. Divine revenge is a sore revenge. This is the general scope of the Apostles conclusion in the one and thirtieth verse, and the five verses before it. See §. 115.   

§. 118. Of calling to remembrance former days.  Heb. 10. 32. But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of affliction. 
HItherto the Apostle hath insisted upon God's just and severe proceeding with Apostates. Now he proceeds to another kind of motive: wherein he endeavoureth to show that he had a better opinion of them, according to that which he had said, Chap. 6. v. 9 We are persuaded better things of you, and things that accompany salvation, though we thus speak. So as Ministers must testify the good opinion they have of their people, and the good respect which they bear to them, See Chap. 6. v. 9 §. 53, 54, 55, 56.  
As by the former minatory arguments he dissuaded them from Apostasy, so by his exhortatory arguments which follow, he persuades them unto perseverance. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For this particle of connexion, or rather opposition, but, sheweth that they are arguments of differing sorts.  
His arguments tending hereunto are of two sorts.  
One taken from their former course of life, v. 32, etc.  
The other from their future reward, v. 35.  
That which concerneth their former course of life, is their holy and zealous profession of the faith, and that unto suffering for the same. This he would have them call to remembrance.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  call to remembrance, is a compound. Of the composition and emphasis thereof, See v. 3. §. 6.  
In General, this showeth that a Christians thinking upon his former good profession is an especial means of perseverance. Nehemiah by calling to mind such a matter, was moved courageously to hold out in his cause: for saith he, should such a man as I flee? Neh. 6. 11.  
To revolt after an holy profession is both most disgraceful for the time present, and also most dangerous to soul and body for the future.  
Consider this all ye that hear me this day: for this your assembling together giveth evidence of your holy profession. Call that therefore to remembrance, and let that be one means of preventing revolt.  
That which he would have them call to remembrance, is thus in general set down, The former days.  
In this word days, there is a double trope.  

1. A Metonymy: days put for those things that were done or endured in those days.  
2. A Synecdoche, a particular time of days put in general for time. This Synecdoche is frequent in Scripture, as Gen. 47. 9 Psal. 90. 10, 12.   
The reason of this trope is, the swiftness of time which passeth away as a day, and the brevity of man's time which is but as a day; yea man hath not assurance of one day; in which respect the Psalmist prayeth, that God would teach us to number our days, Psal. 90. 12.  
The word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  former, is a kind of adjective, which useth to be applied to both numbers, to all persons, and genders, Chap. 4. v. 6. §. 1 Pet. 1. 14.  
By former days he meaneth that time which was passed from their first conversion, and profession of the Gospel of Christ, to that present.  
In general this showeth, that our former course of life is oft to be thought on. This is true of days ill spent, concerning which, sayeth the Apostle, Remember that ye being in time passed Gentiles, etc. Eph. 2. 11. Yea of himself he sayeth, I was before a Blasphemer, etc. 1 Tim. 1. 13. But especially this is to be done, in regard of that ability which God hath given us to do his will, or to suffer for his truth. This is the end why the Apostle here willeth them to call to remembrance their former days. This is further manifest by his description of those former days, in this phrase, in which, after ye were illuminated, ye endured, etc.   

§. 119. Of Christians sufferings upon their first profession.  
OF this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  illuminated, see Chap. 6. v. 4. §. 32. The greek Fathers set out under this word, those that having been catechised, and instructed in the Christian saith, attained to such measure of knowledge, as they were able to make a confession of the Children faith▪ which when they had done, they were baptised, admitted as Members of the Church, and s●…led 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminat●….  enlightened ones. They did use the active verb from when●… this is 〈◊〉, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to baptise; and a noun derived from that verb, for 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Baptism. And the days appointed for Baptism, they called 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  the days of lights. The word thus taken implieth the beginning of their Christian profession.  
But question may be made of this use of the word in the Apostles time, when this Epistle was written. I will not therefore too strictly press it. The ordinary acception of the word, for knowledge and understanding of the mysteries of godliness, (as Eph. 1. 18.) and the manner of inferring it upon former days, evidently show that the Apostle meaneth the time of their first conversion to the Christian saith, and of their profession thereof: so as both interpretations carry in effect the same sense and meaning.  
1. This phrase, after ye were illuminated, or as it is in the Greek, word for word, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  being illuminated, implieth, that they were brought to trials at their first conversion, or profession of the Christian faith: as the Israelites anon after they came into the Wilderness, and were separated for the Church of God from all the world, were set upon by the Amalekites, Exod. 17. 8. etc. Deut. 25. 18. Thus the primitive Christian Church, even in the Apostles days, was much persecuted, Act. 4. 25. etc.  
This is a main thing intended by the Dragon's watching the woman which was ready to be delivered, for to devour her Child as soon as it was born, Rev. 12. 4. This might be exemplified by the persecutions that have been raised time after time, against professors of the Christian Religion, either in new planting Churches, or in reforming Religion, where it hath been corrupted.  

1. God suffers this, to show what strength he can put into his, so soon as he calls them unto himself.  
2. Satan hath a malicious end; for he seeks hereby to crush the bird in the shell, and to prevent the increase of spiritual strength. Thus did he boldly set upon Christ, so soon as He was baptised, and set apart to his public Ministry, Mat. 4. 2.   
All therefore that set themselves to run the Christian race, must observe Christ's advice, namely, to sit down first, and consider whether he have sufficient to finish his course. Luk. 14. 28.   

§. 120. Of the sore trials whereunto Christians are subject.  
AS Christians use to be soon assaulted for their profession sake, so their trials use to be great. The greatness of their trial is set down with much empha●… in these words, A great fight of afflictions. Every of these words have their especial force.  

1. The word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fight, is metaphorical, taken from Soldiers, Fencers, or others that strive for masteries. Their strife is oft such as makes them put forth their whole strength, and use their best wit, and oft brings them into great danger. The word in Greek is a compound word, of a preposition that signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract (pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  always; and a participle that signifieth enduring; both joined together, imply always enduring. There is a verb which signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to strive, that is of the same composition and signification, used twice together, 2 Tim. 2. 5.  
2. To show that it is no fight, or strife in sport, he calleth it a fight 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of afflictions. Of the Greek word translated afflictions, see chap. 2. v. 9 §. 76. It being here applied to the fight of Christians, implieth; that it was a sore fight, a fight wherein they endured much.  
3. Their sufferings are much aggravated by this epithet, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  great, which according to the subject whereunto it is applied, is divers ways translated.   

1. In reference to number, it is translated many, Mat. 20. 16.  
2. To quantity, great, Luk. 10. 2.  
3. To worth or price of things, much, Mat. 26. 9  
4. To time, long, Mat. 27. 14.  
5. To the extension of a thing, a great deal, Mark 10. 48.  
6. To the extension of affection, much, Luk. 7. 47.  
7. To the extent of voice, loud.  
8. To a number and measure both, many, Mat. 16. 21. Thus it may here in my Text, be taken in reference both to the multitude, and also to the greatness of the sufferings whereunto these Hebrews were brought.   
By all the forementioned circumstances it is evidenced, that Christians have suffered much for their holy profession. There are sundry more like evidences given, chap. 11. v. 36, 37.  
Never was there such cruelty showed to any sort of people, as to Christians, and that for their holy profession: witness the ten fiery persecutions of heathenish Rome against Christians: Greater tortures could not be invented by men, then have been inflicted by persecutors of Christians. Those persecutions continued from the time of Nero Domitius, which was about the 67. year of the Lord, and continued till Constantine's time, under ten Emperors, for the space of above 150. years. It was a fiery persecution,  

1. In regard of the long continuance of it.  
2. In regard of the multitudes that lost their lives therein.  
3. In regard of the exquisite torments which they endured. Yet are all those circumstances exceeded by Antichristian Rome. Antichristians' persecuting of true Christians hath longer continued, and farther spread itself, and been exercised with more cruelty, and more have they taken away thereby, then were by heathenish Rome's persecution.   
Of the grounds and uses hereof, see The whole Armour of God, Treat. 2. Part. 5. on Eph. 6. 15. §. 12, 13. etc.   

§. 121. Of Christians courage when they are first converted.  
NOtwithstanding the foresaid many and great Trials, whereunto these Hebrews were brought, it is added, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, maneo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub.  ye endured, which properly signifieth an abiding under a burden, or a patient bearing of affliction. Of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  noun translated Patience, see chap. 6. v. 12. §. 86. It is here added to show their courage, and it implieth, that Christians use at their first illumination to have great courage. This is true of Churches in general, and of particular Members thereof. Instance the Churches first planted by the Apostles, and Churches first reform from Antichristianisme. It is said of Saul, who afterward was called Paul, that immediately upon his conversion, he increased the more in strength, etc. Act. 9 22. In the beginning of john's Ministry, who was the first Preacher of the Gospel, common people, Publicans, and Soldiers inquired of him what they should do (Luke 3. 10. etc.) and by reason of their earnest desires after the Gospel, the Kingdom of Heaven is said to suffer violence, and the violent to take it by force, Matth. 11. 12. Great was the courage and zeal of Christians, in the beginning of the primitive Church, Act. 2. 41. etc.  

1. One especial ground hereof, is the divine providence of God, who knowing that profession of his truth causeth persecution of professors, gives to those that profess his name, the spirit of zeal and courage, together with the spirit of illumination, that his Soldiers should not faint in his quarrel.  
2. Another ground is Christians deep apprehension of their blessed change. Then that woeful estate, wherein they were by nature, is fresh in their memory: and they would not for all the world be of that state again. The fresher that the memory of this change is, the more courageous they will be in abiding therein.   
This serves to put on the former point of calling to remembrance our first love, and former zeal and courage, that thereby we may be provoked to continue and increase therein. Men are prone to leave their first love. Christ complains hereof in the Church of Ephesus, Rev. 2. 4. We have need to be watchful against it. As water, though seething hot, is ready to wax cold, and heavy things to fall downward, if means be not continually used to keep the water hot, and the heavy things upward: so we in reference to grace. Of means of perseverance, see chap. 3. v. 6. §. 70.   

§. 122. Of the cause and manner of suffering.  
THe description of the time when these Hebrews courageously endured, namely, 
A good cause works courage in suffering.  so soon as they professed the true faith, further showeth, that it was the cause of their suffering which made them so to endure as they did. It was their knowledge, acknowledgement and profession of the Gospel: so as it is the cause of suffering which works confidence and courage. See more hereof in the whole Armour of God, on Eph. 6. 20. Treat. 3. Part. 7. §. 191, 192.  
The foresaid knowledge made them 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  endure that fight of afflictions whereunto they were brought. It made them with patience to submit themselves thereunto. 
Patience a great support in suffering.  Nothing is of more force to work patience, then to suffer for the Gospel's sake; which is indeed for Christ's sake: and nothing so useful unto us in time of affliction, as patience well grounded. Of this grace of patience, of the benefit, excellency, and necessity of it, see The whole Armour of God, on Eph. 6. 15. Treat. 2. Part. 5. §. 8, 9 etc.   

§. 123. Of the many afflictions whereunto Christians are subject.  Heb. 10. 33. Partly whilst you are made a gazing stock▪ both by reproaches and affllictions, and partly whilst ye became companions of them that were so used. 
A Second branch of the Apostles exemplification of the trials whereunto these Hebrews were brought, was disgrace. To show that this was not all, he bringeth in this kind with a distributive phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christians are subject to many Trials.  partly. That thus this particle is to be taken, is evident by the repetition of it, in the next clause. Thus he implieth, that albeit their being made a gazing stock were a great matter to be endured, yet it was not all, as we shall see afterwards. If Christians be wronged one way, they cannot thereupon think themselves exempted from all other trials: there are many ways to try the very same persons. Many are the afflictions of the righteous, Psal. 34. 19 Take a particular instance thereof in Paul himself, 2 Cor. 11. 23. etc.  
The Devil wants not malice and subtlety to invent many, nor power and envy to execute the same.  
It will be therefore our wisdom, in enduring some trials, to look for others, and to prepare ourselves against them. See the whole Armour of God, on Eph. 6. 13. Treat. 2. Part. 4. §. 11. and Part 5. §. 12. and Treat. 2. Part. 4. §. 10.   

§. 124. Of the disgrace whereunto Christians are subject.  
THe disgrace whereunto these Hebrews were put is thus expressed, Whilst you 
Christians made a gazingstock.  were made gazing stocks.  
All this is the interpretation of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one Greek word. It is derived from a verb that signifies to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  See. Rom. 15. 24. Whence a noun that signifies a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 19 29, 31.  Theatre, where persons are brought forth to be shown unto people. Thence the word of my text is derived, which signifieth to be made an open spectacle, or as it is well translated in the text, to be made a gazing stock. Thus it appears, that it is one part of a Christians trial, to be made in scorn, a spectacle. Hereunto the Apostle thus alludes, We are made a spectacle unto the world, 1 Cor. 4. 9 So much is intended under this phrase, Ye shall be brought before Governors and Kings, etc. Matth. 10. 18. We have a special 
How Christ was put to open shame, see Chap. 6. v. 6. Sect. 42.  instance hereof in the Philistims dealing with Samson, Judg. 16. 25. The world hath an inveterate hatred against Christians. I have chosen you out of the world, saith Christ, therefore the world hateth you, John 15. 19 Besides, the world gives itself to evil, and every one that doth evil hateth the light, Joh. 3. 20. and such as hold it out.  

1. This teacheth us to deny shame, as Christ did, Heb. 12. 2.  
2. This directeth us to acquaint ourselves with other spectators than the men of this world. Thus though we be as gazing stocks to enemies of the Christian Religion, yet we shall be objects for others that see us, to rejoice in seeing us hold fast our profession. Besides Saints living in this world, we shall have God, Father, Son, and Holy Spirit, and the innumerable Company of holy Angels to be joyful spectators of us.   
This general, of being made a gazing stock, is further exemplyfied in two parti●…ulars, Reproaches, and Afflictions.  
That these are two specials of the foresaid general, is evident by these two copulatives 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both, and.  
Concerning reproaches, See Chap. 13. v. 13. §. 135. 
Reproach a kind of persecution.   
It is here evident, that reproaches for the Gospel are a kind of persecution. The Apostle sayeth of Ishmael who reproached Isaac, (Gen. 21. 9) that he persecuted him, Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution, Matth. 5. 11. And his Apostle thereupon accounteth such blessed, 〈◊〉 are reproached for the name of Christ, 1 Pet. 4. 14.  
Reproaches pierce farther than the sword can; they pierce the soul, and that deeply, as is evident by Saints complaint thereof, Psal. 123. 4.  

1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake, they are therein made Martyrs, and the Crown of Martyrdom belongeth unto them.  
2. This teacheth us to take heed of reproaching professors of the truth for their profession sake. They who do so, make themselves persecutors, and pull upon their own souls the punishment of persecutors.    

§. 125. Of enduring evil deeds.  
THe other particular wherein these Hebewes were made a gazing stock, is said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  afflictions. The word properly signifieth a pressure, or a pressing, namely of the body, (for a man after he hath killed the body hath no more that he can do, Luke 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere, ut calceu●… dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere pedem, & ●…vae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  12. 4.) 2 Cor. 1. 6. The (b) noun is translated affliction, Mark 13. 19 tribulation, Matth. 24. 21. persecution, Acts 11. 19 trouble, 1 Cor. 7. 28. and other like press●…res.  
This distinguished from the former of reproaches, giveth Christians to understand, that they must look for heavy strokes as well as bitter words, here in this world. So it befell our head, as he despised the shame, so he endured the Cross, Heb. 12. 2 Christ foretold thus much concerning his Disciples, Matth. 10. 17, 18. The history of all ages, and experience of our times, demonstrate as much.  
The malice of adversaries of the truth is unsatiable; They think, they have never done enough, till they have done the uttermost that they can in word and deed.  
We may from hence learn to prepare ourselves for more and greater afflictions than words are: and by this extent of enduring, to show that the spirit of the Lord Christ is in us. Indeed our weak bodies are sensible of pressures and oppressions: but to prepare against them will the better enable us to endure them.   

§. 126. Of being Companions with such as suffer for the Gospel.  
THis other distributive particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see §. 123.  partly, showeth how these Hebrews came to have such courage, as to be made a gazing stock for their profession sake: namely that company which they kept with others that were so dealt withal. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word translated companions, is sometimes used in the abstract, & translated Fellowship, 1 Cor. 10. 20. It properly signifieth, as here translated companion, one that hath a common share in such and such a case: and is translated partaker, Math. 23. 30. 2 Cor. 1. 7. and partner, Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions; So their keeping company with other afflicted ones, was another part and evidence. This latter was a Christian duty as well as the former, and this a matter of commendation as will as the former: Yea this also a matter of comfort and glory as well as the former. Moses chose to suffer afflictions with the people of God, Heb. 11. 25. It was Baruches praise to accompany jeremy in the prison, jer. 32. 12. And Onesiphorus who sought out Paul very diligently, and found him when he was in his troubles, and that to refresh him, 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples, who followed him all the time of his public Ministry, wherein he was much persecuted, to sit with him on so many thrones. Matth. 19 28.  
To be a companion with such as suffer for Christ, is an evidence of great zeal to God's Glory; Of love to the truth; of undauntedness and courage in suffering; of love to Saints, and of readiness to succour such as suffer for the Gospel.  

1. This is a just taxation of their fear and shame, who when they see their friends questioned, or any way persecuted for their holy profession, withdraw themselves, and will not be seen in their company: but rather, if they be suspected to be of thei●… kindred, neighbourhood, friends, companions, or any way associated with them, d●…ny it, as Peter did, Matth. 26. 70. and john mark, Acts 15. 38. and as Demas, so sundry other professors, 2 Tim. 4. 10, 16. Fearful is the doom that is denounced against such, Mark 8. 38  
2. This much maketh to press that point that was noted, §. 79. about not forsaking the assembling of ourselves together; especially when others are questioned: but we having other friends and means are suffered to live free and quiet from trouble: Then are we called to show forth our Christian Faith, and courage by associating ourselves with them. Then will trial be made of the truth of that grace that is in us. Then as a companion we ought to speak for them, as jonathan did for David, 1 Sam. 19 4. To succour them, as Obediah did the Prophets of the Lord, 1 King. 18. 13. And to visit them, as our Lord Christ doth commend those who visited such as were sick, imprisoned, and otherwise restrained, Matth. 25. 39    

§. 127. Of acknowledging Kindness.  Heb. 10. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and enduring substance. 
Vers. 34. A Third branch of the exemplification of their former good beginning, is their compassion of this Apostle himself in his bonds.  
These two relatives me and my, do show that that which he here speaks of had reference to himself.  
The copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, or both, and the causal conjunction 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, do show that this depends on the former as a reason, and as such a reason as the former was: which may be thus more fully expressed, It is evident that ye were made a gazing stock, and became companions of other sufferers, in that ye had compassion of me in my bonds, and took joyfully the spoiling of your own goods.  
The connexion of this verse with the former, by these two conjunctions, for, and, sheweth that many are the trials whereunto Christian professors are brought. Some on their own behalf, others on the behalf of others, See more hereof §. 123.  
That for which these Hebrews are here commended in reference to their former course of life, is in one word compassion. The Apostle here sets it down in the verb thus 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ye had compassion.  
Of the notation of that word, See Chap. 4. v. 15. §. 88 And of the extent of it to all of all sorts, See Chap. 5. v. 2. §. 9, 11.  
The particular person on whom these Hebrews had compassion was the Apostle himself, who makes this grateful acknowledgement thereof: so as kindnesses, even 
Acknowledge kindness.  done by men, are gratefully to be acknowledged. The King of Sodom acknowledged Abraham's kindesse in rescuing him and his from their enemies, Gen. 14. 21. So did the Egyptians acknowledge Joseph's kindness in saving them alive, Gen. 47. 25. The like did jonathan in acknowledging David's kindness, 1 Sam. 19 4, 5. To omit other instances, Christ himself as▪ the head of a mystical body doth acknowledge kindnesses done to the members of that body, Matth. 25. 30, etc.  

1. This argueth a good spirit to be in men, which makes them take notice of the means and instruments which are used by the divine providence for their good.  
2. This grateful acknowledgement is so acceptable to them that do a kindness, as it makes them not to repent the kindness done, but as occasion is offered to do more and more kindness.  
3. If kindnesses done by men be gratefully to be acknowledged, how much more kindnesses done by God: especially if we consider, how free they are, how great, how needful, how useful, and every way commodious unto us. The kindnesses of God do infinitely exceed all that man can do. Besides man is but God's Minister, what good soever he doth unto us, is indeed done by God. Let therefore the kindnesses done by man quicken up our spirits unto all thankfulness to God.    

§. 128. Of compassion towards Ministers especially.  
IT is here taken for granted, that this Apostle was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in bonds. Hereby he showeth, that he was as one bound, restrained of liberty: So as he could not come to them or to others for to seek help.  
Of the many ways of being in bonds, and of succouring such as cannot seek it, See Chap. 13. v. 3. §. 25, 26.  
Malefactors use to be so dealt withal, namely to be held fast in bonds. Whereby it appears, that professors of the Christian faith, yea and Preachers also thereof, are used as Malefactors. See more hereof in the whole Armour of God, Treat. 3. part. 7. On Eph. 6. 20. §. 189, 193, 194.  
The duty that is here commended in these Hebrews, in reference to the Apostles being in bonds, is thus expressed, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ye had compassion of. This is the interpretation of one Greek compound word, whereof see §. 127. and Chap. 4. v. 15. §. 88 The word implieth a sympathy or fellow-feeling of other men's miseries: yea such a sympathy and compassion as may move them to succour those that are in distress, even as if they themselves were in the same distress. Of this duty, see more Chap. 13. v. 3. §. 27  
As such compassion is to be showed to all the members of Christ's body: so in special to Ministers of the word. For he was a Minister of the word, who thus saith, ye had compassion of me. These are especially to be prayed for, as is showed, Chap. 13. v. 18. §. 153. And in the whole Armour of God, Treat. 3. part. 7. On Eph. 6. 19▪ §. 151.   

§. 129. Of persecution by spoiling of goods.  
A Fourth branch of the exemplification of their former good course, is thus set down, and took joyfully the spoiling of their goods.  
By spoiling of goods, he meaneth a violent taking of them away, not by common enemies of their nation, but by their own countrymen; who in hatred of their Christian Religion entered into the houses of such as professed themselves Christians, and violently took away their goods. So much is employed under the Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  spoiling.  
It is derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a verb which signifieth, to pull or take away by violence, as to pull a thing out of the fire, jude v. 23. It is applied to wolves catching sheep, Joh. 10. 12. Yea to the Devils catching the word out of men's hearts, Matth. 13. 19 The word of this text is applied to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Extortioners, Matth. 23. 25. And Extortioners are oft called 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Harpies, Luke 18. 11. 1 Cor. 5. 10, 11. and 6. 10. For there is a ravenous kind of foul that are called 
* Extruimusque toros, dapibusque epulamur opinis, Harpyi●… diripiunt que dapes, etc. Virg. Aeneid. lib. 3.  Harpies, which use with violence to take men's meat from their table. Hereby the violent, forceable, and tumultuous manner of taking away the Hebrews goods, is set out to the life.  
The word translated goods, is a compound. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sum.  verb signifieth to be, or to subsist. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The participle is used to set out such a thing as a man hath, as Riches, Wealth, or any thing else that he possesseth. There is another Greek word in this verse derived from the same root, & translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  substance. In these titles, the Apostle followeth the common use, in calling the things of this world goods: though comparatively in reference to grace and things of eternal life, they be but trash and shadows.  
The Apostle bringeth in the spoiling of their goods, as a kind of persecution. The Devil herein manifested his persecuting mind, when he spoiled job of all his goods, job 1. 10, etc. So deal the ●…dianites with the Israelites, Judg. 6. 4.  
Well may this be accounted a kind of persecution, because the goods of this world are not only for delight, but for a kind of necessity; our very life is preserved by them.  

1. It hereby appears that it is no small wrong that they do, who spoil others of their goods, especially if it be for conscience sake, by reason of their holy profession who are spoilt; whether it be under pretence of law, or by open Violence, it is in God's account persecution.  
2. Be moved hereby, whosoever suffer in this kind, patiently to bear it, and to put this kind of persecution, as a Jewel into the Crown of martyrdom.   
The verb translated 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  took, is a compound of a simple verb that signifieth to 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  take, Matth. 10. 40. and a preposition that signifieth 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to. The compound hath empha●…, and is commonly translated to receive, Luk. 15. 2. Phil. 2. 29.  
Of the manner of enduring the spoiling of their goods, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  joyfully, See Chap. 3. v. 6. §. 64, 67.   

§. 130. Of the kind of reward given to such as suffer in Christ's cause.  
HItherto of the first motive to perseverance▪ which was the former good beginning of these Hebrews. Another here followeth taken from their future reward, thus set down, Knowing in yourselves that ye have in Heaven a better and enduring substance.  
This in general showeth that Saints sufferings have their recompense, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye ●…ve, saith the Apostle, Matth. 5. 12. 2 Cor. 4. 17. 2 Tim. 2. 12.  
That which is noted of salvation accompanying g●…od works, and of the reward of faith and patience, Chap. 6. v. 9 §. 57: and v. 12. §. 88 may be applied to the reward of suffering.  
That reward may be aimed at, as is showed Chap. 6. v. 18. §. 149. And that reward may stand with grace, is proved Chap. 8. v. 8. §. 43.  
The particular kind of reward is here said to be, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  substance. Of the derivation See §. 129. Under it is comprised all that glory which Christ hath purchased for h●… in heaven. He calleth this glory substance, in reference to those goods of this world, whereof they were spoilt. Men usually call the things of this world, their substance, Luk. 8. 3. We there translate this word which is here in this text turned 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  goods, we translate it substance.  
But the substance here meant, being of another kind, not of earth but of heaven, he ●…lyleth it 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  better. And because they were spoilt of their earthly substance, he addeth this epithet 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  enduring. The Apostle useth this word substance, to show that Saint's Recompense shall be answerable to their damage. Thus may this 
Recompense answerable to damage.  phrase be taken, God will render to every man according to his deeds, Rom. 2. 6. And this, whatsoever a man soweth, that shall he also reap, Gal. 6. 7. Luk. 6. 21. The ground hereof is God's righteousness, which this our Apostle doth thus emphatically set out▪ God is not unrighteous. Hereof see Chap. 6. v. 10. §. 60. God will not suffer any to be losers in his cause.  
The Apostle therefore addeth these two properties of that reward, better, enduring. 
Reward surpasseth damage.  So as a Saints recompense far surpasseth his damage. Every one that hath forsaken 〈◊〉, or brethren, or sisters, etc. shall receive an hundred fold, and shall inherit everlasting life, Matth. 19 29. On this ground it is truly said, the sufferings of this pre●… time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. For our light affliction, which is but for a moment, worketh for us a ●…ar more exceeding, and eternal weight of glory, 2 Cor. 4. 17.  
God's bounty and magnificence puts him on hereunto. In all things he showeth himself like a God. And in all things exceeds man. None shall repent the loss of any thing for his sake.  
This added to the former is a strong incitement to do, undergo, let go, and endure whatsoever God calls us unto. The husbandman waiteth for the precious fruit of the earth, etc. Jam. 5. 7. And should not we wait and endure for this precious recompense? Hold not wealth too dear; cast not away this recompense of reward.  
●… This latter property, enduring, implieth an everlastingness in the reward here intended.  
Hereof see Chap. 5. v. 9 §. 51.   

§. 131. Of Saint's assurance of heaven.  
THat the reward here spoken of might not be mistaken, he expresseth the place where it is to be enjoyed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Heaven.  
This is plentifully proved, in the new Testament especially.  
The place addeth much to the excellency of it. Hereof see chap. 2. v. 10. §. 93. This is the true Paradise, 2 Cor. 12. 4.  
This is that City, for the setting out whereof, the most precious things of this world are used, Rev. 22. 10.  

1. This amplifieth the bounty of God. He seeketh not on earth, that which satisfieth him to bestow on his; therefore he provideth an inheritance in Heaven for them. Indeed, if man be regarded, earth may seem an habitation good enough for him, notwithstanding all he can do or endure: But it seemeth not enough to the divine Majesty to bestow.  
2. Who would not serve such a Master? who would not depend on such a Father?  
3. Much may this comfort Saints against their ordinary condition in this world. Were it not for their hope in Heaven, they would be of all men the most miserable, 1 Cor. 15. 19 But expectation of Heaven is enough to uphold their heads and hearts.  
4. Sundry duties may hence be inferred. 

1. Heaven is on high; therefore set your affections on things above, Col. 3. 2.  
2. Heaven is invisible. Look up to it with faith, the eye of the soul, He●… 11. 27.  
3. Heaven is far off. Therefore wait till the Lord come, Matth. 25. 14.  
4. Heaven is a pure and clean place. Therefore cleanse yourselves from all filthiness, 2 Cor. 7. 1. 2 Cor. 6. 6.  
5. Heaven is not for external, pharisaical righteousness, Matth. 5. 20. Let us make our Robes whi●…e in the blood of the Lamt, Rev. 7. 14, 15.  
6. Heaven may be forfeited by the things of this world. Therefore be ready to let them go for Christ's sake.  
7. Heaven is to come. Therefore look for it, chap. 9 28.  
8. The Keys of the Kingdom of heaven are God's Ordinances, Mat. 16. 19: Let them therefore be observed and kept pure.     
To all that hath been said about reward, the Apostle annexeth this evidence, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  knowing in yourselves. This is sometimes set down as a duty, Eph. 6. 8. And sometimes as a privilege; implying, that God by his Spirit giveth his Saints, even here while they live on earth, this prerogative, to know they have such a reward laid up for them in heaven. It hath been showed, chap. 1. v. 14. §. 161. That Saints are sure of salvation; and by those evidences whereby it is made sure to them they may know it. It hath also been proved in The whole Armour of God. Treat. 2. Part. 6. Of faith, §. 36, 37. etc. That true faith may be known. Now faith is the substance of things hoped for, that is, the reward in heaven. They therefore that know they have faith, may also know that they have in heaven an enduring substance.   

§. 132. Of holding fast confidence.  Heb. 10. 35. Cast not away therefore your confidence which hath great recompense of reward. 
THe illative conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , therefore, showeth that this verse is added as a conclusion of the former point. Namely, that we should persevere in our holy profession, because it hath so great a reward. By this inference it is evident, that true Christians may have their eye upon the reward that is set before them, in suffering for the Gospel's sake. See more hereof chap. 6. v. 18. §. 149.  
The duty enjoined upon aiming at reward, is set down negatively thus, cast no●… away your confidence.  
Of the composition and divers acception of the word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confidence, see chap. 3. v. 6. §. 61. The word signifieth in general a free profession. 
c Liberam illa professionem.  Some refer it to an open profession of the Christian faith before men. Thus they make it contrary to a man's 
d Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  drawing back, v. 38. But most interpreters take it to be a firm confidence in God, which maketh us free in uttering our mind to him. In this sense it importeth the cause of a free profession of the faith, which is, confidence in God.  
This being attained, must be maintained, which for the greater enforcement, the Apostle thus expresseth negatively, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cast not away. The word used by the Apostle is a compound; the simple 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb signifieth, to cast or lay aside, Rev. 2. 22. & 4. 10. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compound to cast away, as the blind man, that made haste to Christ, cast away his Garment, Mark 10. 50. They that do not fast hold their confidence, cast it away.  
Of fast holding confidence, see chap. 3. v. 6. §. 68  
Hereby the folly of proud, secure, careless, and fearful Christians is discovered; who after evidence of some confidence given, cast away the shield of faith: like a fearful bragadocia, after one skirmish, casteth away his Armour, and brings upon himself a perpetual reproach of a coward.  
To encourage Christians to stand to their cause, and to hold their confidence to the end, The Apostle expressly declareth the issue of perseverance in this phrase, which hath great recompense of reward. The relative, 
h 〈◊〉.  which hath reference to confidence; for it is of the same gender, and giveth us plainly to understand, that perseverance procures a blessed recompense. See chap. 3. v. 6. §. 69.  
These two words, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reward afte●… work.  recompense of reward, are the interpretation of one greek compound word, whereof see chap. 2. v. 2. §. 16. Here it is taken in the better sense, for that reward which is mentioned before, §. 130. concerning which Christ saith, be that endureth to the end shall be saved. Mat. 10. 22. Hereupon Christ himself at the end of his work saith, I have finished the work which thou gavest me to do; and 〈◊〉, O Father, glorify thou me, etc. John 17. 4, 5. And this Apostle thus, I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a Crown of righteousness, 2 Tim. 4. 7, 8.  
The reward is given at the end of the work: as in a race, it is given at the Goal, and in the battle, he that overcometh is recompensed, Revel. 2. 7.  
Of the benefit of persevering, and damage of giving over before all is finished, see chap. 3. v. 6. §. 69.  
Yet further to amplify the foresaid reward, the Apostle here styleth it, a great recompense of reward.  
The excellency of the reward is hereby set down. For this ●…pithite, great, is attributed to excellent things. In particular, Christ as the most excellent high Priest that ever was, is styled, a great high Priest, chap. 4. v. 14. §. 83. and the great Shepherd, chap. 13. v. 20. §. 168: Another word, but of the same signification, is attributed to the reward here spoken of, salvation, chap. 2. v. 3. §. 21.  
The reward may here be styled, great.  

1. In the quality of it: it being the most excellent, delightful, comfortable, and commodious that can be.  
2▪ In the quantity: it being as much as a man is capable to receive.  
3. In the continuance: it being everlasting▪ without any date at all.   
The Author of it is a great King. The procuring cause of it is great love. The meritorious cause is a great price, even the blood of the Son of God:   

§. 133. Of the resolution of, Heb. 10. 32, 33, 34, 35.  Vers. 32. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of affliction. Vers. 33. Partly whilst you were made a gazingstock, both by reproaches and afflictions: and partly, whilst ye became companions of them that were so used. Vers. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of year goods, knowing in yourselves, that ye have in Heaven a better and enduring substance. Vers. 35. Cast not away therefore your confidence, which hath great recompense of reward. 
THe sum of these five Verses is a persuasion to perseverance in their holy profession.  
V. 32. Two points are to be considered therein.  

1. The Arguments.  
2. The Conclusion.   
The Arguments are of two sorts.  
One hath reference to their former course.  
The other to their future reward.  
In propounding the former is set down,  

1. An Act, call to remembrance.  
2. The subject matter thereof. This is, 

1. Propounded by a description of the time, which is, 

1. Indefinitely employed, thus, The former days.  
2. Distinctly expressed, after you were illuminated.    
2. Exemplified, and that in four branches. 

1. Enduring afflictions. This is amplified by the greatness thereof, a great fight.  
V. 33. 2. Disgraces, in this metaphor, made a gazingstock. And this two ways. 

1. By reproaches.  
2. By afflictions, amplified by their fellowship with other sufferers, ye became companions of them that were so used.    
V. 34. 3. Compassion of the Apostle himself, in his bonds.  
4. Loss of goods. This is amplified, by their joyful letting go the same.       
The other Argument that hath reference to their future reward setteth down,  

1. The kind of reward, substance. This is amplified, 

1. By the excellency of it, and that comparatively, better.  
2. By the continuance of it, enduring.    
2. The place where it is enjoyed, in Heaven.  
3. The evidence thereof, knowing in yourselves.   
V. 35. The Conclusion declares two points,  

1. The duty required.  
2. The reward that followeth thereupon.   
In setting down the duty, observe,  

1. The manner, negatively, cast not away.  
2. The matter, your confidence.   
The reward is,  

1. Generally expressed, thus, recompense of reward.  
2. Amplified, by this Epithet, great.    

§. 134. Of Observations raised out of Heb. 10. v. 32, 33, 34, 35.  
I. TO dissuasions from Apostasy, persuasions to perseverance are to be added. The inference of these verses upon the former, by this conjunction of opposition, but, demonstrateth as much. See §. 118.  
II. Things past are to be meditated on. This word, call to remembrance, intends as much. See §. 118.  
III. Others good courses are to be acknowledged. So doth the Apostle here. See §. 118.  
IV. Men at first illumination use to be zealous. So were these Hebrews, which is implied by this relative, in which. See §. 121.  
V. Christians at their first conversion are subject to trials. This is here verified in these Hebrews. See §. 119.  
VI The trials whereunto Christians are subject are dangerous. They are here said to be a fight. See §. 120.  
VII. The dangers whereunto Christians are subject are great. Thus much is here expressed. See §. 120.  
VIII. Christians at their first conversion use to have much courage. This is here affirmed of these Hebrews, under this word, endured. See §. 121.  
IX. The sufferings of Christians are a ground of confidence. For this end doth the Apostle here put them in mind of their sufferings, to make them confident. See §. 123.  
X. A good cause worketh courage in sufferers. The cause of these Hebrews appeareth to be good, because it was upon their illumination that they suffered. See §. 12●….  
XI. Christians are subject to many sorts of trial. This distributive particle, partly, intendeth as much. See §. 123.  
XII. Disgrace accompanieth profession of the truth. This is noted in this metaphor of a gazing stock. See §. 124.  
XIII. Reproach for profession of the faith is a persecution. So it is here set down to be. See §. 124.  
XIV. Hard usage, as well as ill language, followeth the professing of the true faith. Therefore afflictions are here joined with reproaches. See §. 125.  
XV. True professors will be companions with other sufferers. This is here expressly noted of these Hebrews. See §. 126.  
Vers. 34. XVI. Kindness is to be acknowledged. This Apostle acknowledgeth the kindness done unto him. See §. 127.  
XVII. True Christians have compassionate hearts. So had these Hebrews. See §. 128.  
XVIII. Christians have compassion, especially on their Ministers. This Apostle on whom these Hebrews had compassion, was their Minister in special. See §. 128.  
XIX. Ministers of the word are subject to bonds. This Apostle was in bonds. See §. 128.  
XX. Christians are subject to be spoiled of their goods for their profession sake. So were these Hebrews. See §. 129.  
XXI. Spoiling professors of their goods is a persecution. It is here reckoned up so to be. See §. 129.  
XXII. True professors take joyfully the spoiling of their goods. So did these Hebrew●…. See §. 129.  
XXIII. Sufferers for Christ, shall have a recompense. This is plainly expressed. See §. 130.  
XXIV. The recompense of sufferers shall be answerable to their loss. They lose goods, and receive substance. See §. 130.  
XXV. The recompense of sufferers for Christ, shall be greater than their loss. This is plainly expressed. See §. 130.  
XXVI. The recompense of sufferers for Christ is everlasting. It is an enduring substance. See §. 130.  
XXVII. Saint's reward is in heaven. So much is here expressed▪ See §. 131.  
XXVIII. Saints are sure of their reward. They know it in themselves. See §. 131▪  
Vers. 35. XXIX. Confidence may be obtained. This is here taken for granted. See §. 132.  
XXX. Confidence attained must be maintained. It must not be cast away. See §. 132.  
XXXI. Former evidence of grace is an inducement to future perseverance. This is inferred from this note of reference, therefore. Because they had such courage and confidence before, they must not now cast it off. See §. 132.  
XXXII. Perseverance brings the reward. This is it that hath a reward. See §. 132.  
XXXIII. The reward of perseverance in the true faith is great. So it is here expressly said to be. See §. 132.   

§. 135. Of the increase of patience for perseverance.  Heb. 10. 36. For ye have need of patience, that after ye have done the will of God, ye might recei●…e the promise. 
HEre the Apostle beginneth to lay down such means as may be helps to perseverance. The means are of two sorts; Patience, and faith.  
The word here translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  patience, is derived from that verb which is translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  endured, v. 32. §. 121.  
The causal particle, for, implieth a reason of that which went before. If then it be demanded, why they have need of patience, this inference giveth a ready answer, 
Patience an help to perseverance.  that they may persevere. In this respect patience may be resembled to an Anchor, which holdeth a ship so fast, as by a storm it cannot be carried away: and the Apostle doth fitly resemble it to sho●…es, or legg-harnesse, whereby men are enabled to hold out in their way. See The Whole Armour of God, on Eph. 6. 15. Treat. 2. Part. 5. §. 2, 15.  
These Hebrews were before commended for their enduring, v. 32. §. 121. which 
Grace not perfect at first.  implieth patience: yet the Apostle here saith, ye have need of patience. Whereby he gives them to understand, that grace may be begun in a Christian, and yet not ●…ully perfected, he may have need of it: namely need to hold, increase, and perfect it. A Prophet exhorteth▪ those whom he calleth meek, to seek meekness, Zeph. 2. 3. The Apostle acknowledged that God had abounded towards the Ephesians in all wisdom and prudence: yet he prayeth, that God would give unto them the Spirit of wisdom, Eph. 1. 8, 17. And he giveth witness to the love of the Thessalonians: yet beseecheth them to increase more and more, 1 Thess. 4. 10.  
Grace is wrought by degrees, 1 Cor. 13. 9 and that for these ends.  

1. That the increase of God's goodness may be more sensibly discerned.  
2. That means of growth may more conscionably be used.  
3. That men be not puffed up with a sudden fullness of grace, as Iona●… was with the gored, which grew in a night.  
4. That continual matter of thanks may be ministered to men.   
This affords a good direction to such as have attained some measu●…e of grace, well to consider what yet is further wanting, and to press on to that which is before, Phil. 3. 13, 14. Take heed of boasting in what thou hast, like the Church of 〈◊〉, Rev. 3. 17. Or in being secure, as if thou needest no more.  
Of the grace of patience and need thereof, see Chap. 6. v. 12. §. 86.   

§. 136. Of reward upon doing Gods will.  
THe gift of patience is here pressed as a means of obtaining a reward of God: Thus much is intended by the manner of inferring the promise with a particle that setteth out the final cause, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that; ye have need of patience, THAT you 〈◊〉 receive. Hereupon saith Christ, he that endureth, or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hath patience to the end, ●…e shall be saved. Matth. 10. 22. On this ground it is said of ancient Saints, that through patience, they inherit the promises. See chap. 6. v. 12. §. 88 111, 112.  
One special ground of patience is thus laid down, done the will of God. We ●…ust therefore patiently hold out in our Christian course, because therein the will of 
God's will is man's rule.  God is done; for it is the will of God we should so do. This ground showeth, that Gods will is man's rule; and that Gods will must be practised. See chap. 10. v. 7. §. 20. and chap. 13. v. 21. §. 173. Of God's secret and revealed will, see chap. 9 v. 28. §. 141. God's revealed will is that which is our rule, Deut. 29. 29. And this is not only to be known, but also to be done, and practised by us. See the Saints sacrifice on Psal. 116. 9 §. 59  
Upon doing the will of God the reward is promised; and thereupon it may be expected. See v. 35. §. 132. The word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. a●…rist.  done, is a participle of the time past, and may be word for word thus translated, having done. The sense of it is thus fitly and fully expressed, after we have done: so as reward is to be expected, after the work is 
Reward after work.  〈◊〉. Not before, to incite us to continue working: yet after, to testify God's truth, faithfulness, and bounty, that we may know, it shall not be in vain to hold out in doing his will. 1 Cor. 15. 58.  
This demonstrateth a double folly.  

1. Of those who work not, yet expect a reward, like the foolish Virgins, and 〈◊〉 servant, Mat. 25. 11, 18.  
2. Of those who think it is in vain to work, Mal. 3. 14.   
Both these conceits make men dissolute and careless: but this order of expecting reward after the work is done, is an antidote against both those poisons.  
The reward is expressed under this word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  promise: promise is here metonymically put for the reward promised.  
To show that God's promise is the ground of reward. See chap. 6. v. 12. §. 87, 88  
Of the greek word translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  receive, see chap. 10. v. 19 §. 100   

§. 137. Of the meaning of Heb. 10. 37.  Heb. 10. 37. For yet a little while, and he that shall come will come, and will not tarry. 
THis verse is apparently added as a reason of that which goeth before. This causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, giveth proof thereof. It is a reason of two points.  

1. Of the main point here handled, perseverance; in that the Lord, for whose 〈◊〉 they suffered, would surely and ●…peedily come to succour them.  
2. Of the reward that is promised in the former verse, where it was showed, that patience should be rewarded. This must needs be so, because that he that giveth the reward shall surely and speedily come.   
Both these references tend to the same scope, namely to encourage Christians to hold out.  
Many conceive that this verse, as well as the next, is taken out of Hab. Chap. 2. v. 3, 4. and I will not deny, but that it may so be. There is indeed some discrepancy betwixt the words of the Prophet and Apostle. First, where the Prophet saith, The vision is for an appointed time, the Apostle thus renders it, yet a little while: whereby he showeth, that that set and appointed time was of no long date.  
The Apostles expression of his mind is very elegant and emphatical, he useth a word that signifieth a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  little while: yet a little while, am I with you, saith Christ, job. 13. 33. So here, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet a little while. The Apostle for further emphasis, addeth another particle by way of diminution, thus a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  very little while. Yea, he doubleth that particle, thus, a very, very little while. 
(e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
This is to be taken respectively, and that,  

1. In regard of the many ages that were passed.  
2. In regard of the eternal recompense that was to come.   
2. Where the Prophet saith, It will surely come, or word for word, In coming, 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veniendo veniet.  i●… (or he) will come; The Apostle thus, He that shall come will come. Betwixt these two phrases, there is no differen●…e in sense, only the Hebrew hath a special emphasis in doubling the word. By coming is meant indefinitely, affording succour, or determinately, finishing all things at the last day, or both.  
3. Where the Prophet saith, I will not tarry; The Apostle, He will not put off, or delay. The words that the one and the other useth, do in general signify the same thing: that which the Prophet applieth to the vision, the Apostle attributeth to the Lord, who appointed that vision; and by whose coming the vision is accomplished.  
Concerning these seeming differences, we are to know,  

1. That the Penmen of the New Testament did quote and not translate sentences of the old testament: so as they were not tied to words. It was enough to hold the gener all sense.  
2. The Apostle giving no intimation of quoting this testimony out of any Prophet, he might use some words of the Prophet, finding them fit for his purpose, though in another sense. The like we may observe by comparing Rom. 10. 18. with Psal. 19 4.  
3. In the main scope the Prophet and Apostle agree: which is, to provoke Saints patiently to expect the deliverance which the Lord will give, and to support themselves in assurance of a speedy reward.    

§. 138. Of the shortness of Saints suffering.  
THis expression of the time, yet a little while, hath reference to the troubles whereunto these Hebrews were subject: and it giveth instance, that Saints sufferings are but short. The Apostle implieth as much under this phrase, The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. This determinate setting down the Church's tribulation by ten days, (Rev. 2. 10.) importeth a short time. The Apostle therefore saith of▪ affliction, that it is but for a moment, 2 Cor. 4. 17.  
This is true, whether the sufferings of Saints be considered simply or comparatively.  

1. Simply, in a double respect, 

1. In that they continue not beyond this life. For when man hath killed the body, he hath no more that he can do, Luke 12. 4. And they that die in the Lord rest from their labours, Rev. 14. 13. and 21. 4. But our life is short. It is resembled to the shortest things that are, job 14. 1.  
2. In that they are not continual in this life: for God affords to his Children in their greatest trials some intermissions, and some refresh. They have a time of sleep. After great pain, they have oft ease. Yea they have spiritual comforts which swallow up their outward griefs. They have also many occasions of rejoicings, Weeping may endure for a night, but joy cometh in the morning, Psal. 30. 5.    
2. Comparatively, in reference to eternity; thus without all question it is most true that Saints sufferings are but short. For how short is the longest life, even the life of Methuselah, to eternity? yea how short is the space of the whole world comcompared thereto? not a day, not an hour, not a minute, not a moment.   
Obj. Saints have made complaints of their long sufferings, Psal. 13. 1. Lam. 5. 20.  
Answ. Their complaints were effects of the flesh in them, which is weak, Matth. 26. 41. and not fit to judge aright of God's visitation.  
The shortest time of trouble seemeth long to flesh and blood, which is very sensible thereof. The Sabbath, though it be but one day, and a great part thereof be spent in Sleeping, putting on Apparel, Eating, and Drinking, and sundry other things besides the holy ordinances of God, yet to flesh it seemeth long, Amos. 8. 5.  
The chief author of Saints sufferings will not suffer them to be over long. He afflicts his Children in love and wisdom, with mercy and pity and tender compassion: and thereupon so moderates the same as they may endure.  

1. This manifesteth a great difference betwixt Saints sufferings in this world, and the sufferings of the wicked in hell: where there is no cessation, intermission, ease, comfort, or any manner of refreshing, Mark. 9 43. Matth. 25▪ 41.  
2. This admonisheth us to take heed of stubbornness, or senselesenesse under a cross: for hereby God may be provoked to add cross to cross, and to continue the same the longer, Leu. 26. 18, etc. And if we remain impenitent, to add eternal torment in hell, to the momentary sufferings here on earth.  
3. Among other motives, this may be added for a patient enduring of afflictions in this world. Though they be grievious to the flesh for the time, yet God will take care that they shall not be over long: He will with the temptation make a way to escape, that we may be able to bear it, 1 Cor. 10. 13. Men of courage will endure great ●…runts which they know will not be long. To add an edge to this motive, consider.   

1. That it is your Father, a Wise, Tender, Loving Father, who correcteth you.  
2. That he will do it no longer than he seeth it to be useful and necessary.  
3. That a far more exceeding and eternal weight of glory will follow thereupon.    

§. 139. Of the Lords being yet to▪ come.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…e that shall come, is the interpretation of one Greek word: and it is appropriated to Christ, ●…Matth. 11. 3. Rev. 1. 4, 8. and 4. 8. and 11. 17. This very title giveth proof that the Lord Christ is yet to come. This is meant of his second and last coming, whereof see Chap. 9 v. 28. §. 143.  
The Lord put off his first coming till the fullness of time, Gal. 4. 4. which was about the space of 3950. years: And he hath put off his second coming till the ti●…es of restitution of all things, Acts 3. 21. This he did in reference to the one and other coming,  

1. To prepare men the better unto his coming.  
2. To nourish faith and hope, which cease, when the thing believed and hoped for is accomplished. We hope for that we see not, Rom. 8. 24.  
3. To try patience, jam. 5. 7.  
4. To exercise Wisdom, Courage, Obedience, and other like graces.  
5. To discover such corruptions as lurk in the heart, Deut. 8. 2.  
6. To make men the more long for the Lord, before he come, and more welcomely to accept him when he cometh.   
That which is to come is to be waited for.   

§. 140. Of the certainty of the Lords coming, and that without delay.  
THe Apostle addeth this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  will come, to that former phrase▪ shall come, to set forth the certainty of the point: that the Lord will assuredly come. To give further evidence hereof, this note of assurance, behold, is frequently prefixed before that point of the Lords coming: and the point itself set down in the time present, being as sure as if it were already accomplished, jude v. 14. Rev. 3. 11. So also this asseveration, Amen, Mark. 13. 30. And this, Surely, Rev. 22. 20. And this comparative expression, Heaven and Earth shall pass away: but my word shall not pass away, Mark. 13. 31. Among other words, this of Christ's coming is to be understood. See more of the certainty of Christ's coming to judgement, Chap. 9 v. 2●…. §. 137.  
Yet, to assure these Hebrews of the certainty of Christ's coming, the Apostle addeth this clause, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  will not tarry, namely beyond the time set down and apppointed by the Father. For he hath appointed a day in the which he will judge the world, Acts 17. 31.  
The Greek word translated, tarry, is ordinarily used, for putting off or making delay; And that beyond a time apppointed or expected. Thus it is used Matth. 25. 5. Luk. 12. 45. In this sense it is here denied that the Lord will tarry. As it is said of the Israelites, that the self same day (namely at the end of four hundred and thirty years which the Lord had set down before hand) it came to pass, that all the host of the Lord went out from the land of Egypt, Exod. 12. 41. Even so in the self same day that the Lord hath appointed for his coming, he will come and not ●…rry. That day cannot be prevented, shall not be overslipt.  
A●… the truth of God is manifested in the accomplishment of all his purposes and promises, so especially in this: because it is the day of restitution of all things, and of giving a just recompense to every one that ever were or shall be, See more hereof, v. 25. §. 82, 83, 84, 85.   

§. 141. Of the Resolution of Heb. 10. 36, 37.  Vers. 36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Vers. 37. For yet a little while, and he that shall come will come, and will not tarry. 
IN these two verses, is laid down an especial help for perseverance.  
Vers. 36. This help is,  

1. Propounded, v. 36.  
2. Confirmed, v. 37.   
In the proposition is declared,  

1. The means itself.  
2. The end thereof.   
The means is in one word, patience, amplified by the need thereof: ye have need of patience.  
The end of this grace, is a blessed recompense.  
This end is,  

1. Generally hinted in this phrase, that ye might receive.  
2. Particularly exemplified.   
In the exemplification is set down,  

1. The time when they should receive the reward, in this word, after.  
2. The ground of the reward.   
About the time is noted,  

1. Man's Act, in this word, done.  
2. The rule thereof, Gods will.   
2. The ground of the reward is in this word, promise.  
Vers. 37. The confirmation is taken from the coming of the Lord.  
This is set out,  

1. By the time, yet a little while.  
2. By the person, who is described by his purpose, he that shall come, and by his performance,   
This performance is amplified by the certainty of it, and that two ways,  

1. Affirmatively, will come.  
2. Negatively, will not tarry.    

§. 142. Of observations out of, Heb. 10. 36, 37.  
Vers. 36. I. PAtience is an help to perseverance. For this end it is here brought in. See §. 135.  
II. They who have attained some patience have need of more. These Hebrews had endured much, yet they have need of patience. See §. 135.  
III. Patience is a needful grace. So it is here expressed to be. See §. 135.  
IV. Patience procureth reward. For this end he exhorteth them to patience. See §. 136.  
V. Reward is after work done. Thus much is expressed. See §. 136.  
VI Gods will is man's rule. So it is here laid down to be. See §▪ 136.  
VII. God's will must be practised. This word done intendeth as much. See §. 136.  
VIII. They who observe the condition shall partake of the recompense. This word receive intends as much. See §. 136.  
IX. God's promise is the ground of man's reward. The reward therefore is expressed under this word, promise. See §. 136.  
Vers. 37. X. Saints sufferings are but short. They are a very very little time. See §. 138.  
XI. The Lord is yet to come. In this respect this title, He will come, is given unto him. See §. 139.  
XII. The Lord will assuredly come. This is plainly expressed. See §. 140.  
XIII. The time of the Lords coming shall not be put off. He will not tarry. See §. 140.  
XIV. The Lords coming is a strong motive to hold out. His coming is here brought in as a reason tending to that end. See §. 137.   

§. 143. Of comparing Heb. 10. 38. with Hab. 2. 4.  Heb. 10. 38. Now the just shall live by saith: but if any man draw back, my soul shall have no pleasure in him. 
Hitherto of patience, as one means of persevering in the Christian profession: another means here followeth, which is, faith. In setting down this means, that it might be the better heeded, it is produced from the Prophet Habakkuk, Chap. 2. v. 4. But so as the Apostle useth his liberty to leave out, add, and alter what seemeth fitting to his purpose.  

1. The Prophet setteth these words, the just shall live by his saith, in the last place: but the Apostle in the first. The reason may be this. He would first establish them by the promise of life, before he terrified them with fear of Apostasy.  
2. The Prophet adds this affix. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  HIS, (by his faith) but the Apostle leaves it out: For the Greek and Latin use to understand such affixes: The LXX use another affix or relative pronoun, namely, 
b M●….  MY, (thus, by my faith) whereby they make God to be the object of that faith: as if the Lord had thus said, the just live by that faith, wherewith they rest on me.  
3. Where the Prophet saith, his soul which is ●…ifted up, the Apostle thus hath it, If any man draw back: whereby he declareth the woeful consequence of confidence in ones self. For this phrase, his soul which is lifted up, setteth out self confidence, which is an occasion of a man's drawing back, and falling away, which is the main point here dissuaded.  
4. Instead of this phrase, his soul is not upright in him, used by the Prophet, the Apostle useth this, in reference to God, My soul shall have no pleasure in him: and that to declare the fearful issue of man's disrespect to God. For the Prophet's phrase implieth, that the backslider is not upright, and faithful with God: and thereupon the Apostle inferreth, that God can take no pleasure in him.   
Thus we see by this variety of words and order, that the Apostle is so far from contradicting any thing in the Prophet, as he doth clear his sense and meaning. Fitly doth the Apostle infer this testimony, The just shall live by faith, upon Christ's certain coming, mentioned in the former verse, to show, that through faith in that coming of the Lord, the just supports himself, and so lives by that faith.   

§. 144. Of righteous, or just men.  
OF the notation of the Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  just, see Chap. 1. v. 9 §. 114. We sometimes translate this same word righteous, Chap. 11. 4. And the substantive, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  righteousness, Chap. 11. 7. And the adverb, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are just men.  righteously, Tit. 2. 12. This taketh it for granted, that there are just and righteous men.  
This is here to be taken of such as are so, before God and man: not of such as are so only in their own conceit, as the Pharisee was, Luke 18. 9 or only in man's apprehension, as Saul was before his conversion, Phil. 3. 6. These are no more indeed and truth, just or righteous, then painted or carved men, are true men. Thereupon saith Christ, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven, Matth. 5. 20. Almost as many proofs might be brought for the point, as there are leaves in the Book of God.  
Such as these.  

1. This epithet, just, or righteous, is frequently attributed to sundry persons, as to Abel, Matth. 23. 35. Noah, Gen. 6. 9 and many others.  
2. The mention of men approved under this epithet, job 12. 4. Psal. 37. 12. Prov. 20. 7.  
3. Commendations of such as are righteous, Prov. 12. ●…6.  
4. Remuneration of those that are righteous, Ezek. 18. ●…, etc.  
5. Vengeance on such as are not righteous, Prov. 11. 7. 1 Cor. 6. 9   
The righteous are those that give to every one their due. They therefore  

1. Are fittest in this world to honour God.  
2. They especially will disperse, and give to the poor, Psal. 112. 9  
3. They will deal most fairly with all sorts of men, and be most helpful to other●….   
1. Quest. How is it then said, that there is none righteous, no not one? Rom. 3. 10. Psal. 14. 3.  
Answ. That negative is true in four respects.  

1. There is none originally righteous. This was Christ's prerogative, Luk. 1. 35. All others are brought ●…orth in sin, Psal. 51. 5. job 14. 4.  
2. None are legally righteous: that is, so righteous as to be justified by the Law▪ Gal. 3. 11. This was Adam's prerogative, in his entire estate, Eccl. 7. 29.  
3. None are perfectly righteous, Isa. 64. 6. This is the prerogative of glorified Saints, Heb. 12. 23.  
4. None are meritoriously righteous, Luk. 17. 10. This was Christ's honour, and that by virtue of the union of his humane nature with the divine. In this respect God is said to have purchased his Church with his own blood, Acts 20. 28.   
2. Quest. How then may any sons of Adam in this world be counted just, o●… righteous?  
Answ.  

1. Though not legally, yet Evangelically. The law requireth two things. 

1. Perfect righteousness, and that in every part, point, and degree, Gal. 5. 3.  
2. Personal righteousness, that the person himself that looks for acceptance by the law, do that which the law requireth, by himself, in his own person. The man (even the man himself) which doth these things, shall live by the law, Rom. 10. 5.   
But the Gospel limiteth, and mitigateth both these: For perfect righteousness, it accepteth a true and faithful endeavour, Phil. 3. 14, 15. Instead of personal righteousness, it accepteth the righteousness of a Surety.   
2. Though none be righteous by carnal generation, yet there are righteous men by spiritual regeneration.  
3. Though none be perfectly righteous, yet there are such as are truly and sincerely righteous. Now sincerity is accepted of God for perfection.  
4. Though none are meritoriously righteous, yet they are so righteous in God's account, as through his grace and favour he rewardeth their righteousness.   
On these grounds, I may well use this Apostolical phrase, Follow after righteousness, 1 Tim. 6. 11. And press this exhortation as the wise man doth his incitation unto wisdom, Prov. 4. 5, 6, 7. etc.   

§. 145. Of a Just Man's living.  
THere is another thing here taken for granted, namely that a just man 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  liveth. So saith righteous Paul of himself, I live, Gal. 6. 20. And he sayeth of all that mortify the deeds of the body (which righteous ones do) ye shall live, Rom. 8. 1●…. These are they who are called, lively, or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  living stones, 1 Pet. 2. 5.  
The life here meant is a spiritual life, the life of grace, whereby one is so sustained, 
Spiritual life.  as he remaineth faithful with his God. In this respect the future tense is used, (shall live) to show that the believer continueth to live that life, till he come to eternal life.  
This spiritual life may truly and properly be called life, in that thereby we have communion with the living God, the God of life, and brought to eternal life.  
1. Herein is manifested a great difference betwixt just and unjust, righteous and 
Difference betwixt just and unjust.  unrighteous persons. The unjust and unrighteous are dead in sins, Eph. 2. 1. Matth. 8. 22. 1 Tim. 5. 6. Therefore there is as a great difference betwixt them, as betwixt the living and the dead: yea far greater than betwixt such as are alive, and such a●… are dead in the body. A livi●…g dog is better than a dead lion, Eccl. 9 4. But a living Sain●… is much better than a dead worldling. In this respect the righteous is more excellent than his neighbour, Prov. 12. 26. Lazarus a poor beggar, was better the●… Dives a rich man. We use to put dead corpse into the grave, because of their noisome ●…avour.  
The savour of men dead in sin is much more noisome: and therefore they are cast into the deep pit of hell.   

§. 146. Of faith, whereby a just man liveth.  
THat the Apostle might the better instruct us in that life which is proper to ●… just man, he expressly showeth the means whereby he liveth, which is faith. Four distinct times is this in these words set down by the Holy Ghost, as a point most remarkable, Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. and here in this text An Apostle exemplifieth this in himself thus, I live by the faith of the Son of God, Gal. 2. 20.  
By faith is here meant a true justifying faith, whereby we so receive and apply Christ unto ourselves, as we rest on him for supply of all our necessities, and for all needful succour in all distresses, and assistance against all assaults: and in that respect abide faithful with him, and never depart from him.  
Faith draws life from Christ in these and other like respects. 
How faith brings life.   


1. It is that instrument whereby we lay such hold on Christ, as we are united unto him, like a Scions put into a stock.  
Thus Christ is resembled to a Vine, and we to the branches thereof, job. 15. 5. Hereupon Paul saith, I live by the faith of the Son of God, Gal. 2. 20. And Christ is said to dwell in our hearts by faith, Eph. 3. 17.   
2. It draweth virtue from Christ, as a branch from the stock. For of his fullness we all receive, and grace for grace, Joh. 1. 16.  
3. It persuades the soul of God's love to us, as to such as are united unto his So●…▪ Hence followeth assurance of reconciliation with God, remission of sin, and acceptation to eternal life.  
4. It makes confident in Christ's support and assistance against all trials by man or Devil. This is the Victory that over cometh the world, even our saith, 1 Joh. 5. 4. Faith also is a shield whereby we may quench the fiery darts of the devil, Eph. 6. 17.  
5. It maketh us resign ourselves and affairs to Christ's disposing, cheerfully going on in our warrantable courses, and patiently waiting for that issue which he will give. Faith makes a man believe that his head better knows what is fit for him, than himself.  
6. It works hope above hope, Rom. 4. 18. It makes a man thorough a thick cloud of temptations, to behold comfortable glimpses of God's favour; and against sense to rest on God's word, Psal. 43. 5. Thus by faith we are united to Christ, justified, sanctified, supported, established, quieted. Therefore it is a sovereign means to make us steadfast in our profession, and to keep us from apostasy. This is fitly added to patience as the ground thereof, See Chap. 6. v. 12. §. 86.   
If faith do so support us and and keep us from apostasy, surely it cannot be totally and finally lost. 
Agreement between the Prophet and Apostle.   
This text, the just shall live by faith, being three several times quoted in the new Testament, I hold it meet to show how in every of the places they agree with the Prophet out of whom it is quoted.  
The main scope of the Prophet and of the Apostle is the same, namely to show how, when all means fail, a man may be safe. For this end he declareth who is safe, the just; and how he is safe, by faith. All are not safe, nor are any safe by any thing in themselves. But the just by faith; thus is he established. This text is produced, Rom. 1. 17. to prove that by nature men are not just; because the righteousness of God is revealed from faith to faith. This is proved by this text.  
Again, this text is produced, Gal. 3. 11. to prove that no man is justified by the law, for the Prophet sayeth, the just shall live by faith.  
Here it is produced to prove the stability of Christians, which ariseth from faith.  
All these are intended by the Prophet, For he inferreth.  

1. That all men are not righteous. Because the righteous live by faith, For all ●…ave not faith, 2 Thes. 3. 2.  
2. That no man by his works, which is by the law, can be justified, For they live by faith.  
3. That faith is the ground of their stability. For his soul which is lifted up, is not upright in him; that is, a man confident in himself cannot be stable, the just shall live by his faith.   
Faith being the ground of man's stability, we may well think that want of faith is 
Want of faith makes unstable.  an especial reason of men's restless cares for future wants, and troublesome fears of being undone. What makes men upon every sin to question God's favour, but want of faith? What makes men faint in their Christian course? what makes them fear that they shall not hold out? what makes them use indirect means? what makes s●…n to abound and Satan to tyrannize, but want of faith? want of faith is it that makes m●…n revoult. Is it any marvel if a corpse putrify, and swarm with worms and other vermin, when it hath no life in it? where there is no faith there is no spirit, no life, no assurance of God's favour, no right to Christ. Faith brings all.  
This is enough to stir us up to use all means for getting, strengthening and preserving faith. Hereof see more in the whole Armour of God, On Eph. 6. 16. Treat. 2. Par●…. 6. §. 17, etc.   

§. 147. Of a just man's living by his own Faith.  
THat relative pronoun, HIS, which is plainly expressed by the Prophet, Hab. 2. 4. thus, the just shall live 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by HIS faith, is implied and understood under the Greek phrase, and showeth that the ●…aith whereby a just man lives, must be his own. As it is the wisdom of the prudent to understand HIS way, Prov. 14. 8. And as the just man walketh in HIS integrity, Prov. 20. 7. So the just man lives by HIS faith. To him that believeth HIS faith is counted for righteousness, Rom. 4. 5. For every one shall give an account of himself to God, Rom. 14. 12.  
Obj. 1. Christ saw the faith 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of them that brought an impotent man unto him, and thereupon said to that man, Thy Sins are forgiven thee, Matth. 9 2.  
Answ. He saw the faith of the impotent man himself, as well as the faith of his friends.  
Obj. 2. Upon the faith of the woman of Canaan, Christ cast the Devil out of her Daughter, Matth. 15. 28. And on the like ground he did the like for a man's Son, Mark 9 23, 25.  
Answ. This was a temporal blessing: but our text speaketh of a spiritual life.  
Obj. 3. The unbelieving husband is sanctified by the wife, 1 Cor. 7. 14.  
Answ. That is in regard of Matrimonial communion.  
Ob●…. 4. A believing wife may save her husband, 1 Cor. 7. 16.  
Answ. By being a means of working faith in him. So as to be saved by his own faith.  
Ob●…. 5. Children of a believing parent are in that respect holy, 1 Cor. 7. 14.  
Answ. Not in regard of an inherent or imputed holiness: but in regard of their right to the Covenant of grace and the privileges thereof.  
This directeth every particular soul to labour for faith, as they do desire to live thereby, and to partake of the benefits thereof. Let not Children so trust to the faith of their Parents, as they neglect to get faith of their own. The like may be said to people in reference to their ministers. To wives in reference to their husbands. To husbands in reference to their wives. To servants in reference to their Masters: and 
Matth. 25. 9  to one friend & neighbour in reference to another. That which the wise virgins implied concern●…ng their own oil, that they had but enough for themselves, may be said of every one's faith, they have but enough for themselves. Christ expressly showeth that of those that are nearly knit together in this world, One may be taken and another left, Luk. 17. 34, etc.  
What now may we think of works of Supererogation?  
What of Implicit Faith?   

§. 148. Of Professors revolting.  
TO move us the more diligently to labour after Faith, the Apostle showeth the dan age of failing thereof: for he implieth, that without faith men will draw back, and then God will have no delight in them.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  draw bark, is a compound. The simple verb signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to send. In the middle voice it signifieth to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  avoid, or shun, 2 Cor. 8. 20. Yea and to withdraw, 2 Thes. 3. 6. The preposition signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See §. 151.  under. The compound properly signifieth to slip away, and that under hand, privily, and for fear, or shame. It is used of Peter, who withdrew himself from communion with the Gentiles, Gal. 2. 12. St. Paul on the contrary useth the word with a negation, where he saith, that he did not shun or forbear to declare all the counsels of God; I kept back nothing, sayeth he, Acts 20. 20, 27.  
Here it implieth such as having made open profession of the true faith, on some by respect forbear their profession, and withdraw themselves from communion with other professors: So as it intendeth apostasy, whereof see Chap. 3. v. 12. §. 131.  
The Apostle useth this word, to meet with those, who think to be excused in that they do not openly, and scandalously renounce their profession, but only covertly. But all manner of apostasy, whether open or covert, is comprised under this word, and thereby condemned.  
And that no persons may dream of an immunity in this case, the Apostle sets it down indefinitely, thus, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  If any man draw back. Indeed the word, any man, is not expressed in the Greek, but necessarily understood in the verb of the third person, which hath no nominative case joined with it. When we say, he that doth this thing, we intent any one that doth it. All of all sorts therefore are to apply this unto themselves; even professors of the true religion.  
That professors may fall away hath been showed, Chap. 3. v. 12. §. 131.  
That it is to be prevented, hath been showed, Chap. 3. v. 12. §. 122.  
How it may be prevented, hath been before showed in this Chapter, v. 25. §. 79.   

§. 149. Of God's taking no pleasure in them that draw back.  
TO make Christians the more watchful against backsliding, the Apostle showeth 
Soul how attributed to God.  how hateful such are to God, in this phrase, My soul shall have no pleasure in 〈◊〉. God is here brought in, uttering these words; so as this relative, 
a M●….  My, 〈◊〉 reference to God.  
Object. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Soul hath a special relation to a body, it is derived from a verb, that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to breath, or to cool, Matth. 24. 12.  
Answ. Soul is not here properly attributed to God; but by way of resemblance, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the manner of man; To show the truth and greatness of God's displeasure. Things done indeed, and to purpose, are attributed to the soul, Matth. 26. 38. The soul is the seat of the affections; when therefore men do truly and greatly delight in ●… thing, their soul is said to delight therein. And when they care not ●…or a thing, but rather loath and reject it, they are said, to have no pleasure or delight therein. Thus is it used of God.  
The word translated, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  have pleasure, is a compound. The simple verb signifieth, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…o think. The adverb with which it is compounded, signifieth, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  well; so as this 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound signifieth to think well, to approve, to rest in, to be well pleased with. This word is used, where God saith of Christ, In whom my soul is well pleased, Matth. 12. 18. And where Christ saith, It is your Father's good pleasure Luk. 12. 32. On the contrary, the negative is used of Gods disallowing, detesting, and rejecting; as where it is said, with many of them, God was not well pleased, 1 Cor. 10. 5. So in this Chapter, v. 6, 8. There is a 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  diminution in this phrase, no pleasure; For it intends an utter dislike, and detestation; and it compriseth under it▪ the wrath and indignation of the Lord, according to that which was said, v. 27. judgement, and fiery indignation.  
The phrase itself implieth that God's heart is alienated from them who are alienated from a true profession of God. What then can such look for, but all the fearful effects of God's wrath and vengeance? My soul shall abhor you, saith the Lord of such, Leu. 26. 30. And again, My mind was alienated from her, Ezek. 23. 18. See how far God's mind may be turned from such, jer. 14. 11, 12. and 15. 1.  

1. This demonstrateth the folly of apostates, that turn away the heart of him from them, in whose favour man's happiness consisteth.  
2. It affordeth a strong motive against apostasy.  
3. It showeth how we may have assurance of Gods taking pleasure in us: even by our holding close to him.  
4. It directeth us when we see any signs of alienation of God's soul from us, thoroughly to search, whether we have not withdrawn back, and taken our hearts from him.    

§. 150. Of judging the best of others.  Heb. 10. 39 But we are not of them, which draw back unto perdition; but of them that believe to the saving of the soul. 
THe doom denounced in the former verse is very terrible.  
That they to whom the Apostle wrote, might not be too much affrighted thereat, and think that he had too hard an opinion of them, as if he thought they were drawing back; he mitigateth it by manifesting his good opinion of them.  
Thus much is evident by his manner of inferring this upon the former, by the conjunction of opposition 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  BUT.  
For such passages as declare a good opinion of any, are opposite to threatenings of judgement. And here that inference implieth a case of difference between them and others: that albeit others might forfeit Gods good pleasure towards them, yet he did not so think of them. Of mitigating severe censures see Chap. 6. 9 §. 53, 54, 55.  
To persuade them the more thereof, he useth the first person plural, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  WE, to show, that he had such an esteem of them as he had of himself, and that he judged himself as much as he judged them, See v. 26. §. 87.  
Thus we see that Saints may haur a good opinion of one another, as well as of themselves. Oft doth the Apostle in his good hope and steadfast persuasion include others with himself, thus, We walk by faith, 2 Cor. 5. 7.  

1. Charity which is the rule of judging others believeth all things, 1 Cor. 13. 7. that is the best of every one. What one in certainty knoweth of himself he may and aught in charity judge of other Saints.  
2. Every one is so conscious to all his own corruptions, as he knoweth more ill of himself, than he may of other Saints.   
Far from this Christian mind are such conceited Pharisees, as judge and condemn others that are better than themselves, Luk. 18. 11. See God's account of such, Isa. 65. 5   

§. 151. Of the issue of Apostates.  
THis phrase, Of them which draw back, is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word. The word is a noun derived from that verb which is translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  draw back, v. 38. §. 148. There see the notation of it. Word for word it is thus; 
c Non sumus substractionis. Vulg. Lat.  We are not of subduction, or of withdrawing. It is a concise and emphatical phrase.  
To make it clear in English, that which is understood must be supplied. Some understand the word, Sons, thus, we are not Sons or Children of withdrawing: So the Rhemites: but this is very obscure in our English. Our last translators have better translated it thus, We are not of them which draw back. That is, we are not of that mind, or of that carriage, or of that company.  
By denying this of himself and of other professors, he showeth, that it ill beseemeth professors of the true religion to fall back from their profession, See v. 38. §. 148.  
This phrase, unto perdition, showeth the woeful issue of backsliders. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  noun here used is a compound. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perdo.  The simple verb out of which it is compounded signifieth in the active, to destroy. In the passive to be destroyed or to perish. Thence is derived 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a noun which signifieth, destruction, and the epithet everlasting is joined to it, 2 Thes. 1. 9 And another noun which signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a destroyer, 1 Cor. 10. 10. And a participle, He that destroyeth.  
The 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition, with which the word of my text is compounded, signifieth, from, and it carrieth emphasis, implying an utter destruction from all safety. 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The verb compounded with this preposition is frequently used, Matth. 5. 29, 30. and 10. 28. The greatest destroyer of man, from this title is called, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Apollyon destroyer, Rev. 9 11. The word of my text is applied to man's destruction in hell, Matth. 7. 13. So it is here in this place. judas, Joh. 17. 12. and Antichrist, 2 Thes. ●…. 3. are called, Sons of perdition.  
This word is used in both those places: So here it is put for eternal damnation, as is evident by the opposite phrase, Saving of the soul.  
The Apostle hereby gives them to understand, that eternal damnation will be the issue of Apostates. Hereof see v. 27. §. 95, 96, 97, 98▪   

§. 152 Of the opposition betwixt believing and backsliding.  
THe Apostle further proceedeth in declaring his good opinion of these Hebrews, which did not consist only in a negative, that they were not Sons of perdition: but also in an affirmative, that they were children of Salvation. This he thus expresseth, but of them that believe to the saving of the soul.  
Here is a like concise emphatical phrase used to that which was before: which word for word is thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but of faith. So as this phrase, of them that believe, is 〈◊〉 interpretation of this one word, of faith. He brings this in with an adversa●… conjunction, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT; To show, that Apostasy and Faith cannot stand to●…er. The back-slider believeth not: he that believeth will not slide back, or ●…draw. Fitly therefore hath the Apostle prescribed faith as a remedy to p●…event 〈◊〉, See v. 38. §. 146.  
The Apostle here affirmeth of himself and others, that they are of them that be●…: whereby he declared, that faith may be known. He that hath a true faith, 〈◊〉 know he hath a true faith. See the whole Armour of God, on Eph. 6. 16. Treat. ●… part. 6. §. 36, 37, etc.   

§. 153. Of Salvation, the end of faith.  
TO amplify this grace of faith, and to demonstrate that it is of force to keep men from drawing back, he addeth this issue, or end of faith, to the saving of the soul.  
The word translated, saving is a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  compound noun. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb, whence 〈◊〉 〈◊〉 compounded, signifieth to do or make. The compound verb, to get, or to purchase, Act. 20. 28. 1 Tim. 3. 15. This compound noun, a getting or obtaining that which one seeks for. Thus it is translated to obtain, 1 Thes. 5. 9 2 Thes. 2. 14.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The object of this getting or purchase is here said to be the soul, meaning the good of the soul: which is the salvation of it, even eternal life. Therefore Saints 〈◊〉 said to obtain salvation, 1 Thes. 5. 9 This then is the end of faith, the salvation of 〈◊〉 souls: For we are saved through faith. This was of old typified by looking upon 
1 Pet. 1. 9 Eph. 2. 8.  the 〈◊〉 serpent, joh. 3. 14, 15.  
The Salvation of our souls is in Christ, and to be had from him. Faith is that 〈◊〉 whereby we receive it from him, and rest on him for the eternal enjoying of the same.  
Among other motives, this is an especial one to stir us up to use all means, to ge●…, ●…ase, and preserve faith. Hereof see the whole Armour of God, on Eph. 6. 16. Treat. ●…. Part. 6. §. 17, etc.  
The end that is here noted, will recompense all the care and pains that can be ta●… there about. Saving of the soul is more than getting or keeping all the world besides, Matth. 16. 26. There is no comparison betwixt the soul and the world. The world cannot be too much undervalved: the soul cannot be overvalued.   

§. 154. Of the resolution of Heb. 10. 38, 39  Vers. 38. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. Vers. 39 But we are not of them who draw back unto perdition: but of them that believe, to the saving of their Soul. 
IN these two verses is another help for perseverance. Of the former see §. 141. This help is first briefly propounded, secondly largely amplified in the next Chapter.  
I●… propounding the point,  

1. The means itself is expressed.  
2. The contrary thereunto is aggravated.   
In expressing the means, he declareth,  

1. The persons whom it concerns, the just.  
2. The kind of means, faith. This is amplified by the benefit thereof, life, shall 〈◊〉.   
The contrary is first hinted, in this adversative particle, but.  
2. Distinctly laid forth.  
I●… laying it forth, is declared,  

1. The vice itself.  
2. The consequence following thereupon.   
In declaring the vice two things are noted,  

1. The person whom it concerns, any man.  
2. The fault wherein it consisteth, draw back.   
The consequence is God's displeasure, which is first aggravated, secondly, ●…gated, v. 39  
In the aggravation is laid down,  

1. The extent of God's displeasure, in this metaphor, my soul.  
2. The manner of expressing it, shall have no pleasure.  
3. The obj●…ct, in him, namely in him that draweth back.   
Verse▪ 39 The mitigation of the foresaid doom consisteth in the Apostles ●…festing his good opinion of them.  
In setting down his opinion, he shows a difference betwixt such as draw back, 〈◊〉 such as hold out.  
Here observe,  

1. The manner of propounding this difference, in the first person and plu●… number, we.  
2. The matter wherein it consisteth, that consisteth of two parts, 

1. The issue of backsliders.  
2. The issue of believers.     
The former is perdition, which is denied in reference to these Hebrews.  
The latter is salvation, which is asserted in reference to believers, which he ●…counteth them to be.   

§. 155. Of Observations raised out of Heb. 10. 38, 39  
I. SUndry graces concur to a Christians stability. Before he mentioned ●…tience, here he addeth faith, to the same purpose. See §. 143.  
II. Faith is an especial help to perseverance. It is in this respect here 〈◊〉. See §. 143.  
III. There are just men. This is here taken for granted. See §. 144.  
IU. Just men do live an especial life. This also is here taken for granted, 〈◊〉 〈◊〉 shall live. See §. 145.  
V. Faith is the means whereby the just do live a spiritual life. Thus much is ●…ere expressed. See §. 146.  
VI The faith whereby a just man lives, is his own. This is expressed by the Proph●…, Hab. 2. 4 and understood by the Apostle. See §. 147.  
VII. Every Apostate makes himself liable to vengeance. This phrase, if any man, intends as much. See §. 148.  
VIII. All manner of back-sliding is damnable. The word translated, draw 〈◊〉▪ implieth a close, secret falling away.  
If that be liable to the judgement, much more open Apostasy. See §. 148.  
IX. God's mind will be alienated from him that is alienated from God. God will have no pleasure in him. See §. 149.  
X. Gods displeasure against Apostates is an utter displeasure. His soul hath no pleasure. See §. 149.  
V. 39 XI. Severity in denouncing judgements is to be allayed with testimony of 〈◊〉 opinion. The particle of opposition but, implieth as much. See §. 150.  
XII. Saints may have as good an opinion of others as of themselves. This the Apostle here implies by using the plural number and first person, we. See §. 150.  
XIII. They who stand are not to be suspected to draw back. This negative, are 〈◊〉, intends thus much. See §. 150.  
XIV. Damnation is the issue of Apostasy. Such draw back unto perditi●…. See §. 151.  
XV. Ministers may have a good persuasion of them to whom they declare judge●… against summers. The inference of the Apostles persuasion upon the forementioned judgements proves thus much. See §. 152.  
XVI. Believers will not draw back. The Apostle renders this reason of their not drawing back, because they believed. See §. 152.  
XVII. True faith may be known. The Apostle here affirms as much of his own and others believing. See §. 152.  
XVIII. Salvation of the soul is the end of faith. See §. 153.    


§. 1. Of the Analysis of HEB. Chap. XI.  
THE Apostle having prescribed Faith in the latter end of the former Chapter as an especial means of perseverance, In this Chapter he dot●… further describe it, and set it out by the excellent effects thereof. So as the sum of this Chapter is, A declaration of the excellency of Faith.  
Hereof are two parts.  

1. A description of Faith, v. 1.  
2. An exemplification of that description.   
The exemplification is set out by the Effects of Faith: and that in such as 〈◊〉 endued therewith.  
These are set out,  

1. Indefinitely, v. 2, 3.  
2. Expressly by name; These may be ranked under four heads. 

1. Such as lived before the Flood, from v. 4. to v. 8.  
2. Such as continued from the Flood to the time of the Law, from v. 8. 〈◊〉. 30.  
3. They that were in the Church of Israel till the Captivity, from v. 30. 〈◊〉 v. 34.  
4. They that remained from the Captivity till Christ's coming, from v. 34. to the end.     

I. Of them that lived before the Flood three are mentioned. 

1. Abel. v. 4. His faith was manifested by his sacrifice.  
2. Enoch. v. 5, 6. His, by pleasing God.  
3. Noah. v. 7. His, by building an Ark.    
II. Of those that lived betwixt the Flood and the Law, there are mentioned 〈◊〉 by name, and others indefinitely employed. 

1. Abraham, whose faith is manifested by four effects. 

1. His going whither God called him, v. 8.  
2. His so journing in a strange Country, v. 9 This is amplified by that heavenly City which he looked for, v. 10.  
3. The numerous offspring that he had, v. 12.  
4. His offering up Isaac, v. 17, 18, 19    

2. Sarah, Whose faith is evidenced by bearing a Child in her old age, v. 11.  
The faith of these, and others that lived as they did, is amplified by their perseverance therein: for they died in Faith, v. 13. This is proved,  

1. By their con●…ession, That they were strangers, v. 13, 14.  

2. By omitting the opportunity of returning to their Country, v. 15.  
This is amplified by the kind of Country which they sought, v. 16.     
3. Isaac, Whose faith is set out by blessing his two sons, v. 20.  
4. jacob, Who in faith blessed the two sons of joseph, v. 21.  
5. joseph, Who commanded his bones to be carried out of Egypt into Canaan, v. 22.  
6. The Parents of Moses, whose faith showed itself in their preserving their Son Moses against the King's Edict, v. 23.  
7. Moses his fai●…h was demonstrated five ways. 

1. By refusing the honour of Egypt, v. 24.  
2. By suffering affliction, v. 25.  
3. By highly esteeming the reproach of Christ, v. 26.  
4. By s●…saking Egypt, v. 27.  
5. By keeping the Passover, v. 28.    
8. The Israelites which came out of Egypt, and passed through the Red Sea, v. 29.    
III. Of those that were betwixt the Law and the Captivity, seven are numbered up by name, and sundry others under general terms intended. 

1. joshua, and the Isralites under his Government, gave proof of 〈◊〉 faith by the fall of the walls of jericho, v. 30.  
2. Rahab testified her faith by entertaining the Spies, v. 31.  
3. Gideon. 4. Barak. 5. Samson. 6. jephtha. 7. David. 8. 〈◊〉, are produced by name. 9 The Prophets are indefinitely set down, v. 32.   
The effects of sundry of these are set down, v. 33, 34.   
IV. Of those that were from the beginning of the Captivity to Christ's time, none are mentioned by name, but the faith of many of them is demonstrated by sundry great effects. These effects were their sufferings for maintaining the 〈◊〉 faith; whereof sundry distinct kinds are mentioned, v. 35, 36, 37, 38.   
The conclusion of the whole is set down by an approbation of their faith, (they obtained a good report) and an illustration thereof in this phrase, 〈◊〉 not the promise: As if he had said, by Faith they held out, though they receiv●…d not the promise.  
Of that illustration a reason is rendered, v. 40. namely, Gods reserving the better things to our times.   

§. 2. Of the inference of Heb. 11. v. 1.  Now Faith is the substance of things hoped for, the evidence of things 〈◊〉 seen. 
IN this Chapter is a large amplification of the forementioned means of ●…severance, which is Faith; wherein there is, first, A description of Faith in this first verse.  
Of the notation of the word, Faith; Of the general nature, and several kinds of it, see The whole Armour of God, on Eph. 6. 16. Treat. 2. part. 6. §. 11, 12, etc.  
Here is meant a true justifying and saving faith. The inference of this description upon the forenamed proposition of living by faith, and holding faith to the saving of the soul, gives proof hereunto. If the proof be not of the same faith whereof the proposition is, it is to no purpose.  
Ob●…. Many of the instances following in this Chapter are of a 〈◊〉 
Justifying faith stands with other kinds of faith.  faith. As Sarah bearing a Child, v. 11. Israel's passing through the Red Sea, v. 29. the walls of jericho falling down, v. 30. and sundry others, v. 33, 34, etc.  
Answ. The miraculous things there intimated were subordinate to the 〈◊〉 promise of the Messiah; For they believing that principal promise, did withal believe other things that for the present were requisite for them.  
Now the mixture of a miraculous faith doth not shoulder out a justifying and saving faith. There are many effects of a vegetative and sensitive soul in man, which are all comprised under the reasonable Soul: So justifying faith 〈◊〉 itself to all God's promises.  
The first particle in our English, NOW, is the note of an assumption in a syllogism: It is the interpretation of the Greek conjunction, commonly translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, which is used to the same purpose.  
The Syllogism may be thus framed;  
The just live by that which is the substance of things hoped for, etc.  
But Faith is the substance of things hoped for:  
Therefore the just live by faith.   

§. 3. Of Faith being the substance of things present.  
OF the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  substance, see Chap. 1. v. 3. §. 〈◊〉. and Chap. 3. v. 14. §. 152. In general, it signifieth that which hath a subsistence or being; that which is indeed, and so subsisteth. Thus it is taken as it is simply considered in itself: But as it hath reference to other things, it importeth that which giveth a kind of being to that whereunto it hath reference; so as believers rest confident thereupon. In which respect this word is translated confidence, Chap. 3. v. 14. 2 Cor. 9 4. & 11. 17.  
This property or effect, substance, is here attributed to faith in reference to the object thereof, which are things hoped for. Things hoped for are future, they are to come: But things to come have no present being.  
Quest. How can faith give a being to things that are not?  
Answ. We speak not of a natural being in regard of the things themselves, as 
How faith gives a being.  〈◊〉 faith did simply make that to be which is not: But of a being to the mind of the believer; which (if we may so speak) is a mental being; such a being as the believer is confident of, as if they had a natural present subsistence. This is not a mere imagination, but as true as any thing can be. For faith resteth on the 〈◊〉 principal and infallible truth that can be, namely, God's promise. What he promiseth shall without question be accomplished; and faith resteth upon it as accomplished.  
That faith giveth a being to things that are not, is evident by the Patriarches 〈◊〉 the promises which they received not, v. 13. In Christ are hid all the 〈◊〉 of God; and faith is that hand whereby Christ is received, joh. 1. 12. Now all things tending to life, being in Christ, that which hath Christ hath all.  
Faith is herein much commended; and that,  

1. By the Excellency of it. It is a kind of Creator, in giving a being to 
Faith's excellency.  things.  
2. By the Necessity of it. Our chief happiness is to come; as perfection of sanctification, full freedom from all misery, resurrection of the body, eternal life: Faith gives a present being to all these.  
3. By the Benefit thereof. Through faith we reap good by things before they are: For faith gives not only a title, but a kind of possession of that which we ●…ope for.   
This giveth an answer to those that make temporal blessings the only ground 〈◊〉 the faith of the ancient Fathers; and that because Evangelical and Celestial blessings were not then exhibited.  
The Answer is this; They hoped for those Evangelical and Celectial truths, and thereupon their faith gave a being unto them. In this respect the Gospel was 〈◊〉 unto them, Heb. 4. 2.  
Evangelical and Celestial truths were promised before hand; now faith giveth so full assent to that which God hath promised, as it rests as c●…nfidently upon it before it be actually accomplished, as if it were indeed really accomplished. We may therefore conclude, tha●… the ancient Fathers who believed, made Evangelical and Celestial truths the object of their faith, and rested thereupon.  
A proper object of faith is that which is hoped for; and that is not seen (as is showed Chap. 6. v. 19 §. 156.) In this respect faith is the substance of it, and gives a being unto it. Thus there is a mutual relation betwixt faith and hope. We wait for the hope of righteousness by faith, Gal. 5. 5. See more hereof in The whole Armour of God, Tract. 2. part. 7. on Eph. 6. 17. §. 3. 5.   

§. 4. Of Faith an evidence of things not seen.  
THat faith which is the substance of things hoped for, is also an evidence of t●…ings not seen. The noun translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evidence, is derived from a verb th●…t signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  convince, joh. 8. 9, 46. jam. 2. 9 Thence this noun, that is here properly translated an evidence, which proveth and demonstrateth things to be so and so. Hereby it appeareth, that faith doth as evidently convince the soul of the truth of things that are not seen, as if they were before a man, and he saw them with his eyes. Herein lieth a main difference betwixt faith and sense, 2 Cor. 5. 7.  
By things 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not seen are meant such as cannot be discerned with the eyes of the body; because they are either invisible in their nature, or kept some way or other from the eye of the body. Of this word, see Chap. 2. v. 9 §. 7●….  
Quest. Wherein lieth the difference betwixt this fruit of saith, and the 〈◊〉 part, and this?  
Answ. The former speaks only of things to come: this of things past and 
The difference betwixt the two parts of the verse.  present also, as well as to come. There are many things past and accomplished, which are not now seen; as, the birth of Christ, his miracles, his death, and ●…surrection: There are also many things present that are not seen; as, Christ's ●…ting at God's right hand, Angels attending us, the souls of just men in Heaven; yet faith gives evidence of the truth of all these, even such evidence, as they are as sure to believers that now live, as the things which Christ did on earth were to them who then saw them with their eyes, and as the things in Heaven are 〈◊〉 them in Heaven. So as faith works assurance. This Apostle attributes full ●…rance to faith. See Chap. 10. v. 22. §. 65.  
In that the things whereof faith is an evidence, are not seen, it is evident 
Invisible things are credible.  that Invisibility maketh not things less credible; many evidences are given hereof in this Chapter. This point is thus expressed to the life, Whom having not see●…, ye love, in whom, though ye see him not, yet believing, ye rejoice, 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen, and yet have believed, joh. 20. 29.  
Faith comes by hearing, Rom. 10. 17. not by sight, 2 Cor. 5. 7. we hear of many things that we see not.  
This discovers the deceit of them, who so long as they see such and such objects, can believe, but will believe no further; like Thomas, who said, Except I shall see in his hands the print of the nails, etc. I will not believe, Joh. 20. 2●…. If God give men health, peace, plenty, and all manner of prosperity, they will believe him to be their God: But if they see no external evidences of his favour, they will not believe on him. This is the common faith of most 〈◊〉▪ Herein they take away the difference betwixt faith and sight, 2 Cor. 5. 7.  
It is faith's excellency to raise the soul above sight, & to support it against sense. 
Faith's excellency.  True faith makes him that hath it, believe that God is his loving Father, when he seems to be angry with him; it makes him believe that he is in a blessed estate, though he be subject to many outward miseries.  
Well were the Martyrs instructed herein. Had they not had evidence of things not seen, they would never have endured what they did. This is rendered as the reason of Moses his enduring, He endured, as seeing him who is invisible, v. 27. Invisible comforts and recompenses swallowed up the terrors of those present trials which Martyrs saw and felt.  
How much doth it now concern us to acquaint ourselves with things invisible? such as the Word hath revealed for our stability. This was it that 〈◊〉▪ Christians from fainting, They did look, not at the things which are seen, 〈◊〉 the things which are not seen, 1 Cor. 4. 18. This made David, when he was greatly distressed, and saw no outward help, to encourage himself in the 〈◊〉 〈◊〉 God, 1 Sam. 30. 6. We know not what to do (faith jehoshaphat to God, in reg●… of outward helps) but our eyes are upon thee, 2 Chron. 20. 12. Thus may 〈◊〉 encouraged in all manner of cases that can here befall us.   

§. 5. Of the resolution of, and Observations from, Heb. 11. 1.  Now Faith is the substance of things hoped for, the evidence of th●… 〈◊〉 seen. 
THE sum of this verse is a description of faith.  
Herein two points are observable.  

1. The Inference, in this note of assumption, Now, or but.  
2. The Substance; whereof there are two branches. 

1. The point described, which is Faith  
2. The arguments whereby it is described. These are two properties of faith, both amplified by their distinct object.     
The first property is thus expressed, the substance▪  
The object hereof is things hoped for▪  
The other property is thus expressed, the evidence.  
The object thereof is, things not seen.  

Doctrines.  
I. Helps prescribed are to be explained. This ariseth from the inference, Now. See §. 2.  
II. Faith is a prime grace. This ariseth both from the description, and also from the large amplification thereof. See §. 2.  
III. Faith gives a being to future things. The word, substance, intends as much▪ See §. 3.  
IV. There is a mutual relation betwixt Faith and Hope; For they are future things hoped for, whereof faith is the substance. See §. 3.  
V. Faith works assurance. This property, evidence, intends as much. See §. 4.  
VI Things invisible are not incredible▪ Though they be not seen, yet is faith 〈◊〉 evidence of them. See §. 4.    

§. 6. Of the meaning of Heb. 11. 2.  By it the Elders obtained a good report. 
IN this and the other verses following, the foresaid definition of faith is amplified and exemplified, and that by the virtue and efficacy of faith, manifested in sundry particulars.  
The first is a good report which it brought to Saints that lived in former 
Elders who are.  times.  
This relative, By it, or, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in it, hath reference to that grace described in the former verse, which is Faith.  
The persons whose faith is here commended, are styled 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Elders. Both our English, and also the Greek word, is of the comparative degree: The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  positive signifieth an old man, Luk. 1. 18. Men in place of dignity or authority have 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Principes quibus ea reverentia exhibetur quae senibus exhiberi solet. Hesych.  this title given unto them in the plural number, and that in two especial respects.  

1. Because old men were fittest to have dignity and authority, by reason of their experience, which teacheth wisdom, job 32. 7. 1 King. 12. 7.  
2. Because such honour was done unto them, as useth to be done unto old men: for old men, carrying gravity in their faces, use to be reverenced; yea the Law requireth as much, Leu. 19 32.   
The comparative here translated, Elder, is attributed to men in regard of their age or office. In reference to age, both those that have attained to many years are so called, 1 Tim. 5. 1. 1 Pet. 5. 5. (in which sense 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ancient women have this title in the feminine gender given unto them, 1 Tim. 5. 2.) and also they who are elder than others, in reference to the younger, are called elder, though they be not old in age, Luk. 15. 25. They also who have lived in former times are called Elders, in that the times wherein they lived were ancienter than our times; especially such as were men of parts, of worth, of dignity, authority, or any other esteem. Thus is the word frequently used in the New Testament, Matth. 15. 2.  
In regard of office, men were called Elders in reference to Civil and Ecclesiastical matters. We read of Elders of the People, Exod. 19 7. Matth. 21. 23▪ Elders of the Town, 1 Sam. 16. 4. Elders of the City, Deut. 21. 3. Elders of the Lands, 1 King. 20. 7. These were Elders for civil affairs.  
The Elders of the Jews who in the Evangelists and Acts are said to meet with Priests, Scribes, and other Rulers, were for Ecclesiastical affairs. For the Civil power was then taken from the Jews.  
There were a number of these Elders, (which may be called Senators) that made up a Council, which the Jews called Sanhedrim. Their greatest Council consisted of LXXI Senators: which number is supposed to be ordered according to this direction which God gave to Moses, Gather unto me seventy men of the Elders of Israel, etc. Numb. 11. 16. Moses being added to these, maketh 〈◊〉 seventy one. By Elders in this text are meant such as lived in former ages before the times wherein these Hebrews lived. We call such Ancestors, Predecessors.  
The Rhemists translate them old men: which is absurd, obscure, and untrue. For all those Elders, that obtained a good report, were not old men: witness Enoch, compared to the other Patriarches before the Flood, Gen. 5. 23. Ionath●…, Saul's Son, 1 Sam. 31. 2. josiah, 2 Kings 22. 1. Ieroboam's Son, 1 Kings 14. 13. They might be therefore young men, as well as old men, that are comprised under this word, Elders.  
The Apostle useth this indefinite word, which excludeth none that in former 
Good testimony given to Elders.  times believed, because there were many more, that manifested the truth and vigour of their faith, besides those that are mentioned in the Catalogue following.  
Of all of them it is said, they obtained a good report. This is the interpretation of one Greek word. The verb whence it is derived, signifieth to witness a thing. See Chap. 2. v. 4. §. 30. & Chap. 3. v. 5. §. 53.  
It is here of the passive voice, and may word for word be thus translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Testimonio ornati sunt.  were witnessed; that is, had witness or testimony given unto them: they were approved, and honoured with testimony. Testimony given is, under this passive word, frequently used in the New Testament, in the better part, for ●… good and honourable testimony, as v. 4. Acts 6. 3. & 22. 12▪ 1 Tim. 5. 10.  
Quest. By what kind of testimony were those Ancients so honoured? 
What testimony honoureth.   
Answ. Both by God's testimony, and also by men's.  
God three ways gave good testimony unto them.  

1. He enabled them to do things worthy of good report.  
2. God gave inward testimony to their souls of his approving them, Acts 15. 8.  
3. God caused their names and memorable acts to be registered in the everlasting Record, the sacred Scriptures.   
Men gave testimony of them, both while they lived, and after they were dead. Such as lived in their time, approved and commended them. Thus was witness given to Cornelius by those that lived with him, Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages.  
The ground of this good report is here said to be faith; By it they obtained a good report. The Greek preposition 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  IN (in faith) carrieth emphas●…s▪ it implieth, that the ground of all that made them to have that good report which they had, was in their faith. I will not deny but that the preposition, 〈◊〉, may here be put for By, as our English doth translate it; and so makes it answerable to the many evidences of faith which are set down without a preposition: but implying by the case in which it is used, as much as this preposition doth: By faith Abel, etc. By faith Enoch, etc. so in the rest.  
The preposition 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Telo percussus. Euryp.  IN, is in other Greek Authors also put for BY: It is oft joined with an instrument, or means of effecting a thing. So in 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew.   

§. 7. Of the resolution of, and Observations from, Hebr. 11. 2.  
THE sum of the second verse is, A Commendation of God's ancient People.  
The parts are two.  

1. The persons commended, Elders.  
2. The matter of their commendation. Herein consider,   

1. A testimony given unto them, They obtained a good report▪  
2. The ground thereof, By it, namely, by Faith.   

Doctrines.  
I. There were of old men of worth. Such were the Elders here mentioned.  
II. Worth of men had due testimony. They obtained good report.  
III. Faith especially makes men praiseworthy. By it they had their good testimony.  
IV. Faith is a Catholic doctrine. The Elders from the beginning of the world had learned it, and it is continued to these our days.    

§. 8. Of the meaning of Hebr. 11. 3.  Through Faith we understand that the Worlds were framed by the Word of God, so that things which are seen were not made of things which do appear. 
THis verse gives another general proof of the virtue and vigour of Faith. It is somewhat more general than the former.  
The former was restrained to Elders: This is so indefinitely set down, as it is extended to all Believers, in all ages.  
The persons are not distinctly expressed, but comprised under the first person plural of the verb, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We understand.  
The verb translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Understand, is derived from a noun that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men's. Creation not understood by reason.  the mind, Tit. 1. 15. It importeth therefore an action of the mind. But in that it is here inferred upon Faith, it appears, that such an act is here meant, as is not wrought by the strength of natural reason, but by that credence which is given to the Word of God, and from a persuasion of the heart concerning the truth thereof.  
The word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Faith, is here indefinitely used in the dative case, without any preposition at all, as in the other verses following.  
For there is a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rhetorical figure, whereby all the distinct commendations of faith, in the several instances thereof, are set down in the beginning of every clause, which setteth down a new instance.  
The word translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Worlds, is the same that was used Chap. 1. v. 3. §▪ 18. and taken in the same sense, namely, for all manner of Creatures.  
Of the worlds it is here said, that they were 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  framed.  
Of the derivation and composition of this word, see Chap. 13. v. 21. §. 172. It implieth a full and perfect finishing of a thing, so as there remaineth no 
Creation perfect.  want, no defect, no imperfection therein. Thus much doth the Hebrew word intend, in this phrase, Thus the Heaven and the Earth were 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o●…, perfecti sunt.  finished, Gen. 2. 1.  
The means of framing the worlds is here said to be 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Word of God. Some by the Word of God here understand the Son of God, who is called the Word, joh. 1. 1. of whom it is also said, that All things were made by him, Joh. 1. 2. But there are two different 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  terms in that and in this place, used by the Penmen of the one and the other, whereby they are distinguished in the Greek, though not in our English. So as there the Author or Efficient may be set forth, 
World made by God's word.  here the Means of making the world. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The term here used was used before, and applied to the providence of God, called the Word of his power. See Chap. 1. v. 3. §. 25.  
By God's Word is here meant the manifestation of Gods Will. It is Metaphorically spoken of God, and that after the manner of men, who ordinarily manifest their mind and will by their word.  
This point, that the world was made by God's word, gives proof of Faith▪ and of the vigour thereof. For it may be evinced by reason, that the world was 
Plato in Timaeo.  made. Many Philosophers have demonstrated as much, by arguments fetched from reason. But that it should be made merely by the Word of God, is a point of faith. This is believed, because in sacred Scripture it is so revealed. From that evidence of faith the Apostle inferreth this consequence, So that things which are seen, etc.  
Here must be 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  supplied, to make up the sense full and clear, the principal verb, in the former part of the verse; as if it were thus set down, So that we understand that things which are seen, etc.  
For things were not made because we believe them, but because we believe that they were made by God's word, we understand that things which are se●…, were not made of things which do appear. 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Things seen comprise all visible things, whether they be actually seen, or no. This is the same word that was used §. 4. It is not to be taken exclusively, as if it did exclude things invisible; For all things, visible and invisible, were created (Col. 1. 16.) and that of nothing. But because the greatest question is about things visible, and such as are seen, and because there is the most direct opposition betwixt things which are seen, and things which do not appear, he fitly useth this phrase, things which are seen. Thus doth Moses exemplify the creation of the world in and by things that are seen: and these are the things which by Philosophers are accounted to be created.  
The negative in this phrase, were not made, is to be referred to this verb, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 9 v. 8. §. 47.  appear, as if it had been thus placed, were made of things which do not 
Creation of nothing.  appear. Though they were made, yet they were not made of any thing that did or could appear. There was no pre-existent matter whereof they were made; so as this phrase directly implieth, that the worlds were made of nothing.  
Because the Philosopher could not by natural reason discern how any thing could be made of nothing, he denied the Creation of the World. But by faith we believe it, because God's word hath revealed as much.  
The very first phrase in Scripture, In the beginning, intendeth as much. For before the beginning of things there could be nothing, but the Creator who gave them a being. If there were any thing before, that had not been the beginning.  
This instance of believing the world to be made of nothing; giveth proof of the latter clause, of the description of faith, v. 1. namely, that it is the evidence of things not seen.   

§. 9 Of the Resolution of, and Observations from, Hebr. 11. 3.  
THis verse gives an evidence of the World's Creation.  
Hereof are two parts.  

1. The evidence itself.  

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

1. The thing evidenced, The Worlds were framed.  
2. The means thereof, By the word of God.  
3. The kind of evidence, Faith.  
4. The manifestation thereof, We understand.   
In setting down the Inference, one thing is granted, another is denied.  
That which is granted, is, That things seen were made,  
That which is denied, is, That they were made of things which appear; for they were not made of such.    

Doctrines.  
I. The world had a beginning. This is here taken for granted.  
II. The worlds were made in their full perfection. The word translated, framed, implieth as much,  
III. Gods word was the only means of making the world. This means is here expressed.  
IV. All things were made of nothing. This is intended under this phrase, were not made of things which do appear.  
V. Faith gives evidence to Creation. This is the main intendment of this verse.  
VI Faith is in the understanding. Not that it is only there. It is also in the will. It worketh affiance as well as assent. But by faith we understand.    

§. 10. Of Cain's and Abel's names.  Heb. 11. 4. By saith Abel offered unto God a more excellent Sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: for by it he being dead, 
* Or, is yet spoken of.  yet speaketh. 
HEre beginneth a particular exemplification of the effects of faith. This is set forth by a distinct enumeration of such Worthies as gave proof of their saith.  
Though every Worthy be not here set down, yet I may well say that the chief and most principal are named. Others are comprised under general words, 〈◊〉 Elders, v. 2. All these, v. 13. Prophets, v. 32. They passed through the Red S●…a▪ v. 29. And sundry effects common to many, v. 33, etc.  
The first of all is Abel, who was the first son of man born of man that was born again, and was endued with a true, justifying, saving faith; as his faith here mentioned was; which is evidenced by Gods accepting him, and his sacrifice: for without such a faith it is impossible to please God, v. 6.  
Abel, according to the Hebrew notation, signifieth vanity; for it is derived 
What Abel signifieth.  from 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a verb which signifieth to become vain, jer. 2. 5. A 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  noun hence de●…ed, is used by the Wise man to set out the vanity of this world, Eccl. 1. 2.  
Some say that this name was given by a prophetical spirit in reference to Abel's ●…timely death. But I suppose rather that this name was given in acknowledgement of that vain mortal and miserable condition whereunto mankind was brought by the first fin. There may be the same reason of the name of Adam's Grandchild 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homo miser, vel mortalis. What Cain signifieth.  Enos, which also signifieth mortal, or miserable, Gen. 4. 26.  
Adam and Eve had a Son before Abel: His name was 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Cain, which is a noun derived from an Hebrew 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb, which signifieth, to get or obtain, or to possess what is gotten. By this name an acknowledgement was made of God's mercy and truth, In giving seed; that so the accomplishment of the promise concerning seed (Gen. 3. 15) might be in confidence expected. The interpretation of this name, Cain, is thus expressed, I have gotten a man of the Lord, Gen. 4. 1.  
These two names do give us to understand, that God's goodness, and man's ●…tchedness, are both worthy of frequent and serious meditation. The former niseth up man's heart to admire God's goodness, and to be thankful unto him. The latter strippeth man of all self-conceit, and humbleth him before God.   

§. 11. Of the difference betwixt Abel and Cain.  
THE aforesaid two brothers, Cain and Abel, came from the loins of the same Father, and [a] out of the womb of the same Mother. Many are of opinion, 
●…erini.  that they were twins of a birth: because it is said, Adam knew his wife, and she ●…ceived and bare Cain: but it is only said, that she again bare his brother Abel (Gen. 4. 1, 2.) It is not again said, that Adam knew her again, and that she conceived again.  
Answ. This argument doth not necessarily infer the foresaid point. It is no matter of great consequence to know whether they were twins or no. I will not therefore stand to discuss it. This is evident by the text, that both of them 
Cain the elder.  were the Sons of Adam and Eve, and that Cain was the elder: and probable it is, that these two were the first that ever came out of a Mother's 〈◊〉.  
Of the two, the younger was the better: yet being younger in birth, he was 
Abel the better.  inferior in dignity: For God himself said to Cain, in reference to Abel, 〈◊〉 shalt rule over him, Gen. 4. 1.  
By this first instance of difference betwixt persons, it plainly appears, 〈◊〉 spiritual grace doth not always accompany external prerogatives. As here, 〈◊〉 accepted Abel before Cain, so Sem before japheth, Gen. 5. 32. & 10. 21. 〈◊〉 jacob before Esau, Gen. 27. 37. and judah before his brethren, Gen. 49. 8. and joseph also, Gen. 37. 7. and Ephram before Manasseh, Gen. 48. 19 〈◊〉 David before his brethren; and Solomon before his, 1 Chron. 28. 4, 5. 〈◊〉 v. 32. §. 193.  
God is free in bestowing his grace on whom it pleaseth him. From God's preferring the younger before the elder, the Apostle proveth the free grace of God, Rom. 9 11, 12.  
This in particular warranteth Parents to observe how grace aboundeth in 〈◊〉 Children above others, and answerably esteem them. See Domest. Duties of Parents, Treat. 6. §. 67.  
In general, it directeth all how to set their hearts upon any, even as they see them seasoned with grace, Prov. 12. 26. Take heed of respecting men upon outward respects, jam. 2. 1.   

§. 12. Of God's Church in Adam's Family, and different Offerings.  
OF Abel it is said, that 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he offered unto God.  
Of this phrase, offering, and that, to God, see Chap. 5. v. 1. §. 6.  
This is here set down as an act of piety and service performed to God. The like is employed of Cain. For if Abel offered a more excellent sacrifice than Cain, than Cain also offered such as it was: But the History expressly se●…s dow●… that Ca●…n brought an offering to the Lord, Gen. 4. 3.  
It is probable that these B●…others were yet of their Father's family, and there 
God's Church as ancient 〈◊〉 Adam's Family.  did service to God; so as Adam's house was God's Church: whereby we may see the antiquity of the Church even from Adam's time. As this first Family was a Church, so other Families of the ancient Patriarches were Churches.  
The Church herein hath a pre-eminence above other Societies.  
Though both the foresaid Brothers offered to God, yet both of them did it not with the same mind, and in the same manner. This is employed under this word of comparison, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more excellent. Of the positive whereupon this comparative, more excellent, or greater, is grounded, see Chap. 10. v. 12. §. 120. They were of diff●…rent dispositions. One was an errand Hypocrite, the other an upright Worshipper of God. Thus from the beginning it was showed, that God's Church on earth is a mixed Assembly.  
That this may here more distinctly appear, I will show,  

1. Wherein these two agreed.  
2. Wherein they differed.   
They agreed in three points. 
Agre●…ment between cain's and Abel's worshipping God.   

1. In their general action. They both drew near to God, and worshipped him.  
2. In the general matter of that action. They both brought an offering.  
3. In the general kind of their offering: which was of that which belonged to each of them. Cain was a tiler of the ground, and he brought of the fruit of the ground, Abel was a keeper of sheep, and he brought of his flock, Gen. 4. 3. 4.   

1. They differed in the distinct kinds of offering. Cain's was of the fruit of 
Difference between cain's and Abel's offering.  the ground, w●…ich was but a mere gift. Abel's was of the flock, which was a sacrifice slain. The notation of the Greek word in my text, translated sacrif●…ce, implies as much. See Chap. 5. v. 1. §. 7. 
[c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
2. In the manner of offering. Abel offered up his sacrifice in faith, whereby he believed that God would pardon his sins, and accept of his person and service. No such thing is employed of Cain.  
3. In the quality of their offering. Cain brought of the fruit of the ground: we read of no choice of any excellent fruit that he should bring. But Abel brought of the firstlings of his flock, and of the fat thereof. These were the best and choicest.    

§. 13. Of the testimony which Faith brings.  
AS Abel testified a good respect to God, so likewise God testified a good respect to him; For, he obtained witness that he was righteous. The ground hereof was his faith. For this relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by which, hath reference, not to sacrifice, but to faith: For this is an exemplification of that which was said of the Elders, By faith they obtained a good report: As others, so Abel: As he obtained a good report, so he obtained it by faith. By a true justifying faith, the Believer so applies Christ unto himself, as he resteth upon him, to be enabled to do that which is acceptable unto God, and therein to be accepted of God.  
This faith put him on to offer a more excellent sacrifice than Cain; this faith in Christ moved God to give a gracious testimony of him.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he obtained witness, is the interpretation of one Greek 〈◊〉, namely, that which is before translated, obtained a good report, v. 2. §. 6.  
The testimony, or witness which he obtained, is thus expressed, that he was righteous. Of this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  righteous, see Chap. 10. v. 38. §. 144.  
By faith he applied to himself that righteousness of Christ, which made him righ●…eous before God: and by the same faith he was put on to endeavour to do s●…ch duties of piety towards God, which appertained to him in his place, and withal such duties of justice and mercy, as made him be accounted righteous before men.  
This witness of Abel's righteousness was given by God especially; As it was before said of the witness which the Elders received, v. 2. §. 6. so it may be ●…ere said of this witness which Abel received.  
This giveth instance, that even in God's account men in this world may be r●…ghteous. See more hereof, Chap. 10. v. 38. §. 144. This testimony, That he ●…as righteous, hath an especial respect to his person, and that must be by faith in the Lord Jesus. Thus it is said, that the Lord had respect unto Abel, Gen. 4. 4. namely, unto his person. Nothing can here make us righteous before God, but the righteousness of Christ applied by faith, 2 Cor. 5. 21.  
To set out the foresaid witness more fully, the Apostle addeth this, God testifying of his gifts. Howsoever distinction may be made between sacrifices and gifts, as hath been showed, Chap. 5. v. 1. §. 7. yet they are also both taken in the same general sense. Sacrifices were brought to God, and offered up to him, ●…nd in that respect were called gifts: So as God himself doth here witness, that men may give gifts to him. Hereof see  
Gods testifying of those gifts, was a manifestation of his accepting thereof: for it is expressly said, that God had respect to his offering.  
In two respects are the things which Abel offered to God called gifts.  

1. In regard of Abel's mind, he brought them in testimony of thankfulness.  
2. In regard of God's mind, who accepted them as gifts.   
The twofold mentioning of witness concerning Abel, hath reference to that double respect that in the History of Abel the Lord is said to have. He had respect unto Abel, namely, to his person, and to his offering: this was his gift.  
By this witness it appears, that God will have his Children to know his mind towards them, that so they may be the better encouraged to go on in that course which is acceptable to God.   

§. 14. Of Abel's speaking, being dead.  
FOR greater commendation of Abel's faith, another kind of testimony is added, in these words, By it, he being dead, yet speaketh.  
This is a perpetual testimony from Abel's death till the time that the Apostle wrote, and so will continue to the end of the world. For the verb, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  speaketh, being of the present tense, implieth a continued act: so also doth this adverb 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet.  
Of the word translated dead, see Chap. 7. v. 8. §. 51. It is here meant of the death of his body, being slain by his Brother Cain, Gen. 4. 8.  
Quest. How doth he speak, being dead?  
Answ.  

1. In that his faith, and the fruits thereof, are registered in the everlasting Records of the holy Scripture: and thereby he speaketh as evidently, as if we heard his voice.  
2. In that his innocent blood being wrongfully spilt, cried to God for vengeance, Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides, as Cain was: in which respect Christ saith to the murdering Jews, that upon them should come all the righteous blood shed upon the earth, from the blood of righteous Abel, Mat. 23. 35.  
3. In that his soul is among those souls which cry aloud, saying, How long, O Lord, dost thou not judge and avenge our blood? etc. Rev. 6. 9   
He is said to speak by faith: because as he offered his sacrifice by faith, and by faith obtained witness; so by faith he commended himself to God, even when he was under his Brother's hands, as Steven did when the malicious Jews stoned him, Act. 7. 59 and thereupon God took special care of him, to testify not only of his gifts while he lived, but also of his innocency in his death, and causeth all to be remembered in his Church throughout all generations.   

§. 15. Of the Resolution of, and Observations from, Hebr. 11. 4.  
IN this verse is a commendation of Abel's faith.  
His faith is commended two ways.  

1. Comparatively.  
2. Simply.   
The comparison is betwixt him and his Brother. Wherein observe,  

1. The persons set down by their names, Abel, Cain.  
2. By their act. Herein observe, 

1. Wherein they agreed.  
2. Wherein they differed.    
They agreed, 

1. In their act. They offered unto God.  
2. In the subject-matter of the act, a sacrifice.     
They differed,  

1. In the matter of their sacrifice, employed in this word of comparison, more excellent.  
2. In the manner of offering; Abel did it by faith, Cain not so.   
The commendation of Abel's faith simply set down, is by witness. This is twofold; partly while he was alive, partly after he was dead.  
The former is,  

1. Propounded.  
2. Amplified; and that by two ways. 

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

1. Concerning his person, that he was righteous.  
2. Concerning his gifts.    
2. By the Author of the witness, God testifying.     
The testimony given after he was dead, is set out two ways.  

1. By the evidence of his innocency, he speaketh.  
●…. By the continuance thereof, in this particle, yet.   
Both these are amplified by the ground of them, which was faith, in this re●…, by it.  

Doctrines.  
I. God's truth, in accomplishing his word, is to be remembered. The meaning of this name, Cain, importeth thus much.  
II. Man's vanity is to be oft considered. The meaning of this name, Abel, importeth so much.  
III. The Church is an ancient society; it hath been from the beginning of the world. That which is here noted of Cain's and Abel's offering, implieth that the first Family that ever was, was a Church.  
IV. God's Church did ever consist of a mixed society; There were good and 〈◊〉 persons in it. This was evidenced in the first Church that ever was.  
V. It is faith that commends a man and his actions. Thus is Abel here commended.  
VI Believers will offer what is due to God. It is here said of Abel, he of●… unto God.  
VII. Expiation for sin was sought by Believers from the beginning of the 〈◊〉. Abel by offering a sacrifice showed as much.  
VIII. An Hypocrite may perform external worship. So did Cain. For this particle 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  than, taketh it for granted that Cain offered.  
IX. Hypocrites can be at some cost with God. For Cain offered.  
X. Hypocrites can bring to God of that which is their own. For the History ●…stifieth, that Cain brought of the fruit of the ground, whereof he was a tiler, Gen. 4. 2, 3.  
XI. Believers give their best to God. This is employed under this comparative, more excellent, and expressly set down in the History, Gen. 4. 4.  
XII. Abel's sacrifice was more excellent.  
XIII. Faith addeth worth to the duties we do. By faith was Abel's sacrifice 〈◊〉 greater.  
XIV. Grace followeth not external privileges. Cain was the elder, but Abel the better. Prov. 12. 26. See §. 11.  
XV. Faith is a means of gaining good testimony. By it Abel obtained witness.  
XVI. Men may in this world be righteous. So was Abel.  
XVII. men's persons are first approved of God. God witnessed that Abel was righteous, thereupon his sacrifice was accounted excellent. The Lord had respect ●…nto Abel and his offering. First to his person, then to his service, Gen. 4. 4.  
XVIII. God will that Saints know his mind. This was the end of Gods testifying of Abel.  
XIX. Gifts may by men be given to God. Abel gave gifts to God.  
XX. Saints are subject to death. It is here said of righteous Abel, that he was dead.  
XXI. Saints are subject to a violent death. Abel was slain by his Brother Cain, Gen. 4. 8.  
XXII. Saints live after death. That particular of Abel's speaking being dead, giveth proof to this general.  
XXIII. Innocent blood cryeth for vengeance after it is shed. This is one respect wherein Abel is said to speak being dead. In reference hereunto, the difference is made betwixt the blood of Christ, and the blood of Abel, Heb. 12▪ 24.  
XXIV. Cry of blood continueth to the world's end. This particle, yet, intends as much.  
XXV. Faith causeth a good memorial after death. By it Abel still speaketh.    

speaketh 16. Of Enoch, and his name.  Hebr. 11. 5. By faith Enoch was translated, that he should not see death, and was 〈◊〉 found, because God had translated him: For before his translation he 〈◊〉 this testimony, that he had pleased God. 
THE second Worthy produced for exemplification of the virtue of Faith, 
Why many Worthies passed over.  is Enoch. He was indeed the seventh from Adam, jude v. 14. And 〈◊〉 doubt but that Adam himself, and the five betwixt Adam and Enoch, were all pious men and believers. But the Holy Ghost having recorded no memorable effects of their faith, the Apostle passeth them over. See v. 32. §. 192.  
After Enos was born, it is said, that then began men to call upon the name of the Lord, Gen. 4. 26. But it is not said, that Enos brought them so to do. Therefore that act cannot properly and necessarily be applied to him.  
From the Apostle's passing over so many betwixt Abel and Enoch, and others in other places, we may infer, That it is a point of wisdom to content 〈◊〉 selves with such matters, as the Holy Ghost hath thought meet to relate. This is to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wise, or to understand according to sobriety, Rom. 12. 3.  
The particular person here commended, is Enoch. This is an Hebrew name, derived from a verb that signifieth to dedicate, and may be interpreted, dedicated. His condition did fitly answer his name; For of all the Patriarches he was most especially dedicated to God: as the testimony of his walking with God, and of Gods taking him to himself, giveth evidence.  
There were others of his name, as Cain's first son: who also gave the same name to a City that he built, Gen. 4. 18. And Abraham's Grandchild by Keturah, Gen. 25. 4. and Reuben's eldest son, Gen. 46. 9: But the translating of that Enoch which is here mentioned, showeth, that it is he, which was the seventh from Adam, who is here meant.  
The same faith before spoken of, even a justifying faith, resting on the promised Messiah, is here without all contradiction meant. For by it ●…he pleased God.   

§. 17. Of Enoch's translation.  
THE evidence of Enoch's faith is thus expressed, Enoch was translated.  
Of the meaning of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word, see Chap. 6. v. 17. §. 135. And Chap. 7. v. 12. §. 67. It is applied sometimes to things translated from one kind, or condition, unto another; as where it is said, the Priesthood was changed, Heb. 7. 12. And the Galatians were removed from their former Teacher, Gal. 1. 6. Or from one place to another, as the Patriarches were carried out of Egypt into Sichem, Act. 7. 16. Here it implieth both. For 〈◊〉 was translated from Earth to Heaven, and the mortality of his body was translated into immortality. For this end of his translation is thus expressed, 〈◊〉 he should not see death.  
The translation here meant was both in body and soul; from Earth into Heaven. Such a translation as Eliah's was, 2 King. 2. 11.  
The distinct manner of translating Enoch, is not so punctually set down, as that of Eliah's, 2 King. 2. 11.  
We read of Christ, that he also was taken up body and soul into Heaven; but it was after his death and resurrection, wherein his ascension differed from the translation of these two. Acts 1. 9  
These two, Enoch and Eliah, are the only instances that have been given of God's extraordinary power in this kind, since the beginning of the world.  
Papists have fabulously recorded much of the assumption of the Virgin Mary, but without all warrant.  
Those two before mentioned were before Christ's time; and that they might be special evidences of the body's fruition of eternal life, together with the soul, in Heaven.  
Enoch was in the first age of the world, before there was distinction of jew and Gentile: and so an instance of the glorification of body and soul to the whole world. To assure them the more thereof, while he was on earth, he prophesied of the Lords coming to judgement, jude v. 14.  
Eliah was in that age wherein the partition wall stood between the Jew and Gentile: So as he was a special instance thereof to the Church of Israel.  
Christ's ascension was yet a more pregnant proof thereof, and that to all Nations to the end of the world. For as he was seen in his body animated by his soul, to ascend into Heaven: so after his ascension was he seen in that body to be in Heaven by Stephen, Acts 7. 56. And by Paul, Act. 22. 14, 17.  
There shall be at the moment of Christ's coming to judgement, a like, but a more universal rapture; for all then living shall with their bodies and souls united, be rapt up to the judgement seat of Christ. We shall be changed, saith the Apostle, 1 Cor. 15. 52. changed both in our place, and in our condition, as Enoch was.   

§. 18. Of Enoches not seeing death.  
THE translation of Enoch is much amplified by this end thereof, that he should not see death.  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videre ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chap. 2. v. 8. §. 68  not see death, is an Hebraism; Death thereby is resembled to an Enemy: not seeing, to an absolute freedom. He should be so far from being taken and seized upon by death, as he should not see death; death should not come near him. Thus it is said of those that have nothing to do with the Kingdom of God, they cannot see the Kingdom of God, Joh. 3. 3. To clear this a little further, Christ useth these two phrases, shall never see death, shall never taste of death, (Joh. 8. 51. 52.) at the same time, as setting forth one and the same thing, one expounding the other. Not to taste of a thing, is to have nothing at all to do with it. To ●…ast is the least degree of participation. Because that no other but only those which have been mentioned shall be free from death (for it is appointed unto men once to die, Heb. 9 27.) it is said, What man is he that liveth, and shall 〈◊〉 see death? into whose sight death shall not come, and seize upon him, Psal. 89. 48. The Psalmist excludeth all men, except before excepted, from the privilege of not seeing death; so as it was a singular and an especial prerogative.  
As an evidence that Enoch was taken away in his very body, so as his soul only was not translated, and his body left on earth, (for that had been, to be dead▪) but that his body also was translated, whereby he was freed from death, it is here added, that he 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was not found.  
The Hebrew thus expresseth it, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and he was not. This phrase it put for such as are missing, and can hardly, if at all, be had again; being either on earth kept from one, as Simeon was in Egypt kept fast from his Father; or by death taken away, as jacob supposed joseph to be, Gen. 42. 36.  
The 
* Of the LXX see Chap. 1. v. 6. §. 72.  LXX interpret that phrase, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He was not, thus: He was not found. Whom the Apostle followeth: well knowing, that it fully expresseth the sense of the text. For it is probable, that they who lived with Enoch, missing him, did search for him, as the Children of the Prophets did for Eliah after he was taken into Heaven, 2 King. 2. 17.  
This phrase than showeth, that he was no more on earth, nor ever shall be. If the living cannot be found amongst the dead (Luk. 24. 5.) much less can Saints glorified in Heaven be found here on Earth. 
Bellarm▪ de Rom. Pontif. p. 3. c. 6. Saunder. demonst. 26. Rhemist. Annot, on Apoc. 11. 3.   
This, among other arguments, doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise, and their being the two Witnesses that shall oppose Antichrist, and be slain. Because that which is related of Enoch, is extraordinary, the Apostle renders such a reason thereof, as is enough to stop the mouth of any gainsayer, and to work credence in those who bear any respect to God. The reason is thus expressed, because God had translated him.  
This word, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  translated, is the same verb that was before used in this verse, and to be taken in the same sense.  
He was translated from a mortal condition to an immortal, and from place to place, even from Earth to Heaven.  
The Hebrew word used in this point, signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to take, and it is frequently used of taking a person or a thing to one's self: as Isaac took Rebekah, Gen. 25. 20. Now it was God that thus translated him, and took him to himself, for God hath power to preserve from death whom he will, and to settle any man where he will. He hath not tied himself to those bounds wherewith he hath limited his Creatures. Enoch by faith in God was translated, and we by faith do understand that he was translated.   

§. 19 Of Enoch's pleasing God.  
AS the Apostle rendered the reason of Enoch's translation, to rest in God, who translated him; so he further renders the reason why God translated him, namely, because he had pleased God. The causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR, demonstrateth as much.  
This is further manifested by the order of setting down this point, in this phrase, before his translation.  
This noun 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  translation, is derived from the same verb that was used twice before. It is also used before, Chap. 7. v. 12. §. 67.  
Before this act of God, Enoch did that which moved God to translate him. So much is here expressly set down in the reference of this preposition, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  before, and employed by the verb of the time past, had pleased. So as in his life time, before he received any recompense, he did that which was acceptable to the Lord. Work must be done before reward can be expected. See Chap. 10. v. 36. §. 136.  
That which Enoch did, is expressed under this phrase, pleased God. 
[d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The verb is a compound. The simple verb out of which it is compounded, signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to please, Gal. 1. 10. The preposition with which it is compounded signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  well. So as it addeth much emphasis to the word, and implieth, that Enoch was very circumspect over himself, and careful▪ in all things, to do that which was acceptable unto God; that was, well to please him. This word is used to set out God's approbation of works of Mercy, Chap. 13. v. 16. §. 146.  
Enoch did the rather please God, because he walked before God, and that continually; 
Enoch walked with God. Hithpael.  for so much doth that Conjugation, wherein the Hebrew word is expressed, imply, as is largely showed in the Saint's sacrifice on Psal. 116. 9 §. 58.  
Enoch had God always in his eyes, whether he were alone, or in company, about duties of piety, or other affairs.  
Thereby he was moved carefully and conscionably to avoid what might be displeasing unto God, and diligently to do what was agreeable to the will of God.  
To give further evidence to the truth hereof, it is said, that he had testimony hereof. 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The same verb in Greek is here used, that was before used, v. ●…. §. 6. and taken in that sense. He had the testimony of Men and God. Of Men, by bearing witness unto him, and highly esteeming him; Of God, by an inward witness of God's Spirit in his own Conscience, and by Gods approving him.  
Enoch in his life-time prophesied of the coming of the Lord to Judgement, jude v. 14. Whereby it appears, that he had the Day of Judgement in his mind; and by a consideration thereof, he might be the rather moved to seek in all things, well to please the Lord.   

§. 20. Of the Resolution of, and Observations from, Hebr. 11. 5.  
IN this verse we have a Reward of Enoch's Faith.  
Hereof are two parts.  

1. The kind of reward.  

2. The ground thereof.  
The kind of reward is  

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

2. Amplified by the End, and by the Author of his translation▪  
In declaring the End, is set out  

1. The extent of his translation; he was so translated, as he should not see death.  

2. The evidence thereof; He was not found.  
The Author of his translation, was God, who is here named, to manifest the truth thereof, Because God had translated him.    
In setting forth the ground of his reward, is declared,  

1. What Enoch had done; he had pleased God.  
2. The time when he did it; before his translation.  
3. The evidence thereof; he had testimony.       

Doctrines.  
I. Faith bringeth reward. By Faith Enoch had the reward here mentioned.  
II. To be translated from Earth to Heaven, is a great reward. In this sense it is here set down.  
III. The best livers are not the longest livers. Enoch was one of the best of the Patriarches that lived before the Flood, yet lived the fewest years of them all.  
IV. It is a great favour to be exempted from death. Herein God testified his favour to Enoch.  
V. They who are in Heaven, cannot be found on Earth. Enoch, being translated, was not found.  
VI God can give extraordinary rewards. This reward was extraordinary; therefore it is said, that God translated him.  
VII. Work is before reward. So much is here expressed.  
VIII. They that please God shall surely be rewarded. This is here noted as the ground of Enoch's reward.  
IX. Who walk with God please him. This appears by the Apostle's interpreting Enoches walking with God, to be a pleasing of him.  
X. They who please God shall not want witness. Enoch, which did so, had testimony thereof.    

§. 21. Of pleasing God by Faith.  Heb. 11. 6. But without Faith it is impossible to please him: For he that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. 
THis verse hath especial reference to the last clause of the former verse, and is a proof of this main point, That Enoch by faith pleased God. The argument is drawn from the impossibility of the contrary. It is impossible without faith to please God. Therefore Enoch, who had this testimony that he pleased God, had faith. Faith in this place is to be taken as it was in the first verse, and in other verses following: and in all those places it is taken, as here, for a justifying Faith, as the effects thereof, following in this verse, do prove.  
Of this word, impossible, see Chap. 6. v. 4. §. 38.  
Here it is taken on supposition of man's corrupt nature. So corrupt is man in soul and body, in every power and part of either, and so polluted is every thing that passeth from him, as it is not possible that he should of and by himself do any thing that is acceptable unto God: but Faith looketh upon Christ, apply●… Christ and his righteousness, and doth all things wherein he hath to do with God, in the name, and through the mediation of Jesus Christ. Thus man by faith pleaseth God. Out of Christ, which is without faith, it is impossible 〈◊〉 please God. This manifesteth an absolute necessity of Faith. See the whole Armour of God, Treat. 2. part. 6. on Eph. 6. 16. §. 8. of Faith.  
That which is not possible to attain unto, is, to please God. As the English, so the Greek word, translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to please, is the same that was used 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the former verse, and here taken in the same sense, with the same emphasis. It implieth a performance in the agent, or him that doth a thing; and an acceptance in the object, or him to whom it is done.  
That object is here employed under this relative him; which hath reference to God, mentioned in the last words of the former verse, and in the clause next following in this verse: for it is God whom Enoch pleased, whereof this verse is made a proof, and it is he whom we ought all to please.  
There are four things which must concur to please God: all which are accomplished 
What makes men please God.  by faith, and by nothing else.  

1. The person of him that pleaseth God, must be accepted of God. Unto the pure all things are pure, Tit. 1. 15. God had respect unto Abel, Gen. 4. 4.  
2. The matter that pleaseth God must be agreeable to his will, Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good, and acceptable, and perfect will of God, Rom. 12. 2.  
3. The manner of doing that which pleaseth God, must be with due respect to God: and that is in these and other like particulars. 

1. In obedience to God: because he hath commanded it. In this case we must say as Peter did, At thy word I will do it, Luk. 5. 5. This is to do it for conscience sake, and for the Lords sake, Rom. 13. 5. 1 Pet. 2. 13.  
2. In humility, denying of ourselves, and all conceit in ourselves, as he that said, Not I, but the grace of God which is with me, 1 Cor. 15. 10.  
3. In sincerity, as having to do with him that searcheth the heart. Th●… did Hezekiah, Isa. 38. 3.  
4. With sedulity: like the two faithful servants with whom the Lord w●… well pleased; but not like the slothful servant, Mat. 25. 20, etc.  
5. With alacrity and cheerfulness: for God loveth a cheerful gi●…, 2 Cor. 9 7.  
6. Within compass of our calling, 1 Cor. 7. 17.  
7. With constancy. If any draw back, God's soul will have no pleasure in him, Hebr. 9 38.  
8. In assurance, that God, who accepteth the person, accepteth also the work that is done. Hereby did Manoah's wife infer, that God was pleased with that which they did, judg. 13. 23.    
4. The end, which is God's glory, 1 Cor. 10. 31.   
The foresaid four general points are those four causes whereby every thing is made perfect.  
Faith is the means whereby all of them may be effected and accomplished.  

1. By Faith in Christ the Person is accepted of God, Eph. 1. 6.  
2. Faith makes men subject themselves to Gods will.  
3. Faith makes men have respect, even to the manner of what they do to Godward; that it be done in obedience, in humility, in sincerity, with sedulity, with alacrity, orderly, constantly, and with assurance of God's acceptance. All these may be exemplified in Enoch.  
4. Faith, of all graces, most aimeth at God's glory. Abraham, being strong i●… faith, gave glory to God.    

§. 22. Of believing that God is.  
THE Apostle giveth a proof of this assertion, that it is impossible without faith to please God. His proof is this, For he that cometh unto God, must believe that he is.  
The proof is applied to such as come to God. This word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He that ●…eth, is metaphorical, setting forth such as have to do with God in prayer, i●… praise, or in any other service. Of the composition of it, and further meaning of it, see Chap. 7. v. 25. §. 104.  
That which is required of such as come to God, is, to believe that God is. It is in vain for any to go to one whom they do not believe to be. But this is not simply and barely to be taken of the being of God: for by Reason, and Philosophical arguments, it may be demonstrated that there is a God, and that God is: but that which is here spoken of, is an act of faith. It must therefore more 
Debtor est is qui accedit ad Deum ut credat quod sit, & i●…s qui quaerunt se futurus sit remunerator. Sic Tremel. interpret. Syrum.  d●…stinctly be taken; namely, that he is the true God, the only true God, such a God as he hath revealed himself to be. If we repeat this title, God, and set it 〈◊〉 this relative, he, thus, He that cometh unto God must believe that he is God, the sense will somewhat more clearly appear. So as God must be believed to be as he is, or as he hath manifested himself to be. Thus Abraham believed God to be, Gen. 15. 6.  
To believe God otherwise, is to make him an Idol, Rom. 1. 21. that is, to believe him to be nothing, 1 Cor. 8. 4.  
It standeth us therefore in hand well to be informed about God: and that as he hath made himself known to us in his Word. Search the Scriptures; They are they which testify of him, joh. 5. 39  
Here might occasion be taken of setting forth God in his nature, persons, properties, and works, whereby in the Word he is made known unto us.  
This point is the rather to be observed, because of the necessity that lieth upon it, employed in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  must; it will be otherwise altogether in 〈◊〉 to come unto God.  
Of the word translated must, as it setteth forth sometimes a necessity, sometimes a duty, see Chap. 2. v. 1. §. 3.   

§. 23. Of God a Rewarder.  
THE Apostle se●…teth forth another evidence of a true Believer; namely, that he believeth that God is a Rewarder of them that seek him: So as by faith a man doth not only understand God to be the true God; as he hath set forth himself in his Word: but also resteth on him for acceptance: which the Apostle thus expresseth, that he is a Rewarder, etc.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 62. 12.  The Greek word is a compound, whereof see Chap. 2. v. 2. §. 16. word for word it signifieth a giver of a reward. The noun carrieth a kind of emphasis with it, and sheweth, that God layeth this as a charge upon himself, and taketh it as his function, to render a reward. This is an undoubted evidence of his being well pleased with them among whom he executeth his function.  
This God taketh upon him,  

1. That every one might have a reward. No Creature can be too great to 
Why God a Rewarder.  be rewarded of him, and the greatest needs his reward: yea●…, he can reward whole Families, Churches, and Nations. On the other side, God is so gracious, as he accounteth none too mean to be rewarded of him. He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, 1 Sam. 2. 8. When Dives and all his house negl●…cted Lazarus, the Lord looked upon him, and gave his Angel's charge over him, Luk. 16. 21, 22.  
2. That Believers might be sure of their reward. For God is faithful, Hebr. 10. 23. He will not fail to perform what he undertaketh. This the Apostle would have Christians to know, Eph. 6. 8.  
3. That the reward might be worth the having. For God in his rewards considereth what is meet for his Excellency to give, and accordingly prop●…rtions his reward: As a King, when he would reward a faithful Servant, ●…e contents not himself to give him a little Money, but rather gives high Hon●… and Dignities, great Lordships, fair Possessions, many Immunities and Pri●…leges, gainful Offices, and other like Royal Rewards which beseem a King to give. Instance Pharoah's reward to joseph, Gen. 41. 41. Nebuchadne●…'s to Daniel and his three Companions, Darius also to Daniel, and Ahasuerus to Mordecai. As God exceedeth these and all other Monarches in greatness▪ so will he exceed them in this kind of goodness.   

1. This giveth evidence, that the eyes of the Lord are in every place, beholding the evil, and the good, Prov. 15. 3. and that he knoweth how to put difference betwixt the good, and evil, 2 Pet. 2. 9  
2. This may encourage Believers against the ignorance, impotency, forgetfulness, ingratitude, misconceit, envy, malice, and persecution of men. 

1. Some men are ignorant of the faithfulness of them whom they should reward: as Potiphar was ignorant of Ioseph's faithfulness, G●…. 39 19  
2. Others are not able to do what is meet.  
3. Others forget kindnesses done: as Pharoah's Butler, Gen. 40. 23.  
4. Others are ungrateful.  
5. Others wink at, and will not see that which should be rewarded: as Nabal, 1 Sam. 25. 10  
6. Others envy at goodness, and faithfulness: as Saul, 1 Sam. 18. 9  
7. Others malign men for their goodness: as the Pharisees did Christ, Mark 3. 22.  

8. Others persecute them: as the Jews did jeremiah, Jer. 26. 8.  
It is in these, and sundry other respects requisite, that we believe God to be a Rewarder.      
The Apostle setting this down as a duty, giveth evident proof, that reward may be aimed at. See Chap. 6. v. 15. §. 149.   

§. 24. Of seeking God.  
THE persons that may expect reward from God, are thus set down, Them that diligently seek him: This is the interpretation of one Greek word, but a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound one. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to seek, Matt●…. 7. 7. The preposition with which it is compounded, signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  out. The compound signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to seek out, to seek till one find; to seek earnestly, and diligently. Thus men are said to seek after the Lord, Act. 15. 17. and the Prophets are said thus to seek after the salvation promised, 1 Pet. 1. 10.  
To express the Emphasis of the word, our English Translators insert this adverb, diligently. To these is the reward here appropriated. Moses doth to the life thus express this point; If thou shalt seek the Lord thy God, thou shalt 〈◊〉 him, if thou seek him with all thy heart, and with all thy soul, Deut. 4. 29. In reference to the reward here appropriated to such, it is said, They that seek the Lord, shall not want any good thing, Psal. 34. 10.  

1. Let none but such expect reward from God.  
2. Let this stir us up to use our best endeavour so to find the Lord, as we may ●…est upon him, and make him our reward. Of Man's endeavour after that which is for his own advantage, see Chap. 4. v. 11. §. 63.    

§. 25. Of the Resolution of, and Observations from, Heb. 11. 6.  But without Faith it is impossible to please him: For he that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. 
THis declareth the benefit of Faith. This is,  

1. Propounded.  
2. Confirmed.   
In propounding of it, there is set down,  

1. The matter wherein that benefit consisteth, that is, to please God.  
2. The necessity of the means for attaining that benefit. This is set down in two negatives, Without it, it is impossible.   
The Confirmation is taken from the reward of Faith. For attaining hereunto, two acts of Faith are set down.  

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

1. By the person that so believes, He that cometh unto God.  
2. By the necessity of it, in this word, MUST.    
2. To believe that God is a Rewarder. This is amplified by the object, or persons whom he rewardeth, them that diligently seek him.   

Doctrines.  
I. By Faith men please God. This is here taken for granted.  
II. There is a necessity of using warrantable means. It is impossible otherwise to prevail.  
III. Men have access to God. This is here taken for granted under this phrase, He that cometh to God.  
IV. God is to be believed to be as he is. This phrase, That he is, intends as much.  
V. It is no arbitrary matter to believe in God aright. A must is put upon it. It is a bounden duty.  
VI God is the Rewarder. This must be believed.  
VII. God rewardeth such as seek him. This is here plainly expressed.  
VIII. God must be sought out. The Emphasis of the Greek word implies as much. We must do our uttermost in seeking him till we find him.  
IX. Men may aim at reward in approaching to God. For he that cometh to God must believe that he is a Rewarder.    

§. 26. Of Noah, and his Faith.  Hebr. 11. 7. By Faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ●…rk to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by Faith. 
THE third Worthy produced for exemplification of the vigour of Faith, is Noah, who lived in two ages of the world: before the Flood, and after the Flood. He lived six hundred years before the Flood, Gen. 7. 6. and three hundred and fifty after the Flood. Thus he lived in all nine hundred and fifty years, Gen. 9 28, 29.  
The name of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Noah properly signifiest rest. A reason of the name is thus given, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  He shall comfort us, Gen. 5. 29. The name is taken out of the two first letters of that word, which signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consolatus est.  to comfort.  
Others read that phrase translated he shall comfort us, thus, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he shall give 
[e] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiev●…  us rest: both tend to the same end.  
This name was given by a Spirit of Prophecy: for by building the Ark ●…e brought refreshing, comfort, and rest to the world; and that in these respects.  

1. Thereby was afforded a lively type of Christ, who is the comfort and rest of man.  
2. By Noah was the Seminary of the World and Church preserved. This was a matter of great comfort and rest.  
3. By the sacrifice which he offered up, God smelled a savour of rest, Gen. 8. 21.  
4. To him God renewed a Covenant of rest and peace, no more to d●…own the World, Gen. 9 9, 11.   
Thus if ever any name were fit and answerable to the intent thereof, this was.  
In setting out the Faith of this noble Patriarch, who was the last of the old World, and the first of the new World, many memorable Histories are 〈◊〉 and elegantly couched in few words.  
That Noah's Faith was a justifying and a saving Faith, is evident by producing it, as he did the faith of the Elders, of Abel and Enoch, for proof of the saith described in the first verse.  
Obj. The main thing for which Noah's faith is commended, is but a temporary deliverance.  
Answ.  

1. Justifying faith, even in temporal blessings, eyeth God as a Father in Christ: and receiveth the things of this world by a right from Christ, and as a pledge of heavenly things.  
2. The Ark, in making whereof he testified his faith, was an especial type of Christ, and his preservation from the Flood a type of redemption from damnation, and of eternal salvation. So as his faith was fixed on Christ, and on salvation by Christ.  
3. The Apostle inferreth, that he became heir of righteousness which is by faith: and that must needs be a justifying and saving faith.    

§. 27. Of Noah's Faith about things not seen upon God's warning.  
THE ground of Noah's giving that evidence of Faith, which is here set down, is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being warned of God.  
This phrase is the interpretation of one Greek word, whereof see Chap. 8. v. 5. §. 14. It showeth that his faith was founded on the manifestation of Gods will.  
Of the many ways of revealing Gods will, see Chap. 1. v. 1. §. 11.  
God's will revealed, hath ever put on Saints to give evidence of their Faith, 
God w●…ll ●…s Saints rule.  for it is the proper ground of Divine Faith. This was the ground of Abraham's Faith, Gen. 15. 6. and of the Faith of the Israelites, Exod. 4. 31. and of the Gentiles, Act. 15. 7.  
God himself is the supreme Lord over all, and his Word is the highest and surest truth that can be, whereunto all aught to subject themselves: and they who well know him, will upon his warning in Faith do any thing. Requis●…e it is that we should acquaint ourselves with the Oracles of God: We have them established, printed, read, and preached unto us. Let us learn by this instance of Noah to act our Faiths according to the manifold warnings of God. See §. 37.  
That whereof Noah is said to be warned, is thus expressed, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Things not seen. The negative carries some Emphasis with it, and is oft translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Never before, Luk. 23. 53. or not yet, Joh. 7. 39 Therefore these two particles, as yet, are here fitly added in our English.  
The things not seen, here intended, were, the general Deluge, and the Ark 
How Flood not seen.  for preservation of them that should enter thereinto. These were not seen when they were first revealed unto Noah, and when first he believed that they should be. Thus his Faith doth verify that which was said in the first verse concerning Faith in general, It is the evidence of things not seen. The rest of the World believed not; they scorned Noah's word, and laughed at his attempting to make an Ark. They are in that respect called the world of the ungodly, 2 Pet. 2. 7. There were a hundred and twenty years from the first giving of the warning to Noah 〈◊〉 unto the bringing in of the Flood, Gen. 6. 3. Yet did not Noah●…gger ●…gger in his Faith, but continued to believe till all was fully accomplished. Of Faith, as it is an evidence of things not seen, see v. 1. §. 4.   

§. 28. Of being moved with fear to duty.  
THE forementioned warning of God so wrought upon Noah, as it possessed him with an holy fear of God: and thereupon it is here said, that he was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  moved with fear to do what God required.  
This phrase, moved with fear, is the interpretation of one Greek word, which is a compound one. Of the composition and interpretation thereof, see Chap. 5. v. 7. §. 44. Here it implieth such a religious fear as kept Noah from opposing against God's charge, though it seemed very strange, and though he were mocked by the world for observing the same.  
Fear, in relation to God, is a reverend respect of the Divine Majesty, opposed to all light esteem thereof, Mal. 1. 6.  
It worketh in man's soul two things.  

1. An holy awe, whereby he is careful to please God. 2 Chron. 19 2.  
2. An holy dread, whereby he is fearful of offending God. Prov. 14. 6. I●… 1. 1.   
This awful dread, and dreadful awe ariseth, as from knowledge of God, so from faith in him, as he maketh known himself and his will unto us. For faith worketh fear, Exod. 14. 31.  
By such a fear as is here noted to be of Noah, we may gain assurance of a true faith; yea it will give evidence thereof to others; for it is the ground of all 〈◊〉: God therefore wisheth it to be in the hearts of his people, Deut. 5. 29. and inv●…eth such to praise him, Psal. 22. 23. We are hereupon directed to serve the Lord in fear, Psal. 2. 11. and to work out our salvation with fear, Phil. ●…. 12.   

§. 29. Of preparing means of safety.  
THat which Noah was moved with fear to do, is thus set down, He prepared an Ark. That word which is here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prepared, is the same that is used Chap. 3. v. 3. §. 46. and turned, builded. There see the composition and meaning of the word. Fitly is the word, prepared, here used, in regard of the long time wherein Noah was framing the Ark, which was a hundred and twenty years, as hath been before showed. In this very sense is this word used, 1 Pet. 3. 20.  
That which was to be done was such a work as required much time, and many hands to do it. And that it might not be to finish when the Flood should come, Noah, that believed that the Flood would come, prepared the Ark before hand. Thus joseph before hand prepared food without measure against the seven years' famine that was to come, Gen. 41. 49. and David prepared in abundance for the Temple, 1 Chron. 22. 3, etc. The wise Virgins also prepared Oil for their Lamps against their Bridegrooms coming.  
Surely they have but little faith, if they have any at all, who neglect to prepare for their appearing before the great Judge. How many are like the foolish Virgins? Mat. 25. 3. The unjust Steward shall condemn all such, Luk. 16. 8. Well might Christ say, The Children of this world are in their generation wiser than the Children of light. For they will take pains in their youth, that they may have a livelihood in their old age. They will before hand lay up for their Children. They will provide against a dear year. Are men as wise for their souls, and the eternal salvation of them? very few, if any.  
Let us give proof of our faith in preparing before hand against dangers, that we may be saved when others perish, as Noah was.   

§. 30. Of Noah's Ark.  
THat which Noah is here said to prepare, is styled an 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ark. Of the di●… acceptions and meaning of the word, see Chap. 9 v. 4. §. 20.  
This Ark was the ra●…est Fabric that ever was made to swim on water. It is probable that it was the first Vessel that ever was put to Sea.  

1. The matter of it is said to be Gopher, a kind of wood as fit, if not 〈◊〉, 
1. The matter of the Ark.  than our Oak, for such a purpose. The tree out of which that wood was taken, was tall, big, and lasting. The planks thereof were so set and jointed together, as they kept out water; and for that end they are also said to be pitched within and without, Gen. 6. 14.  

2. For the magnitude of it, it was the greatest Vessel that ever was borne on 
2. The measure of the Ark.  waters. The length of it was three hundred Cubits; the breadth, fifty; the height, thirty, Gen. 6. 15. Compare it with Salomon's Temple, which was a very fair, and spacious building, 1 King. 6. 2. and you will find it far to exceed that. In height it was equal with the Temple; in breadth, two times and an half wider; in length, five times longer.  
An ordinary Cubit from the elbow to the top of the longest finger, is counted half an yard. After this ordinary Cubit it was a hundred and fifty yards long, five and twenty yards broad, and fifteen yards high.  
Many think that the Cubits at that time were taken according to the statu●…e of men in those days, and that a Cubit made a yard: So it would prove to be three hundred yards long, fifty yards broad, and thirty yards high. By this account it would prove to be in length above a quarter of a mile. Never was the like heard of. Much is spoken of the wooden Tro●…an Horse: But, besides that there is no certainty whether there ever was such a thing or no, it cannot be imagined to be like unto this. That is said to hold a multitude of Captains and Soldiers; but this held of all kind of Creatures, flying in the air, or going o●… creeping on, or in the earth.  
Some, to amplify the greatness of this Vessel, say, that among other Creatures, Whales were also therein.  
This is but a foolish conceit, for in Scripture there is no mention of any 〈◊〉 being therein. Neither was there any need that they should enter into it: for the Element which destroyed other Creatures, was their proper Element to dwell in, and to be preserved by.   
3. For the form of it, it was flat-bottomed, from the top somewhat shelving, 
3. The form of the Ark.  three stories high. It had a multitude of Cabins, for several Creatures, and for several kinds of food meet for each of them. It was so artificially made, as though there were a door, if not more doors than one, for all kind of Creatures to come in and out thereat, yea and windows, or other means to let in light, yet no water from above or below could come in to annoy them. There is no mention made of Masts, Tackle, Rudder, Oars, Anchor, or other like things which are useful to other Ships: for it could not be moved or guided by the art of man, but only by Divine Providence.   
Atheists have sundry ways cavilled against it: as Apelles against the smallness 
Cavils against the Ark.  of it, to hold ●…o many Creatures, and so much food, so long a time as that is said to do. Celsus cavilled against the greatness of it, as being impossible for so great a Vessel to be made for such a purpose.  
Faith passeth by all such difficulties, and seeming impossibilities. By Faith we believe that the whole world was made of nothing.  
The use of it gives an instance of God's wisdom in using means for effecting 
God useth means.  that which he intends: not that he is tied to means; for as he made the world without means, so he can preserve and destroy whom and what he will without means.  
The kind of means being such an one as hath been set forth, and as the like never was before, nor shall be, giveth further proof, that God can raise up, and use extraordinary means. See Chap. 2. v. 4. §. 28.   

§. 31. Of saving Noah's House in the Ark.  
ONE end of Noah's making the Ark, is thus expressed, to the saving of his house. The word in Greek translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saving, is a noun, and properly signifieth salvation, or preservation. Hereof see Chap. 1. v. 14. §. 159.  
God intending to bring such a flood upon the earth, as should sweep away the whole world, the Ark so floated and swum upon the waters, as all that were therein were saved alive thereby. Now Noah, who believed thus much himself, persuaded his Wife, his three Sons, and their Wives, of the truth thereof, and moved them to enter thereinto, whereby they were saved. All these were of his household; therefore 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who were of Noah's house.  house is metonymically put for his household. It is not to be thought that only these were of his family: It is probable, that he had a very great family; but he wrought upon none but these; none but these were persuaded to enter into the Ark. So Lot could prevail with none, but his Wife and two Daughters, to go out of Sodom.  
Because he was assured that all that entered into the Ark should be saved alive, and he observed that none would believe him, but they of his household; this is ●…tly set down as an end of his making the Ark, to the saving of his ●…use.  
This word, saving, may in this place be applied both to the preservation of 
Preservation in the Ark a type of eternal salvation.  their temporal lives, and also to the eternal salvation of their souls: For the Ark was a type, and a Sacrament of their deliverance from eternal damnation. In this respect Baptism is styled in reference to the Ark, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a like figure, 1 P●…. 3. 21. When two types resembling one thing, are compared together, they are set out by the Greek word, translated a like figure.  
The Ark therefore born upon the waters, whereby Noah and his family were saved, and Baptism, being both seals of our redemption by Christ, and of our deliverance from the destruction of the ungodly world, they are like figures. Hereby it appears that they who entered into the Ark, and believed as Noah 〈◊〉, were eternally saved. All that are baptised are not saved, though Baptism be a means to help on their salvation: So neither all that entered into the Ark, can be concluded to be heirs of eternal salvation; for cursed Cham entered thereinto: Yet notwithstanding might Noah prepare it, both for the present preservation, and also for the eternal salvation of all that should enter thereinto.  
The saving of those that were in the Ark, typified that salvation which is brought to man by the mediation of Jesus Christ.  
This giveth instance of the extent of God's providence over his Church, in 
God saveth body and soul.  saving body and soul; The body from temporal danger, the soul from eternal pe●…dition. Thus far may Israel's passing through the Red Sea be extended, Exod. 14. 22. and the Cloud, and the Passover, and Mannah, and the Water that came out of the rock.  
This saving of Noah and his family, giveth proof, that the incredulity of the 
Unbelievers no prejudice to Believers.  multitude is no prejudice to the faith of Saints. For though the whole world of the ungodly perished by the Flood, yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations, and to reserve the u●…ust unto the day of judgement to be punished, 2 Pet. 2. 9 The Red Sea that was a wall of defence to the Israelites, overwhelmed the Egyptians, Exod. 14. 22. The just shall live by his own Faith. As the Believer is not prejudiced by another's unbelief, so neither shall the Unbeliever be saved by another's faith. Two shall be in one bed, the one taken, the other left, Luk. 17. 34.  
It may further from hence be inferred, that there is no salvation out of the Church; For there was no preservation out of the Ark. See more hereof in Domest. Duties, on Eph. 5. v. 23. §. 23.   

§. 32. Of the World condemned by the Ark.  
TWO effects are further observed to follow upon Noah's preparing the Ark: the first is in these words, By 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which he condemned the world.  
The most immediate and proper reference that this relative, which, can ha●…, is to the Ark. They are 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both of the same gender.  
By the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. World put for Inhabitants. World most wicked.  World metonymically are meant the Inhabitants thereof, and the greater part of them. So it is oft used, joh. 12. 19  
Upon the fall of Adam, he and all his Posterity were deprived of that glorious Image wherein God first created man, and depraved with a most vicious and pernicious disposition: whereupon it is said, that the whole world lieth in wickedness (1 Joh. 5. 19) And all except those whom Christ delivereth from this present evil world (Gal. 1. 4.) are counted to be of the world. Such were all those that lived at the time of the Flood, except they who entered into the Ark. Whereupon they are called the world of the ungodly, 2 Pet. 2. 9  
Noah is said to condemn these: The word is fitly translated, for it is a compound. 
How the World condemned by the Ark.  
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth to judge, joh. 7. 24, 51. This 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound, by judging to condemn, Mat. 12. 41, 42. & 27. 3. Rom. 2. 1.  
Noah is said to condemn the world by the Ark,  

1. Because it was a visible prediction of the Flood: thereby they were foretold that such a judgement would fall out.  
2. It showed that they worthily perished, in that they sought not to prevent that destruction which was threatened.  
3. It was a demonstration that they were far unlike to Noah, in that they regarded not that whereabout he took so much pains.  
4. Noah's making of the Ark was a continual preaching; yea together with working upon the Ark, he did by word of mouth fore●…ell what would fall ou●…, 2 Pet. 2. 5.  
5. The very Ark was a witness of their infidelity: so as they were condemned thereby.  
6. It was an occasion of aggravating their unbelief: whereby they were the rather condemned.   
Thus we see that means given for preservation, may prove means of destruction. 
●…eans of pre●…rvation may ●…ring destruction.  As this proved true in Israel's passing through the Red Sea, Exod. 14. 16. and in their eating Quails, Num. 11. 33. and in sundry other temporal means: so also in spiritual means, as the Word, 2 Cor. 2. 16. the Sacrament, 1 Cor. 11. 29. yea Christ himself, Isa. 8. 14. 1 Pet. 2. 6, 7. Luk. 2. 34.  
This ariseth from the corrupt and perverse disposition of men, who, Spider-like, suck Vermin out of sweet Flowers, or rather turn the sweet juice of Flowers into poison.  
This should be carefully heeded of us, who have means of salvation afforded unto us, that we may duly observe the proper end for which they are afforded, and make the best use that we can thereof.  
This condemnation of the world teacheth us to come out of the world; and 
Come out of the World.  to abandon the fashion and course thereof, lest we perish with it. See more hereof, Chap. 13. v. 13. §. 133.  
This is the rather to be observed, by reason of the extent of this word, World; 
Most men perish.  which ever have been, still are, and ever will be the greater number. See Chap. ●…. v. 10. §. 91.  
The way to destruction is a broad way, Mat. 7. 13. and withal there are many byways: whereas there is only one way, and that a narrow one, encumbered with many difficulties, and so limited, as if we step out of it, we miss of life; but there are no bounds set to the way that leadeth to destruction, judg. 21. 25. In this way every thing is agreeable to nature, which is downhill: It hath always wind and tide with it. It is stretched out by applause, promotion, profit, pleasure, and other like temptations, which the Devil frameth according to the particular humours of men.   

§. 33. Of Noah's being Heir of the Righteousness by Faith.  
THE other effect following upon Noah's preparing the Ark, is thus set down, And became heir of the righteousness which is by faith. The first copulative particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, giveth evidence, that the two clauses joined thereby, have some agreement; and that is this general, that they are both effects of the same thing: yet in the kind of effect they much differ. The former was a great judgement upon the world: but this a great recompense to himself.  
There was before a great reward mentioned of Noah's faith in preparing the Ark; which was, the saving of his house. Here is a greater.  
Every word in this clause carrieth much emphasis.  

1. The copulative was noted before.  
2. This verb, became, or 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was made, implieth, that the occasion of the reward was taken from this evidence of Faith that is here set down, at least occasion was thence taken of manifesting as much.  
3. This dignity 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Privilege of an Heir. See Chap. 1. v. 14. §. 160, 162.  Heir, is no small one. It implieth a singular and an especial prerogative. Indeed Noah was the supreme Lord of the whole World, and his Sons heirs under him. There never was so absolute a Monarch since Adam's time. It is said, that of the Sons of Noah the whole Earth was over●…ad, Gen. 19 9 But here is intended a greater dignity; For  

4. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 1. v. 9 §. 114. Excellency of righteousness.  Righteousness was it whereof he was an Heir. Could the beauty and glory of righteousness be thoroughly discerned or conceived, it would be found to be (as indeed it is) the greatest dignity that a Creature can be advanced unto. It was man's chiefest excellency in his innocent estate: for it was the most principal part of God's image, in which man was at first created, Gen. 1. 27. That which is said of holines●…, may be applied to righteousness, Chap. 3. v. 1. §. 7.  
To set out this dignity the more, the Apostle useth this word synechdochicaly, for that also which follows upon it, righteousness together with eternal life: So as an heir of righteousness is an heir of that inheritance which is obtained by righteousness. It is called a crown of righteousness, 2 Tim. 4. 8. The glorious attire of glorified Saints is the righteousness of Saints, Rev. 19 8. Thus they are heirs of salvation. See Chap. 1. v. 14. §. 159, 160.   
5. This righteousness is said to be by ●…aith. It was not a righteousness which 
Righteousness of faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  arose from himself, or inherent in himself: it was according to faith, or that righteousness which he attained by faith, and received from above. It was indeed the righteousness of Christ himself, whom he beheld in the Ark, that was a type of Christ. The Apostle excellently setteth out the righteousness of faith, and opposeth it to a man's own righteousness: He calleth it the righteousness of God. Rom. 10. 3. 6.   
The righteousness which is by faith, is that which every Believer hath: and that whereunto he is fitted by faith; and that which cannot be had without faith.  
All are soo●…led and for ever deprived of that inherent righteousness wherein God created Adam. God instead thereof makes his Elect, heirs of a far more excellent righteousness, the righteousness of God: and leaves it not in their power, to hold it, or let it go.  
It is the righteousness of faith, for the continuance whereof we depend on Christ. We wait for the hope of righteousness by faith, Gal. 5. 5.   

§. 34. Of the Resolution of Heb. 11, 7.  By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his House, by the which he c●…demned the World, and became Heir of the Righteousness which is by Faith. 
IN this text is a commendation of Noah's Faith. Hereof are two parts.  

1. An evidence of his Faith.  
2. A recompense thereof.   
In the Evidence, two things are to be considered.  

1. The Ground of his Faith.  
2. The Fruits thereof.   
The Grounds are of two sorts; one concerning God, another concerning himself.  
In that which concerned God, three things are noted.  

1. A charge of God, being warned of God.  
2. The subject of that charge, things not seen.  
3. The limitation thereof, as yet.   
The other kind of ground concerning himself, was an holy fear, moved with fear.  
The Fruit of his faith was in general his obedience to God. This is set out by an act, he prepared an Ark. Here we may distinguish  
The act, prepared: and the object, an Ark.  
This effect is amplified two ways.  

1. By the advantage he brought to himself.  
2. By the damage that followed thereupon to others.   
The advantage is propounded in this word, saving: and amplified by the extent thereof, his House.  
The damage to others is set forth,  

1. By the kind of it, in this word, condemned.  
2. The persons condemned, under this word, the World.   
The recompense of his Faith is a great prerogative. Wherein we have,  

1. The kind of it, Heir.  
2. The excellency of it. This is, 

1. Propounded, in this word, Righteousness.  
2. Expounded, in this phrase, which is by Faith.      

§. 35. Of Observations gathered out of Heb. 11. 7.  
I. justifying Faith manifesteth itself in temporal matters. This Faith here spoken of was a justifying Faith: yet it was exercised about a corporal preservation. See §. 26.  
II. A good name is to be made good. That is, he that hath a good name, must answerably carry himself. Noah signified rest, and he was a man that procured rest. See §. 26.  
III. God foretold the Deluge that came upon the old World. This word, warned, intends as much. See §. 27.  
IV. God's warning is a sufficient ground for attempting any thing. This was Noah's ground. See §. 27.  
V. Faith is exercised about things not seen. In such things was Noah's faith exercised. See §. 27.  
VI Future visible things are not seen till they be accomplished. This is employed under this clause, as yet. See §. 27.  
VII. Faith works a reverend respect towards God, This is that fear that is here set down as a fruit of Noah's faith. See §. 28.  
VIII. Fear of God works obedience to God. Noah by his fear of God was moved to do that which God warned him of. See §. 28.  
IX. Means for safety are before hand to be prepared. So did Noah here. See §. 29.  
X. God useth means for accomplishing his purpose. It was God's purpose to preserve Noah, and some of all living Creatures on earth, when he brought a general Deluge: and thereupon appointed an Ark, which was a fit means for that purpose. See §. 30.  
XI. Extraordinary cases require extraordinary means. The preservation of Noah and other Creatures from the Deluge, was an extraordinary case; therefore the Ark, which was an extraordinary means, was prepared. See §. 30.  
XII. God can make means of temporal preservation means also of eternal salsalvation. The Ark, which preserved them from the Deluge, was a Sacrament, to seal up their redemption by Christ. See §. 30.  
XIII. Noah's preparing the Ark upon God's warning, was an act of obedience. He did it by faith. See §. 27.  
XIV. Believers may do what they see fit for the preservation of their lives. This was one end of Noah's preparing the Ark. See §. 31.  
XV. A Governor's care must extend to the preservation of his house. So did Noah's. See §. 31.  
XVI. Noah's●…oushold ●…oushold that entered into the Ark, did partake of that blessing through his faith. See §. 31.  
XVII. Such as belong to believers may miss of their blessing. So did all the rest of Noah's house that entered not into the Ark. See §. 31.  
XVIII. Most men are prone to reject means for their good. So did the Old World refuse to enter into the Ark. See §. 32.  
XIX. Saints are Heirs. That which is here noted of Noah, is true of all S●…'s.  
XX. Righteous deeds are a condemnation of the wicked. Thus Noah condemned the World. See §. 32.  
XXI. Means of preservation may bring destruction. The waters that did bear up the Ark, and them that were in it, destroyed the rest of the Creatures on earth. See §. 32.  
XXII. The inheritance of Saints is righteousness.  
XXIII. The righteousness proper to Saints is by faith. Both these are here plainly expressed of Noah's righteousness. See §. 33.   

§. 36. Of Abraham, his Faith, and Calling.  Hebr. 11. 8. By Faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed, and he went out, not knowing whither he went. 
THE fourth Worthy produced for proof of the vigour of Faith, is Abraham.  
The proof of his Faith is more largely set out by the Apostle than the Faith of any other of the Worthies, for it continueth to the end of the nineteenth 〈◊〉; Only two verses are inserted, viz. the eleventh and twelfth, concerning Sa●…ahs faith: which also tends to the amplification of abraham's. 
Abraham's faith a justifying faith.   
As the Faith of others before mentioned, so abraham's was a true justifying Faith, as is evident by the Apostle's explanation thereof, Rom. 4. 1, 2, etc. Gal. 3. 6. Though instances of sundry temporal things be brought in as evidences of his Faith, yet many of them were types of spiritual and heavenly matters, v. 10. 16. and withal the temporal things noted were appendices to spiritual and heavenly.  
Of the notation of Abraham's name, of the dignity of his person, and excellency of his faith, see Chap. 6. v. 13. §. 91, 92, 93, 94.  
The first particular that the Apostle setteth down, is the warrant which Abraham had to do what he did, thus expressed, when he was called, or word for word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being called.  
This is the same word that is used Chap. 5. v. 4. §. 20. It implieth a manifestation of God's pleasure, namely, that it was his will that Abraham 〈◊〉 do that which is here said to be done by him. For it is thus in the 〈◊〉, The Lord said unto Abraham, Get thee out of thy Country, etc. Gen. 12▪ 1. Act. 7. 2, 3. Under this word is comprised a clear manifestation of God's mind to him, as if by name he had called him. Of the divers ways of Gods revealing his will, see Chap. 1. v. 1. §. 11.  
Hereby Abraham showed, that Gods will was his rule, as was before no●…ed of Noah, §. 27.  
This particle, called, is in Greek set immediately before this noun, 〈◊〉. Hence 
b Chrysost. Theodor. Oecum. Erasm.  many Expositors, both ancient and modern, refer it to 〈◊〉 himself, and thus translate it, By saith he which is called Abraham obeyed. So the Rhemists in imitation of their Vulgar Latin. Thus this par●…iciple is but as a compliment, which may well be left out. Besides, if we strictly consider circumstances, 
Fide qui vocatur Abraham obedivit. Vat. Lat.  we shall find that he was not then called Abraham; that name wa●… given unto him four and twenty years after this which is here set down, Gen. 17. 5.  
Our English hath so set the words, as the true sense is clearly manifested 
Theophylact. Syr. Beza, 〈◊〉.  thereby; namely, that the reason of Abraham's leaving his Country, was Gods calling him out of it. 
Gods call was Abraham's warrant.   
Have Papists this warrant for their pilgrimages to the place where the Temple of jerusalem was? or the Sepulchre of our Saviour? or to Rome to visit the Pope? or to the Lady at Loretto, or at Hails? or other like places where they conceive Saints Relics to be? or to their Shrines, here and there set up?   

§. 37. Of obeying Gods call.  
THat whereunto Abraham was called, was, to go out into a place. In the Greek the verb 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  obeyed, is put before this act of [b] going out, thus, Abraham obeyed to go out into a place. 
〈◊〉 obeye●… Gods call.   
By that placing of the Greek words it may be thought that Abraham's going out hath reference to his obedience: but as our English have placed the words, that act of going out hath 〈◊〉 to Gods calling him.  
Both tend to the same end: for God called him to go out; and he obeying to go out, thereby showeth that God called him thereunto, as is set down, Gen. 12. 1.  
Obj. His Father Terah took him, Gen. 11. 31. How then did he obey upon Gods call?  
Answ. One reason doth not simply cross another; for many reasons may concur to enforce one and the same point. Gods call was the first and principal moving cause: Terah's taking him was the instrumental means.  
2. Obj. Gods call was after Terah's death, so as it was also after he was 〈◊〉 out, Gen. 11. 32. & 12. 1.  
Answ. Though mention be made of Gods call after Terah's death, yet was it before. Our English Translators have well turned the word of calling into the preterpluperfect tense, thus, The Lord had said unto Abraham, Gen. 12. 1. which well might be 〈◊〉 Terah's death. Hereupon Stephen thus expresseth it, 〈◊〉 appeared unto Abraham, when he was in Mesopotamia, before he dwelled in 〈◊〉, and said unto him, Get thee out of thy Country, Act. 7. 2, 3.  
Thus t●…erefore conceive the order of Abraham's departure.  

1. God speaks to Abraham to go out.  
2. Abraham telleth his Father Terah thereof.  
3. His Father takes him with oth●…rs to go out.  
4. In their Journey Terah resteth, and dyeth at Charron.  
5. Abraham goeth thence to Canaan.   
Thus the first ground of all was Gods call. This was it to which Abraham yielded obedience.  
The word, obeyed, is a compound, and properly signifieth to hearken and 
Obedience.  yield to a thing; or to yield to that which he heareth. Hereof see Chap. 5. 〈◊〉. 8. §. 48.  
This giveth a further evidence that Faith worketh obedience. That which he obeyed is thus set down, to go out into a place. Here is no particular place set down, for it is in the end of this verse said, that he knew not whither he 〈◊〉.  
This obedience was a simple obedience, merely upon the manifestation of 
Simple obedience. See §. 41.  God's will; he could not tell whether it were a better or a worse place than that 〈◊〉 of which he went.  
Such aught our obedience to be to Gods call, and to any manifestation of 〈◊〉 will: it must be a simple obedience in subjection to Gods will, without enquiring after the reason thereof, or without objecting any scruples or difficulties against it. Such was Noah's faith. (See §. 27.) We must in this case do as 〈◊〉 men, who have skilful and faithful guides, They follow their guide, though they cannot see the way where they go. Much more we may, and must follow God, and his call.   

§. 38. Of the place out of which Abraham was called.  
THE word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  go out, is a compound; whereof see Chap. 3. v. 16. §. 163. It here implieth an utter leaving, and departing from, a t●…ing.  
Here are two terms intended: One from which he departed; The other to which.  
The former is said to be his own Country and his Kindred, Act. 7. 3. 
Abraham called out of his Country.   
The other was a place that he knew not.  
It could not but seem to him an hard matter to leave the place of his nativity, and as it is probable, a place wherein he had a fair inheritance: But God oft calls 〈◊〉 to leave the dearest outward things that they have. He called his Disciples 〈◊〉 leave their Father and their calling, Matth. 4. 21. He called Levi from the 〈◊〉 of custom, Matth. 8. 9  
This he doth to try whether they respect him and his will, more than external things, joh. 21. 15. He that prefer●…eth any thing before God, is not worthy of God, Matth. 10. 37.  
Let us herein show ourselves to be of Abraham's faith, ready to let go any thing upon Gods call.  
One special reason of Gods calling Abraham out of his own Country, may 
Abraham's Country an idolatrous place.  be gathered from josh. 24. 2. where it is said, that the Fathers of Abraham saved other Gods: So as God hereby called him from an Idolatrous place, le●…t be should be infected therewith. Herein we have an instance that Idolaters ●…nd Idolatrous places must be left.  
The very notation of the word, Idolatry, giveth sufficient ground of abandoning communion with Idolaters.  
This word, Idolatry, is taken from the 
b Idololatria.  Latin, and the Latin from the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek, which is a compound of two nouns. One signifieth an 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Idol, the other 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  service.  
The former is again compounder of a substantive that signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, species, spectrum.  a show, a fantasy, a ghost, or, as the Vulgar speak, a Hobgoblin: and an adjective that signifieth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, totum.  whole, or every whit, or nothing but. So as Idol is but a meet show: an Idol is nothing.  
The latter, which is 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  service, from a verb (
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to serve) which hath a notation from 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. particula intensiva.  an increasing particle, and a verb that signifieth to [f] fear or tremble. This notation setteth out an Idolater in his proper colours. He is kept in a we by that which is indeed nothing: only a mere show 
[m] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, trento.  and phant●…sie.  
The Lord who meant to make Abraham a Root out of which his Church should sprout and grow, would not suffer him to be in danger of Idolatry. Idolatry, in reference to that relation which is between God and Professers, 〈◊〉 〈◊〉 most heinous and hateful sin. God to them is an Husband, joh. 31. 32. 〈◊〉 latry is a spiritual Adultery, Ezek. 23. 37. Adultery breaks the b●…nd of Wedlock, and gives cause of Divorce, jer. 3. 8. On this ground Ammi is called Lo-ammi, Host 1. 9 They who were the People of God in profession, are accounted no People.   

§. 39 Of gaining by following Gods call.  
THE place whither Abraham was to go, is thus described, which he 〈◊〉 after receive for an inheritance. The Land here meant was the Land of Canaan, the fertilest Land in all the World, and every way fittest for habitation.  
It is said, that he should 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  receive. This hath reference to the giving of a 
See Chap. 9 v. 15. §. 92.  thing: for receiving and giving are relates. See Chap. 4. v. 16. §. 96. In general, it implieth, that such as yield to Gods call, shall lose nothing thereby. Moses, who refused the honours of Egypt, was made Ruler of the People of God, Act. 7. 35. Christ expressly saith, that he that forsaketh any thing for his sake, shall receive an hundred fold in this world, and in the world to come everlasting life, Mar. 10. 29, 30.  
This is sufficient to move us to trust to the Divine Providence in every 〈◊〉 whereunto we shall thereby be called. This is more to be trusted unto than all the treasures of the world, or all that men can do. Earthly treasures may be exhausted, men's purposes may be frustrated, but God's counsel and will shall stand.  
That which he was to receive, was not a present possession: for here is a word 
Faith receives things future.  that sets out the time future thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he should after. This is the interpretation of one Greek word, and intendeth the time to come: so as Faith believes things future. Things to come are to Faith as present. Hereby is confirmed that part of the description of Faith, that saith, Faith is the substance of things hoped for: Which are things to come, v. 1. §. 3.   

§. 40. Of promises accomplished in men's Posterity.  
IT is added, that Abraham should receive that place to which he went, for an inheritance. 
Inheritance what it is.   
Of this word, inheritance, and of sundry instructions, and directions thence arising, see Chap. 1. v. 14. §. 160, 162.  
An Inheritance intendeth a perpetual right to a thing, and that generation after generation, from Parents to Children. By God's Law an Inheritance was not to be removed from one Stock to another, Numb. 36. 7, etc. This was the reason why Naboth would not part with his Inheritance, though his Sovereign would have purchased it of him, 1 King. 21. 3. It is noted as a blessing of a good man to leave an Inheritance to his children's Children, Prov. 13. 22,  
The Scripture testifieth, that God gave no Inheritance to Abraham in 〈◊〉, 
Promises accomplished in one's Posterity.  no not so much as to set his foot on, Act. 7. 5. This therefore hath reference to his Posterity, in whom this was accomplished: but a long while after he went out of his Country, even almost five hundred years, when joshua divided the Land among them, josh. 13. 7. So as God's promise may be accomplished in a man's posterity. It was given as a sign in the days of Ahaz, that a Virgi●… should conceive, and bear a Son, Isa. 7. 14. But it was not accomplished 〈◊〉 about seven hundred years after.  
God is the Lord of times, and seasons, and hath them in his own power, Act. 1. 7. And in his unsearchable wisdom can, and doth choose the fittest time for accomplishing every purpose, Eccles. 3. 1. The time wherein the great promise was accomplished, is in this respect styled the fullness of time, Gal, 4. 4.  
We are taught hereby to wait for the accomplishment of such promises as are not yet accomplished; even these, and such like. 
Promises not yet accomplished.   

1. The recalling of the rejected Jews, Rom. 11. 26.  
2. The bringing in of the fullness of the Gentiles, Rom. 11. 25.  
3. The destruction of Antichrist, 2 Thess. 2. 8.  
4. The perfection of the Church, Eph. 5. 27.  
5. The resurrection of the body, joh. 5. 29.  
6. Mansion places provided by Christ, joh. 14. 3.  
7. A Kingdom, Luke 12. 32.   
The accomplishment of these, and other like promises, we must believe, pray for, wait for, and persevere in all these, either till they be accomplished, or so long as we live. Though they tarry, wait, Ha. 2. 3. He that believeth, maketh not baste, Isa. 28. 16.   

§. 41. Of the kind of Abraham's obedience.  
THE obedience which Abraham yielded to Gods call, is set down in the very word that was used in the call. God called him 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to go out, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he went out.  
Hereby it is evidenced, that true obedience is ordered according to the rule thereof, which is God Word. Compare the charge that was given about making the Tabernacle, and the appurtenances, Exod. 25, etc. with the execution of that charge, Exod. 36, etc. and you will find their obedience answerable to the rule. This doth God expressly conjoin, Exod. 25. 40. Hereof see more, Chap. 8. v. 5. §. 17.  
To commend Abraham's obedience the more, this clause is added, not knowing whither he went.  
It is probable, that before Abraham came out of his Country, God directed 
Abraham knew not where to abide.  him to no particular place, nor made him any promise: but only bid him go out, and that the more to try the truth of his faith, and the extent of his obed●…ence. Thus, when he bid Abraham to offer his Sun for a burnt-offering, he did not tell him how he would provide another Offering, after he had laid his 〈◊〉 upon the Altar ready to be sacrificed, merely to try his faith. See more ●…ereof in the end of §. 37.   

§. 42. Of Abraham's continuing where God called him.  Heb. 11. 9 By Faith he sojourned in the Land of Promise, as in a strange Country, dwelling in Tabernacles with Isaac, and Jacob, the Heirs with him of the same promise. 
ABraham's obedience to Gods call is yet further amplified by continuing in 
Abraham continued in a strange Land.  a strange Land. He speaketh of the same Faith that he did before, and s●…tteth out a continued vigour thereof. It moved Abraham not only once to love his Country, but though he were a long time in a place unknown, where he had no settled habitation, yet he repented not of his coming out of his Country, nor thought of returning to it again, as his Children in the Wilderness did think of returning to Egypt again, Numb. 14. 4. But continued in a strange Country all his days.  
The verb translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sojourned, is a compound. The root is a noun, which signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an House. The simple verb signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to dwell, 1 Cor. 7. 12. This compound signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to abide in a place. The word in my text importeth two things.  

1. A being in a strange Land, and translated to be a Stranger, thus, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  Art thou only a Stranger? Luk. 24. 18.  
2. An abiding or tanying in a place. In this respect 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the noun that is thence derived, is thus translated, When they dwelled as Strangers: And thus, so●…ourning, 1 Pet. 1. 17. And another noun from the same verb, which is translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incola.  One that sojourneth, and a Stranger, Act. 7. 6, 29. It signifieth one that is settled in a strange Land.   
Grammarians do put this difference betwixt two words compounded with different prepositions, but the same verb. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transmigrare.  The former signifieth to pass from one place to another; The 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commorari.  latter to abide in a place: Both these significations are here intended.  
In reference to the former, the Land where he was is styled a strange Land; he had not been trained up there all his days, but was removed from another Land to that.  
In relation to the latter, he is said to dwell there.  
This effect of Faith, that he sojourned, and continued to dwell in the place whither God called him, giveth instance, that Faith maketh men hold out. In this respect we are said by Faith to wait, Gal. 5. 5. Faith is said to overcome, 1 joh. 5. 4. By Faith men inherit the promise, Heb. 6. 12. By Faith we are saved, Eph. 2. 8.  
This is the best evidence of a true and sound Faith that can be given. Hereof see more, Chap. 10. v. 38. §. 146. Unbelief draws from God, Chap. 3. v. 12. §. 128, 129.   

§. 43. Of the Land of Promise.  
THE place where Abraham abode, is styled the Land of promise, Of the 
Why called the Land of promise.  word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  promise, see Chap. 4. v. 1. §. 6. It is called the Land of promise, because it was promised to Abraham and his Posterity, G●…e. 13. 15. There is an emphasis in this Hebraism 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Land of promise; It implieth more than if he had said, a promised Land. For the phrase is exclusive, and implieth, that of all the Countries of the World, this especially was promised: and thereupon carrieth this title, a Land of promise; As a man of was, a man of might, men excellent and eminent therein.  
This being added to the aforesaid effect of Faith, showeth, that God's promise 
God's promise puts life to faith.  puts vigour to Faith. He did the rather abide in that Land, because God had promised to give it him. Moses doth often inculcate Gods promise, to quicken the faith of the Israelites, Deut. 6. 3. & 15. 6, 8. josh. 23. 5.  
God's promise being the ground of faith (as hath been proved, Chap. 6. v. 96.) it must nourish and strengthen the same.  
This may inform us in one special reason of Faiths fainting, which is forgetfulness of God's promise, Heb. 12. 5. Psal. 116. 11. If the Oil fail, the Lamp cannot give light.  
God's promises are hereupon seriously and frequently to be meditated upon, that our Faith may continue and increase.  
The emphasis of this phrase, the Land of promise, implieth, that God's provision 
God's promise is for the better.  is for the best. Though he called Abraham out of one Land, yet he brought him unto another, which for excellency sake was styled the Land of promise.   

§. 44. Of Abraham's abiding in a strange Land.  
THE aforesaid Land of promise is also called 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a strange Country.  
This n●…un, Country, is not in the Greek. For this adjective, strange, hath reference to the former substantive, Land; and both these words, strange Land, are joined together, Act. 7. 9 But Land and Country set forth one and the same thing. So as the true sense is rendered in our English.  
The adjective translated strange, is the same that is turned others (Chap. 9 v. 25. §. 127. See there.)  
That which is strange to one, is not his own. And he that is in a place which is not his own, is in a place strange to him: yea such as are not free of a place, and thereupon have no right thereto, are Strangers, Mat. 17. 25.  
The Land or Country here intended, is called strange, in a double respect.  

1. In reference to the Land of his nativity whence he came; For herein he 
What Strange signifieth.  had never been before: So as for the present it was strange to Abraham.  
2. In reference to that possession which his Posterity had thereof in and after I●…huah's time. Abraham himself, and his Son, and Grandson, abode therein, but not as in their own Inheritance: For they sojourned among the People of the Land, who then were the proper Inhabitants thereof.   
This particle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As, doth much qualify that epithet, strange. He doth not simply say, A strange Land, but As a strange Land: It was strange upon the grounds before mentioned; yet because he had a promise of it, and his Posterity had the actual possession of it, it was but As a strange one. He had a true ●…ght unto it, which was the gift of the great Possessor of Heaven and Earth, who hath all Lands to dispose as it pleaseth him.  
Thus are we that believe on Christ, As Strangers in this world; and the places of our abode are as a strange Land to us: yet have we a good right to that which God by his providence bestows upon us.  
It is further said, that Abraham dwelled there: The word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dwelled, is a compound of the same 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb, that was before translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so●…ed, §. 4. but with another preposition, which intends an abiding in a place, and is fitly translated, dwelled.  
Though that particle 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As, having reference to God's promise, doth much qualify the matter, yet the Country being to Abraham himself, and that all his ca●…es, a strange Country, he could not but meet with many difficulties; at least he might fear many dangers, in regard of the Inhabitants of the Land where he than dwelled. Yet his Faith passed over all. For Faith overcomes all difficulties: 
Faith overcometh all difficulties.  and the History giveth instance of many that he met withal, whereby he was forced twice in a kind to deny his Wife, at least to dissemble her; both among the Egyptians, Gen. 12. 14, etc. and also among the Philistines, Gen. 20. 2, etc. He was also forced to arm all that were able in his House, and to get others to join with him, for rescuing of Lot. But in all these difficulties, his eye was on God that had promised that Land, and so his Faith remained in●…cible.   

§. 45. Of Abraham's abiding in Tents.  
THE Mansion-places wherein Abraham is said to dwell, are here styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tabernacles; As in our English, so in the Greek, the same word is here used that was used before, Chap. 8. v. 2. §. 5. There see the meaning of the word.  
We usually call the Mansions which are here styled, Tabernacles, Tents. They are made of Cloth stretched out, and held up with poles, and fastened with cords and pins to the ground, so as they may be soon set up, soon taken down, and easi●…y removed from place to place.  
In these Abraham and such as belonged to him dwelled, on these grounds.  

1. They had no present Inheritance, whereon to build Houses.  
2. They had no assurance of long tarrying in one place. For Abraham first came out of Ur in Chaldaea to Haran; from Haran he went to Canaan; 
Why the Patriarches dwelled in Tents.  from Canaan to Egypt; from Egypt to Canaan again; from Canaan to Gerar of the Philist●…ns; and in Canaan he oft removed from place to place; as from Sechem to Bethel; thence to Mamre; after that to Beersheba, to Hebron, and to other places. In regard of the many and sundry places whither he removed, it is said, that Abram journeyed in going and journeying (Gen. 12. 9) that is, he was ever and anon journeying from one place to another. There was therefore a kind of necessity of his dwelling in Tents, and he was well content therewith; for Believers in this world are content with any condition wherein God in 
Believers content.  this world shall set them. The like might be instanced in the other Patriarches, in Moses, David, and sundry others. Pertinent to this purpose is this profession of the Apostle, I have learned in whatsoever state I am, therewith to be ●…tented, etc. Phil. 4. 12, 13. Of Contentedness, see Chap. 13. v. 5. §. 62. 
This kind of habitation showed that they were as Pilgrims, which is more expressly set down hereafter, v. 13.     

§. 46. Of Abraham's sojourning with Isaac and Jacob.  
FOR further confirmation of Abraham's continuing in that strange Land, this clause is added, with Isaac and Jacob. This hath reference to his dwelling in Tabernacles. The phrase may be extended to the ●…aith, as of Abraham, so also of Isaac and jacob.  
In the former respect it showeth, that Abraham continued to dwell in th●…t strange Land, till Isaac and jacob were both born. Thus the preposition 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉, having reference to dwelling (as if he had said, dwelled with Isaac and Iac●…b) 
Abraham lived 100 years in a strange Land.  implieth a long co-habitation, which was an hundred years. This thus appears. Abraham was 75 years old when he came first to Canaan, Gen. 12. 4. Isaac was born when he was an hundred years old, Gen. 21. 5. 60 years after was jacob born, Gen. 25. 26. Abraham died when he was an hundred and seventy five years old, Gen. 25. 7. Thus jacob was 15 years old when his Grandfather Abraham died. It is probable, that so long as Abraham lived, Isaac and jacob were of his Family. It is expressly said, that Isaac brought Rebeccah into the Tent of Sarah his Mother, Gen. 24. 67.  
Again, the foresaid preposition, with, may have reference to the mind and disposition 
Isaac and jacob of Abraham's mind.  of Isaac and jacob: In that they did as Abraham their Father; he dwelled in Tents all his days, and so did they. Thus is this preposition, with, used in 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum Platone cons●…ntire.  other Authors.  
In this latter sense it implieth, that Abraham so well instructed his Son and Grandson, as they were content to dwell as he did: and withal it giveth a proof of the faith of Isaac and jacob, who lived their days in Tents.  
As a ground and reason of their dwelling in this strange Land, the last clause is added, Heirs with him of the same promise. This is to be taken in the largest extent that may be, in reference to Abraham.  
Abraham was an Hei●…; So were they. Therefore they are called coheirs, or 
[c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  joint-heirs. For this phrase, Heirs with him, is the interpretation of one Greek word. Of the word, Heirs, see Chap. 1. v. 14. §. 160.  
The ground that Abraham had for that prerogative, namely, God's promise, 
H●…irs of promise.  they also had. For it is expressly said, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The same promise, or as the emphasis of the Greek articles imply, the very same promise. Of the promise made to Abraham, read Gen. 12. 2, 3, 7. Of the like promise to Isaac, read Gen. 26. 3. and of the same to jacob, read Gen. 28. 13, 14.  
Of this phrase, Heirs of promise, see Chap. 6. v. 17. §. 133.   

§. 47. Of the City which Abraham looked for.  Hebr. 11. 10. For he looked for a City which hath Foundations, whose Builder and Maker is God. 
IN this verse is declared a recompense, which Abraham by faith expected. The first particle, F●…r, showeth, that it is a reason of his abiding all his days in a strange Land, even because he looked for a better place.  
The verb translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  looked for, is a compound. Of the composition and signification thereof, see Chap. 10. v. 27. §. 96. It implieth, as an hope of attaining 
What it is to look for.  a thing, so a willingness to tarry and wait for it. It is applied to Christ's looking for the utter overthrow of all his Enemies, Heb. 10. 13. and to 〈◊〉 waiting for the repentance of the old World, 1 Pet. 3. 20.  
Thus it appears that Faith made Abraham wait for that which he saw not, but hoped for. Thus it is a proof of the description of Faith, 〈◊〉. 1. §. 3.  
That which he looked for, was a City. Of a City, see Chap. 13. v. 14. §. 138. A City is commonly taken for a distinct place compassed about with Walls, and so importeth a place of safety and security. Besides, Cities use to have many privileges, for the benefit of those that appertain thereunto: which makes many desire to be free thereof. It is here metaphorically used; and 〈◊〉 we should straiten the place intended thereby too narrowly, that which Abraham looked for is called a Country, and expressly said to be an heavenly Country, 〈◊〉. 16. so as by this City, Heaven itself is meant. Canaan also, which was that Country, was a type of Heaven.  
Heaven is styled a City, to set out the excellency and benefits thereof.  
There is a ●…it resemblance betwixt Heaven and a City in these and other like 
Heaven resembled to a City.  respects.  

1. A City is a place of safety. It useth to be compassed with Walls and Gates, 〈◊〉. 3. 1, etc. In time of invasions by Enemies, thither will Subjects fly, 〈◊〉 jer. 35. 11. No place more safe than Heaven.  
2. A City is compact of many Habitations: so Heaven, joh. 14. 2.  
3. A City hath sundry degrees of persons appertaining unto it, as Magistrates, Off●…cers of sundry sorts, and Commoners: so in Heaven is God the Father, Son, and Holy Ghost, Angels and Saints.  
4. In a City useth to be all manner of provision, and other useful commodities: so in Heaven, nothing is there wanting that is needful and useful.  
5. A City hath Statutes and Orders for the better government thereof: so in Heaven, as is evident by this clause of the Lords Prayer, Thy will be done on 〈◊〉, as it is in Heaven. The Lords will is perfectly done in Heaven.  
6. A City hath particular Privileges and Immunities. This is employed in this promise of Christ, I will write upon him the name of the City of my God, Rev. 3. 12.  
7. None but Freemen may trade and keep open a Shop in a City: thus non●… shall have any thing to do in Heaven, but they which are written in the 〈◊〉 Book of Life, Rev. 21. 27. These are enrolled as Freemen in the Records of the Heavenly City.   
This showeth, that Abraham had good cause to abide for a while in Tents, seeing he had a City whereunto he looked, and for which he hoped. That we may be content to abide in that place wherein God setteth us on Earth, let us make this City our hope, and look to it, and seek to enter into it. Let us make our ●…reedome sure unto us, and get our names to be enrolled therein.  
Meditation on this City may be a good comfort and stay to such as in this world are without house and home.  
This also giveth unto us just cause to inquire after the Stat●…tes, Orders and O●…dinances of this City, that we may conform ourselves thereto.   

§. 48. Of having Foundations.  
THE foresaid City is described by the stability of it, in this phrase, which hath Foundation●….  
Of the divers acceptions of the word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Foundation, see Chap. 6. 〈◊〉. 1. §. 6.  
A good Foundation maketh an Edifice firm and stable; in which respect, Christ setteth forth an House, that cannot be overthrown by winds, floods, or rain, to a House well founded, or set upon a good Foundation, Matth. 7. 24. 25.  
To amplify this point the more, the plural number is here used, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Foundations. This number is oft used for emphasis sake: as, mercies of God, Rom. 12. 〈◊〉. Multitude of tender mercies, Psal. 51. 1. Christ maketh mention of many Mansions in Heaven, joh. 14. 2. This plural number implieth, that none of them are without Foundations.  
This City, and the Mansions therein, are thus set out with Foundations, in opposition to the Tabernacles or Tents wherein Abraham and the other Patriarches dwelled while they were on Earth. They were movable, and might be carried from place to place, and might be pulled down, or overthrown; yea 〈◊〉 they were corruptible, and could not always last: but Heaven is immorable, firm, stable, and everlasting. See Chap. 13. v. 14. §. 139.   

§. 49. Of the place made by God.  
AS a further commendation of the foresaid City, the Author of it is thus set down, whose Builder and Maker is God. Excellent things in 〈◊〉 
Heaven made by God.  Language are said to be of God. As a Prince of God, Gen. 23. 6. Cedars of God, Psal. 80. 10. Mountains of God, Psal. 36. 6. an Army of God, 1 Ch●… 12. 22.  
This is here spoken in opposition to Cities on Earth, which are made by men. Such a difference was made betwixt Tabernacles, Chap. 8. 4. 2. And Chap. 9 v. 11.  
Here are two words used, which much set out the workmanship of God.  
The former, translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Builder, according to the notation of a Greek word, signifieth an Artist, one that doth a thing according to art, or artificially: for it is derived from a word that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Art. The other word implieth, according to the notation of it, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a public Workman; one that so openly sets out his work, as he is not ashamed thereof. It is compounded of an adjective that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  public, and a noun that signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  w●…rk. The Governors among the Pe●…oponnenses had their 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  title given unto them from this word. Both words in general intent one and the same thing: yet the former may point at the excellency and perfection of the work itself; the 〈◊〉 at the manifestation thereof, or at Gods setting it out to be seen of Men and Angels.  
The third Heaven, which is the place of the blessed, and where Christ in his humane nature now is, is the place that is here said to be made by God. This i●… it that Abraham looked for. So as he looked far above Canaan.  
Of God's making these Heavens, see Chap. 1. v. 10. §. 132, 134   

§. 50. Of the Resolution of Hebr. 11. 8, 9, 10.  V. 8. By Faith Abraham, when he was called to go out to a place which he should after receive for an Inheritance, obeyed, and he went out, 〈◊〉 knowing whither he went. V. 9 By Faith he sojourned in the Land of Promise, as in a strange Ca●…try, dwelling in Tabernacles with Isaac and Jacob, the Heirs with him of the same promise. V. 10. For he looked for a City which hath Foundations, whose Builder and Maker is God. 
IN these verses is set down a commendation of Abraham's Faith. Here observe,  

1. The point described.  
2. The description itself, v. 9   
The thing described, is Faith, amplified by the Author, or Person whose Faith it was, Abraham's.  
The description consisteth of two effects.  

One, that he went out of a place, v. 8.  
The other, that he abode in a place, v. 9   
In setting down the former, there is expressed,  

1. The cause, which was Gods call, He was called▪  
2. The effect itself.   
His calling is amplified by two terms; From whence, and whither.  
The term, or place from whence, is employed under this phrase, to go out. It importeth the place where before he had lived, even his own Country.  
The term, or place whither he went, is set out two ways.  

1. Indefinitely, into a place.  
2. More determinately, in this phrase, which he should after receive for an heritance.   
Here we may observe,  

1. An intended possession, which he should after receive.  
2. The kind of possession, for an Inheritance.   
The effect is,  

1. Generally set down, in this word, obeyed.  
2. Particularly expressed, in this phrase, He went out.   
This is amplified by his absolute yielding thereto, in this phrase, not knowing 〈◊〉 he went.  
In setting down the second part of the description, the thing described is repeated. By Faith, v. 9  
His abode is set forth,  

1. By the act itself, v. 9  
2. By the motive, whereby he was encited thereto, v. 10.   
The act is set out,  

1. By the kind of it, which was a sojourning, He sojourned.  
2. By the place where he abode. This is set out, 

1. By the excellency of it, the Land of Promise.  
2. By his manner of abiding there. This is, 


1. Generally propounded, in this phrase, As in a strange Country.  
This general noteth out,  

1. The condition of the place while Abraham was in it, strange.  
2. The qualification of it, in this particle, AS.    
2. Particularly expounded; wherein is declared, 

1. His continuing there, in this word, dwelling.  
2. The kind of Mansions wherein he dwelled, Tabernacles.  
3. The company. This is manifested, 

1. By their names, Isaac and jacob.  
2. By their common title, Heirs with him.  
3. The ground of that title, Promise, amplified by the like privilege of all, in this particle, the same.           
The motive whereby Abraham was encited to the foresaid effects, was his ●…pectation of a better place. FOR, v. 10.  
His expectation is,  

1. Expressed in this word, He looked for.  
2. Amplified by the object that he looked for.   
This is,  

1. Expressed under the metaphor of a City.  
2. Amplified, two ways. 

1. By the stability of it, in this phrase, which hath Foundations.  
2. By the Founder of it, in these words, whose Builder and Maker is God.      

§. 51. Of Observations raised out of Heb. 11. 8, 9, 10.  
I. Faith commends the best. Abraham was one of the best that are registered in the old Testament, and he by Faith is commended, v. 8.  
II. God is careful to establish his Servants in their Faith. This was the end of changing the name of Abram into Abraham. See Chap. 6. v. 19 §. 33.  
III. Gods call is a Believers warrant. Abraham being called of God, testified his Faith, as is here set down. See §. 36.  
IV. God oft calls to forsake the dearest that men here have. Thus Abraham was called to leave the Land of his Nativity, and his Kindred. See §. 38.  
V. Places of Idolatry are to be left. This was one reason why God called Abraham from his Country. See §. 38.  
VI God will provide for such as follow his call. This is exemplified in this phrase, which he should after receive. See §. 39  
VII. God's promise may be performed in one's Posterity. This is employed under this phrase, which he should after. See §. 40.  
VIII. Faith believes things future. For that was to come whereunto A●…ham was called. See §. 39  
IX. God makes his gifts sure. So is an Inheritance. See §. 40.  
X. True Faith is manifested by obedience. By Faith Abraham obeyed. See §. 41.  
XI. True obedience is manifested in that particular which is given in ch●…. God's charge, and Abraham's obedience, are set down in the same word, See §. 41.  
XII. Obedience to God must be a simple, or absolute obedience. Abra●… thus yielded to follow God he knew not whither. See §. 41.  
XIII. Faith makes hold out, v. 9 As Abraham by faith went out of his Country, so by the same faith he abides out of his Country. See §. 42.  
XIV. God's promise puts vigour to faith. Because Canaan was promised, therefore Abraham believes it, though he could not then see how he should ob●… i●… it. It is therefore called the Land of Promise. See §. 43.  
XV. Faith passeth over many difficulties. They who are in a strange Land are subject to many straits, yet Abraham's faith made him abide in a strange Country. See §. 44.  
XVI. Believers are content with any condition. The Patriarches were content to dwell in Tents. See §. 45.  
XVII. Believers can all their days live as God appoints them. Abrah●… dwelled in Tents till jacob was born, which was, all his days. See §. 46.  
XVIII. Believers are careful to train up their Children to their mind. Abraham brought Isaac and jacob to dwell with him in Tents. See §. 46.  
XIX. God's promise extends to Believers and their Children. This is one end why mention is here made of Abraham's Son and Grandson. See §. 46.  
XX. Believers are Heirs. Such were Abraham, Isaac, and jacob. See §. 46.  
XXI. God's promise is the ground of that right that we have to any thing. These were Heirs of promise. See §. 46.  
XXII. Heaven was the hope of ancient Believers, v. 10. The City here described which Abraham looked for, was Heaven. See §. 47.  
XXIII. Heaven is a City. So it is here called. See §. 47.  
XXIV. Heaven is a stable place. It is a place that hath Foundations. See §. 48.  
XXV. The invisible Heavens were made.  
XXVI. The Heavens were Gods special workmanship. Both these two la●… Doctrines are intended in the last clause of this verse. See §. 49.  
XXVII. Hope of reward may stand with faith. By faith this reward was hoped for. See §. 36.  
XXVIII. Faith makes men wait. The word translated looked for, intends as much. See §. 47.  
XXIX. Hope of Heaven makes men undergo any thing. This ariseth from the inference of this verse (wherein his hope of Heaven is set down) upon the former verses, wherein is declared what he underwent. See §. 47.   

§. 52. Of Sara, and her name.  Heb. 11. 11. Through saith also Sara herself received strength to conceive Seed, and was delivered of a Child when she was past age, because she judged him faithful who had promised. 
THE first instance produced for the proof of the vigour faith, is Sara. It is the second instance after the Flood, and the first of the female sex.  
Though our English vary the first word, & put through instead of by, yet 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the Greek it is set down as all the other instances were; and the Anaphora, that is, the same word, in the beginning of every instance, is here continued.  
The faith here attributed to Sara, is the same that was attributed to Abraham, and others before him: and therefore this copulative 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  also, is added: as if he had said, Sara also had such a faith, though she were a Woman, as the other Worthies, which were Men, had.  
There is also a pronoun of emphasis added, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  herself. As if he had said, not her Husband only, by whose faith she might receive the blessing, but, 〈◊〉 self also, even by her own faith, received strength, etc.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sara was the name that was give to the Woman here spoken of: but it was afterward changed by God himself.  
In Hebrew, her first name was 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sarai, Gen 11. 29. The last letter of that name in Hebrew, which is 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jod.  I, is a limitation, and restraineth the meaning of the name. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  root whence that name cometh, signifieth to obtain, or exercise Principality, Hest. 1. 22. Thence 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a noun which signifieth 
principatum obt●…nuit, vel exercuit.  a Prince, in the masculine gender, Deut. 15. 1. and 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Princess in the seminine, 1 King. 11. 3. The name 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sarai, signifieth, my Princess: whereby her dignity was restrained to a Family that might so call her.  
But God turned the name Sarai, to 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Sarah, Gen. 17. 15. 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he.  The 
Princeps.  same letter, N, thus is added in the midst of Abraham's name, is put in the end of Sarah. 
Domina.   
Sarah hath all the radical letters in it, and indefinitely, without any limitation, signifieth a Princess. Hereby the Lord would show, that she should be a Mother of many People and Nations. God's own interpretations of this name, giveth proof hereto; for it is thus said, She shall be a Mother of Nations, Gen. 17. 16. So Abraham signified a Father of many Nations, Gen. 17. 5.  
There was the same end of changing Sarai her name, as there was of Abram his name: for hereby God would support the faith of the one, and of the other, in that great promise concerning a numerous Seed: and that the rather, because the one was old, and the other was old and barren. Thus God himself helps his Children in regard of their weakness, and affords means to strengthen them and their graces, especially their faith in unlikely promises.   

§. 53. Of Women proving God's Worthies.  
THis instance of Sarah giveth proof, that Women may be Worthies. They may be excellent and eminent in faith and other graces. Besides this particular here noted of Sara, other worthy things also are recorded of her; As, 
Sarahs' worthy acts.   

1. She left all other her Kindred to go with her Husband, Gen. 11. 31. & 12. 5. she did not look back, as Lot's Wife, Gen. 19 26.  
2. After they were come into a strange Land, she went from place to place with her Husband, as he saw occasion, Gen. 12. 11. & 20. 2. so as Abraham may be said to abide here, and go thither with Sarah his Wife.  
3. She reverenced and obeyed her Husband, 1 Pet. 3. 6.  
4. She did not only conceive, bear, and bring forth her Son, but gave 〈◊〉 suck also, Gen. 21. 7.  
5. She would not suffer her Maid to be imperious, or impetuous, Gen. 16. 4, 5.  
6. She accepted her Maid upon humbling herself, Gen. 16. 9, 15.  
7. She was zealous against the Bondwoman and her Son, which God approved, Gen. 21. 10, 12.  
8. She in her place was diligent in entertaining the Angels, Gen. 18. 6.   
To this instance of Sarah, others are added in this Catalogue; as 〈◊〉 his Mother, v. 23. and Rahab, v. 31. and the Women that received 〈◊〉 dead raised to life, v. 35.  
Both the old and new Testament are full of many instances of 〈◊〉 Women. Histories also of all Nations, and all Ages, give further proof to the point.  

1. Woman was created after the same image that man was, Gen. 1. 27. 
women's and men's like privileges.   
2. She is redeemed by the same price, Luk. 1. 47.  
3. She is sanctified by the same Spirit, 1 Pet. 3. 5.  
4. She is co-heir with man of the grace of life, 1 Pet. 3. 7.  
5. In all spiritual privileges she is all one as man, Gal. 3. 28.   
Most unjust therefore, and undue, are the invectives of many men against 
Invectives against Women.  the female sex, as if they were the corruption of nature, as if they were without souls, as if they were an imperfect kind, and many the like, more than monstrous absurdities.  

2. This ministereth much comfort against that blemish which the first Wom●…n brought upon that Sex, 1 Tim. 2. 14. yea, and against the subjection, and other consequences following upon the Woman's sin, Gen. 3. 16. There are but two things from which Women are barred, wherein Men have a libe●…ty and power; One is, authority over an Husband; the other is, to exercise a Ministerial function, 1 Tim. 2. 12. 1 Cor. 14. 34. But instead of them be hath given two great prerogatives; One is, an extraordinary spirit, whereby they have been Prophetesses, as Miriam, Exod. 15. Deborah, Judg. 4. 4. Anna, 1 Sam. 2. 1. Huldah, 2 King. 22. 14. and others. The othe●… is a power and authority over Nations and Kingdoms: for it is prophesied, that Queens shall be Nurses to the Church, Isa. 49. 23.  
3. This affords an admonition to Husbands, and other men, to esteem Women as having a right to all the spiritual privileges that they have, and as Heirs together with the●… of the grace of life, 1 Pet. 3. 7.  
4. This aught to quicken up Women to labour after Knowledge, Faith, Love, and other graces, and to use all means for attaining the same.    

§. 54. Of Sarahs' receiving strength to conceive Seed.  
THE particular wherein Sarah is here said to give proof of her saith, is, 〈◊〉 she received strength to conceive Seed.  
The word translated, to conceive, is in Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a noun, and is usually put for a Foundation. Of the derivation thereof, see Chap. 4. v. 3. §. 29. It may here be taken of receiving and retaining Seed, as Seed-corn is received and contained by the earth.  

b Vide Dan. Heinsii Ex●…rcitat. Sacr. in loc.  Some take it for Sarahs' conferring Seed of her own; whereupon this question is started, Whether Women have Seed as well as Men, and a Child conceived of the mixture of them both. But the resolution of such questions I leave to Physicians. The meaning of the Apostle is clear, that notwithstanding she had been long barren, and 
c 90 years old, Gen. 17. 17.  very aged, having lived forty years beyond the 
d 50 years.  ordinary time of women's bearing Children: yet by faith she conceived Seed, whereby she came to be with Child, even as a Childbearing Woman.  
This she could not do of herself, nor by any strength or vigour of nature, and thereupon it is said, that she 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  received strength: She believed that God who had promised, would above the course of nature give her ability to 
Faith receives what it hath not.  conceive with child, and to bring forth a Child: so as Faith will work vigour where it was not before.  
The Apostle exemplifieth this in sundry particulars, 2 Cor. 4. 8. 9, 10. but especially is this verified in sundry cures that Christ did. Among others, take for instance the Woman that was cured of her Issue of blood, Mark 5. 25, 26, etc.  
We certainly fail of many good things that we might receive from the promises of God, for want of faith. Christ did not many mighty works in his own Country, because of their unbelief, Matth. 13. 58.  
How should this stir us up to use all means, for getting, increasing, and strengthening faith, so much commended in this Chapter? See for this purpose The whole Armour of God, on Eph. 6. 17. Of Faith, Treat. 2. part. 6. §. 17, etc.  
This gives a further proof that Children are the blessing of God. For Sarah 
Children are blessings. See Chap. 6. v. 14. §. 105.  received strength to conceive Seed, she received it from the Lord. For it was the Lord that had promised it, Gen. 17. 16. & 18. 10. This is expressly observed, Psal. 127. 3. & 128. 3.  

1. Children, as a blessing, have been craved of God, Gen. 25. 21. 1 Sam. 1. 10.  
2. They have been promised as a blessing, Gen. 17. 19  
3. As for a blessing, praise hath been given to God for them, Gen. 29. 35. 1 Sam. 2. 1.  
4. Directions have been given well to use them, even as a Divine blessing, Eph. 6. 4.  
5. It hath been counted a great fault to seek them otherwise than of God, Ge●…. 30. 1, 2.  
6. God hath severely upbraided them that have abused these blessings, Ezek. 16. 20, 21.  
7. Want of them hath been threatened as a curse, Host 9 14. and inflicted as a judgement, 2 Sam. 6. 23.  
8. Children are an especial means of propagating their Parents virtues, yea of continuing the World, and especially the Church in the World; and a succession of them generation after generation, is the only way of continuing perpetual service by mortal Men to the immortal God.   
It is therefore a very evil disposition to be discontent for having Children. It is to be discontent at God's blessing, as the Israelites were at Manna, Numb. 11. 16.  
This discontent is many ways manifested.  

1. Some will not marry because they would not have Children.  
2. Others for that end marry such as are passed Childbearing.  
3. Others will have two Beds, to forbear lying with their Wives.  
4. Others fret at their Wives, because they bring forth many Children.  
5. Others, having many Children, wish them dead.  
6. There are that unnaturally make away their Children after they are born, yea some in the very womb.   
All these fruits of discontent arise from distrustfulness. Had men faith in God's providence, they would account Children an especial blessing.  
Children being a blessing, we ought to pray for them, and to praise God for them when we have them, and to use them as a Divine blessing, by well educating of them. Hereof see Domestic Duties, Treat. 6. §. 6, etc.   

§. 55. Of Sarahs' bringing forth a Child being barren, and past age.  
TO Sarahs' conceiving, it is added, that she was delivered of a Child. This is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peperit.  Greek word. We have not one English word to express the full sense of it: Some thus translate it, she brought forth. Of the Greek word, see Chap. 6. v. 7. §. 47.  
This is added to show the continuance of God's blessing, and of her faith. 
Faith continueth.  She did not only believe unto conception, but also unto delivery. Answerably God blessed her in conceiving, and in bringing forth.  
Concerning Sarahs' faith, this giveth instance, that true Faith continueth till that which is believed be accomplished.  
Faith resteth on God, on his Properties, on his Promises, and thereupon is supported and kept from failing.  
To amplify the gift of God, and faith of Sarah, this phrase is added, when she was past age, or as it is in the Greek, beyond or above the time of age. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  age, doth also signify stature, Luk. 12. 25. & 19 3. It is derived from a word that implieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quantus, Col. 2. 1.  measure, Eph. 4. 13. and signifieth, 〈◊〉 great? James 3. 5. But here, as in other places (joh. 9 21, 23.) it signifieth age; and the word premised before it, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  time, implieth that time wherein Women, according to the ordinary course of nature, are Childbearing. 〈◊〉 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition promised before both the other words, which signifieth, beside, or beyond, showeth, that the time of age here meant, was beyond and above that time wherein Women use to be Childbearing, as was before noted, ●…. 54. This preposition is in this case translated against (Rom. 4. 18.) thus, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 hope, or beyond, or above, hope.  
Our English hath fully expressed the Apostle's meaning in this phrase, when she was past age.  
The sacred History further testifieth that she was barren, Gen. 11. 30. 
f Claromont. Cod. Complut. 〈◊〉. Vet. Latin.  Some here insert it thus, Sarah, being barren, received strength, etc. Hereby it appeareth, that her faith passed over many difficulties, as was before noted of Abraham's faith, §. 44.   

§. 56. Of the ground of a strong Faith.  
THE reason of Sarahs' strong faith is thus expressed, Because she judged him faithful that had promised.  
Of the conjunction translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because, see Chap. 2. v. 14. §. 136. It in general intends the true ground and cause of her faith, which was her persuasion of God's truth and faithfulness in making good his word. God's promise is in itself a sufficient ground for faith: and it is the more sure ground, because he that maketh it is faithful. Yet these work not faith but in such as judge him so to be: and this will work an invincible faith.  
Of the Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…udged, see Chap. 13. v. 7. §. 96. The word is oft translated, counted, or accounted, Phil. 3. 7, 8. It implieth an assent of the mind to the truth of a thing; and here a full assent, without any doubting at all: as it is said of her Husband, He staggered not at the promise of God through unbelief▪ etc. being fully persuaded, that what God had promised, he was able also to perform, Rom. 4. 20, 21.  
Obj. The History maketh mention of her questioning the truth of the promise, 
Who doubt may be assured.  and doubting of the accomplishment thereof, Gen. 18. 12.  
Answ. Distinguish times, and her doubting and believing may be reconciled: for when first she heard the message, through weakness she disinherited the event; but the promise being again repeated, and she put in mind of God's almighty power, she steadfastly believed, Gen. 18. 14. Thus Zacharias at first believed not: but afterwards he was strengthened in faith, Luk. 1. 20.  
Herein we have a proof, that weak ones may attain to a steadfast faith. This 
Weak faith may be strengthened.  may be by reason of further means afforded for strengthening faith, and by reason of God's blessing upon those means.  
It is therefore needful and useful to continue the use of means for strengthening faith, and increasing other graces. We do not here, while we are in this world, attain to the full measure of faith, or of any other grace: We may not therefore give over the use of means, but continue to use them so long as we live.  
Let such as are weak in faith, and subject to doubtings, take notice, that weak ones may be strong in faith, and thereupon use means for strength.  
Let Ministers, Parents, and others, that have the charge of any soul under them, when they observe any of their Charge, weak, and wavering, and doubting, do their best for strengthening and establishing them: and that upon this ground, that weak ones may be made strong.  
Two things are joined together, which added much to the strengthening of her faith. One was the Promiser, the other was his property.  
The Promiser is set down with some emphasis, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He that had promised. This is the interpretation of one Greek word, and it pointeth at God himself; who is here thus described, to show the ground of her faith: which was no vain fantasy of her own brain, but an express promise, and that of God himself. Of the word translated, promised, see Chap. 4. v. 1. §. 6. & Chap. 6. v. 13. §. 94.  
The property that is here noted of God, is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  faithful. Hereof see Chap. 2. v. 17. §. 177.  
This epichite, faithful, is added, to show the height of the reason of her be●…ing so incredible a promise: which was God's truth and faithfulness in accomplishing whatsoever he promiseth, being great or mean, likely or unlikely.  
Of God's promise the ground of faith, and of God's faithfulness a strong Pillar to support it, see Chap. 10. v. 23. §. 73.   

§. 57 Of the increase and continuance of God's blessing.  Heb. 11. 12. Therefore sprang there even of one, and him as good as dead, so many as the Stars of the Sky in multitude, and as the Sand which is by the Sea shore innumerable. 
THE first illative particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore, showeth, that this verse is inferred as a consequence following upon Sarahs' faith: which consequence is the 
Faith recompensed.  ●…ecompence therefore. Whereas before she had lived ninety years without ha●…ng any Child at all, because she believed God's promise of giving her a Son, the benefit of that promise is extended to a numerous, yea even an innumerable Offspring.  
This is a great encouragement to believe the truth of God's promises, and to 
Gods promise enlarged to Believers.  ●…st upon the accomplishment of them.  
The benefit of God's promise shall be far extended unto such; so as Faith shall not lose her recompense.  
The word translated, sprang, is of various acceptions and significations; and among others, it signifieth, to be born, or brought forth, in reference to Children that come out of the Mother's womb. Our English hath well expressed the sense of it, in this place, by this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sprang; to show, that not the immediate Children of Abraham by Sarah are here only meant (for that was only one) but his posterity, generation after generation. Some translate it thus, there 
Nati sunt posteri, Beza.  proceeded a posterity.  
This implieth the continuance of God's blessing, that it was not only for 
God's blessing increased. See §. 61.  one Child, but for Posterity, generation after generation; and also it giveth evidence, that God can raise great matters out of small beginnings; as the waters that came from the Sanctuary, increased from ankles deep, to a river that could not be passed over, Ezek. 47. 3, 5. This God doth,  

1. To manifest and magnify his Divine power.  
2. To make men more thankful. Take instance hereof in jacob, Gen. 32. 10. A continual increase of a blessing, causeth thanks to God to be continued time after time.  
3. To keep men from being too much puffed up with the blessing of God. For if they had the fullness of the blessing at first, they would boast too much thereof: But blessing increasing by degrees, prevents high conceits.  
4. Hereby God brings men to use warrantable means for the increase of his blessing, when as they observe that blessing to increase more and more. As the Widow by the increase of Oil was moved to call for Vessel after Vessel, 2 King. 4. 5, 6.   
This teacheth us to take heed of despising the day of small things, Zach. 4. 10. 
Despise not small beginnings.  Men are too prone hereunto. This was it that made the Jews despise Christ. This is it that makes many to scorn the Ministers of Christ, and their Ministry. They are ready to scoff at the power of God manifested in such as are wrought upon by the Ministry, as Tobiah the Ammonite did at the Jews for rearing u●… the Wall of their City, Neh. 4. 3.   

§. 58. Of the mutual good that a believing Husband and Wife may d●… each other.  
THE foresaid small beginning of a numerous issue intended, is thus exprespressed, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of one. To show that this circumstance is remarkable, an emphatical particle is set before it, which is the ordinary particle 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉: but here it intends an emphasis, which our English hath well expressed by this particle 
e Etiam ex uno.  even; as if he had said, only one.  
Question is made of the person that should be intended under this word, one. The coherence seems to refer it to Sarah: but it is of the masculine gender, and thereupon supposed to intend Abraham. This is further confirmed by the next clause, which is also the masculine gender, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and him as good as dead. Which word is applied, even in this case, to the body of Abraham, Rom. 4. 19  
They that apply it to Abraham, say, that thus much concerning Sarah is intended in the former verse, and therefore the Apostle here joineth her Husband with her, as if the copulative were to be translated, also, and thus read, Therefore sprang there also of one, and him as good as dead, etc.  
I take it, that both of them are here meant; for Husband and Wife make but one person, according to the Law of Marriage, Gen. 2. 24. and that the masculine gender is here used, because, according to the Grammar-rule, it is the worthier. Certainly this numerous Issue was a recompense of the faith of them both; and inferred upon the commendation of Sarahs' faith, because Abraham had in this case believed in vain, if Sarah also had not believed. For the promise was appropriated to Sarah, as well as to Abraham, thus, I will give thee a Son of Sarah, Gen. 17. 16.  
By this it is evidenced, that an Husband may receive benefit by the faith of his Wife, and so likewise a Wife by the faith of her Husband, 1 Cor. 7. 14▪ 16▪ This holds especially where both Husband and Wife are Believers, judg. 13. ●…3. 1 Sam. 2. 20.  
This comes to pass by reason of their near union, for by the matrimonial 〈◊〉 two are made one flesh, Eph. 5. 21.  
This aught the rather to quicken up the Husband and Wife to faith, and the fruits thereof, both for their own sakes, and also for the sake of their yoke-fellow.   

§. 59 Of God's using unlikely means.  
THE foresaid faith, both of Abraham, and of Sarah, is further amplified by the seeming impossibility of having a Child, employed in this phrase, and him as good as dead.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mortuns.  root from whence this 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  participle sprouteth, signifieth one that is properly and actually dead, Act. 5. 10. Here it is used metaphorically, by way of resemblance, in that he had no more vigour for the begetting of Children, than a dead man to do that which belongs to the living. It cannot here properly be taken, because Abraham was then living: and the Apostle speaking of this very thing, and using the same word, thus expresseth his mind, Abraham considered not his own body, now dead, when he was about an hundred years old, Rom. 4. 19  
To make this the more clear, the Apostle useth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a word of mitigation, which our English hath thus expressed, as good as; which implieth, that he was not indeed dead, but as it were dead, and that in reference to the point in hand.  
The resemblance may be taken from a Tree, which when it ceaseth to bear fruit, and there is no hope that it should bear any, we say it is dead; for the vigour of a Tree to sprout forth, and bear fruit, is accounted the life of it.  
This proves, that God can work not only by weak and unlikely means, or without means, but also by contrary means; for this resemblance showeth, that the living arose from the dead; yet death is contrary to life. See Chap. 2. v. 4. §. 28▪ of the various means which God useth.   

§. 60. Of hyperbolical expressions.  
THE extent of God's blessing is set out to the life; first, by resemblances, to Stars and Sand; and then simply, in this word, innumerable.  
The two metaphors are proverbial, and hyperbolical, used to set out such things as cannot by man be numbered.  
These two kinds, Stars and Sand, are innumerable to men (hereupon God taking Abraham out in a starry night, bid him number the Stars, if he were 〈◊〉, Gen. 15. 5.) but to God they are not; For God telleth the number of the Stars, Psal. 147. 4.  
Obj. Astronomers and Philosophers set out the number of Stars by the distinct 
How Astronomers number the Stars.  Constellations, and particular Stars in their several Constellations.  
Answ. Though they may by observation set out many of the most conspicuous Stars, yet there are many more which may be hid from their sight; or by reason of their closeness together, in man's appearance, cannot be set forth, or numbered. Much less can the several Sands of the Sea be numbered. Wherefore to make a Nation as many as the Stars of Heaven, and the Sand of the Sea, is hyperbolical.  
Some only make a general resemblance betwixt Abraham's Seed, and the S●…ars of the Sky and Sands by the Seashore, thus, as those two are innumerable, so should Abraham's Posterity be innumerable. Neither of those senses do directly cross the other, but both may stand with the intent and scope of the Apostle. 
Stars and Sand innumerable.   
These two comparisons, Stars of the Sky, and Sand by the Seashore, are frequently used to set forth innumerable things. Thou hast multiplied thy Merchants above the Stars of Heaven, saith the Lord, Nah. 3. 16. It is said of joseph, that he gathered Corn as the Sand of the Sea, Gen. 41. 49. It is said of the Quails which God gave in the Wilderness, that they were like as the Sand of the Sea, Psal. 78. 27. God's mercies are said to be more than the Sand, Psal. 139. 18. The Armies of the Canaanites are said to be as the Sand that is upon the Seashore in multitude, Josh. 11. 4. So the Army of the Philistines, 1 Sam. 13. 5. Hushai advised Absalon to gather all Israel as the Sand that is by the Sea, 2 Sam. 17. 11. Thus the multitudes of Widows are said to be increased above the Sand of the Sea, Jer. 15. 8. The Babylonians are said to gather the Captivity as the Sands, Hab. 1. 9 And Salomon's wisdom is said to be as the Sand that is by the Seashore, 1 King. 4. 24.  
As for the number of Abraham's Offspring, it is set forth by resemblance to the Stars eleven times; Thrice by way of promise, Gen. 15. 5. & 23. 17. & 26. 4. Twice by rehearsing that promise, Exod. 31. 13. 1 Chron. 27. 23. Six times by manifestation of the performance thereof, Deut. 1. 10. & 10. 22. & 28. 62. Neh. 9 23. jer. 33. 22. and in this place.  
It is also set forth by resemblance of Sands nine times. Thrice by promise, Gen. 22. 17. & 32. 12. Host 1. 10. Thrice by performance, 1 King. 4. 20. jer. 33. 22. And in this place, thrice by supposition, Isa. 10. 22. & 48. 19 Rom. 9 27.  
Quest. Was Abraham's Seed indeed as many as Stars and Sand?  
Answ.  

1. Proverbial and hyperbolical phrases art not simply to be taken▪ and therefore it is not necessary that the things compared should in the letter be answerable unto them. They are used to set out an exceeding great number, Deut. 1. 10.  
2. If all that have descended from Abraham, and shall descend from him, be duly weighed, they will be found exceeding many.  
3. All that profess the faith of Abraham, that is, all Christians in all generations are comprised under the Seed of Abraham, Gal. 3. 29. Host 1. 10.  
4. The Apostle here showeth, that he intends no more but that they were innumerable, as he expresseth in the last word of this verse.   
The foresaid Hyperboles, and other like unto them, are used to make things worthy of all observations, to be the more heeded, and better regarded.  

1. It appears hereby, that to tax all hyperbolical speeches of falsehood, and lying, savoureth too much of ignorance of the arts, which the Word of God approveth. Hyperbolical speeches are to move men not to believe untruths, but to make them the better to conceive the depth of truth in weighty matters.  
2. That hyperboles may not be perverted and abused, these rules that follow, 
Rules for hyperboles.  and others like unto them, are to be observed.   

1. Hyperboles must be used of such things as are indeed true in the substance of them. To say of things that are in number but small, and of the increase of them, there is no great admiration, they are as Stars and Sands, is an abuse▪ So to say of an Army that is a little discomfited (as the Army of the Israelites was before Ai, josh. 7. 4, 5.) they are beaten as small as the dust of the earth, 2 Sam. 22. 43.  
2. They must be used in weighty truths, which are worthy of a more than ordinary consideration. Such are all the hyperboles used in Scripture▪ otherwise they fail of their main and principal end.  
3. They must, so near as may, be set out in proverbial sentences. Proverbs are by common use and experience well known, and the meaning of them well understood. Such are the hyperboles of this Text.  
4. Men must therein show, that they aim more at the sense and meaning of the matter, than at the sound and measure of words. This will be discerned by an indefinite expressing of them, without words of infallible certainty: such as these, just as many as Stars▪ full as high as Heaven, every way as small as dust. Hyperboles are set forth by words of similitude and dissimilitude, rather than by words of equality and inequality.  
5. The end of them must be to inform, not to flatter▪ as they did who said of Herod's Oration, It is the voice of God, and not of a Man, Act. 12. 〈◊〉. Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar.  
6. They must be kept in measure. Though they have a far reach, yet there is a decorum to be kept. The tales of Garamantus are in this respect most absurd.  
7. They may not be brought in comparison with God, thus, as true as God.    

§. 61. Of the great increase of God's blessing.  
THis last word of the verse 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  innumerable, showeth the end of the two forementioned hyperboles, Stars and Sand, which was to set out the surpassing great number of Abraham's and Sarahs' Posterity.  
The English word fitly answereth the Greek. Both of them are compounds. The Greek is derived from a noun that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  number, Act. 6. 7. Thence a verb, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to number.  
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition is privative: so as this compound setteth out that which cannot be numbered.  
This giveth instance, that God can increase his blessing beyond man's apprehension. This may further be exemplified in particular persons, in whole Churches, in the graces that are bestowed upon men, and in divine ordinances.  

1. For persons; how wonderful great was the increase of God's blessing upon joseph, Moses, David, Daniel, Esther, Mordecai, sundry Prophets and Apostles? but especially upon Christ himself, who was that little Stone that was 〈◊〉 ●…ut of the Mountain without hands, and became a great Mountain, and 〈◊〉 the whole Earth? Dan. 2. 35.  
2. For Churches; that Church which at first was comprised in one Family, and afterwards increased into twelve Tribes, became a very great Nation: but the Christian Church did much more increase.  
3. For gifts and graces; they use to grow as Mustardseed, which is the least of all Seeds, but becometh a Tree, Matth. 13. 31, 32.  
4. For the Ordinances of God; they seem at first to many contemptible, and are counted foolishness, 1 Cor. 1. 18. but they appear to be the power of God to salvation, Rom. 1. 16.   
There is no stint that can be put to the blessing of God; this is it that ma●…brich, Prov. 10. 22. Hence this Proverb, Cast me into the Sea, and give me God's blessing, and I shall do well enough.  
This giveth us, in small and mean beginnings, to call and depend upon God for his increase thereof; and to be persuaded of this, that he can, and will, as he seeth just cause, give an increase according to, yea and beyond, our expectation. See more hereof, §. 57   

§. 62. Of the resolution of Hebr. 11. 11, 12.  V. 11. Through Faith also Sarah herself received strength to conceive Seed, and was delivered of a Child when she was past age, because she judged him faithful who had promised. V. 12. Therefore sprang there even of one, and him as good as dead, so many as the Stars of the Sky in multitude, and as the Sand which is by the Seashore, innumerable. 
IN these two verses there is a commendation of a Woman's faith. In it is set down,  

1. The thing commended.  
2. The arguments by which it is commended.   
In the former there is expressed,  

1. The particular grace, Faith.  
2. The name of the person in whom that grace was, Sara.   
The commendation itself is taken from two arguments.  

1. From the effects of her Faith.  
2. From the consequence that followed thereupon.   
Two effects are,  

1. Propounded.  
2. Amplified.   
The effects propounded, were,  

1. To conceive Seed.  
2. To be delivered of a Child.   
These are amplified three ways.  

1. By the ground of them, She received strength.  
2. By the seeming impossibility, When she was past age.  
3. By the proper cause of all, Because she judged, etc.   
In setting down the cause, we may observe,  

1. Her act, she judged.  
2. The object of that act, which was God; who is described, 

1. By his goodness in making promise.  
2. By his faithfulness in performing what he promised.     
The consequence of Sarahs' faith is,  

1. Generally hinted in this particle of reference, Therefore.  
2. Particularly exemplified.   
The exemplification noteth out,  

1. The kind of blessing, in this word, Sprang there▪  
2. The greatness of it. This is set down two ways. 

1. By the meaness of the beginning.  
2. By the greatness of the issue.     
The meaness of the beginning is manifested,  

1. By the singularity of the person, Even of one.  
2. By the improbability of the means, and him as good as dead.   
The greatness of the issue is set out two ways.  

1. Comparatively.  
2. Simply.   
The comparison is taken from two innumerable things▪  

1. Stars of the Sky.  
2. The Sand which is by the Seashore.   
The simple expression of the issue is in this word, Innumerable.   

§. 63. Of Observations raised out of Heb. 11. 11, 12.  
I. Women may prove Worthies. Sarah, a Woman, is here put in the Catalogue of God's ancient Worthies. See §. 53.  
II. God is careful to support weak ones. This was the end why God turned this name Sarai into Sarah. See §. 52.  
III. Faith works vigour. It was by faith that Sarah manifested such vigour as is set down in this verse. See §. 52.  
IV. Believers receive that which they have not of themselves. Sarah rec●…d strength for that which is here noted of her. See §. 54.  
V. Children are an especial blessing. Under these phrases, conceiving S●…, and, delivered of a Child, that blessing is meant. See §. 54.  
VI Faith continueth till that which is blessed be accomplished. Sarah by faith did not only conceive Seed, but also was delivered of a Child. See §. 55.  
VII. A weak faith may become strong. Sarah, who at first doubted, is here noted to be strong in faith. See §. 56.  
VIII. No difficulty hinders the virtue of true faith. Sarah had been long barren, and was past age, yet by faith was delivered of a Child. See §. 56.  
IX. Persuasion of the truth of God's promise, makes it powerful to the Believer. Sarahs' judging God to be faithful, was it that made the promise effectual to her. See §. 56.  
X. Gods promise is the ground of faith. This moved Sarah to believe, because God had promised. See §. 56.  
XI. God's faithfulness is an especial prop to faith. Sarah judged God to be faithful, and thereupon believed. See §. 56.  
XII. Faith hath a recompense. The inference of the twelfth verse upon the eleventh, by this particle, therefore, gives proof hereof. See §. 57  
XIII. A numerous Offspring is a blessing. This ariseth in general from the main scope of this verse, and in particular from this word, sprang. See §. 57  
XIV. God can with small means effect great matters. Out of one, he raised an innumerable company. See §. 5●….  
XV. Husbands and Wives may prove a blessing each to other. This ariseth from the change of the gender. He had before spoken of Sarah in the feminine gender, but he applies the blessing to her Husband in the masculine gender. See §. 58.  
XVI. God can bring his purpose to pass by unlikely means. Sarahs' Husband was as good as dead, yet an innumerable issue proceeded from him. See §. 61.  
XVII. Old age makes men as dead. In this respect is Abraham said to be as good as dead. See §. 57  
XVIII. Hyperbolical speeches are not unlawful. These phrases, as the Stars, as the Sand, are hyperbolical, yet used by the Apostle. See §. 60.  
XIX. God can increase his blessing beyond man's apprehension. This word, in●…rable, and these metaphors, as the Stars, as the Sand, prove as much. See §. 61.   

§. 64. Of persevering in Faith.  Heb. 11. 13. These also died in faith, not having received the promises, but having 〈◊〉 them afar off, and were persuaded of them, and embraced them, and confessed that they were Strangers and Pilgrims on the Earth. 
THe Apostle, from the beginning of this verse to the seventeenth, inserteth a general commendation both of those whom he had named, and of others also.  
This commendation is propounded in this verse, and amplified in the three verses following.  
Some extend this general phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  these all, both forwards and backwards. Forwards, to such as were named before; Backwards, to such as are named in the other part of the Chapter. He useth this relative, these, because he wrote this Epistle, and expressed all the names in this Chapter, before they to whom it was sent, should read it. So as to them he might say, all these that are set down in this Catalogue. This is the rather supposed to be the extent of this phrase, because it is agreeable to the two last verses of this Chapter.  
By this it appeareth, that true faith exerciseth the like vigour in all of all 〈◊〉. For under this general particle, all, sundry sorts of persons are comprised, as male, female, old, young, great, mean, and other sorts.  
I●… it the same spirit that worketh in all, and showeth forth his power in all, 2 ●…or. 4. 13.  
The perseverance of all the Believers here intended, is set down in this phrase, 〈◊〉 in faith. This word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  died, is in Greek a compound, whereof see Chap. 7. v. 8. §. 51.  
It here implieth, that their faith continued all the days of their life, so long as they had use thereof, even till death, when in soul they attained to the frui●…ion of that which they believed.  
The faith wherein they died, is the same that is described in the first verse, ●… justifying, saving faith. In this faith they are said to die, because they possessed not the things promised in this life.  
The preposition translated, in, properly signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, secundu●….  according to; implying, that their faith remained in them till death.  
Obj. It is expressly said of Enoch, that he was translated that he should not 
How Enoch may be reckoned among those that died.  see death, v. 5.  
Answ. 1.  

This may be taken of all that died, as it is said, that jacob brought all his Seed with him into Egypt (Gen. 46. 7.) namely, all that were with him: for joseph was before him in Egypt.  
2. The phrase may be taken synechdochically for the greatest part, only one being excepted. Thus it is said, that Athaliah destroyed all the Seed Royal, yet joash, the youngest of the King's Sons, was not destroyed, 2 King. 11. 1, 2.  
3. Though Enoch did not die as others, yet he was translated, and his mo●…ulity turned into immortality, which was a kind of death.  
4. As long as he lived, he continued to live by faith, which is ' the main thing here intended.  
5. While he lived, he had not the fruition of what he believed.   
Of persevering in faith, which is the main thing here intended, see Chap. 3. v. 6. §. 68   

§. 65. Of Believers resting on that which they enjoy not.  
TO amplify their continuing in faith, the Apostle addeth this clause, 〈◊〉 having received the promises.  
The word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  received, is the same that was used v. 8. §. 39 It implieth an actual possessing, and enjoying of a thing.  
The other word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  promises, is that which is used v. 9 §. 43, 46. It is here taken metonymically for the things promised.  
And because they were many, the plural number is used, promises. As, 1. A numerous Seed. 2. The Land of Canaan. 3. Christ himself. 4. Heaven also.  
Besides, the same promise was oft repeated; as to Abraham, Gen. 1●…. ●…. & 15. 5. & 22. 17. Then to Isaac, Gen. 26. 3, 4. After that to I●…, Gen. 28. 13, 14. None of these, nor any of their Children that came immediately from their loins, enjoyed the particulars promised, while they lived on earth: In this respect they died in faith, still believing that every promise should in due time be accomplished.  
Quest. How can Believers that lived before Abraham be here intended, when 
Believers before Abraham had promises.  as the special promises of Seed, and Canaan, were not made unto them?  
Answ.  

1. The blessed Seed, Christ jesus, which is the principal Seed intended, was made to them all, Gen. 3. 15.  
2. The truth typified by Canaan, which was Heaven, was by faith expected of them all; And the Ark did in a manner typify the same.  
3. They also had special promises, which were equivalent.  
4. It is not necessary that every proof should be applied to every Believer. This general is true of them all, All died in faith. To prove this, some proof●… belong to some, other to others.   
By this proof, not having received the promises, it is evident, that faith ●…esteth on that which it enjoyeth not. Hereof see v. 1. §. 4.   

§. 66. Of Believers embracing promises afar off.  
THough Believers enjoy not what they do believe, yet by faith they see them: therefore he addeth, But having seen them. This Conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉, manifesteth a distinction between receiving and seeing. They received not the things which they saw.  
Of the word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seen, see Chap. 2. v. 8. §. 68, 72.  
Men see two ways.  

1. With the eyes of their body.  
2. With the eyes of their soul. Whereof there are two sorts. 

1. The eye of the understanding, Eph. 1. 18.  
2. The eye of faith, Heb. 11. 27.     
It is the spiritual sight that is here meant, and that in both the former respects▪ for they well understood what things were promised, and withal they believed that they should be accomplished: but with their bodily eyes they did not see them.  
This word that is added, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  afar off, joined with the former verb of seeing, is a metaphor taken from Seamen, which use to see the Countries whereunto they are sailing, afar off.  
It is a fit metaphor: for the World is as a Sea, the Church therein as a Ship, Saints as Passengers in that Ship; Heaven, and other things promised, are as the Country whereunto they sail. Well may it be said of those that are here intended, that they saw them afar off, because they lived in the former ages of the world.  
Besides, a long date was put to the accomplishment of most of the promises; in which respect they were afar off.  
This doth much illustrate their faith, that a long date for accomplishing what was promised, did not weaken it.  
For it is further added, that they were 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  persuaded of them. Of the word which we translate, persuaded, see Chap. 6. v. 9 §. 56. It here implieth confidence in the accomplishment of what is promised, and assurance of enjoying the same. This assurance the Apostle doth exemplify in Abraham, Rom. 5. 19  
Hereby we are given to understand, that faith worketh assurance. Full assurance is expressly attributed to faith, Chap. 10, v. 22. §. 65.  
In regard of that assurance, it is said of these Believers, that they 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  em●…aced them. Of the notation of the Greek word, see Chap. 13. v. 24. §. 191  
It is ordinarily translated 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sal●….  to salute, Rom. 16. 5. and the noun derived from this verb, signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  salutation, Luk. 1. 29.  
In salutations men use to embrace one another. Fitly and properly is it here translated, embraced. The phrase implieth a thankful and joyful resting on a thing. In testimony hereof, God's people, when a special promise was brought unto them, were wont to bow down, and worship, Exod. 4. 31.  
Obj. They received not the promises, how could they then embrace them?  
Answ.  

1. We must distinguish betwixt possession and expectation. In present 
Distingue int●… rem & spem.  possession they did not receive the promises, but in an assured expectation they did. For faith gives a being to things future, v. 1.  
2. This here may metaphorically be taken, following the former metaphor of seeing things afar off. For Mariners, and others that sail to a Country, so soon as they espy that Country, though afar off, seem 
h Italiam l●…to soc●…i clamore salutant, Virg. Aeneid. 3.  joyfully to embrace it.   
This verifieth that which was noted v. 1. §. 4. of faith giving an evidence to that which is not. For faith resteth on God's word, which is as true as if it were a deed. What is promised, is altogether as true as if it were accomplished.   

§. 67. Of Believers confessing their mean estate.  
THE Patriarches well knew what their present condition was, as is employed under this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  confessed. Of the composition and meaning of the Greek word, see Chap. 3. v. 1. §. 27. and Chap. 13. v. 15. §. 144. It here implieth a free and open profession of that condition wherein they were, and giveth evidence that Believers are not ashamed of that condition wherein they are, though it be a mean and despicable condition.  
This may be exemplified in Abraham professing his present estate, yea and jacob too, Gen. 23. 4. & 47. 9 Oft doth the Apostle thus make profession of his Imprisonment, and of his Chain, and Bonds, Eph. 3. 1. & 4. 1. & 6. 20.  
Faith pierceth thorough the thick Clouds of all meaness in this world, and beholdeth that glory which is prepared for Believers; and in that respect makes the Believer not ashamed of a present mean condition, but ready on all occasions to make profession thereof.  
Were we thoroughly acquainted with the invisible, spiritual, and celestial prerogatives that belong to Believers, and did we believe them, we should not be ashamed of any mean condition in this world, but, as occasion requireth, be ready to make profession thereof.   

§. 68 Of Strangers and Pilgrims.  
THat condition which the aforesaid Believers confessed, is expressed in th●… two words, Strangers, Pilgrims. Of the former 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Strangers, see Chap. 13. v. 2. §. 14.  
The other word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Pilgrims, in Greek is a compound. The root wh●… the simple noun is derived, signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  People.  
The word used here, is a double compound; for there are two prepositions 
[d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with which it is compounded. It signifieth a going from people to people, 〈◊〉 from place to place, as Pilgrims use to do. It is translated, Strangers, 1 Pet. 1. 1. and Strangers and Pilgrims are joined together, 1 Pet. 2. 11.  
They do in general imply one and the same thing: yet they may be distinguished. 
Strangers and Pilgrims differ.  For Strangers are so called in regard of their situation, which was, out of their Country: but Pilgrims in regard of their condition, which was, to travel towards their Country.  
Hereby we have instance, that Saints are as Strangers. This was prefigured in 
Saints as Strangers.  the Patriarches, Exod. 6. 4. Gen. 15. 13. Psal. 39 12. The Apostle intimateth as much of Christians, 1 Pet. 2. 11.  
Ob●…. Wicked ones are Strangers as well as Saints.  
Answ. 1.  

They are not so in their opinion, Psal. 49. 7, 9, 11. Luk. 1●…. 18.  
2. Saints are Strangers here in reference to their proper Country, which it Heaven. In that respect Wicked ones are not Strangers.   
We that would give evidence that we are true Believers, must be as Strangers; and that in these respects.  

1. We must use this world as not abusing it, 1 Cor. 7. 31. 
Properties of Strangers.   
2. We must pass by wrongs, as Isaac did, Gen. 26. 18.  
3. We must be content, though we want, Phil. 4. 11.  
4. If we abound, we must be the more thankful, 1 Chron. 29. 15.  
5. We must not be busy-bodies in other men's matters, 1 Pet. 4. 15.  
6. Our speech, attire, and conversation, must show that we are of another Country, Phil. 3. 20.  
7. We must abstain from fleshly lusts, 1 Pet. 2. 11.  
8. We must love Strangers, Deut. 10. 19  
9 We must do good while we are here, Gal. 6. 10. we shall hereby gain love.  
10. We must be willing to die, 2 Cor. 5. 1, 2.   
The addition of this other metaphor, Pilgrims, to Strangers, giveth proof, 
Saints are Pilgrims.  that Saints are as well Pilgrims as Strangers.  
Hereupon jacob styleth the course of his life, a Pilgrimage, Gen. 47. 9  
Here they have no resting place, Hebr. 13. 14.  
Besides, sundry of the directions before given concerning Strangers, these may be added concerning this metaphor of Pilgrims.  

1. That we still press on towards our Country, Phil. 3. 14. 
Properties of Pilgrims.   
2. That we cast off every weighty thing, Hebr. 12. 1.  
3. That we be inquisitive after the way, as jehosophat was, 1 King. 22. ●…. Isa. 30. 21.  
4. That our e●…e be upon Heaven, as they who desired an heavenly Country, v. 16.   
Howsoever these two metaphors, Strangers, Pilgrims, may seem a great discouragement, yet the word affordeth many comforts to uphold our spirits in these conditions; As,  

1. We have a City to come, Hebr. 13. 14. 
Supports of Strangers and Pilgrims.   
2. Here we are Freemen, and Citizens, in reference to that City, Eph. 2. 19  
3. We have an excellent Guide, Jesus Christ, Hebr. 12. 2.  
4. We have a goodly company, Hebr. 12. 1.  
5. We have a sufficient light, which is, God's Word, Psal. 119. 10●….  
6. We have excellent Attendants, Gods Angels, Psal. 34. 7. & 91. 11.  
7. We have sufficient provision.  
8. God taketh especial care of Strangers and Pilgrims, Deut. 10. 18.  
9 This condition is not long. The days of our pilgrimage are but few, Ger. 49. 7  
10. There is a rest to come, Heb. 4. 9 Rev. 14. 13.    

§. 69. Saint's meaness only on Earth.  
BY way of limitation the Apostle addeth this last clause, on the earth, Psal. 119. 19 To that end other like clauses in other places are added; as, where Abraham acknowledgeth himself a Stranger, he addeth this clause, with you, Gen. 23. 4. and where jacob mentioneth the days of the years of his pilgri●…ge, he thus expoundeth that phrase, the days of the years of my life, Gen. 47. 9  

1. This world is the time and place of probation▪ After it, is the time and place of remuneration.  
2. God affords this limitation, to show, that this condition of Strangers and Pilgrims is not the main end whereunto we are ordained.   
Let this limitation teach us, not to overween this world, which is the time of our being on earth: but rather to be content and patient while we are on earth, and to be willing to depart from it.   

§. 70. Of professing one's condition.  Heb. 11. 14. For they that say such things, declare plainly that they seek a Country. 
THis causal, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, giveth evidence, that this verse is a reason of that which went before. The most proper reference that it can have, is, to the last clause of the former verse. For this phrase, They that say such things, is a general expression of the confession of the Patriarches, that they were Strangers 〈◊〉 Pilgrims on earth. The Argument may be thus framed:  
They who profess that they are Strangers and Pilgrims on earth, declare plainly that they seek a Country:  
But the Patriarches say such things:  
Therefore they declare plainly, that they seek a Country.  
This particle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saying, or, they that say, intendeth both the truth of the thing, and also the truth of their heart. As they are indeed Strangers, and Pilgrims, so in their minds they know it, and in the sincerity of their heart they acknowledge it.  
This phrase, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  declare plainly, is the interpretation of one Greek word. Of the notation of that word, see Chap. 9 v. 24. §. 124.  
It signifieth so conspicuously and clearly to set out a thing, as others may plainly discern it: so as no doubt can be made of it. Our English therefore, to manifest the Emphasis thereof, have added this word, plainly, declare plainly.  
This word is used of those that came out of the Graves after Christ's resurrection, Matth. 27. 53. It is there translated, appeared.  
Here than it is manifested, that a true profession is an evident declaration of 
True profession.  ones mind. I say, true, because so much is here intended, and because if a profession be not true, but dissembled, men are deceived thereby; and that is declared which is not so. The Sechemites were deceived with the feigned profession of the Sons of jacob, Gen. 34. 13. etc. and Abner and Amasa with the feigned profession of joab, 2 Sam. 3. 27. & 20. 9, 10.  
Now that is a true profession which ariseth from the judgement well enlightened, and from the heart rightly affected. Thus, With the heart man believeth unto Righteousness, and with the mouth confession is made unto Salvation, Rom. 10. 10. Thus saith the Psalmist, as he was a type of Christ, Thy Law is within my heart, I have preached righteousness, Psal. 48. 9  
Thus in all ages have Saints by an open profession made declaration of their mind; as josh. 24. 15. Ruth 1. 16. and the People of God after their return from Captivity, Ezra 5. 11. and the Apostles in all their Epistles, Rom. 1. 1.  
The heart is as a treasure: if it be a good heart, and a true heart, the mouth will utter good and true things, Matth. 12. 35. Hereupon the Wiseman saith, that the heart of the wise teacheth his lips, Prov. 16. 23.  
Contrary to this is the profession of many, whose heart thinketh one thing, 
False profession.  and their tongue utters another. For,  

1. Many are forward to promise what they intent not, as Saul, promised his elder Daughter to David, 1 Sam. 18. 17. and the Jews, who promised liberty to their servants, jer. 34. 16.  
2. Flatterers, who give to men more than their due, as they who said to Herod, It is the voice of a God; and the Herodians, who professed that Christ taught the way of God in truth, Mat. 22. 16. which they did to entangle him.  
3. Complementers, who to get repute to themselves, complain of others injustice, and profess that integrity in themselves which is not, as Absolom, 2 Sam. 15. 3, 4.  
4. Hypocrites, who draw near God with their mouth, but remove their heart far from him, Isa. 29. 13.   
All these, and other like them, pervert the end of speech, which is plainly to 
The end of speech.  declare the intent of the heart. One man knoweth not the things of another, (1 Cor. 2. 11.) namely, such things as he inwardly conceiveth. By a man's own profession of them, they are made known to others. Though there be other means of making known a man's minds, as writing, and signs of sundry ●…orts, yet the most usual and ready means is speech. And for this end especially is an articulate and distinct speech given unto man.  
It becomes us therefore, who are informed in the mind of God, and in our own condition, plainly to declare to others as much, and that as occasion is offered, for the glory of God, and good of others; and to be so faithful and constant 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therein, as it may be said of us, they declare plainly.   

§. 71. Of seeking what we desire.  
UPon that mean condition wherein the Patriarches were on earth, it is said that they seek a Country. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seek, is a compound. Of the emphasis thereof, see Chap. 13. v. 14. §. 139. It implieth an earnest seeking, and that with desire to obtain what they seek for. It is attributed to Herod's seeking after Peter (when he had escaped out of his clutches) Act. 12. 19 It setteth out a Believers earnest seeking after that which he desireth. Such was his seeking, who said, One thing have I desired of the Lord, that I will seek after, Ps. 27. 4. And again, With my whole heart have I sought thee, Ps. 119. 10.  

1. Faith, as it works assurance of attaining that which it desires, so a persuasion also of the course that it taketh, and means which it useth for that end. And this puts life in seeking after it.  
2. Faith hath an holy heat in it, and it adds fervour to other graces. This makes Believers the more earnest in seeking till they find.   
Surely they deceive themselves who pretend faith, yet are secure and careless in seeking out that which they pretend to believe. Herein lieth a main difference betwixt the true Believer, and him who only is enlightened in the benefit of that which is to be believed. They may desire that which is good for themselves, but they seek it not aright; as Balaam, who desired to die the death of the right co●…, Numb. 23. 10.  
For our better direction in that kind of seeking, I will distinctly set down both the aberrations in seeking, and also directions for so seeking, as we may obtain. Ye ask, and receive not, because ye ask amiss, saith an Apostle, jam. 4. 3.  
Men use to seek amiss in the means, in the matter, and in the time. 
Who seek amiss.   

1. They fail in the means, who use either no means, or indirect means. They use no means who rest upon a bare hope, and a vain wish, as Balaam, Numb. 23. 10. Or so rest upon supposed predestination, as they inquire not after the way to salvation. They rest in false means, who use any other means than such as are prescribed in God's Word. As ignorant persons, who think it enough to have a good meaning; and superstitious persons, who rest upon outward performances; and Idolaters, who trust to means of their own, of other men's inventions.  
2. They fail in the manner, who seek feignedly, or carelessly. They seek feignedly, who either outwardly seem to seek heaven, but inwardly have their hearts set upon this world: namely the profits and glory thereof. All hypocrites seek feignedly. As a painted man is no man, so an hypocritical seeking is no seekking. They seek carelessly, who are slothful in seeking, who do the work of the Lord negligently, Jer. 48. 10. and such as are negligent in hearing, and cold in prayer. As good not at all, as so loosely.  
3. They fail in the time, who seek not soon enough, or long enough. They seek not soon enough, who neglect the present opportunity. See Chap. 3. v. 7. §. 76. They seek not long enough, who wax weary, and leave off before they find what they seek. See Chap. 10. v. 38. §. 148.   
Most that miss of finding, fail in one of these aberrations of seeking. 
How seek aright.   
Directions for right seeking are such as these.  

1. In general, that we set ourselves to do something: though our doing be no matter of merit; yet it may be a means of obtaining our desire.  
2. Inquire after the right means. These are, in the case that we have in hand about a country, principal and subordinate. The principal means is Christ himself, john 14. 6. Subordinate means are the word and Sacraments, and other divine Ordinances. In these is Christ to be found.  
3. Seek sincerely. With my whole heart have I sought thee, saith he who ●…ound the Lord. Psal. 119. 10. Whatsoever you do, do it heartily as to the Lord, Col. 3. 23.  
4. Seek with all diligence, 2 Pet. 1. 10. Matth. 6. 33. See Chap. 4. v. 11. §. 64.  
5. Lay hold of the first opportunity. See Chap. 3. v. 7. §. 76.  
6. Persevere in seeking till thou obtain. See Chap. 3. v. 6. §. 68    

§. 72. Of the Country of Believers.  
THat which the Patriarches sought is here said to be a Country. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word is derived from another noun that signifieth a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Father: ●…o as it implieth the place where our Father dwelled, and where he was born. It is in this respect called the land of ones nativity, Gen. 11. 28. It is also put for the place where one hath been brought up. Thus though Christ were born at Bethlehem in judea, yet Nazareth, where he was brought up, was called his Country, Luk. 4. 23, 24 Yea, it is put also for the place of a man's present habitation, whereunto upon all occasions he hath ●…resort. Thus Capernaum, where Christ dwelled after he was thrust out of Nazareth, was called his Country, Mark. 6 14. 
Why Heaven a Country.   
The place here intended is called a Country, because▪ it is prepared by our Father, as a perpetual hab●…ation. It is expressly said to be an heavenly Country, v. 16. Thereby he means Heaven itself. It is here called a Country, in opposition to the condition wherein the Patriarches where when they sought this. They were then strangers, out of the land of their nativity and place of habitation. They were also Pilgrims travelling to a Country. They then professing themselves to be Strangers and Pilgrims, did plainly declare thereby, that they sought a Country.  
They being men of understanding, and of great faith, give us hereby to understand, that there is a Country for such as are strangers and Pilgrims on earth. The substance of this point is set out by sundry other Metaphors, as a Kingdom, Luk▪ 12. 32. A City, v. 16. An House, 2 Cor. 5. 2. A Building. 1 Cor. 5. 1. An Habitation, Luk. 16. 9 A place of Mansions, Joh. 14. 2. An Inheritance, 1 Pet. 1. 4.  
This God thus disposeth, to show that the condition of believers in this world is not that main end whereunto God hath ordained them: this world is Christ's school; it is the place and time of education, and for probation, that we may be fitted for the City. Country and Kingdom here intended.  

1. Knowledge hereof and faith herein is sufficient to uphold us against all the hardness and hazards that we may meet with in this world.  
2. It is a forcible Motive to patience, contentment, and other like graces▪ Who would not be content a while, having assurance of such a Country?  
3. This is of force to dissuade us from settling our rest here on earth. Will a traveller who hath a Country to go into, and a fair inheritance therein, set up his rest in a strange land?  
4. Knowledge of this Country should put us on to walk in the way which leadeth thereunto. God's Word giveth us a good direction herein, Psal. 119. 105.  
5. This is a great encouragement against death, which is the very gate thorough which we go into this Country.    

§. 73. Of believers disrespect of things below.  Heb. 11. 15. And truly, if they had been mindful of that Country from whence they came 〈◊〉, they might have had opportunity to have returned. 
THis Text may here be brought in, to prevent this objection, The Country which they sought, might be that whence they came. This the Apostle 〈◊〉 to be most improbable, in that they had opportunity to have returned thither, if they had been mindful of it.  
Of the Greek conjunction, translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Truly, See Chapt. 7. v. 5. §. 37.  
It is sometime translated, Verily. It is a word that doth somewhat heighten the thing affirmed.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they had been mindful, is the interpretation of one Greek word. Of the meaning whereof see Chap. 13. v. 3, 7. §. 24, 95. The 〈◊〉 here meant, is a remembrance of former things, with desire to enjoy them agai●….  
The word Country is not expressed in the Greek, but understood in the relative particle, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That: for it is of the same gender that the word Country is. And the verb, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  came out, is the same that was used of Abraham's coming out of his Country, v. 8.  
This Country than was the place where they were born, and brought up; where their kindred, alliance, and other friends were; where they had, or might have had Houses, Lands, and Hereditaments, and many more external delights, profits, preferments and contents, than in the place where they were.  
But this giveth proof that believers do not much respect the things here below. Like instances might be given of Lot, Gen. 19 26. of Ruth, Ruth. 1. 16. and of the Disciples, Matth. 19 27. and of these Hebrews, Chap. 10. 34. and of all sorts of Martyrs.  
Faith persuades the soul of better things than this world affords, Heb. 10. 35. 2 Cor. 4. 17. No marvel then, that they do not much respect things below.  

1. False therefore is that pretence which they make of Faith, whose hearts are wholly and only set upon this world, and the things thereof. They are contrary to things above, 1 joh. 2. 16. And can contraries stand together?  
2. Surely, when the heart is once brought to contemn the world, ●…ound saith is wrought therein; especially if it be upon persuasion of a better. Very reason makes a man choose that which he is persuaded is the better.    

§. 74. Of the Patriarches neglecting opportunities of returning to their Country.  
THe Patriarches foresaid dis-spect of their Country is much amplified by this phrase, They might have had opportunity to have returned.  
There is a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  little particle joined with this verb had, which shows it to be of the Potential mood, and is rightly interpreted, might have had. Some Greek Copies, and the Syriack, and vulgar Latin, and sundry Interpreters read it the Indicative mood, thus, they had, but not so properly.  
Our English have also fitly interpreted this noun Opportunity, which signifieth a sit season; for the Grecians do put such a difference betwixt 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two words which signify time, as we do betwixt Season and Time, Act. 1. 7.  
The Patriarches may be said to have had opportunity of returning to their Country in these respects.  

1. There were many external allurements to move them to return.  
2. There were no external impediments to hinder them. The Canaanites, among whom they dwelled, did not seek to hold them, as the Egyptians did the Is●… in Egypt. Nor did their Countrymen use means to keep them out after they were gone.  
3. They had no great external allurements to keep them where they were.  
4. They were not held back by any external employments.  
5. In that long time that they lived as Strangers, they might have taken 〈◊〉 season or other; if not in cold of Winter, or in heat of Summer, yet in Spring or Autumn; if not in times of scarcity, yet in time of plenty, to have returned.  
6. They had time and means to accommodate themselves with all things needful for all that belonged unto them, to help them in their journey.   
But this neglect of worldly opportunities was an evidence, that their heart's 〈◊〉 not set upon this world, but that they sought another Country. This the Apostle doth clearly exemplify in Moses, v. 24.  
The world hath an Adamantine force to draw men's hearts to it, and a gluish quality to hold them close to it.  
This is a conviction of such as omit no opportunity of heaping Honours, Offices, and Livings, one upon another; of gaining goods excessively; of pur●… pleasures without ho, that they have not another Country to seek after.  
Let us learn to give such evidence of seeking after another home, by taking off 〈◊〉 hearts from this world, and passing by the opportunities which others take of g●…ining the world.   

§. 75. Of believers desiring the better.  Heb. 11. 16. But now they desire a better Country, that is, an heavenly: Wherefore God is not ashamed to be called their God; for he hath prepared for them a City. 
THis verse doth plainly declare, what Country it was that the Patriarches sought: so as it hath an especial reference to v. 14.  
Of these two particles, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT NOW, See Chap. 8. v. 6. §. 22.  
They imply an assumption of one thing upon the rejection of another.  
The Patriarches desired not a Country on earth, but a better in Heaven.  
The verb translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  desire, is derived from another that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. porrigo.  to reach out. It is applied to stretching out of the hand, with desire of having such, and such a thing; and it implies an earnest desire; yea it includes a care in using ●…eans for obtaining that desire. 
[d] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. appetere.   
The Philosopher opposeth the Greek word which signifieth [d] to desire, to another which signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sugere.  to sh●…n, or fly from.  
It is applied to the desire of a covetous man (1 Tim. 6. 10.) which useth to 
Aristot. Rhetor. L. 1.  be great. It is also applied to a desire of the Ministerial function, 1 Tim. 3. 1. A noun which signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. libido.  Lust, that is an earnest desire, is derived from this verb, Rom. 1. 27. 
Faith desires the better things.   
This is here noted as a fruit of faith, which earnestly desireth what it doth desire. For true Faith is placed upon such objects as draw the heart of man thereunto.  
Hereby we may know, whether our desire of spiritual, and heavenly things, be of Faith, or no.  
That which the Patriarches so desired is said to be, a better Country. The word Country is not in the Greek, but by the elegance of that tongue understood under this word better, which hath reference to the word Country. v. 14.  
Of this Epithet 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Better, See Chap. 1. v. 4. §. 39  
The Country here meant, is styled [g] better, in opposition to that earthly Country which they left. It is thus indefinitely set down, better, because the excellency of it cannot be expressed. Wherein any Country hath an excellency, therein this is better.  
This general giveth us to understand, that believers, in neglecting any thing here below, aim at a better.  
These Hebrews, took joy fully the spoiling of their goods, knowing that they had a better substance, Heb. 10. 34.  
Martyrs accepted not deliverance, that they might obtain a better resurrection, v. 35. David preferred the Law, before thousands of Gold, and Silver, because it was better, Psal. 119. 72. The like is said of Wisdom in reference to rubies, Prov. 8. 11.  
Christ is made Wisdom to believers, 1 Cor. 1. 30. And they have the Spirit of wisdom, and revelation in the knowledge of Christ, Eph. 1. 8, 17.  
How preposterous is the censure of worldlings concerning believers, who account believers egregious fools, in that very respect wherein their wisdom is most manifested?  
For it is an especial point of wisdom well to discern the things that are most excellent, and answerably to desire them.  
Let us herein give proof of our Faith by understanding what are the better things; and by affecting them so, as we may desire the better, and endeavour after the better, Phil. 3. 7, 8. etc.   

§. 76. Of Heaven the hope of believers.  
THat the Apostle might plainly declare what kind of Country it was that they sought, he thus expresseth it, that is, an heavenly. This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is, is a general note of explanation, whereof See Chap. 10. v. 20. §. 58. In general it showeth that ambiguous points are to be made clear and plain.  
This word, Heavenly, doth distinctly show the kind of Country.  
Of the word translated, heavenly, See Chap. 3▪ v. 1. §. 15. It is a compound, and emphatical, word for word it may be translated, Supercelestial, above the heavens, namely the visible heavens. It is that place which is called the third heaven, 2 Cor. 12. 2.  
Hereby it appeareth, that heaven was the aim of ancient believers. jacob expected as much, Gen. 49. 18. and job 19 26. and David, Psal. 17. 15.  
In heaven is the best manifestation of God's presence: there the beatifical vision is to be enjoyed; there is Christ in his human nature; there is an unmixed society of Saints; there is fullness of glory. What can be desired that is not there?  
A due consideration hereof would put us on to sundry duties. 
Duties whereunto Heaven puts us on.   

1. It will raise our hearts aloft, and make us soar above this world. Col. 3. 1, 2.  
2. It will conform the whole man to those in heaven. Phil. 3. 10. Matth. 6. 10.  
3. It will enlarge the heart to all thankfulness. 1 Pet. 1. 3, 4.  
4. It will direct us to a wise choice of the best treasure. Matth. 6. 20.  
5. It will wean us from this world, and make us the less esteem it, 1 Cor. 7. 31.  
6. It will support us in all losses. Hebr. 10. 34.  
7. It will encourage against all fears. Luk. 12. 32.  
8. It will keep from fainting. 2 Cor. 4. 16, 18.  
9 It makes death welcome. Phil. 1. 21. 2 Cor. 5. 1. 2 Tim. 4. 7.  
10. It moderates mourning for believers departed. 1 Thess. 4. 14.   
Of heaven the reward of Saints, See Chap. 10. v. 34. §. 131.   

§. 77. Of Gods not being ashamed of believers.  
SO w●…ll did God approve of the foresaid desire of the Patriarches, as he was moved thereby to give evidence of his special respect unto them. That that which follows is a recompense of the foresaid desire, is evident by this illative conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wherefore. Thereof See Chap. 3. v. 7. §. 73.  
This particle doth oft set out an evidence of a cause: as when we see trees bud, we say, therefore they have life; or when there is a smoke in the chimney, therefore there is fire.  
Here it setteth forth a consequence of their faith, they so and so believed, therefore God was not ashamed of them.  
By this it is evidenced, that the faith of believers is not in vain. As in sundry other particulars, so in the cures which Christ wrought while he was on earth, this is manifested. But most of all in this which here followeth, God is not ashamed to be called their God. Of the word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ashamed, see Chap. 2. ●…. 11. §. 108. To speak according to the meaning of the word, God blussheth no●… through shame of them, as if he thought himself disgraced by them. This is spoken of God 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  after the manner of man. It implieth a joyful acknowledgement of them, as a Father of a gracious Son. The negative expression 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is not ●…ed, hath an emphasis, and implieth that their disposition was no matter of ●…ace, to make God ashamed of them. The like is noted of Christ, that he was 〈◊〉 ashamed to call them brethren; Chap. 2. v. 11. §. 108. Sundry points there delivered may be here applied.   

§. 78. Of God's being the special God of Believers.  
THE evidence whereby it is manifested, that God was not ashamed of them, was this, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be called their God. The Greek is a compound. Of the simple verb, which signifieth, to call, See Chap. 3. v. 1. §. 13. The preposition with which it is here compounded, signifieth to, or upon. This compound word is oft used to set out the Surname, or some title added to a man's name, as joses who was surnamed Barnabas, Act. 4. 36. and judas surnamed Iscariot, Luk. 22. 3. Thus this title, their God, is a kind of Surname.  
It implieth that the Lord is in special manner the God of believers, such are the members of his Church. This special relation is applied to God in all persons of both numbers, as  


b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  My God, Psal. 22. 1.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Thy God, Psal. 50. 7.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  His God, Num. 25. 13.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Our God, Psal. 48. 14.  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Your God, Gen. 43. 23.  

g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Their God, Leu. 21. 6.  
The God of Abraham, Isaac, and jacob, Exod. 3. 6.  
The God of Eliah, 2 King. 2. 14.  
The God of Daniel, Dan. 6. 26.  
The God of Shadrach, Meshech, and Abednego, Dan. 3. 28.  
The God of Israel, Exod. 5. 1.  
The God of the Hebrews, Exod. 5. 3.  
The God of the jews, Rom. 3. 29.  
The God of the Gentiles, Rom. 3. 29.  
The God of jesurun, or, of the Righteous, Deut. 33. 26.  
The God of the living, Matth. 22. 32.   
Of the special relation, See Chap. 8. v. 10. §. 67.  
This affords matter of admiration, exhortation, direction, and consolation. 
Admiration▪   

1. If the Psalmist had cause to admire God's goodness, in regard of that dignity which God conferred on man at his first creation, Psal. 8. 1. how much more ought we to admire this dignity? In this respect, said the Disciple of Christ, How is it, th●… thou wilt manifest thyself unto us, and not unto the world? Joh. 14. 22. In us, as we are of ourselves, there is no more than in others, it is God's grace which makes the difference.  
2. Just cause there is of exhorting one another to get assurance of this dignity. It is a matter worthy our best diligence. 

1. It distinguisheth a true justifying Faith from all other Kind's of Faith.  
2. It emboldeneth us to go to God in all our needs. I will go to my Father, saith the Prodigal, Luk 15. 18.  
3. It makes us rest upon God for all needful provision and protection, Psal. 91. 2, 3.  
4. It enlargeth the heart in prayer and praise, Psal. 18. 2, 3.  
5. I●… makes us cleave to God, when others fly from him, Psal. 46. 5, 6, 7.    
3. For direction. Take notice of the fruits of Gods special favour to thee. 
Special favours to Gods peculiar people.  For God bestoweth common favours upon all of all sorts, Matth. 5. 45. Yet he hath special favours for those whose God in peculiar he is, as, 

1. All spiritual blessings, Eph. 1. 3.  
2. Sundry particular graces, as, 

1. Understanding of God's will, Col. 1. 9  
2. Justifying faith, Rom. 5. 1.  
3. Saving hope, Rom. 8. 24.  
4. Brotherly love, 1 joh. 4. 18.  
5. Repentance, Act. 2. 38.  
6. New Obedience.  
7. Patience, jam. 5. 11.    

3. The effects of these, as, Peace of Conscience, Joy in the Holy Ghost, Comfort in spirit.  
All these, and others like unto them, proceed from the Spirit, whereby we are united to Christ, and so may be assured that God is our God in special.     
4. Nothing can minister unto a man sounder and greater comfort than this 
Consolation.  prerogative, that God is his God. What can such an one want? What danger need he fear? What good may not be expected? What can more be desired? Wherein may a man more solace himself? Whereon may he be more confident? On this ground we may well say, Our lines are fallen to us in a fair place, Psal. 16. 5, 6.    

§. 79. Of God's preparing a City.  
AN evidence that God was not ashamed to be called the God of the Patriarches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is thus expressed, For he hath prepared for them a City. This causal, [a] For, implieth a reason; and the reason is taken from God's care of them. He was careful to provide for them a place where they might ever be with him. This also might be a reason why they sought the aforesaid heavenly Country, even because God had prepared it as a City for them to abide in.  
The verb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prepared, is derived from a noun that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ready, or prepared, Mat. 25. 10. It implieth a precedent act, Mat. 26. 
Why God prepared Heaven.  19 joh. 14. 2, 3. Thus God is said to prepare, because in his eternal counsel he did appoint it for them, Mat. 20. 23. 1 Cor. 2. 9 Mat. 35. 24. This God did,  
1. In regard of himself, to give evidence of his free grace in ordaining so great a matter for those who were not yet born, and in that respect could not be imagined to deserve any thing, Rom. 9 11.  
Obj. It might be prepared to be bestowed on such as might afterwards merit it.  
Answ.  

1. This clean thwarts the end of God's promise, which was, the glory of his grace and mercy, Eph. 1. 6. Rom. 9 15.  
2. As God prepared the place, so likewise the persons for whom it was prepared; who are styled, Vessels of mercy, which he had afore prepared unto glory, Rom. 9 23.  
2. God prepared this place before hand, to encourage men to walk in that way wherein they may attain to this place. A reward prepared, and set before one, much puts him on to do what he can for attaining thereunto. This encouraged Moses, v. 26. yea and Christ himself, Chap. 12. 2.   
This preparation puts us on to sundry duties.  

1. To inquire after this place, that we may know what is prepared for us, jer. 6. 16.  
2. To search after the way and means whereby we may attain thereunto. God's word is a good help herein, Psal. 119. 105.  
3. The way being found out, to walk in it, Isa. 30. 21. The two former 〈◊〉 in vain without this, Luk. 12. 48.  
4. To keep straight on in this way; for there are divers by-paths. We must therefore turn neither to the right hand, nor to the left, Deut. 5. 32. Heb. 1●…. 13.  
5. To go on in this way well prepared, and that with the whole Armour of God, Eph. 6. 13, etc. Wise Travellers will not go abroad without a Sword. The eves and Woolves are emboldened to set upon him that hath no Weapon.  
6. To persevere and hold on in this way till thou come to this City, otherwise thou mayst miss of it, Mat. 10. 22.   
The place which is prepared for them, is styled a City. By City is here meant 
Heaven a City  ●…at heavenly Country, whereof before, §. 76. This addeth some more emphasis. There was not only in general, a Country, but more particularly, a City for them to be free of. Heaven is styled a City, by reason of the fit resemblance betwixt it and a City; whereof see v. 10. §. 47.   

§. 80. Of the Persons for whom the heavenly City is prepared.  
THere is a relative particle, concerning the persons for whom the aforesaid City is prepared, that wants not emphasis. It is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for th●…. It hath reference to those whose faith is here commended; even those, concerning whom it is said, God is not ashamed to be called their God. Thus it appeareth, that Heaven is prepared for God's peculiar people. These are they whom Christ calleth a little Flock, to whom it is their Father's pleasure to give them a Kingdom, Luk. 12. 32. and they whom Christ styleth, the blessed of his Father. The usual notes of distinction betwixt persons, give further proof hereof; as, Elect, Col. 3. 12. Heirs of salvation, Heb. 1. 14. Heirs of the 
Restrictive phrases.  Kingdom, Jam. 2. 5. Heirs of the grace of life, 1 Pet. 3. 7. Children of the ●…surrection, Luk. 20. 36. Children of the Kingdom, Mat. 13. 38.  
Obj. Such as shall be cast out into utter darkness, are also styled Children of 
How Children of the Kingdom cast out.  the Kingdom, Mat. 8. 12.  
Answ. They are so called, not in regard of their spiritual condition, or disposition, but merely in regard of their seeming profession, and external vocation.  
God prepareth a place for a peculiar people, to show, that what he doth towards 
Why Heaven to a peculiar people.  the Children of Men, he doth upon his own mere good pleasure, Mat. 11. 28. Luk. 12. 32. Rom. 9 23.  

1. This doth much amplify that great privilege of the Lords being God to a peculiar people, and of that reward that followeth thereupon: It is not a common privilege for all of all sorts, but for them that believe. This was it that enlarged Christ's heart to give thanks unto God for those on whom this privilege was conferred, Mat. 11. 28.  
2. This teacheth Believers to be content with their present condition; and n●… to envy the wealth, and honours, and other privileges of them for whom this City is not prepared.  
3. This enciteth us to give all diligence to make our Calling and Election sure. If once we gain assurance that the Lord is in special our God, we may rest upon it, that we have a right to this City; that it is prepared for us; that we are ordained to it; that we shall be admitted into it, and ever abide in it.    

§. 81. Of the resolution of Heb. 11. v. 13, 14, 15, 16.  V. 13. These all died in faith, not h●…ving received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were Strangers and Pilgrims on the earth. V. 14. For they that say such things, declare plainly that they seek ●… Country. V. 15. And truly if they had been mindful of that Country from whence they came out, they might have had opportunity to have returned. V. 16. But now they desire a better Country, that is, an heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a City. 
THE sum of these four verses, is, a Commendation of the Patriarches.  
Hereof are two parts.  

1. The substance of the commendation, v. 13, 14, 15.  
2. A consequence following thereupon, v. 16.   
The substance is  

1. Propounded, v. 13.  
2. Confirmed, v. 14, 15.   
In propounding it, are set down  

1. The persons commended, These all. 
V. 13.   
2. The point for which they are commended; which is 

1. Expressed.  
2. Illustrated.     
Two things are expressed.  

1. The kind of grace for which they are commended, Faith.  
2. Their continuing therein, in this word, died.   
The point is illustrated two ways.  

1. Negatively, thus, not having received the promises.  
2. Affirmatively; and that by four effects. 

1. They saw the promises afar off.  
2. They were persuaded of them.  
3. They embraced them.  

4. They confessed their present condition.  
Their condition is,  

1. Described by two metaphors, Strangers, Pilgrims.  
2. Limited, in this phrase, on the earth.       
The last of the four effects is confirmed, v. 14, 15. wherein we have 
V. 14.   

1. The kind of argument, v. 14.  
2. The force thereof, v. 15.   
The kind of argument is taken from their intendment▪ In setting down whereof,  

1. Their profession is repeated, in this phrase, They that say such things.  
2. Their intendment is declared.   
The declaration is  

1. Generally hinted, thus, declare plainly.  
2. Particularly expressed.   
In the expr●…ssion is noted  

1. Their endeavours, they seek.  
2. The object that they seek, a Country. 
V. 15.    
The force of the argument consisteth in their forbearing to return.  
This is set out by way of supposition: wherein is set down  

1. The kind of supp●…sition.  
2. A consequence inferred thereupon.   
In setting down the kind, we may distinguish,  

1. The act supposed, If they had been mindful.  
2. The object of that act. This is 

1. Generally propounded, that Country.  
2. Particularly exemplified, from whence they came out.     
In the consequence is manifested,  

1. What they might have done; they might have returned.  
2. The ground thereof; they had opportunity to do it.   
The consequence following upon their foresaid faith, was, a remuneration, 
V. 16.  ●…. 16.  
Here observe,  

1. The ground,  
2. The kind thereof.   
The ground is,  

1. Propounded.  
2. Explained.   
In propounding the ground is noted,  

1. Their desire.  
2. The thing desired, which was, a Country.   
That Country is illustrated,  

1. Comparatively, a better, namely, than that which they left.  
2. Simply, in this word, heavenly.   
The kind of remuneration consisteth of two parts.  

1. A special relation betwixt God and them.  
2. An especial provision for them.   
In setting down the relation, we may observe,  

1. The inference of it, in this illative conjunction, Wherefore.  
2. The substance of it. This is set out, 

1. By the matter, God is their God.  
2. By the manner of expressing it; and that two ways. 

1. He is not ashamed thereof.  
2. He is willing to be so called.       
The provision is set out,  

1. By the divine act, God hath prepared.  
2. By the subject that is prepared, a City.  
3. By the persons for whom, for them.    

§. 82. Of Observations raised out of Heb. 11. v. 13, 14, 15, 16.  
I. Faith manifesteth her vigour in all sorts of people. This general particle, 
V. ●…3.  These all, giveth proof hereunto. See §. 64.  
II. True faith fails not. For Believers die in faith. See §. 64.  
III. Believers rest on that which they enjoy not. This phrase, not having received the promises, giveth evidence hereof. See §. 65.  
IV. Believers see things afar off. So did the Patriarches. See §. 66.  
V. True faith produceth assurance. The word, persuaded, intends as much. See §. 66.  
VI Faith gives evidence to that which yet is not. This metaphor, embraced, implies as much. See §. 66.  
VII. Faith makes men not ashamed of their condition. They who freely confess their condition, are not ashamed of it. See §. 67.  
VIII. Saints are Strangers. So they are here called. See §. 68  
IX. Saints are Pilgrims. Thus also are they here called. See §. 68  
X. The mean condition of Saints is only in this world; for it is on the earth. See §. 69.  
XI. A true profession is an evident declaration of ones mind. Thus much doth 
V. 14.  the Apostle infer from the profession of the Patriarches. See §. 70.  
XII. Believers seek after that which they desire. The Apostle inferreth this from the Patriarches desire. See §. 71.  
XIII. There is a Country for Saints who are Strangers and Pilgrims. They that professed themselves Strangers and Pilgrims, sought this Country. See §. 72.  
XIV. Believers do not much respect things below. This phrase, if they had 
V. 15.  been mindful of that Country, giveth instance thereof. See §. 73.  
XV. Neglect of worldly opportunities is an evidence that the heart is 〈◊〉 set on the world. Hereby the Patriarches showed, that their heart was not set upon their earthly Country. See §. 74.  
XVI. Believers aim at better things in neglecting things present. By the Patriarches 
V. 16.  neglect of their own Country, the Apostle infers, that they desired a better. See §. 75.  
XVII. Heaven is the aim of Believers. That Country which Believers of old desired, is here styled heavenly. See §. 76.  
XVIII. Man's respect to God is an evidence of God's respect to man. This a●…seth from this illative particle, Wherefore. See §. 77.  
XIX. God accounteth Believers on him no disgrace unto him. He is not ash●…med of them. See §. 77.  
XX. The Lord is in special manner the God of Believers. He is called their God. See §. 78.  
XX. Heaven is a true City. So it is here called. See §. 79.  
XXI. Heaven is before hand prepared. For God hath prepared it. See §. 79.  
XXII. Heaven is prepared for a peculiar people. See §. 80.  
XXIII. Believers recompense is answerable to their damage.  
XXIV. Believers recompense far exceeds their damage.  
The Believers mentioned by the Apostle, left their own Country▪ and had another prepared for them, and that other was an heavenly, which was far better. Of these two, see Chap. 10. v. 34. §. 130.   

§. 83. Of God's trying Abraham.  Heb. 11. 17, 18, 19 V. 17. By Faith Abraham when he was tried offered up Isaac; and he that had received the promises, offered up his only begotten Son. V. 18. Of whom it was said, that in Isaac shall thy Seed be called. V. 19 Accounting that God was able to raise him up, even from the dead, from whence also he received him in a figure. 
IN these three verses the Apostle produceth a further confirmation of Abraham's faith: The verses betwixt the tenth and the first of these, may be included in a parenthesis, and so these verses follow upon those which before set forth the faith of Abraham in particular. Two evidences were given before of the truth and soundness of his faith.  
One was, his leaving of his own Country, v. 8.  
The other was, his so journing in a strange Country, v. 9, 10.  
This is a third evidence; and though the last, yet not the least of the three, but rather the greatest, yea the greatest of all that are given of others faith. I suppose I may further say, the greatest that ever was given by any mee●… man.  
Of the kind of faith, and of the name of the person, Abraham, see v. 8. §. ●…6.  
This instance of Abraham's obedience, together with others going before, and following after, being attributed to faith in this phrase, By faith, showeth, that faith puts one on to any kind of obedience, even to do that which otherwise he would not.  
For faith persuades the soul of God's Sovereignty, Wisdom, Righteousness, Faithfulness, Power, Truth, Providence, and other Excellencies.  
We may from hence infer an especial reason of the scantyness of men's obedience, namely, want of faith.  
The Idolater that will not leave his Idols, or the Swearer his Oaths, or the Voluptuous person his Pleasures, or the Lustful person his Lusts, or the 〈◊〉 person his strange Attire, or other Sinners their Sins, want faith.  
Among other motives, this is an especial one to stir us up to get, preserve, and exercise faith.  
Herein appears the greatness of his faith, that he believed the promise of Isaac's 
Faith makes obedient.  Seed, and yet by faith is ready to null that promise, by sacrificing Isaac before he had any Seed at all. How admirable is the power of faith!  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God tempted Abraham.  when he was tried, (or, being tried) sets forth the mind of God in that case; namely, that God enjoined him to offer up Isaac; not simply, that he should so do, but to try whether he were willing upon God's command to do so or no, Abraham then knew not that God commanded him to offer up Isaac merely upon trial.  
The Apostle, that relates as much, setteth down this end of God, because the event did demonstrate as much: But before the event, nor Abraham, nor any other, did know the mind of God. But the History, that was penned after God's mind was manifested, doth expressly say, that God did tempt Abraham, Gen. 22. 1. Therefore the Apostle might well say, that Abraham was tried. For to tempt is to try.  
Of the meaning of the word here used by the Apostle, and of divers kinds of trying, or tempting, see The Guide to go to God, or, An Explanation of the Lords Prayer, on the sixth Petition, §. 170. Of the many ways of tempting m●…n, see Chap. 2. v. 18. §. 185.  
The trial, or proving here meant, hath reference to God's charge about offering 
How God commanded a Father to offer his Son.  ●…p Isaac, Gen. 22. 2.  
Obj. It was an unnatural murder to do so.  
Answ.  

1. God's will is not only the rule, but also the ground of goodness: whatsoever God willeth, is in that respect good and just.  
2. A special charge of God doth dispense with a general Law; and that in regard of particular and present circumstances. Witness the Israelites spoiling of the Egyptians, Exod. 12. 35, 36. and the wounding of the Man of God, 1 King. 20. 35, 36.  
3. God did not intend the taking away of Isaac's life. He meant to prevent Abraham therein.   
Quest. 1. Did God know Abraham's mind, that he would indeed have sacrificed his Son, if he had not been prevented?  
Answ. Surely he did, even as he did know the patience and faith of job, He understandeth our thoughts a●…ar o●…f, Psal. 139. 2.  
Quest. 2. What need was there that God should try Abraham?  
Answ.  

1. For Abraham's own sake, that he might the better know the power of that grace which God had conferred on him. For, as God tries some, to discover their weakness unto themselves (so he tried Hezekiah, 2 Chron. 32. 31.) so he tries others, to manifest that grace that is in them, as he did the Canaanitish Woman, Matth. 15. 25.  
2. For the sake of others, that Abraham might be an example to them. It pleased God to cull out Abraham to be a Father of the Faithful: therefore he would show to all ages what grace he had conferred upon him; what a worthy Father, and what a worthy Pattern he was.   
By this it is manifest, that God tries his best Children: he began with 
God tries the best.  Ad●…m, and that in his Innocency, and hath continued so to do in all ages. Among others, Abraham was oft tempted, as appears by these Texts, Gen. 12. 1, 11. & 13. 7. & 14. 14. & 15. 13. & 16. 5. & 17. 24. & 18. 12, 13. & 19 24. & 20. 2. & 21. 11. but never so sorely as in this particular.  
Two special ends there be hereof; One, to manifest the grace that is in his Children, as in the case of job. The other, to discover inward corruptions, as in the case of Hezekiah.  
We may not therefore think it strange, that God's Children are tried.  
We ought rather so to purge out our corruptions, and so to labour for strength of grace, as our trials may be our glory.   

§. 84. Of the benefit of a true intent.  
UPon the trial it is said, that Abraham offered up Isaac. The word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. praeterit.  offered, is the same that is used for slaying and offering up of sacrifices. See Chap. 5. v. 1. §. 6, 7. So is the Hebrew word, Gen. 22. 2. It is set down 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. offere, immolo.  in the time past, as if he had actually offered him up, by reason of the truth of his intention: for Abraham did fully intend to offer him up, in that he knew no other concerning the purpose of God. So as a true intent is, in God's account, as a real act. So was David's intent to build God's house. It was therefore commended, 1 King. 8. 18. and rewarded, 2 Sam. 7. 16. Hereupon the Apostle saith, that if there be first a willing mind, it is accepted according to that a 〈◊〉 hath, and not according to that he hath not, 2 Cor. 8. 12. Witness the poor Widow, Luk 21. 3.  

1. God searcheth the heart, jer. 17. 10.  
2. He desireth the heart, Deut. 5. 29.  
3. He hath most and best respect to the heart, Psal. 51. 6. Hereof see mo●…e Chap. 3. v. 12. §. 126.   

1. This is a matter of great comfort to honest hearts, Isa. 38. 3. Though we be hindered from external acts, yet God accepts the inward intent.  
2. Give therefore to God that which he doth above all desire, Prov. 23. 26.    

§. 85. Of Abraham's receiving the promises about Isaac.  
TO amplify this evidence of Abraham's faith, both Abraham himself is described, and also his Son about whom he was tempted.  
Abraham is described in this phrase, He that had received the promis●…. This description is joined to Abraham's name by the copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND, which doth not here join different persons, but distinct properties of the same person: as his name, and his privilege. His name, Abraham; and this privilege, he received the promises. In this respect the copulative AND is emphatical: and to express the emphasis, it may be translated even: even he that had received etc.  
This phrase, received the promises, is the same in our English that is set down negatively v. 13. §. 65. But the Greek verb receive is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one in one place, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an other in the other. In this place the Greek word is a compound. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 16. 6, 7.  simple verb signifieth to take or receive. This 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound hath a further emphasis. It intendeth a receiving to one's self, and a good entertaining of a thing. It is but once more used in the new Testament, and applied to Publius his entertaining Paul and his company: and thus translated, who received us, Acts 28. 7.  
The promises here intended were made by God immediately to Abraham himself. 
How Abraham received the promises.  Abraham heard them with his own ears, from Gods own mouth. They were not brought to him by an uncertain messenger, or by common report, but by the surest evidence that could be: in which respect (as he had just cause) he applied them to himself, and steadfastly believed the truth of them, that they should be assuredly accomplished. Thus he received them to himself.  
Of the composition and meaning of the word translated promises, See Chap. ●…. 
What promises here meant.  v. 1. §. 6. Here under the word promises are comprised, not only general promises made to all believers, that God will be their God, and that God would bless them, and provide for them (which were likewise in special made to Abraham, Gen. 12. 7. & 15. 1. and 17. 7.) but also such particular promises as this act of offering Isaac seemed to cross: namely this, that God would establish his covenant with Isaac for an everlasting Covenant, and with his seed after him, Gen. 17. 19 Isaac was that seed which God intended, in whose posterity Canaan should be possessed, Gen. 12. 7. and whose posterity should be for number as the stars, Gen. 15. 5. and that seed with whom God would establish his Covenant, and in whom all Nations should be blessed, Gen. 17. 7. The accomplishment of these and other like promises, depended upon the preservation of Isaac's life, at least till Isaac should have a child in whom the hope of the said promises might be continued till they should be fully accomplished. For Abraham then, who in special received these promises, to offer up him by whom they should be accomplished, must needs be an evidence of more than ordinary faith: and this privilege of receiving the promises, a great amplification hereof. It ●…reth instance that no obstacle can hinder the vigour of true faith. 
No obstacle hinders the vigour of faith   
I suppose that a greater instance cannot be given than this of Abraham's receiving the promises; and yet doing that which seemed to take away the effect and f●…uit of all the promises. Though the act in itself had been a matter of great ●…dmiration, yet had it not been so great for any other to have done it, as for him who had received the aforesaid promises.   

§. 86. Of this title Isaac.  
THe description of him that is said to be offered up, is yet a further amplification of Abraham's faith.  
First, his name is here expressed, which was 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Isaac. This is set down,  

1. For distinctions sake from other Sons: For at that time he had another Son by his maid, which was Ishmael.  
2. For amplification sake: For it shows him to be a Son of joy 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 risit. . This name Isaac is derived from a ve●…b that signifieth to laugh. It is applied to Abraham's expression of his joy when God promised this Son, Gen. 17. 17; and to Sarah's expression of her distrust, as of an impossible thing, 
[c] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Gen. 18. 12; and to Ishmael's manifestation of his deriding humour, and translated mocking, Gen. 21. 9 It hath the very letters that Abraham's laughter is expressed withal, Gen. 17. 17. In relation thereunto was this name first instituted: yet also it had relation to future times; as is evident by this phrase Prophetically uttered by Sarah, God hath made me to laugh, so that all that hear, will laugh with me, Gen. 21. 6. Thus the very Name of the child addeth much to the trial. It was a child of joy: of joy to parents, and of joy to others, even to all his posterity, and to the whole Church of God in all generations.    

§. 87. Of the Relations betwixt Abraham and Isaac.  
THe foresaid child of joy is further described by the special relation that was betwixt him and Abraham: and that in sundry branches.  

1. He was a Son, in general a Son of man. To have sacrificed him, had been 〈◊〉.  
2. He was his Son. Thus he had a special charge of him: in which respect, that act might seem to be inhuman.  
3. He was his own Son: begotten of him; not adopted as Eliezar was, Gen. 15. 2. This makes it seem unnatural to offer him up.  
4. He was his only begotten Son: and so there was no hope of another in that kind. This made it seem the more strange.  
5. In the history this clause is added, whom thou lovest, Gen. 22. 2.   
The LXX. do there translate that phrase by a word that signifieth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one on whom all love is cast. See Chap. 3. v. 1. §. 17. yea they double that word of affection, thus, Thy beloved Son whom thou lovest: He was a beloved one, both in his father's affection, and also by his own desert.  
If we add to these relations sundry circumstances expressly noted in the history, about Abraham's going about this strange act, we shall find his faith the more rare: for  

1. He rose up early in the morning: A note of his alacrity.  
2. The place where he was to offer up his Son, was three days journey from him: An evidence of his constancy.  
3. The wood wherewith Isaac should be burnt upon the Altar, was laid on Isaac's shoulders. Isaac himself carried it.  
4. Abraham himself carried the fire to kindle it.  
5. The child in this journey asketh his Father, where the offering was: which question could not but pierce the bowels of a tender Father.  

6. The Father and child being both come to the top of the Mount, the Father erects an Altar, layeth wood thereon, binds his Son, layeth him on the 〈◊〉 upon the wood; stretcheth forth his hand, and takes the knife to slay his Son.  
Was ever the like heard? yet behold more.     

§. 88 Of Promises appointed to Isaac.  It is added, Of whom it was said, that in Isaac shall thy seed be called. 

V. 18.  THis hath express reference to Gods promise concerning Isaac, when Ishmael was to be cast out, Gen. 21. 12. This promise was made to Abraham, to comfort him against that grief which afflicted him upon the thought of casting out Ishmael. It is as if God had said to Abraham, What needest thou be so perplexed for parting with Ishmael? Thou hast Isaac; Isaac shall abide with thee: Isaac, Isaac, I say, and none but Isaac is that particular person who sh●…ll bring 〈◊〉 that seed, even that blessed seed, which I have promised thee, wherein all Nations shall be blessed.  
If casting out Ishmael grieved Abraham, what did it, to think of sacrificing Isaac?  
Of the meaning this word Seed, see Chap. 2. v. 16. §. 161.  
This Seed, that is here referred to Isaac, intendeth  

1. That posterity which God had chosen for his Church, Gal. 4. 23, 26, 
What Isaac'●… seed intended.  27, 28.  
2. Christ Jesus the Saviour of mankind, Gal. 3. 16.   
The word which we translate, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called, is the same here that is used Chap. 2. 11. §. 107. There see the emphasis of it. It here implieth, that from Isaac should proceed that which is accounted and taken for the blessed seed promised to Abraham. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The Apostle sets out the same thing in another word, thus, are counted for the seed, Rom. 9 8. In regard of the promise of a blessed Seed annexed to Isaac's 
Abraham's offering up Isaac against special promises.  person, a greater trial could not have been, than this. job endured much: but he had express promises to support and comfort him. Abraham's fact was against the promises. To have offered up all his Cattle, all his servants, the Son of his Concubine, yea his dear wife, and his own self, had not been so great a trial, no not to have offered up all the world, as to offer up Isaac; Isaac living, a blessed Seed, and offpring might have come from him, though Abraham himself, and all others had been offered up: But Isaac being taken away without Seed, no●… Abraham, nor any in the world could be saved. The salvation of Abraham, of Isaac himself, and of all mankind, was put in hazard by this temptation. Thus this circumstance doth of all other most amplify the faith of Abraham, and giveth demonstration of the high pitch thereof.  
In this case what might one think? Here is a promise, and a commandemen: that seem to thwart one another.  
The promise, that from Isaac should descend a blessed Seed.  
The Commandment, that Isaac should be offered for a burnt offering before he had any Seed.  
What now might Abraham think?  
To sacrifice Isaac, was to disannul God's promise.  
To refuse to sacrifice him, was to disobey God's Commandment.  
What mortal wight could in this case have reconciled these two?  
But Abraham was assured that the charge was divine, given by God himself. He resolves therefore to perform it. Yet he believes the promise. He knows not how it should be accomplished, but believes that it should be accomplished.  
Hereupon in the height of his faith he saith to his son, God will provide hi●…self a Lamb for a burnt offering, Gen. 22. 8. Oh admirable, oh incredible faith!  
Of all patterns of yielding absolute and simple obedience to God's command, 
Simple and absolute obedience.  〈◊〉 is the most remarkable. Noah's obedience in building the Ark (§. 27.) and 〈◊〉, in leaving his Country, and dwelling in a strange Land (§. 37, 41.) 〈◊〉 good patterns: but not comparable to this. This therefore is the more 〈◊〉 to 〈◊〉 pondered.  
First, the Lord who commands, is so absolute and supreme a Lord, as no que●… ought to be made of his command and the reason thereof. Rom. 9 20.  
Secondly, so just and equal in the matter are all the things which God 〈◊〉, as no just exception can be taken against them. Ezek. 18. 25.  
Thirdly, so wisely in regard of the manner doth God order his commands, as it ●…ill be a man's wisdom to yield obedience thereunto, D●…ut. 4. 6.  
Fourthly, the ends of God's commands are the best that can be, namely, the manifestation of his own glory, and procuring good to his people.  
How doth this readiness of Abraham to sacrifice his Son, condemn the whole world, who upon his command will not sacrifice their filthy lusts.  
Let us so acquaint ourselves with God, and his excellencies, that any notice of 〈◊〉 will may be enough to put us on to fulfil it.   

§. 89. Of God's revealing his will unto his Saints.  
BEfore the appropriating of the aforesaid seed to Isaac, this preface is promised, Of whom it was said.  
The preposition together with the relative, to which it is joined in Greek, most properly soundeth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to whom. Thus it is applied to Abraham mentioned in the former verse; Most copies and most translations so apply it, and our English who translate it, of whom, and so apply it to Isaac, do note the other 〈◊〉 in the margin, thus or To.  
The history whereunto this hath relation, thus setteth it down, God said to Abraham, Gen. 21. 12.  
As for sense, both the one and the other reading tend to the same scope; and give an especial instance of his revealing his counsel to his Saints. The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It was said, is the same that was 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  used Chap. 1. v. 1. §. 11. and translated, spoke. It implieth Gods revealing and making known his mind. It was a part of God's secret Counsel that the blessed seed should in Isaac be ca●…led: and that he here makes known to Abraham. This God hath don●… from the beginning, Gen. 3. 15. And so from time to time. Surely the Lord 〈◊〉 will do nothing, but he revealeth his secret unto his servants the Prophets, Amos 3. 7. Hereof see more Chap. 1. v. 1. §. 11.  

1. This instructeth us, in that good respect with God beareth to his people. To make known ones Counsel, and secret before hand to any, is accounted a great favour. It useth not to be done, but to friends. Sampsons' wife there inferred, that he loved her not, because he would not open his mind to her, judg. 14. 16. But God opene●…h his whole mind to his Saints.  
2. The best use we can make of this favour, is to acquaint ourselves with that which God revealeth to us of his mind. His Word is the storehouse wherein the Records and Revelations of his will are laid up. Therefore search the Scriptures, John 5. 39    

§. 90. Of God's special determining whom to bless.  
THe express naming of Isaac, and that to difference him from all others, and to make him the stock of the blessed seed, giveth instance, that hath God in special determined whom to bless, and on whom to bestow this or that privilege. The Apostle teacheth us from this very promise, to make this inference, thus; Not because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called, that is, the children of the promise are counted for the seed, Rom. 9 7.  
The writing of men's names in the Book of life, (Dan. 12. 1. Phil. 4. 3. Rev. 22. 23.) giveth further proof hereunto. Like to which is writing men's names in heaven, Luke 10. 20. And this title Elect. And this seal, The Lord knoweth them that are his, 1 Timoth. 2. 19 And that golden chain whereof the Apostle maketh mention, Rom. 8. 29, 30.  

1. Thus God doth, to give evidence, that all blessing comes from him, and from his free grace.  
2. To make such as have evidences of this his special love to rest on him the more confidently.   

1. Two errors are hereby discovered. 

1. That Election is indefinite, of no special persons, but of such as shall believe and repent, and persevere therein.  
2. That Election is uncertain: so as it cannot be affirmed of any, that they are elect, while here they live.   
To what tends the one and the other position but to make God's Counsel depend on man's will?   
2. The special determinate Counsel of God, is a matter of great consolation to such as have evidence of their election. They may rest upon it, that God will so order all things, as in that course which is prescribed in his Word, and by such means as are there revealed, he will bless them, and bring them to eternal life. In the midst of all the storms and tempests of this world, this is of force to uphold us.    

§. 91. Of the extent of God's blessing to the Seed of believers.  
THis phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thy Seed, or the Seed that I will give to thee, hath reference to Abraham. The word seed is collective, and compriseth under it an undetermined issue or posterity; and it setteth out the extent of God's promise and blessing, reaching not only to Abraham's immediate son, but also to the Seed of his son: as if he had said, I have given thee a son, even Isaac; but that is not enough; from this Isaac shall a Seed sprout, which shall be accounted thy seed: so as God extends the blessing of his Saints to their posterity, and that from generation to generation. This God himself doth thus explain to Abraham, In 
Blessing of believers extended to posterity.  blessing, I will bless the●…, and multiplying, I will multiply thy seed as the Sta●…rs of heaven etc. Gen. 22. 17. It is hereupon said, The generation of the upright shall be blessed, Psal. 112. 2. Prov. 20. 7.  
This God doth to manifest the riches of his mercy: and that high accou●… wherein he hath his Saints. He thinketh it not enough to confer blessing upon one, but extends it to his Seed, age after age.  

1. This is a good inducement to parents, to be pious themselves, that God in the riches of his mercy may extend his blessing to them, and their posterity.  
2. If giveth also just cause to children to rejoice in their pious parents, and to bless God for them; for they may expect divine blessing to descend to themselves also, if at least they walk in the steps of their pious parents. Yea they may plead their relation to their parents, as the Psalmist did, Psal. 116. 16.    

§ 92. Of the Seed promised in Isaac.  
ISaac is made the stock of the blessed Seed, but the privilege is applied to Abraham in this relative, thy, especially as it hath reference to the verb called, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall be called to thee, that is, accounted unto thee for that Seed, which as a blessing hath been promised to thee; so doth the Apostle expound it in this phrase, the Children of the promise are 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  counted for the Seed; Rom. 9 8.  
This importeth an especial prerogative: and so it was in sundry respects.  

1. It was that numerous seed that was promised, Gen. 15. 5.   
Obj. That seed is no where called by Isaac's Name.  
An.  

1. They are styled the seed of Abraham, Isaac and jacob, Jer. 33. 26.  
2. They are expressly comprised under this name, Isaac; and they are styled, The house of Isaac, Amos. 7. 16. Indeed there is a change of two Hebrew letters, which is usual in other words. Both names set out the same thing.  
3. They are frequently called by the name of Isaac's Son, which was Israel, and this is all one.  
4. The like may be objected against Abraham, for his name is not put for the posterity.   

2. It was that truly and properly blessed Seed, who was blessed in himself, and in whom all Nations are blessed: even Jesus Christ, Gal. 3. 16.  
3. It was that confederate Seed, with which God entered into special covenant, Gen. 17. 7. And to which appertained the prerogatives mentioned, Rom. 9 4. Gen. 17. 19  
4. It was that spiritual Seed, which by reason of faith are called the Children of Abraham, Gal. 3. 7. and the Israel of God, Gal. 6. 16. for proof hereof read, Rom. 9 7. etc.   
The word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall be called, intendeth two things,  

1. A real performance▪ of a thing.  
2. A manifestation thereof. It here then intendeth that God's purpose shall in time be manifestly accomplished. In this sense it is said of Christ, before he was born, he shall be called the Son of God, Luk 1. 35. This is expressly in the sense affirmed Act. 13. 32, 33.   

1. Perfect is the purpose and Counsel of God, therefore it shall stand. Psal. 33. 11.  
2. The Truth of God is unchangeable, it is as his essence, Mal. 3. 6. jam. ●…. 17. See Chap. 6. v. 18. §. 135. etc.   

1. This teacheth us to acquaint ourselves with the Counsel of God, so far as i●… is revealed, for revealed things belong to us and our Children, Deut. 29. 29.  
2. In faith to pray for the accomplishment thereof. Certainty of accompli●…ing that for which we pray is a strong motive to pray for it. See a worthy pat●… hereof, Dan. 9 2. and the ground hereof, Ezek. 36. 37.  
3. With patience to wait for it, Hab. 2. 3.    

§. 93. Of yielding the dearest to God.  
FRom all the forementioned relations betwixt Abraham and Isaac, & circumstances about Abraham's going to sacrifice Isaac, we may well infer●… that the dearest are to be yielded up to God: for that which was to be offered up, was,  

1. A Child. A Child is one of the dearest things that one can have. A Child 
Degrees of Dearness.  compriseth under it all love. Of all temporal blessings none more desired, (Gen. 15. 2. & 30. 1.) None more lamented when it is taken away (Gen. 37. 35. jer. 31. 15.) For what do men take more care? about what do they take more pains? on what do they bestow more cost?  
2. A Son. Among Children a Son hath the preeminency. A Son is most de●…ed, most cared for, and the loss of it most lamented, 1 Sam. 1. 14. 2 King. 4. 14. All Children of Promise have been Sons.  
3. His own Son: begotten of him, not an adopted Son. Such a Son is as a Mans own Bowels. Very Nature draws a Parents heart to his own Son. What, ●…y Son? and what, the Son of my womb? Prov. 31. 2. He that shall come forth 〈◊〉 of thine own bowels, shall be thine Heir, saith God to Abraham, Gen. 15. 4.  
4. His only begotten Son. This was more than one of many. Where there are many, a Parent's love is divided: one only Child dra●…s all love to him.  
5. A Son of his old age: even when he was out of hope of having a Child▪ Gen. 15. 3. & 18. 12. In this respect he must needs be the deare●…. Parents use most to affect such Children. joseph and Benjamin were of all Iacob's Children the dearest to him; not only because they were the Children of his choicest Wife, but also of his old age, Gen. 37. 3.  
6. He was grown to some years: for he was able to carry such a burden of wood as required the strength of a young man, even so much as might consume a burnt-offering to ashes, and that up an Hill. Thus it appears, that the greatest pains, care, and fear of his education, was past. He was not only a Child of hope, but also a Child of proof. Good hope worketh a deep impression in a Parent about the loss of a Child: but good proof a far deeper. Very good proof had this young man Isaac given of his good disposition and conversation: for this it was that profane Ishmael scoffed at him, Gen. 21. 9 Gal. 4. 29.  
7. A beloved Son, Gen. 22. 2. Had his Father hated him, or not most entirely loved him, the force of all the former degrees had lost their force▪ For nothing, not loved, can be deemed dear: but any thing, be it never so mean, if it be loved, is accounted dear and precious.  
8. An Isaac. A Child, that, when first he was promised, made Abraham through great joy to laugh, Gen. 17. 17. A Child that made Sarah laugh, as being a thing too good to be true, Gen. 18. 12. A Child that made not only his Mother when he was born, but also all that heard of him, to laugh for joy, Gen. 21. 6.  
9 A Child promised to be a Stock of a numerous Seed, which should be multiplied as the Stars and Sand, Gen. 22. 17. and from whom Kings should descend, Gen. 17. 6.  
10. A Child of promise: of the greatest promise that ever was made to man, a promise of blessing, and of blessing to all Nations, Gen. 22. 18.   
Another like instance cannot be given among men. The instance of Iob's 
job yielded all to God.  blessing God when he took away his cattle, Servants, Children, and all, cometh the nearest to this. Though they were taken away by other means, and not offered up by Iob's own hands, yet Iob's willing submitting of himself to the good guiding providence of God, was as much accepted of God, as if he had offered up all to God with his own hands: and thereupon, as God returned Isaac to Abraham, so he returned other Children, Servants, and Goods, to job. Another instance may be, of the Disciples, who forsook all, and followed Jesus, Mat. 19 27. Thus much is required▪ of all, Mat. 10. 37. Luk. 14. 26.  
The grounds of our yielding thus far to God, are such as these.  

1. The supreme Sovereignty of God, whereby he hath power to command us, 
Why all to be yielded to God.  and all ours: and what he may command, we must yield, 1 Chron. 29. 11.  
2. The right that God hath to all we have. All comes from him. We hold all from him, and for him, to be at his dispose, 1 Chro. 29. 14. Rom. 11. 36.  
3. The might and power that God hath to take away all, will we, nile we, D●…. 4. 35. Willingly to yield what he will have, is to make a virtue of necessity.  
4. The due which in way of gratitude we owe unto God. Besides our being, life, health, and every other good thing which we have received from him, he hath given us his Son; who is infinitely more worth than all we can give to him. In this respect they that hold any thing too dear for God, are not worthy of God.  
5. The bounty of God, who can, and will beyond comparison recompense whatsoever is given to him, Matth. 19 29. None shall lose by giving to God.   

1. This discovereth the folly and impiety of such as hold any thing too d●… for the Lord: who are loath to let go such things as they delight in, though they be entreated for the Lords sake. Such are most in the world, who entertain some▪ lust or other. Can it be imagined that such would offer up an Isaac?  
2. It manifests the weakness of their faith, who are discontent and impatient upon the loss of goods, Children, Husbands, Wives, Friends, or any thing dear unto them. As God's Word declareth his approving will; so Events his determinable will and Counsel. To be discontent at that, which by the divine providence falleth out, is to do as much as in us lieth, to withhold it from God▪ i●… showeth what we would do, if we could. But patience and contentedness, is a kind of obedience, God accepteth it, as if we ourselves offered up to him what is taken from us.  
3. This pattern of Abraham teacheth us, to deny ourselves in every thing which is as deer to us as ourselves, for the Lords sake, Matth. 16. 26.  
4. We ought hereupon to observe, what God would have of us. This we may know partly by God's Word, and partly by his ordering providence. What we 〈◊〉 to withdraw our hearts from God, we ought to withdraw our hearts from. 〈◊〉 God be poised against all things else, we shall find no comparison betwixt 〈◊〉. All other things are as the small dust of the balance compared to him. They are as nothing, and are counted to him, less than nothing, and vanity, 〈◊〉. 40. 15, 17.    

§. 94. Of God compared with Abraham, in offering up his Son.  
THis instance of Abraham's offering up Isaac, doth lively set before us, God's great and good respect to man, in offering up Christ Jesus for us.  
For the further clearing hereof, I will first endeavour to show the likeness be●… them, and then the infinite difference.  
The likeness shall be exemplified, in the particular circumstances before men●…ed. 
God and Abraham compared.   

1. Abraham offered up a child. So was Jesus God's Child, Acts 4. 27.  
2. Abraham a Son. So God, Luk 1. 35.  
3. Abraham his own Son. So God, Rom. 8. 32.  
4. Abraham his only begotten Son, So God, john 3. 16.  
5. Abraham had no hope of any more; there is no possibility that God ●…uld have any more, Heb. 1. 5.  
6. Abraham's son was a son of promise, much more God's son, Gen. 3. 15.  
7. Abraham's son, was a son of proof; So was God's Son most of all, 〈◊〉 17. 4.  
8. Abraham's son was a beloved one; so God's Son, Matth. 3. 17.  
9 Abraham's son was an Isaac; Christ a jesus, Luk 2. 10.  
10. Abraham's son was the stock of the blessed Seed; much more the Son of God, Matth. 21. 9   
The difference betwixt these was,  

1. In the persons offering, and offered.  
2. In the motive wherewith the one, and the other, was set on work. 
Difference between God and Abraham.   
3. In the manner of doing the one and the other.  
4. In the benefits that redound from the one and the other.   


1. The persons offering, were God, and Abraham; The Creator, and a Creature. There can be no such difference betwixt any one creature and other; not betwixt a man, and a worm; no, nor betwixt an Angel and a Man: yea, I may further add, not betwixt an Angel and a Devil.  
There was as great a disparity betwixt the persons offered, jesus and Isaac. Isaac was a mere man, a sinful man, a man that deserved death: death was a debt once to be paid, Heb. 9 27. But Jesus was true God, Rom. 9 5. He was God manifest in the flesh, 1 Tim. 3. 16. He was perfectly pure, and that as God, 1 john 1. 15. and as Man also, Heb. 7. 26. he was no ways guilty of death in himself, nor subject to death, further than he voluntarily subjected himself, john 10. 18.  
Isaac was indeed a begotten son, but begotten of man, and part of his substance. Jesus was the only begotten of God, the same in substance with the Father, john 10. 30.  
Isaac was a beloved son, whom his father loved, Gen. 22. 1. jesus was infinitely more beloved, and that of God, Matth. 17. 5.  
Isaac was a child of joy; of jesus when he came into the world, an Angel thus saith, Behold, I bring you good tidings of great joy, which shall be to all people; and thereupon a multitude of heavenly host thus praised God, Glory to God in the highest, etc. Luk. 2. 10, 14.  
Isaac was a child of blessing. But why? even because jesus was of his seed, Gal. 3. 16. jesus is he in whom truly, and properly Abraham himself, Isaac and all others are blessed.  
Most of the excellencies of Isaac consist in this, that he was a type of jesus: but jesus is the truth of all types: and the truth far surpasseth the types.   
2. The motive which put on God to offer up his Son, went far beyond that wherewith Abraham was moved to offer up his Son. Abraham was tried; he was tried by an express charge from God, Gen. 22. 2. He might not therefore forbear to do it; it was a bounden duty; necessity lay upon him; he had sinned, if he had refused it. But there was no such motive to put on God to offer his Son; he was under no such command; it was his own good pleasure, and superabundant love that moved him, john 3. 16. Besides, Abraham might expect approbation, and remuneration from God. From whom could God expect any recompense?  
3. There was as great a difference in the manner of the one and the others offering his Son. Abraham laid the wood to burn the sacrifice on Isaac to be sacrificed. The Cross whereon Christ was to be crucified, was laid on Jesus, john 19 17. Isaac was bound to be laid on the Altar, but Jesus was nailed to the Cross, john 20. 25. Isaac was offered up only in his Father's intent and purpose, but jesus was actually and really offered up. If Isaac had been offered up, it would have been but a speedy death: but jesus was put to a torturing and cursed death, Gal. 3. 13. What tongue can utter, what heart can conceive the bitterness of the agony whereunto jesus was brought? He was a surety for sinners: and as a surety, having all the sins of all the Elect laid on him, he was offered up.  
4. The benefit of the oblation of the one, and of the other do differ as much as the other points. The benefit of Isaac's being offered, was a proof of the Father's obedience to God, and of the Sons patience. These were indeed very acceptable to God, and they were abundantly rewarded by him, Gen. 22, 12, 16, 17. But by the offering up of Jesus an atonement is made for sin, God's wrath is pacified, his Justice satisfied, his favour procured, and he that had the power of death, the Devil, vanquished; the Law, as an indictment against us, canceled; the curse thereof removed; we freed from damnation, and made heirs of eternal salvation.   
Nothing that ever was done in the world, gives such cause of admiration.  
There never was, nor can be the like matter of gratulation.  
The offering up of jesus is the only true ground of all consolation.  
This is such a pattern of imitation, as cannot possibly be paralled.  
Of all things it most confirms this main point, Nothing is to be held too dear for God.   

§. 95. Of Isaac's yielding to be offered up.  
THere are about this offering up of Isaac sundry circumstances, which do much set out Isaac's patience, in yielding to be offered up.  


1. His age. Some say, that this was in the thirty seventh year of his age. That was the year of Sarah's death: for Sarah was ninety years old when Isaac was 
Isaac's age when he was offered up.  born, and an hundred and seven and twenty, when she died.  
Others in the five and twentieth; others in the fifteenth year of his age.  
There are no certain proofs for any of these: but this is certain, that he was of a good growth and strength, in that he could carry up hill such a burchen of wood, as was enough to have burnt him to ashes. Gen. 22. 6. 
Abraham's    
2. The age of his Father, who was an hundred year old when Isaac was born, Gen. 21. 5. So as he must at this time be much above an hundred years.  
3. The solitariness of these two who were alone, and no body with them; for 
〈…〉  Abraham left the company that came with him and his Son, below the hill, and that afar off, Gen. 22. 4, 5. Thus there was none at all to assist Abraham's in doing what he was about.  
4. Abraham bound Isaac, and laid him on the Altar upon the wood, Gen. 
Isaac bound.  22. 9 This could not be without Isaac's voluntary submitting of himself; for he was strong enough to have resisted his old Father, and to have kept himself from being a sacrifice. But it is more than probable, that when they came to the place where Isaac was to be offered up, Abraham made him acquainted with God's charge; for no other motive could have made him yield himself so far as he did. Had it not been for that charge, Prudence, Piety, Justice, Charity, Humanity, and other like virtues had moved him, not only to dissuade, but also to hinder his Father from such an unnatural act. That therefore which moved the Father to attempt such a fact, moved also the Son to yield unto it; which was God's charge.   
Hereby it appeareth that what God will must be endured. It is the Lord, let 
What God wills must be endured.  him do what seemeth him good, 1 Sam 3. 18. Let the Lord do to me as seemeth good to him, 2 Sam. 15. 26. In this the pattern of Christ goes beyond all others, who in his bitter agony said to his Father, Not as I will, but as thou wilt, Matth. 26. 39  
This giveth instance of the extent of that obedience which we owe unto God; 
Extent of obedience.  which is not only readily to do what he requireth: but also patiently to endure what his pleasure is to call us unto.  
God hath a greater power over us, than the Potter over the clay, Isa. 64. 8. But the Potter may order the clay, as it pleaseth him, jer. 18. 4, 5, 6. The Lord may beat, may bruise, may break us after his own pleasure. No man may open his mouth against God, Rom. 9 20, 21.  
But such is the wisdom of God, as he will not use his power further than may be 〈◊〉. He best knoweth when Peace, when Trouble, when Ease, when Pain, when L●…berty, when Restraint, when Life, when Death is fittest, Isa. 28. 24. etc.  
Yea, such is the goodness of God, as that shall be an ingredient in all his dealings with his children. We know that all things work together for good to them 〈◊〉 love God. Rom. 8. 20.  
In these and other like grounds, we see just cause to submit to the good pleasure of God, even in suffering. Hereof see more §. 88 in the end, and Chap. 5. v. 8. §. 48.   

§. 96. Of reasoning with one's self about the grounds of Faith.  Heb. 11. 19 Accounting that God was able to raise him up, even from the dead: from whence also he received him in a figure. 
THe inward ground or reason of that great evidence, which is before given of Abraham's faith, is here noted to be a persuasion of God's power in raising the dead.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  accounting, implieth a reasoning or discoursing with one's self about a matter. It is derived from a noun that signifieth both speech and reason, 1 Cor. 2. 1. 1 Pet. 3. 15.  
And also an account. Luk 16. 2.  
This verb is thus interpreted, they reasoned, Mark 11. 31.  
Here it 〈◊〉, that Abraham seriously consulted with himself, about the seeming difference, betwixt God's promise, and Gods command; but holding this for an 〈◊〉 p●…inciple, that Gods promise should be accomplished; and in his reasoning, meditating on God's infallible truth, unsearchable wisdom, incomprehensible mercy, almighty power, and other divine properties, this cometh to his mind; if there be no other way for accomplishing God's promise, but that which is extraordinary, he will work a miracle, rather than fail of his promise; God will raise Isaac from the dead; for he is able so to do.  
Abraham did not simply and absolutely believe that Isaac should be raised from the Dead, for he had no promise so to believe; and the Text saith not, that he accounted that God would raise him: but that 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he was able so to do. Fitly therefore doth the Apostle insert this copulative conjunction 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and, which in this place carrieth emphasis, and is well translated, even: as if he had said, Abraham believed, that though Isaac were offered up, and burnt to ashes, yet even then could God raise him up again.  
This then is the intendment of Abraham's consultation and resolution with himself, that God would some way or other accomplish his promise concerning Isaac. Thus much is evident by this answer of Abraham to his Son, God will provide himself a Lamb for a burnt offering, Gen. 22. 8. Not that he knew, what would fall out, but that he knew and believed that God could and would work above that which he himself could imagine. Now because Abraham made full account to sacrifice his Son, and being sacrificed, he must needs be raised from the dead, that in him the promised seed might be called; therefore he believed that God was able to raise him up even from the dead.  
By this account or reasoning which is here noted of Abraham, the Apostle 
Meditation on grounds of faith strengtheneth it.  giveth us to understand, that, a due discourse of the mind, on the grounds of Faith, doth much establish faith. The Apostle doth largely exemplify this in Abraham's faith, concerning the birth of Isaac, when he and his wife were both old, Rom. 4. 19, 20, 21. So jacob, Gen. 32. 9 10, 11, 12. So Mo●…es, Exod. 32. 10, 12, 13. So joshuah, Josh. 7. 7, 8, 9 So David, oft in the Psalms discoursing of God's promises, of his mercies, of his power, of his truth, and of his former works, and pleading them before God, was much strengthened in faith.  
A due discourse, and meditation brings to mind and memory the grounds of faith. Whilst those grounds are fresh in memory, they work on the heart; and by affecting the heart, the soul is settled and quieted: and a settled and resolved soul adds much to the vigour of faith.  
This directeth such as are well instructed in the grounds of faith, seriously and frequently to meditate thereon. See more hereof in the whole armour of God, on Ephes. 6. 16. Of Faith, Treat. 2. part. 6. §. 71.  
This doth more specially direct Christians in time of temptation, when the soul is heavy, and perplexed with doubts and fears, to reason with themselves, as if they had to do with others; and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for settling our faith on God. Hereof see the Church's Conquest, on Exod. 17. 11. §. 43. 7.   

§. 97. Of resting on God's power for strengthening of faith.  
THat which Abraham in his reasoning did especially fix upon for strengthening 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's power a prop to faith.  his faith, was God's power, which is thus expressed, that God was able. For God's power is an especial prop to faith. The faith of Saints hath in all ages been much strengthened hereby, Rom. 4. 21. Dan. 3. 17. and 6. 20.  
This therefore hath been pressed to that end, Gen. 18. 14. Luk. 1. 37. jer. 32. 27. Mar. 10. 27.  
Consideration of God's power is an especial means to remove all stumbling blocks that lie in the way of a believer; and to take away all doubts and fears. If travellers be well guarded, if Soldiers have a good convoy, if men be in a sure Castle, they will not fear. God's power is the best guard, the safest convoy, and surest castle that any can have.  
Quest. May a believer so rest on God's power, as to expect what God is able to do?  
Answ. No. God is able to do more than ever he will. Matth. 3. and 26. 53.  
Besides, God's promises are the proper ground of Faith. We have no ground to expect more than God hath promised, though God be able to do more.  
Quest. How then is God's power a prop to Faith?  
Answ. It assureth, that God, who is able, will do what he hath promised, though Heaven and Earth seem to make against it.  
This doth more particularly direct us, how to fix our meditation on God for strengthening our faith, and that, among other divine excellencies, on the power of God. See more hereof in the whole armour of God, on Eph. 6. 16. Treat. 2. Part. 6. Of Faith, §. 26.   

§. 98. Of Faith's prescribing nothing to God.  
THE Apostles indefinite expression of the ground of Abraham's faith, in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that God was able, giveth evidence that faith prescribes nothing to God: it rests upon this, that God is able to make his word good. Abraham prescribed nothing when he said, God will provide, Gen. 22. 8. Nor jehosaphat when he said to God, Our eyes are upon thee, 2 Chro. 20. 12. Nor daniel's three companions when they said, Our God is able to deliver us, Dan. 3. 17. Nor Christ when he said, Not as I will, but as thou wilt, Matth. 26. 39  

1. Faith works in a man such an esteem of God, as it persuades the Soul, that God is the wisest, and best knoweth what to do.  
2. Faith looks beyond all subordinate means, knowing that God is tied to 〈◊〉, and thereupon dares not prescribe any.   

1. This showeth, that it is a fruit of infidelity to prescribe time, means, or any circumstances to God. This makes them faint, and fail in faith, when in their appearance means fail; as the Israelites did in the wilderness.  
2. If we would well acquaint ourselves with God, and his excellencies, we would so trust to God's power, as to submit to his will, and wait his good pleasure.    

§. 99 Of the resurrection from the dead, as an evidence of God's power.  
THE particular whereupon Abraham pitched his faith, concerning God's power, was, raising from the dead. For faith herein enboldens a believer to any thing. Abraham is hereby emboldened to offer his Son for a burnt-offering. Martyrs have hereby been enboldned to endure what Tyrants and Persecu●…ors could inflict upon them. Many were tortured, not accepting deliverance, that they ●…ight obtain a better resurrection, v. 35. This emboldened Daniel, and his three companions, Dan. 3. 17. and 6. 10. On this ground the Apostle saith of himself and other believers, we stand in jeopardy every hour, 1 Cor. 15. 30. 
Resurrection as a full restauration.   
Resurrection from the dead, implieth a full restauration of that which may seem to be lost. Hereby the Widow of Sareptah's Son, [1 King. 17. 23.] and the Shunamites, [2 King. 4. 36.] were restored again sound, as before they died. So all that were raised by Christ, and his Apostles, and above all, Christ himself. So all believers at the general Resurrection, 1 Cor. 15. 42. etc.  
Among other evidences of God's power, meditate on this especially. It is the greatest that ever God gave. Where mention is made of this instance, mention also useth to be made of God's power, Eph. 1. 19, 20. Rom. 1. 4. and 6. 4. 
Death invincible.  1 Cor. 6. 14. Death is that that tameth the stoutest. What are armies of men, troops of beasts, yea all creatures gathered together, what are they to death?  
If death seize on them, where is their strength? when death cometh, we say, there is no hope. He that is able to deliver from death, what can he not deliver from? There is no meditation like to this.   

§. 100 Of believers receiving what they give to God.  
IN regard of that true intent and full purpose which Abraham had to sacrifice his Son, he is said, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  from thence to receive him.  
This relative, from whence, hath reference to the word which in our English goeth immediately before, namely, the dead.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, media voce, reporta. God returns what is given.  To receive him, is to have him restored again to life, as the Widow of Sareptah, the Shunamite, the Widow in the Gospel, [Luk. 7. 15.] and others received their Sons being dead.  
The phrase is here fitly used, in that it giveth an instance of Gods returning to men what they offer to him. To this purpose tend those proverbs, What a man soweth that shall he reap, Gal. 6. 7. Whatsoever good thing any man doth, the same 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall he receive of the Lord, Eph. 6. 8. That which a man hath given, the Lord will pay him again, Prov. 19 17. Thus is the word in my Text used, 1 Pet. 1. 9 Exod. 5. 4.  
This God doth, either in the very same, as Isaac was returned the very same. So Daniel and his three companions, and all that were raised from the dead.  
Or he doth it by a like, and that too the better; as he gave to David a Solomon, instead of the Child born in adultery. For David by ceasing to mourn for that child, when the event had manifested Gods will, showed, that he willingly yielded him to God, 2 Sam. 12. 20, 24, 25.  
Thus Hannah, giving her Samuel to God, had many more Children, 1 Sam. 2. 20, 21. So job, job 42. 10. etc. joseph upon loss of his master's favour, through Gods disposing providence, obtained the King's favour, Gen. 41. 40.  
Yea God returns with advantage, as many of the forenamed instances do show. And Abraham here receives Isaac as a type of the Resurrection. For advantage in God's returnings note Matth. 19 29. Heb. 10. 34.  
The Lord, in his dealings with Children of men, hath respect to himself, to his own goodness, bounty, and glory, every way.  
He needeth not our gifts, nor will he be beholding to his creatures: they shall have as much, yea and far more than they bring to him.  

1. How great is their folly that withhold from God any thing that God would have? They hereby stand in their own light, and hinder their own good. Will Children deal so with their Parents? or Servants with their Masters? or Subjects with their Governors? yet these may require such things as may be prejud●…cial to their inferiors: which God will never do.  
2. Let us learn to understand what is the good will of God, pleasing and acceptable unto him, Rom. 12. 2. Ephes. 5. 17. And then be willing to part with any thing for him. What greater motive can we have than God's return?    

§. 101. Of the meaning of this phrase, in a figure.  
BEcause Isaac was not indeed slain, the Apostle adds this phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in a figure, or in a Parable.  
Of the composition and meaning of the Greek word translated Figure, see cap. 9 v. 9 §. 48.  
Many of the ancients interpret this, as a type of Christ's rising from the dead; 
Chrysoft. Theophyl. Oecum.  thus, As Isaac was as a sacrifice laid upon the Altar, but rose from it alive: so Christ was offered up a sacrifice, yet restored to life again.  
Both these parts of the comparison are true in themselves: neither will I deny but that the one might be a type of the other.  
Others expound it as a resemblance of the general resurrection, because the 
Theodoret.  word translated figure implieth a resemblance.  
Our ancient English translation thus turns it, In a certain similitude of the Resurrection. 
Unde illum etiam resurrectionis typ●… reduxit. Erasm.  So also Erasmus. This may in some respects be a fit resemblance thus. As Isaac laid for dead on the Altar was by God's voice raised: so such as are dead in the grave shall be raised by the voice of Christ.  
Nor this last, nor the other interpretation, nor any the like are pertinent to the Apostles intent; which is to show how Abraham received his Son from the dead, who was not indeed dead: namely in a similitude and likeness, or as our later English Translators, after a sort, or, in a figure.  
Judicious Calvin, who used in expounding Scripture to have an eye to the 
Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro similitudinis nota accipitur.  Penmans scope, and to the main intent of the place, and thereby came the better to dicover the mind and meaning of the Holy Ghost, thus expounded it: and many have since followed him; and questionless this is the proper sense of the place; and it giveth a further confirmation of that which was cited before [v. 17. §. 84.] about a true intent, namely, that what is truly intended, is in a man●… effected.   

§. 102. Of the resolution of Hebr. Chap. 11. v. 17, 18, 19  Vers. 17. By faith Abraham when he was tried, offered up Isaac: 〈◊〉 he that had received the promises, offered up his only begotten Son. Vers. 18. Of whom it was said, That in Isaac shall thy seed be called Vers. 19 Accounting that God was able to raise him up even from the dead: from whence also he received him in a figure. 
THe Sum of these three verses, is a further declaration of the power of faith. Hereabout two things are expressed.  

1. The party whose faith is commended, Abraham. 
V. 17.   
2. The proof of the power of his faith; This is first Propounded, secondly Amplified.   
In propounding the point is noted,  

1. The occasion of the proof, When he was tried.  
2. The kind of proof, he offered up.  
3. The subject offered, Isaac.   
In the Amplification there is,  

1. A further description of the parties concerned: which are of two sorts; Agent and Patient.  
2. An express declaration of the inward motive that put on Abraham to give this proof of his faith.   
The Agent or Person, that offered up, is described by a double relation.  

1. By his relation to the promises, thus, he that had received the promises.  
2. By his relation to the sacrifice, which was, his only begotten Son.   
Here is set down a fourfold gradation,  

1. A Son.  
2. His Son.  
3. A begotten Son.  
4. His only begotten Son.   
The Patient is also described by a double relation.  
One to his Father, in the foresaid phrase, His only begotten Son.  
The other to his posterity, vers. 18. In setting down this latter relation is noted, 
V. 18.   

1. The ground thereof, which was God's appointment, in these words, To whom it was said.  
2. The kind thereof. Herein observe, 

1. The parties betwixt whom this latter relation passeth. These are 

1. The stock, Isaac.  
2. The sprouts, in this word, ●…eed.    
2. The manifestation thereof in this word, shall be called.     
The inward motive that put on Abraham to give the aforesaid proof of his V. 19 Faith is declared, v. 19 About it we may observe,  

1. The substance thereof.  
2. An inference made thereupon.   
The substance setteth out,  

1. An act of Abraham, in this word, accounted.  
2. The object of that act. This is 

1. Generally propounded, in this phrase, That God was able.  
2. Particularly exemplified, thus, To raise him up from the dead.     
In the inference there are two points.  

1. A benefit received.  
2. The manner of receiving it.   
The benefit is  

1. Propounded.  
2. Amplified.   
It is propounded in this word, received.  
It is amplified,  

1. By the object him.  
2. By the danger in this word, from whence.   
The manner of receiving the benefit, is thus expressed, in a figure.   

§. 103. Of observations raised out of Hebr. 11. v. 17, 18, 19  
I. FAith puts on to do what otherwise would not be done. It is here said, that 
V. 17.  Abraham did that which certainly he would not otherwise have done. By Faith. See §. 83.  
II. The best may be tried. We may well judge Abraham to be the best man that lived in his days, yet is he here said to be tried. See §. 83.  
III. A true intent is accepted for the deed. In this sense 'tis here said, that Abraham offered up. See §. 84.  
IV. Believers in special manner receive divine promises. Thus Abraham the Father of believers is described, He received the promises. See §. 84.  
V. No obstacle hinders true Faith. Many and great were the obstacles which might have hindered Abraham from what he did, but by faith he passed over all. See §. 85.  
VI Isaac was a son of joy. His name intends as much. See §. 86.  
VII. Simple and absolute obedience is to be yielded to God. Such was Abraham's obedience. See §. 83.  
VIII. God reveals his secret Counsel to his Saints. This is gathered out of this 
V. 18.  phrase. Of whom it was said. See §. 89.  
IX. God hath a determined number to bless. This is implied under Isaac's Seed. See §. 90.  
X. Gods blessing is extended to the Seed of believers. This is here plainly expressed. See §. 91.  
XI. Our dearest are to be given to God. Who or what could be dearer to Abraham than Isaeac? yet Abraham was ready to offer up Isaac to God. See §. 93.  
XII. God's offering his Son, far surpasseth Abraham's offering his Son. See this exemplified, §. 94.  
XIII. Passive obedience is to be yielded unto God. This is gathered from Isace's submitting himself to be bound, and laid upon the Altar. See §. 95.  
XIV. A due meditation on the grounds of faith much establisheth faith. That accounting 
V. 19  which is here noted of Abraham, gives proof hereunto. See §. 96.  
XV. God's power is an especial prop to faith. Meditation hereon, namely, that God was able, established Abraham's faith. See §. 97.  
XVI. Faith prescribes nothing to God. Abraham believed that God was able to make good his promise, though he knew not how. See §. 98.  
XVII. Faith, in the Resurrection of the dead, enboldens to any thing. This was it that enboldened Abraham, to offer up his Son. See §. 99  
XVIII. God returneth what is given to him. Abraham offered up his son to God, and from God he received him again. See §. 100  
XIX. God can raise the dead. Abraham believed thus much, and answerably from hence he received his son. See §. 99  
XX. What is truly intended, is as performed in God's account. The word translated, in a figure, intends as much. See §. 101.   

§. 104. Of the Commendation of Isaac.  Hebr. 11. 20. By faith Isaac blessed Jacob, and Esau, concerning things to come. 
THe sixth instance for proof of the vigour of faith, is of Isaac's faith, it is the third instance given after the Flood, and that of the second great Patriarch: whose name, by reason of God's Covenant made in special to him, with his Father; and his Son, was brought into God's stile, thus, I am the God● of Abraham, the God of Isaac, and the God of Jacob, Exod. 3. 6.  
The proof of his faith is an especial act in blessing his son.  
His faith here mentioned is such a faith, as was described, vers. 1. and exemplified in all the worthies before mentioned. It Was a true justifying faith, which extends itself to Celestial, Spiritual, and Temporal blessings.  
Of Isaac's name, see §. 86.  
Much hath been spoken of Isaac, as he was a Son, in relation to his Father Abraham. Here he is to be considered as a Father, in relation to his two Sons.  

1. Of the three Patriarcks, Isaac was the longest liver: For Abraham lived 175. years, Genes. 25. 7. jacob 147. Genes. 47. 28. But Isaac 180. Gen. 35. 28.  
2. He was of the three Patriarches the most continent: he never had but one wife; with her he long lived most comfortably. Isaac's sporting with Rebekah his wife (Gen. 26. 8.) giveth instance of that matrimonial delight they took one in another. The ancient Liturgy hath fitly culled out this couple, as a pattern for man and wife, in this phrase, As Isaac and Rebekah lived faithfully together.  
3. It is probable, that he attained to more wealth than his Father, or Son: For he received an hundred-fold of that which he sowed, and he waxed great, and he had such possessions, as the Philistims envied him, Gen. 26. 12, 13, 14.  
4. He lived more quietly, and had more rest than the other two Patriarches. He was not forced from place to place, as the other were. We read only of his being forced by famine to go to Gerar. Gen. 26. 1.  
5. Fewer failings are noted of Isaac, than of either of the other two. We read only of the weakness of his faith, in dissembling his wife, Gen. 26. 7. And of his overmuch indulgency to his profane Son Esau, Gen. 27. 3.   
Indeed his name after his death, was least spoken of.  
I take the reason to be this, That he neither was the first root, as Abraham was, nor had immediately issuing from him the heads of the twelve Tribes, as jacob had.   

§. 105. Of Isaac's faith in blessing his Children.  
THe act whereby Isaac manifested his faith, is expressed in this verb 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Blessed.  
Of the composition and various acception of this verb Blessed, see Chap. 7. vers. 1. §. 12.  
It is here taken for a Prophetical prediction, and paternal confirmation of the future estate of his Children.  
This act of Isaac was partly extraordinary, as he was a Prophet like to his Father, Gen. 20. endued with an extraordinary spirit, whereby he could certainly foretell what should befall his children in future ages; it was also partly ordinary, which he did as a father, and that by desiring and praying for the good of his Children.  
The extraordinary giveth proof, that true faith puts on believers to make known the mind of God, howsoever it may seem pleasing or distasteful to men.  
Isaac, in his Fatherly affection, had a great mind to confer the main blessing upon his eldest Son, Gen. 27. But God, by a special instinct, revealed unto him that jacob should have that blessing; accordingly he blessed the younger. His faith moved him to deny himself, in yielding to the Lord.  
This act of Isaac, as he was a Father, and blessed his Children, giveth instance, that it is the duty of parents to bless their Children. See more hereof in Domestical duties, Treat. 6. Of Parents. §. 59  
By just and necessary consequence, it will hence follow, that Children ought aught to seek their Parent's blessing: Hereof also, see Domestical duties, Treat 5. Of children. §. 9   

§. 106. Of Jacob and Esau's name, relation, and different blessing.  
THe parties blessed, are set down by name, jacob and Esau.  
The name 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jacob is derived from a noun that signifieth an 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcaneum.  Heel: He was so called, because, in coming out of the womb, he held his Brother by the heel, Gen. 25. 26.  
The verb whence that noun is derived signifieth to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplantavit. Jer. 9 4.  Supplant, or to trip down, which is oft done with the heel; hereupon this notation of Jacob's name is confirmed, by these words of his brother, Is he not rightly called jacob? for he hath supplanted me these two times, etc. Gen. 27. 36. So as this name jacob signifieth a Supplanter.  
Two notations are given of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esau.  Esau's name, one is taken from an Hebrew word that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pilus Isa. 7. 20.  Hair or Hairy. In this notation, there is a transmutation of the two first letters, and a taking away of the last letter. It is said that Esau was an Hairy man, Gen. 27. 11. and thereupon this notation of his name is given. The other notation is taken from an Hebrew verb, which signifieth to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seci●….  Make, and they say that he was called Esau, because he came out of the womb, as a full made man, or as a grown man, full of hairs on his body. He was also called Edom 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom. , which signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rubuit.  red, Gen, 25. 25. And this both in allusion to the colour with which he came out of his mother's womb, and also in reference to his disposition, which was bloody and cruel. Yea also, the name Edom was given by way of derision, in reference to the colour of the broth for which he sold his birthright, Gen. 25. 30.  
Thus we see how both their names were fitted to occasions. See more hereof in Domest. duties Treat. 6. Of parents, §. 20.  
These two children were brothers, coming out of the same womb. They were 
〈◊〉.  of the same father and mother; twins, and that of one birth; only one came out before the other, namely Esau: and in that respect was counted and called the Elder, Gen. 27. 1. Thereupon the birthright belonged to him, till he sold it 
Gen. 25. 31. etc.  for a song (as we say) even for a mess of broth; or as the Apostle expresseth it, for one morsel of meat, in which respect he is styled, Profane, Heb. 12. 16.  
Though Esau were the elder, yet is jacob set before him; for he was a gracious 
The younger preferred.  son, and in God's account more honourable than his elder brother: for grace adds more honour than all outward privileges and dignities can do. Hereof, see 
Different blessings for different persons.  more ver. 4. §. 11.  
Both these sons, though they were of different dispositions, are here said to be blessed by their Father, but with different blessings. The father neither did, nor would bless the profane son with that blessing wherewith he blessed his pious son; whereupon he saith, I have blessed him (meaning the younger) yea, and he shall be blessed, Gen. 27. 33. But Esau was blessed with temporal blessings, jacob with temporal and spiritual also.  
Thus there are blessings for all, of all sorts. Hereupon it is said, that God satisfieth the desire of every living thing, Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evil, and on the good, Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men, 1 Tim. 4. 10.  
This the Lord doth, to manifest his bounty, and to try, if wicked ones may be wrought upon by mercy; and by consequence, to aggravate their just condemnation.  

1. Christ teacheth us herein to set our heavenly Father before us, and to bless them that curse us, Matth. 5. 44.  
2. This teacheth us to put difference between blessings, and not to rest upon God's Fatherly love, in that he doth bestow temporal blessings upon us. These may be given in wrath, and taken away in wrath, as a King was given to Israel, and taken away from them, Host 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour.    

§. 107. Of Isaac's faith about things to come.  
THe subject matter, whereabout Isaac blessed his two sons, is expressed in these general terms 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  concerning things to come. These things to come had respect to the posterity of both these. The posterity of both of them were blessed with temporal blessings, in these phrases, The dew of heaven, and the fatness of the earth, and plenty of corn and wine, Gen. 27. v. 28, 39 There was this difference, that Iacob's posterity should be Lords over Esau's: which continued from David's time, (2 Sam. 8. 14.) till the reign of jeroboam, 2 King. 8. 20. when the posterity of Esau broke the yoke from off their neck, as Isaac had foretold, 〈◊〉. 27. 40.  
That faith which Isaac had in the Inspirations and Revelations of the Lord, concerning future things, settled his heart in assurance of the accomplishment of 〈◊〉; and thereupon he blessed his sons thereabout. The like did Noah, Gen. 9 〈◊〉, 27. And jacob, Gen. 49. 1. etc.  
Such is God's truth, as his promises are as performances; and predictions as accomplishments.  
It would be useful hereupon well to acquaint ourselves with the promises of 〈◊〉, even such promises ●…s concern things yet to come; and to rest upon them 〈◊〉 as they may concern ourselves: and likewise to assure our posterity of the accomplishment of them after our days; and to persuade them with patience to 〈◊〉 for them, and with confidence to rest upon them. Herein may we bless our 〈◊〉 as Isaac did his.   

§. 108. Of the Resolution of, and of the Observations from, Heb. 11. 20.  By faith Isaac blessed Jacob and Esau, concerning things to come. 
IN this verse is set down another commendation of faith. Hereof are two parts▪  

1. The persons who are here concerned.  
2. The evidence of faith.   
The persons are of two sorts,  

1. A father, who is set out by his name Isaac.  
2. His two Sons, concerning whom we may observe, 

1. Their names, jacob and Esau.  
2. Their order, the younger before the elder.     
The evidence of Isaac's faith is manifested,  

1. By his act, he blessed.  
2. By the subject matter thereof, concerning things to come.   

Doctrines.  
I. Faith extends itself to spiritual, and temporal blessings. In both these did Isaa●… here give evidence of his faith. See §. 106.  
II. God is careful to establish the faith of his Saints. For this end was jacob blessed by his Father. See §. 105.  
III. Parents may and must bless their Children. This act of blessing attributed 〈◊〉 Isaac in reference to his sons giveth proof hereof. See §. 105.  
IV. Names of old were fitted to special occasions. So were the names of jacob 〈◊〉 Esau. See §. 106.  
V. Grace maketh more honourable than outward privileges. In this respect is jacob 〈◊〉 before his elder brother. See §. 106.  
VI There are blessings for all of all sorts. jacob and Esau were of different dispositions, yet both of them were blessed. See §. 106.  
VII. Faith persuades the heart of things to come. On this ground did Isaac bles●… his sons, concerning things to come. See §. 107.    

§. 109. Of Jacob, and his prerogatives.  Heb. 11. 21. By faith Jacob, when h●… was a dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff. 
THe seventh instance of the vigour of faith is manifested in the faith of jacob.  
The faith here mentioned, is such a faith, as was the faith of other worthies 〈◊〉 mentioned.  
Of Iacob's name, see §. 106.  
jacob had another name which was Israel. This of the two was the more honourable; and all his posterity was called thereby; and thereby distinguished from all other Nations. Hereof, see more in The Church's Conquest, on Exod. 17. 8. §. 5.  
Though jacob were the last of the three Patriarches, and was brought to more trials than his Fathers, and his life were the shortest of them all, yet had he these prerogatives above the rest.  

1. He had more Children. Isaac had but two only. Abraham had but one, by his first and dearest wife; He had another by his maid Hagar, Gen. 16. 15. And six more by Keturah his Concubine, Gen. 25. 2. But jacob had twelve sons, besides his daughter Dinah.  
2. All Iacob's children were Gods confederates in Covenant with him: All of them were holy ones (though they had their failings, as Abraham himself, and Isaac had.) Nor all Abraham's sons, nor both the sons of Isaac were so.  
3. Iacob's twelve sons were twelve heads of so many Tribes, into which the Church was distinguished.  
4. jacob had the honour to prevail over man and God. In reference to the former he was called jacob, and in reference to the latter he was called Israel, Gen. 32. 28.  
5. By the name Israel, the Church of God was styled, Psal. 73. 1. Yea the true Church among the Gentiles also, Gal. 6. 16.    

§. 110. Of Jacob's trials.  
THough Abraham were brought to one greater trial than jacob, which was the offering up of his Son, (whereof see §. 93.) yet the trials of jacob in number exceeded those whereunto both the other Patriarches, his Father and Grandfather, were brought. They were these that follow, and such like.  

1. jacob had war in his mother's womb. Gen. 25. 22.  
2. His good Father set his heart more upon profane Esau than upon himself: which could not be but a great grief to him. Gen. 25. 28.  
3. He was forced to get the blessing by deceit. Gen. 27. 6, etc.  
4. He was thereupon in fear of his life, by reason of Esau's envy. Gen. 27. 41.  
5. He was sent with his staff alone, without other company, a long journey. Gen. 28. 5. and 32. 10.  
6. He was fain to serve a prenticeship for a wife. Gen. 29. 18.  
7. He was deceived in his wife, though he had served for her. Genes. 29. 25.  
8. His wages was changed ten times, notwithstanding his hard service. Gen. 31. 40, 41.  
9 By his wife's importunity he was forced to go in to their maids. Gen. 30. 〈◊〉, 9  
10. He was forced to fly by stealth from his Uncle. Gen. 31. 20.  
11. He was in great danger by his Uncle's pursuing him. Gen. 31. 23.  
12. He was also in danger by his brother Esau's pursuing him. Gen. 32. 6.  
13. His Daughter was ravished. Gen. 34. 2.  
14. His Sons so cruelly slaughtered and plundered a City, as the Nations round about might have been incensed to have destroyed them all. Gen. 34. 25. etc.  
15. His Eldest son defiled his Concubine. Gen. 35. 22.  
16. He lost his beloved Rachel in his journey, and in her travel. Genes. 35. 19  
17. The rest of his sons so envied joseph, whom he most loved, as they sold him to strangers, and made jacob believe that he was torn with beasts: wherewith jacob was as much perplexed, as if indeed it had been so. Gen. 34.  
18. Simeon another of his sons was given by him for lost. Gen. 42. 36.  
19 He was forced, to the great grief of his heart, to let go his youngest son, 〈◊〉 son of his old age, even Benjamin. Gen. 43. 11.  
20. Through famine, he was forced with all his family, to go into Egypt. Gen. 46. 5.   
On these and other like grounds, he might well say, few and evil have the 〈◊〉 of the years of my life been. Gen. 47. 9  
Behold here, into what trials a true Saint may be brought: and withal con●… how his faith and patience remained Light and sound.  
Behold also, how God recompensed his trials in the privileges, which he 〈◊〉 him above the other Patriarches, whereof, See §. 109.   

§. 111. Of Jacob's blessing Ephraim and Manasseh.  
IAcob's faith is here commended, by such an act, as Isaac's faith was, in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Grandfather blesseth his son's children.  Blessed. Hereof, see §. 105.  
The parties whom he blessed, were not his immediate sons, but his sons sons, 〈◊〉 sons of joseph: for joseph was his youngest son save one: so as jacob was a Good-father to these, whom he is here said to bless. Hereby we are given to un●…, that Grandfathers ought to bear such respect to their children's Chil●…, as to their own. The like is noted of a Grandmother. For Naomi took the 〈◊〉 of her daughter in law, and laid it in her bosom, etc. Ruth 4. 16.  
Grandfathers are as Fathers. In the right line, there are no degrees. If Adam 〈◊〉 now living, he should so far as he was able, take care of the whole world: 〈◊〉 did of Cain and Abel.  

1. This instructeth us in the extent of a Grandfather's duty.  
2. This directeth children to manifest a Childlike affection to their Grandfathers and Grandmothers: and that by reverence, obedience, all manner of 〈◊〉, and recompense also.   
In setting down the persons blessed, the Apostle useth an indefinite particle, which signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Every one: which may intend many sons. But because the 〈◊〉 maketh mention only of two, Ephraim and Manasseh (Gen. 48. 20.) 〈◊〉 translators for perspicuity sake have translated it both. It is probable, that at 〈◊〉 time he had but these two sons. Other sons that he should have after these, 〈◊〉 a kind of general blessing: Gen. 48. 6.  
These two here intended were Ephraim and Manasseh. Ephraim was the 〈◊〉, but purposely named before his elder brother Manasseh, because God 〈◊〉 more honour to him. See v. 4. §. 11.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ephraim, according to the derivation of the word, signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fruitful. This 〈◊〉 joseph himself rendereth, of that name, that God had caused him to be fruit●… in the land of his affliction. Gen. 41. 52. That name might also be given, by 
Fructum edidit. The younger brother preferred before the elder. See v. 4. §. 11.  〈◊〉 Prophetical spirit, for he proved the most fruitful of all Iacob's sons: the 〈◊〉 of Ephraim was the greatest Tribe. Ephraim is of the dual number, be 〈◊〉 joseph then had two sons.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Manasseh signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblitus est.  forgetful: That name was given by the father, in me●… of that advancement, whereunto God had brought him, and thereby made 〈◊〉 forget all his toil, etc. Gen. 41. 51.  
These two were by this blessing, made heads of two distinct Tribes, whereby 〈◊〉 to pass, that joseph had two portions, which was the privilege of the 〈◊〉 son. 2 Chron. 5. 1. For joseph was the eldest son, by whom jacob first and 〈◊〉 loved, and who was his truest wife.  
Though Manasseh and Ephraim, were the two particular persons blessed, yet they are not expressed by their own names; but by that relation which they had 〈◊〉 their Father, and thus styled, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace extendeth to the seed of believers.  the sons of joseph: joseph is here 〈◊〉.  

1. For honour's sake: for it was an honour to joseph to have two sons blessed, is two distinct heads of several Tribes: which honour, none of the brethren of joseph had.  
2. To show a ground of that blessing: which was, because they were the sons of joseph. Hereby God would manifest, that his goodness extends itself to the children of belivers. joseph was a believer, possessed with a true fear of God, who by no trials could be drawn from his God. Therefore, though he might seem to be cast out of the Church, yet is he preserved as an head and stock thereof, among others: and his children, though born of a woman that was a stranger, and in a strange land, are here naturalised by jacob, and made free Denizens of the Church: yea, stocks, out of which the Church should sprout. Thus said God to Abraham, I am thy God, and the God of thy seed, Gen. 17. 7. And an Apostle saith to believing Christians, The promise is unto you, and to your children, Acts 2. 39    

§. 112. Of taking care of posterity at the time of our death.  
THe time of Iacob's blessing the sons of joseph is here said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when he was a dying. Of the composition and meaning of the word translated dying, See Chap. 7. v. 8. §. 51.  
The participle here used, implieth not only the moment of giving up the Ghost, but also the near approach of death, manifested by old age, sickness, or any other like occasion.  
This circumstance of the time here noted, showeth, that the time of a man's departing out of this world, is a seasonable time to think of posterity, and to do what lieth in his power for their good. In the history it is said that the time drew nigh that Israel must die: and again, it was told joseph, that his Father was sick, Gen. 47. 29. and 48. 1.) when jacob took order about matters after his death: so Isaac when he intended to bless his sons, thus saith: Behold now, I am old, I know not the day of my death, Gen, 27. 2. When God had told Moses, that he should be gathered to his people, than Moses thought of a successor, Numb. 27. 13, 16. Yea, Moses himself rendered this reason concerning his Declaration of the future estate of Israel, that he was an hundred and twenty years old, and could no more go out, and come in among them, Deut. 31. 2. This reason joshua rendered on the like occasion: I am old and stricken in age, Josh. 23. 2. At such a time God appointed such a duty to Hezekiah, 2 King. 20. 1. Yea, Christ himself when he was upon the Cross, takes care for his Mother, john 19 27. So Peter at such a time manifesteth his care of the Churches, 2 Pet. 1. 14. and other Apostles.  

1. The duty itself of taking care for posterity is an evidence of a holy zeal of God's glory, and of true love to his Church, in that it contenteth us not to promote the one and the other in ourselves, or in our own time, but also endeavour to have it done by others after our time.  
2. The time of ones death is in this respect the fittest, because, if that time be let slip, there remains no time after it for us to do any thing. There is no work, nor device, nor knowledge, nor wisdom, in the grave, Eccles. 9 10. When the night cometh, no man can work, John 9 4.  
3. The time of a man's departure, is the most seasonable time, because the words of a dying man make the deeper impression.   

1. How many are there, who, as if the world were only for themselves, take no care for their posterity. They neither care to instruct, nor to direct, nor to pray, in reference to future times, nor to make their will. About making a will, See chap. 9 v. 16. §. 94. See also Domestic duties, Treat. 6. Of Parents, §. 62.  
2. A general instruction may be here raised, for all who are mortal, and aught to learn to die daily, daily to testify a care of posterity by instruction, exhortation, encouragement in good things, admonitions against evil, and predictions of such things as we have good ground before hand to make known. See §. 119.    

§. 113. Of jacob's worshipping upon his staff.  
ANother effect of Jacob's faith is thus set down, And worshipped, leaning upon the top of the staff. The copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and, sheweth, that this act 〈◊〉 reference to Jacob's faith, as well as the former of blessing. By faith, he bles●… Joseph's sons, and by faith he worshipped God. His faith wrought in him a 〈◊〉 respect to God, to yield unto him due service, as well as care of his posterity. God is the proper object of faith: to honour whom, faith doth much put 〈◊〉 on.  
Hereby we may gain evidence of the truth of faith.  
This latter effect hath reference to these words, Israel bowed himself upon the ●…head. Gen. 47. 31.  
Of the Hebrew word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prostravit.  bowed himself, and of the Greek word, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  worshipped. See Chap. 1. v. 6. §. 74, 75.  
By worshipping, the Apostle here meaneth an action of piety done to God, 〈◊〉 testimony of thankfulness for that oath whereby joseph had bound himself 〈◊〉 him with his Fathers. His heart being cheered with the assurance which 〈◊〉 had given him thereof, he lifteth it up to God, and worshipped him; 〈◊〉 testify his reverend respect to God in worshipping him, he boweth his body 〈◊〉 or upon the beds-head: not upon any superstitious conceit of the place, 〈◊〉 〈◊〉 his beds-head had stood East, or towards the Mount, where jerusalem 〈◊〉 be built, or many other like respects: but to show how he reared up him●…, purposely to bow his body.  
〈◊〉 take the beds-head to be his bolster, or pillow, whereupon he raised up 〈◊〉.  
Because a word coming from the same 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit. Pro. 2. 2.  root, and consisting of the same letters, 〈◊〉 only in the points under them, signifieth both a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lectus. 2 King. 4. 10.  Beb, 2 Kings 4. 10. 〈◊〉 a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculum. Num. 17. 2.  staff, Numb. 17. 2. Some, interpret the word a bed; others a staff. The 〈◊〉 Text useth that word which signifieth a bed. Gen. 47. 31. The LXX. 〈◊〉 it by a word which signifieth a staff. Because there was no difference in 〈◊〉; but rather a fit exposition of the word, the Apostle quoteth the words of 〈◊〉 LXX. See Chap. 1. v. 5. §. 72. Both words, bed and staff, do fully set out 〈◊〉 meaning of the Holy Ghost: and to the life do manifest the old man's desire 〈◊〉 〈◊〉 the inward devotion of his soul, by a reverend composing of his body, to 〈◊〉 God. For rising up on his beds-head, h●… leans on his staff: and so bows 〈◊〉 body, in worshipping God. He was in his bed, and raised himself to sit up, 〈◊〉 against his beds-head: and that, in bowing his body, he might be suppor●…, he leaned upon his staff, and so worshipped. The word, leaning, is not in 〈◊〉 Greek Text, but employed under the preposition translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  upon, and 〈◊〉 inserted by our translators, to make the sense of the place more clear. The 〈◊〉 translated 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus, Luk. 16. 24. Mar. 13. 27. God on all occasions to be worshipped. Reverend gesture in worshipping God.  Top, signifieth the uppermost part of a thing, as the tip of a 〈◊〉, or the uttermost part.  
This instance of jacob, in worshipping God, gives evidence of the disposition 〈◊〉 a true Saint, which is a readiness on all occasions to worship God. Hereof 〈◊〉 more in The Saint's sacrifice, on Psal. 116. v. 17. §. 112.  
The Apostles expressed mention of Iacob's reverend gesture, in worshipping God, manifested by his leaning on the top of his staff, giveth us to understand, 〈◊〉 it well becometh a worshipper of God, to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body.  
Thus God is honoured in soul and body.  
Others are provoked to do the like.  
Our own spirits are the more affected therewith.  
See more of this point in The Church's Conquest on Exod. 17. vers. ●…. 22, 29.  
Of using an help for our weakness in worshipping God, as jacob did by leaning on his staff. See The Church's Conquest on Exod. 17. 1●…. §. 48, 51.   

§. 114. Of the Resolution of, and Observations from,  Heb. 12. 21. By faith Jacob, when he was a dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff. 
THe sum of this verse, is, Faith's proof.  
The proof is drawn from a double effect.  
The former hath respect to men; which was Blessing them.  
The latter hath respect to God; which was a Worshipping of him.  
The former is illustrated by the parties, and by the time.  
The parties were, he that blessed, jacob; and they who were blessed, The sons of joseph.  
The time was, when he was a dying.  
The other effect of worshipping, is amplified by his manner of doing it, Thus, leaning upon the top of his staff.  

Doctrines.  
I. A Grandfather must be as careful of the children of his son, as of his own. So was jacob. See §. 111.  
II. Gods goodness extends itself to the children of his Saints. This is here exemplified in the example of joseph. See §. 111.  
III. It is an honour to be the parent of children under God's Covenant. For honour's sake is joseph here mentioned, in reference to such sons. See §. 111.  
IV. Parents may and must bless their children. jacob is here accounted as a parent. See §. 111.  
V. Approach of death is a season to seek the good of posterity. This phrase, when he was dying, intends as much. See §. 112.  
VI Saints are ready on all occasions to worship God. Instance jacob. See §. 113.  
VII. Inward devotion must be accompanied with an answerable composition of body. Thus did jacob manifest his. See §. 113.    

§. 115. Of Joseph and his name.  ●…eb. 11. 22. By faith Joseph, when he died, made mention of the departing of the Children of Israel, and gave Commandment concerning his bones. 
THe eighth instance, of the vigour of Faith here produced, is of joseph.  
His faith is of the same kind that the faith of the others was.  
The name 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addidit.  joseph, is derived from a verb that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  add, and this reason is rendered thereof by his Mother, The Lord shall add to me another Son. Gen. 30. 24. His Mother had been long barren; and her sister, who was another wife of jacob, had many Children, which aggravated her grief for her barrenness: but at length, The Lord remembered her, and harkened to her, and opened her womb, and gave her this Son. Hereupon, either by a prophetical Spirit, or upon strong confidence, that God would yet give her another Son, she gave this son this name joseph.  
The name therefore was an evidence of Rachel's faith. It fell out, according to her faith; she had another son, though he cost her dearly, even her life.  
joseph, whose faith is here commended, is worthy due consideration, and that in three especial respects.  

1. In regard of the Trials whereunto he was brought.  
2. In regard of the Graces wherewith he was endued.  
3. In regard of the Dignities wherewith he was honoured.   
There is not an history of any other, wherein the rare passages of the divine providence are more clearly manifested, than the history of joseph: both in regard of that low estate whereunto he was brought, and also of that high dignity whereunto he was advanced.   

§. 116. Of joseph's Trials.  

1. IOseph being young was hated of his Brethren; and so hated, as they could not give him a good word; and that not for any desert of his, but because his Father loved him, even deservedly. Gen. 37. 4.  
2. He coming to inquire of the welfare of his Brethren, they, upon the first 〈◊〉: of him, conspire to slay him; but being kept from that unnatural fratri●…, by the eldest among them, they strip him, and cast him into a pit; where when he had lain some while, they take him up, and sell him to strange Merchant's 〈◊〉 a slave. Gen. 37. 23, 24, 28. Psal. 105. 17.  
3. He was brought into Egypt by the foresaid Merchants, and there sold to 〈◊〉 Captain of the guard. Gen. 39 4.  
4. In his Master's house he was impudently tempted by his Mistress.  
5. He was falsely accused, and maliciously slandered, by her that tempted 〈◊〉.  
6. He was unjustly cast into prison, Gen. 39 7. etc.  
7. In prison, they so manacled, and fettered him, as they hurt his feet with 〈◊〉- fetters. Psal. 105. 18.  
8. The kindness that he showed to a fellow-prisoner, whom he desired to re●… him, was forgotten. Gen. 40. 23.  
9 He was kept all his life, after he was once sold, out of the visible Church, 〈◊〉 was his Father's family, in a strange land, where he had his wife, and 〈◊〉 he died, and where his bones remained for a long while. Gen. 50. 26.   
Who may think himself free fnom trials, when as such a man as joseph had 〈◊〉 trials as he had?   

§. 117. Of the Graces that were in Joseph.  
THe Graces wherewith joseph was endowed were many, and excellent, such as these that fo●…low.  

1. Faith: This is here in special commended.  
2. Fear of God: T●…is he himself doth profes●… of himself, Gen. 42. 18.  
3. Faithfulness: This was manifested in all his relations, as 

1. To God, by declaring that which God had made known to him in dreams▪ Gen. 37. 5.  
2. To his Father, by ●…ringing to him the evil report of his Brethren.  
3. To his Master. who trusted him over all he had. Gen. 39 6.  
4. To his Mist●…ess, in dissuading her from unfaithfulness. Gen. 39 8.  
5. To the King; For what he did, was to the Kings emolument. Gen. 47. 20.    
4. Chastity, which was brought to a through proof, Gen. 39 10.  
5. Sincerity. He c●…uld not in secret be brought to sin. Gen. 39 11.  
6. Patience under Crosses. Psal. 105. 18, 19  
7. Bearing with wrongs. Gen. 50. 21.  
8. Forgiving 〈◊〉. Gen. 50. 17, 19  
9 Overcoming evil with goodness. Gen. 42. 25. and 50. 21.  
10. Wisdom in ordering his affairs. This was manifested, 

1. In his Master's house. Gen. 39 4.  
2. In the prison. Gen. 39 22.  
3. In the Kingdom. Gen. 41. 39 and 47. 14.    
11. Providence against future wants. Gen. 41. 48.  
12. Bowels of compassion. Gen. 42. 24. and 43. 30.  
13. Reverence to his Father, and that when he was advanced to outward dig●…itie above his Father, Gen. 46. 29. and 48. 12.  
14. Obedience to his Father. Gen. 37. 14, 15. and 47. 31.  
15. Recompense to his Father: and that 

1. While his father lived. Gen. 47. 12.  
2. When he was dead. Gen. 50. 2.    
16. Care of posterity: and that 

1. In reference to his own Children. Gen. 48. 1. etc.  
2. In reference to his Brethren and their Children. Gen. 50. 24.     
Joseph may be a pattern for Servants, Children, Brethren, Subjects, Governors, Prisoners, Exiles, such as are unduly slandered and wronged, yea, and for all Saints.   

§. 118. Of Joseph's prerogatives.  
THe prerogatives wherewith joseph was honoured and blessed, were these following.  

1. His comely feature. Gen. 39 6.  
2. His Father's love. Gen. 37. 3.  
3. His birthright. 2 Chron. 5. 1, 2.  
4. God's blessing on his affairs. Gen. 39 2, 23.  
5. The favour of all that were over him. Gen. 39 4, 21. and 41. 38.  
6. An extraordinary divine spirit. Gen. 37. 6. etc. and 40. 8. and 41. 25.  
7. High honour, even next to the King. Gen. 41. 40.  
8. Ability and opportunity of doing good. Gen. 41. 57  
9 A reservation of his own, and children's right to the Church of God, though he lived most of his days in strange land, where he was a prime Governor, and where his Children were born and brought up. Psal. 48. 6.  
10. A reputation to be as his father jacob, and other his forefathers, a stock and head of the Church; the members whereof are styled, the Sons of jacob and joseph, Psal. 77. 15.  
11. A numerous progeny. Gen. 49. 22. Two Tribes issued from him, and one of them, namely Ephraim, was more numerous than most of the other.  
12. The many years that he lived, which were an hundred and ten. Genes. 50. 22.  
13. An honourable laying him in a co●…fin, wherein he continued hundreds of years. Gen. 50. 26.  
14. The carrying of his bones in the aforefaid cosfin with the Israelites, when they were delivered out of Egypt▪ Exod. 13. 19  
15. His burial in that part of Canaan, which by lot fell to Ephraim, and became the inheritance of the Children of joseph.   
In these prerogatives of joseph, we have an instance of the providence and bounty of God towards such as fear him.   

§. 119. Of savoury speeches of dying men.  
THe first point of the commendation of Ioseph's faith is about the Time of showing it forth, thus expressed, when he died, or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  dying.  
In the Greek, another word is used than was in the former verse, translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he was a dying, but of the same signification; both of them are participles of the same tense. The root from whence this word cometh, signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finis.  and end; for Death puts an end to our life here in this world. The negative is used of that which never shall have end, as, their worm dieth not, Matth. 9 44. It here intendeth the very same thing that was employed of Ioseph's father, in this phrase, when he was a dying.  
The phrase in this Text hath reference to that which joseph himself said (Gen. 50. 24.) I die, or I am dying. This joseph saith, in regard of his age, being an 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hundred and ten years old, and in regard of the weakness of his body, and some sickness that befell him, and readiness of his mind to yield to the good pleasure of God. Having apparent signs of the near approach of his departure, he used 
Words of dying men heeded.  that phrase, to move them the rather to attend to that which he should say unto them: for the words of a dying man use most to be heeded. The prefaces which dying men have used, give good proof to the point; Read for this purpose, Gen. 49. 〈◊〉. Deut. 32. 1. josh. 24. 1, 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉, 3.  
〈◊〉 the speeches of understanding and wise men, use to be most pertinent, 〈◊〉 hearty, most impartial, and most profitable. Then they consider what les●… are fi●…est to be remembered after death.  

1. As this is commended in others of former times, so it ought to be our care in our days to consider what may be fit to give in charge to our posterity; o●… to Counsel and Advise them concerning future times, even after our departure; especially in regard of those that are under our charge, and those to whom we have any special relation.  
〈◊〉. This is a motive to such as are present at the time of the departure of such persons, to give more than ordinary heed to their directions, exhortations, admonitions, and other kind of speeches.   
Hereof see more in Domest. Duties. Treat. 6. of Parents, §. 58.   

§. 120. Of Believers persuading others, that which themselves believe.  
THe first evidence of Ioseph's faith here specified is this, He made mention of 〈◊〉 departure of the Children of Israel. In the history this is thus expressed, 〈◊〉 surely visit you, and bring you out of this land, etc. Gen. 50. 24. Hereof 〈◊〉 was confident, by reason of the express promises which God had made to 〈◊〉 〈◊〉, Gen. 15. 13, 14. and 26. 3. and 46. 4.  
Hereby we have an instance, that they who do themselves believe Gods pro●…, are careful to persuade others of the truth of them. This was the end of 〈◊〉 mention that he made of the point in hand.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word here used, is the same that was before used ver. 15. and 〈◊〉 mindful; and it is also used Chap. 13. 7. and translated remember.  
The making mention here intended, is a calling to mind such a thing as should 〈◊〉 come to pass: which he would have them now to take notice of, and 〈◊〉 to remember. The like to this is noted of Moses, Deut. 31. 3. josh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11.  
The like is noted of other Prophets and Apostles: and it is the duty, and 〈◊〉 to be the practice of all Ministers, yea, and of other Saints.  
〈◊〉 apprehending the truth of God, in his promises, worketh in the heart a 〈◊〉 of God's glory, and love to others. These graces are operative, and put on 〈◊〉 to communicate to others, what they know and believe themselves, as An●… and Philip. john 1. 41, 45.   

§. 121. Of God's delivering his out of trouble.  
THat whereof joseph here made mention, was the departing of the Children of Israel.  
By the Children of Israel, are meant, that numerous and holy seed which was 〈◊〉 to Abraham, Gen. 15. 5. and to Isaac, Gen. 26. 4. and to jacob, Ge●…. 28. 24.  
〈◊〉 was also styled Israel, Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons, which were the heads of the twelve Tribes, his 〈◊〉 is mentioned: and of his two names, that which was the more honourable, 〈◊〉 Israel.  
The departing here intended, was their freedom from a miserable bondage, 〈◊〉 which those Children of Israel were pressed; yea, even oppressed▪ Exod. 〈◊〉. 13.  
So as their departing out of Egypt, was a great deliverance from a miserable 〈◊〉, and it giveth instance, that God will deliver his out of their troubles.  
This is oft exemplified in time of the judges, yea, and of the Kings also; and especially in the return of the jews from the Babylonish captivity. See more hereof in the Guide to go to God, or Explanation of the Lords Prayer, on the eighth 〈◊〉. §. 188. And in the Church's Conquest, on Exod. 17. 15. §. 77.   

§. 122. Of Reserving Joseph's bones.  
ANother evidence of Ioseph's faith, is, a charge that he gave concerning his bones.  
The word which we translate, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  gave commandment, is the same that is used Chap. 9 ver. 20. §. 106. and translated, enjoined. It implieth a strict charge, which by no means he would have omitted or neglected. This hath reference to that oath which joseph imposed upon the Children of Israel, Gen. 50. 25. It must needs therefore be a strict charge, whereunto they were bound by oath. A like charge with a like bond did jacob lay upon his son joseph, Gen. 47. 31. So as herein this pious Son imitated his pious Father: as the said Father imitated his Father Isaac, in blessing his Son.  
The manner of commanding by an oath, doth give warrant for requiring an oath, and for taking an oath. Hereof see more Chap. 6. ver. 16. §. 116, 119.  
The matter which so strictly joseph commanded, concerned his Bones, namely that they should carry his bones out of Egypt.  
joseph believed that God would bring the Children of Israel out of Egypt, into the land of Canaan, promised to their Fathers. To give them assurance of his faith therein, and also to strengthen their faith, he giveth this charge. He foresaw, that they should abide in Egypt a long while; yea, and that they should there be much oppressed; but yet he believed, that they should be delivered; and that in Canaan should be the continual residency of the Church: There therefore he would have his bones perpetually to lie; as his Predecessors desired to be buried in a cave that was in that Country. Gen. 49. 31.  
He maketh mention 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of bones rather than of body; because they were long to continue in Egypt. For after Ioseph's death, they there abode an hundred and forty years, and after that they were forty years in the wilderness, and they were also sundry years in conquering Canaan; So as from the death of joseph, to the burial of his bones, (josh. 24. 32.) might be about two hundred years. In this time his flesh, though it were enbalmed, could not but be clean wasted away: yet his bones might remain, being kept dry.  
In general we here see, that care of ones dead corpse, is a fruit of faith. This 
Care of dead corpse.  made Abraham so careful of a place for the burial of his w●…ves, and his own corpse: and Isaac and jacob careful to have their own, and their wife's corples buried, where Abraham, and Sarah's bodies were. Gen. 47. 30.  
Hereby hope of the Resurrection of the body is nourished.  
This warranteth a decent funeral. This is promised as a blessing, 1 King. 14. 13. But the contrary is threatened as a curse (jer. 22. 19)  

1. By this means is manifested a difference betwixt the bodies of men and beasts.  
2. This ministereth comfort, against death: both in regard of our own departure, and also in regard of our friends that depart before us.  
3. This is the rather to be done among God's people, because their bodies while they were living, were Temples of the Holy Ghost. 1 Cor. 6. 19  
4. The dead bodies of believers still remain members of Christ.   
This therefore as a duty lieth upon surviving friends: who hereby may give testimony of a good respect to their deceased friends.  
Nearest, and dearest friends have taken special care hereof: as Children, who have survived their Parents, 1 Gen. 25. 9 And Parents that have survived their Children, Luke 7. 12. And husbands, Gen. 23. 4. And friends, john 11. 17. and 19 39, 40. Act. 8. 2.  
See more hereof in Domest. duties. Tract. 5. Of Children. §. 45.  
Papists here raise a use about reserving the Relics of Saints, and ground it 
Papists Relics.  upon this instance, about reserving Ioseph's bones. But to show the non-consequence thereof, let them know that,  

1. There is not the like occasion of keeping the bones of Christians, as was 〈◊〉 Ioseph's bones.  
2. Ioseph's bones were to be kept, as if they had been buried.  
3. Ioseph's bones were not carried up and down, for ostentation.  
4. There was no adoration done to Ioseph's bones.  
5. 〈◊〉 bones were not substituted instead of Ioseph's true bones, as are in 〈◊〉 Popish relics.    

§. 123. Of the Resolution of, and Observations from, Hebr. Chap. 11. vers. 22.  〈◊〉 〈◊〉 Joseph, when he died, made mention of the departing of the Children of Israel, and gave commandment concerning his bones. 
THE general sum of this verse, is, as of the former, Faith's proof. Hereabout 〈◊〉 set down,  

1. The person whose Faith was proved, joseph.  
2. The Arguments whereby it is proved. These are two, 

1. His mention of things future.  
2. His Charge.     
The former is amplified.  

1. By the time, which was when he died.  
2. By the matter whereof he made mention, The departing of the Children of Israel.   
〈◊〉 his charge we may observe,  

1. The manner of it, which was by imposing an oath. Gen. 50. 25.  
2. The matter thereof, His bones.   

Doctrines.  
I. Faith manifesteth her vigour, when a believer is dying. So did Ioseph's 〈◊〉. See §. 119.  
II. Dying men must show their care of their Posterity. Herein is joseph set be●… us as a pattern. §. 119.  
III. Ioseph's mention of the Israelites 〈◊〉 out of Egypt, gives proof hereof. See §. 121.  
IV. Believers will be careful to persuade others, of that which they themselves 〈◊〉. This doth joseph endeavour, by mentioning the departure of the Isra●…. See §. 120.  
V. God will deliver his. The departing of Israel out of Egypt, is an instance hereof. See §. 121.  
VI Care about men's dead corpse, is a fruit of Faith. See §. 122.    

§. 124. Of the honour that redounds to Parents by worthy Children; and of their care over them.  Hebr. 11. 23. 〈◊〉 faith Moses, when he was born, was hid three months of his Parents: because they saw he was a proper child, and they not afraid of the King's commandment. 
NOt the faith of Moses, but of his Parents, is here commended. This is the ninth instance, which the Apostle hath produced.  
The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mother composed under parents.  Parents, properly signifieth Fathers, but according to the mind, and meaning of the Apostle, fitly translated Parents: under whom Father and Mother are comprised.  
The Mother may not here be excluded, for the history maketh express mention of 〈◊〉, and of her alone; for the Mother was the actor of all: but questionless all that the Mother did, was with the Father's consent, if not upon his advice, and it is no more than probable that he had his part also in acting many things about the preservation of Moses. Of the notation of this name Moses, See Chap. 3. v. 2, §▪ 37. and The Church's conquest, on Exod. 17. 9 §. 9  
These parents are expressly named in the history; The father was 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus excelsus.  Amrams which signifieth a numerous people, it containeth in it a great part of Abraham's name.  
The mother's name was 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorio●…a. Exod. 6. 20.  jochebed which signifieth glorious, for she was glorious in bringing forth, and preserving such sons as Aaron and Moses.  
They were both of the Tribe of Levi, and of the same family. The said Amram and jochebed were near of kin. For jochebed was Amrams father's sister: so as Amram married his Aunt, and of her had Aaron and Moses. But this was before the Law of prohibiting degrees of marriage; and before the Commonwealth of Israel was sufficiently peopled.  
The parties whose faith is here commended, are described by their relation to their son Moses, thus, His parents, rather than by their own names, for honour sake. For Moses was a man of great note and name: and his memorial was very honourable in the Church of God. Hereby than it appears, that parents are 
Parents honoured by worthy Children.  much honoured by having worthy Children. Solomon therefore styleth himself The Son of David, Eccl. 1. 1. And David pleadeth this as a matter of honour and dignity. I am the son of thine handmaid, Psal. 116. 16. Hereupon it is said, that a wise son maketh a good Father, Prov. 10. 1.  

1. If a son prove praiseworthy, by virtue of his education, praise useth to be ascribed to his parents, that have so educated him; even as the praise of Solomon's servants was ascribed to the wisdom of Solomon, 1 Kings 10. 5.  
2. If the gifts, parts, or dignities of a son be extraordinary, and immediate from God, they use to be evidences of Gods good respect unto the parents.   

1. This may be a motive unto parents to do the best that they can, for their Children, that they may be of eminent use to the Church and State, where they live; and that among other ends for this, the honour and glory of parents themselves.  
2. This should put on Children to do the best that they can to be famous in Israel, even for the honour of their parents.   
This title, his parents, in reference to that care that Moses parents had of him 
Parents especially aught to be careful of their children.  being their child, giveth us further to understand, that parents especially aught to have a care of their Children.  
For this we have sundry precepts, (as Eph. 6. 4. and 2 Cor. 12. 14.) and patterns, as Prov. 4. 3, 4.  
Parents are under God, the means of their children's being. On this ground natural instinct teacheth all creatures to be careful of their young ones.  
Parents therefore ought to observe,  

1. What dangers their children are subject unto, to prevent them.  
2. What good they may do unto them, and to endeavour that with all their power.   
The plural number wherein this word, Parents, is expressed, doth plainly evidence, 
A joint care of both parents over their children.  that both Father and Mother must have a joint care of their Children: In this respect, saith a Father, in reference to himself and his wife, How shall we order the Child? and how shall we do unto him? Judg. 13. 1●…. And a son saith of both parents, I was my father's son, tender, and only beloved in the sight of my mother, Prov. 4. 3. Behold thy father, and I have sought thee sorrowing, saith a mother to her son, Luk. 2. 43.  

1. Both parents have a joint part in the being, and bringing 〈◊〉 of their Child.  
2. The Law requireth the like honour to both, Exod. 20. 12.  
3. For this end are parents so nearly linked together, as to make one flesh, Gen. 2. 18.   
It will be therefore a good point of wisdom for both parents, to observe what duties belong unto each of them in reference to their Children, and wherein they may be best helpful one to another for the good of their Children.   

§. 125. Of hiding such as are in danger.  
THE act whereby the faith of Moses Parents is commended, is employed in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was hid.  
The word, hid, is attributed to concealing of matters from the eyes of men; so 〈◊〉 they should not see them, or find them out.  
The hid treasure and pearl, in the Gospel is set forth by this word, Matth. 1●…. 44. And the slothful servants talon that was put into the earth, Matth. 〈◊〉. 25. Thus jesus is said to hide himself from the Jews, john 8. 59 and 12. 〈◊〉. And they who are afraid of the Judge, are said to hide themselves, Rev. 6. 1●…, 16.  
The reason why Moses parents hid him, was a cruel edict of the King of Egypt, 
Why Moses Parents hid him.  〈◊〉 every son that was born of an Israelite, should be cast into the river, Exod. 1. 〈◊〉. To prevent this destruction of Moses, his parents hid him. So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts. Thus Rebekah used 〈◊〉 to conceal jacob from the fury of his brother, Gen. 27. 43. Thus Rahab 〈◊〉 spies, josh. 2. 4. And a woman hid jonathan and Ahimaas, 2 Sam. 2. 1●… To omit other instances, it is said of God himself, that he hid jeremiah and 〈◊〉, Jer. 36. 26.  
Ob●…. These were extraordinary cases, and they that did it, were guided by an 
How extraordinary patt●…rns, are imitable.  extraordinary spirit.  
Ans.  

1. They were special cases, not extraordinary. All examples are a kind 〈◊〉 instances; Yet in a like case are for our warrant.  
2. Though in some particulars they might be extraordinary, and might be 〈◊〉 by an extraordinary spirit; yet the general equity of them is ordinary, and 〈◊〉. Hereupon Rahab's example is set before us as a pattern, ver. 31. jam. 1. 1●….   
The Spies that searched jericho were employed in a good cause, warranted by 〈◊〉, whereof Rahab was assured, partly by the common fame that God had de●… all Canaan to destruction; and partly by an inward inspiration of the Spi●… this respect, her act is imitable. It was extraordinary to hide Spies that 〈◊〉 to search her Country; This she did by an extraordinary spirit: But to hide 〈◊〉 as were in God's work, and in a warranted course, was ordinary and imitable.  

1. To hide one self from foreseen evil, is a point of prudence, Prov. 22. 3. 
Why men to be hid from danger.  〈◊〉 to be extended to others.  
2. It is a fruit of charity, to prevent the danger of others.  
3. Many benefits may thence arise, as, 

1. Protecting the innocent.  
2. Preventing wrongs.  
3. Disappointing Satan's instruments.  
4. Preserving such as may be useful to men, and honourable to God. 〈◊〉 hurt comes to none hereby.     
1. Quest. What if such as are hid be enquired after by authority, may they 
How men may be concealed.  then be concealed?  
Answ. If it may be done without impeachment of truth. Otherwise, I make question of this question. For,  

1. All lying is a sin, Eph. 4. 25.  
2. Though good may come thereby to man, yet it is against God and his 
Nothing aghast Truth.  truth.  
3. It impeacheth the power and prudence of God, as if he could not maintain his own servants without untruth.  
4. It prevents the providence of God, in his own course.  
5. We may not talk deceitfully for God, Job 13. 7.   
2. Quest. What if a good end follow upon some untruth? 
A good end justifieth not an ill act.   
Answ. A good end is not sufficient to justify a matter. If a thing be ill in the 〈◊〉 or manner, or end, it is not to be done.  
Obj. A bad end mars a good thing: by consequence of contraries, a good end may justify an evil act.  
Answ. That is no good consequence. For there is difference betwixt good and evil. One circumstance maketh a thing evil; but all circumstances must concur to make it good. One kind of poison is enough to take away life; but there must be many ingredients to make a portion for preserving life.  
3. Quest. What then is to be done, when Innocents' and Saints are unjustly sought after?  
Answ. We must be silent, and say nothing one way or other; or courageously refuse to betray him; or so prudently order our answer, as nor the party be endangered, nor truth impeached.  
The application of this point concerneth such especially as live among those, who like Pharaoh and the Egyptians, are persecuters of the Church, opp●…essors of men, inhuman and cruel. It doth not justify concealers of malefactors. Christian's must take heed of making such inferences from such approved patterns, as this is.  
Thereby they pervert the Word of God, scandalise the profession of the Gospel, open the mouths of enemies, bring themselves under the penalty of good Laws, and suffer as malefactors, which is expressly forbidden, 1 Pet. 4. 15.  
On the other side, their undue timidity, and overmuch fear of danger is manifested, 
A sin to betray the innocent.  who are ready upon undue respects to bring others into danger: as  

1. They who Doeg-like, discover Gods servants to their enemies, 1 Sam. 2. 29. and this in hatred of, and malice against them.  
2. They who discover such, to curry favour with great men, as the Ziphims, 2 Sam. 23. 19  
3. They who for fear of incurring danger themselves, refuse to stand to God's cause, when they are questioned about it, as the parents of the man that was born blind, john 19 22.  
4. They that deny that succour which they might and ought to their brethren for fear of men.   
Those and such like show how little faith they have.   

§. 126. Of preventing danger betimes.  
THat act of their faith, in hiding their son, is amplified by the time, both when they began, and how long they continued. In regard of the former, the Apostle saith, that they did it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  when he was born. This implieth a timely doing of that act, even so soon as he was born; They did not invite their neighbours at her travel; nor when the child was brought forth, they did not make known that they had a child born: so as they prevented the danger betimes. This was an especial point of wisdom. An Angel admonished joseph, to carry his reputed Son jesus, out of Herod's reach, before he could know that he was mocked of the wisemen. Mark. 2. 13. Slack not thy hand from thy servants, come up to us quickly and save us and help us, say the men of Gibeon to joshua. Josh. 10. 6. It is commended in Saul, that he came to succour. jabesh Gilead, in the morning watch. 1 Sam. 11. 11.  
Otherwise all pains, all endeavours may prove to be in vain, being too late. 
Sera est in fundo parsimonia.  It is too late to shut the stable door, when the steed is stolen.  
It is therefore a point of wisdom, carefully to observe what danger we ourselves or others, especially such as are under our charge, are in, and to afford them seasonable succour.  
It is noted, that the manchild which the Dragon sought to devour, as soon as it was born, was presently caught up unto God, Revel. 12. 4. 5. The Apostle exhorteth us to be vigilant, because the Devil seeketh whom he may devour.  
On this ground we ought, by faithful prayer, to lift up our Children to God; so soon as they are born, to bring them to the Sacrament of Baptism so soon as conveniently we may, to instruct them so soon as they are capable; to train them up to good callings, and to perform other duties betimes. Resist all Satan's temptations in the beginning; many fair advantages are lost by delay: The two 〈◊〉 conquerors, Alexander and Caesar were careful in taking the first op●…, and in using all the expedition they could. The Motto of the one was, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V●…ni, vidi, vici.  〈◊〉 he let slip no season, and of the other, that as soon as he came and saw, 〈◊〉 overcame. These principles are of special use in spiritual dangers.   

§. 127. Of continuing in what is well begun.  
THE time of their continuing to hide their Son, is set down in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  three months: which is expressed by one word in Greek. The Grecians have 〈◊〉 words for other months, as for 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  four months, John 4. 35. and five months, 〈◊〉 so others; they have one general word to comprise 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all month's un●… it.  
Those three months were as long a time as they could hide him: Some say, 
Why Moses hid but three months.  〈◊〉 the Egyptians searched the Israelites houses every three months. It appears 〈◊〉 some discovery began to be made of their child; or, at least, that there was 〈◊〉 suspicion of such a child: For the history saith, she could not longer hide him, 〈◊〉. 2. 3. Questionless diligent inquisition was made by the Egyptians, con●… the Israelitish women that were with child: from which inquisition, though 〈◊〉 while they might conceal their child, yet long they could not. For wicked 
Malicious are sedulous.  〈◊〉 (as their father, 1 Pet. 5. 8.) are diligent and sedulous in pursuing their 〈◊〉 and mischievous courses. Thus was Herod, in seeking the life of jesus, 〈◊〉. 2. 8, 16. and Ahab, in seeking after Elijah, 2 Kings 18. 10.  
This circumstance showeth, that care in preventing danger, is to be continued 
Danger to be prevented as long as may be.  〈◊〉 long as may be: It is said of the mother of Moses, when she could not longer 〈◊〉 him, Exod. 2. 3. So as she hid him as long as she could. Rahab hid the 〈◊〉, till they who fought them were out of sight. josh. 2. 15, 16. So joseph a●… in Egypt, to keep jesus there safe, until the death of Herod. Matth. 1. 15.  
The benefit of preventing danger, consisteth in continuing so to do, till fear of 〈◊〉 be overpast. If such as are hid for a time, be left and fall into the danger, 〈◊〉 good cometh by the former hiding?  
〈◊〉, it is a point of unfaithfulness to fall from those whom we have begun to 〈◊〉 and succour. Such were the men of Keilah, who would have delivered 〈◊〉 into the hands of Saul, 1 Sam. 23. 12. or rather that timorous and 〈◊〉 King of Israel, who after he had taken some care of jeremiah, and freed 〈◊〉 out of the prison, where he was like to die, and caused bread to be allowed 〈◊〉 every day, upon the instigation of the Princes, delivered him up into their 〈◊〉. ●…er. 38. 5.  
This unfaithfulness is much greater in the spiritual dangers of our souls: as 〈◊〉 Governors shall begin to protect their people from Idolatry, and after 〈◊〉 them up thereto, as joash did, 2 Chron. 24. 17, 18. and Ministers that 〈◊〉 well begin to keep their people from Satan's snares, and after suffer 〈◊〉 to slide back by negligence, or by any corruption in life or doctrine, as sun●… false brethren and Apostles in the primitive Church. So Parents and Gover●… of families; So friends and neighbours, yea, and all backsliders, that neg●… their own souls, which for some time they have begun to keep. An Apostles 〈◊〉 of such is, that it had been better for them, not to have known the way of 〈◊〉, 2 Pet 2. 21, 22.  
This particular showeth how necessary constancy and perseverance is in the 〈◊〉 things that we do enterprise. Hereof see more, Chap. 3. v. 6. §. 68   

§. 128. Of respecting Children that carry Gods Stamp.  
ONE special reason of the aforesaid care that the Parents of Moses had of him, is thus expressed, because they saw he was a proper child.  
This word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because, doth in general intent a reason.  
The particular reason was, a visible stamp of God's respect to this child, in the 〈◊〉 favour and feature of it.  
The Hebrew expresseth it by a general word that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  good; and compriseth under it every kind of goodness. Hereof see Chap. 13. v. 9 §. 116.  
It setteth out the beauty and comeliness of persons, and is translated fair, Gen. 6. 2. and 24. 16.  
The Greek word here used, signifieth comely and beautiful. It is used in this very case Acts 7. 20. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A divine stamp.  There the word God is added to it; and the title God being added, it is translated very fair: for the addition of God to things, in Canaan's language, addeth an excellency unto them, as Cedars of God, tall Cedars; Mount of God, a great mount, and so in other things. Or else this phrase, fair to God, may imply a divine Stamp, whereby it was evident that God had marked him for some great work. This might God set on him, to move both his Parents, and also Pharaohs daughter, to respect him. In this respect it was not fondness in the parents, by reason of the prettiness, comeliness, and fairness of the child, that moved them to do what they did, but that divine Stamp, and their faith thereupon.  
God oft setteth a Stamp on such as are by him deputed to weighty works. Jacob's 
God oft marketh such as are for great employments.  holding his brother by the heel, was such a kind of stamp, Gen. 25. 26, and john Baptists springing in his mother's belly, Luk. 1. 41. So Sampsons' strength, judg. 14. 6. and David's courage, 1 Sam. 17. 34.  
This God doth, to raise up in men before hand, an expectation of some great matter: that thereby they may be moved to call upon God, to depend on him, and to ascribe the praise and glory of that which is done by such, to God. Moses his brethren are herein blamed, that they did not understand, that God would deliver them by Moses, when Moses avenged one of his brothers that was oppressed, and smote an Egyptian. Acts 7. 24, 25.  
This is the reason that moved the parents of Moses, to take such care as they did of preserving him, and thereby it appears, that it ought to be the care of Parents, to take special notice of such children, as God doth set any special mark upon. The name which God gave to the second child of Bathsheba, which was Solomon (1 Chron. 23. 9) and jedidiah (2 Sam. 12. 25.) gave David to understand that that Son was a select Child of God: hereupon both David was the more careful of his education (Prov. 4. 3, 4.) and Bathsheba also (Prov. 31. 1, 2.) On that ground David is careful to give his Son sundry instructions (1 Chron. 22. 7. etc.) and to give his Princes a charge concerning him, 1 Chro. 2●…. 17. etc. and 28. etc. This phrase (which is oft applied to the Virgin Mary) She laid up those things in her heart, Luk 2. 19, 51. have reference to extraordinary evidences of divine glory in her Son: and made her more careful over him.  

1. Care upon such a ground importeth an eye of the soul, on God's providence, and faith, in effecting some great matter. This, as it manifesteth a good and due respect to God, so it must needs be acceptable to him.  
2. God useth to bring his Counsel to pass by means: Parents care over their children, and such especially as are marked by God to special employments, is a principal means to bring on Children to accomplish those works.  
3. This may be applied to Parents that have Children of good capacity, 
Parents to take notice of God's stamp on a child.  quick wits, ready invention, happy memories, and other special parts, whereby they are, as it were stamped and sealed for special employments. They ought to be the more careful over such, both in their good education, and also in fitting them to eminent and excellent callings. Surely both Church and Common wealth, might be furnished with worthy instruments of much good, if Parents were careful, to take notice of God's stamp in their Children, and answerably to take care of their training up.    

§. 129. Of Believers not fearing man.  
THese words, and they not afraid, admit a double reference; one to the words immediately going before, and so imply another reason of Moses Parent●… hiding him. One reason was the beauty of the Child, They saw he was a proper Child.  
Another is their courage, They were not afraid. The copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND, importeth a connexion of these two reasons.  
The other reference is to the main virtue commended, which is Faith, Thus 〈◊〉 another effect, or evidence of the faith of Moses Parents. One effect was 〈◊〉 they hid their Child. The other was, that they were not afraid, etc. Thus it answereth a question, namely, how they durst conceal their Child so 〈◊〉 against the King's commandment? The answer is, They feared not 〈◊〉.  
Of the notation of the verb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Fear, See Chap. 2. v. 15. §. 149. ●…f the difference betwixt a fear of God, and men, See Chap. 3. v. 1. §. 5. Of 〈◊〉 of men, See Chap. 13. v. 6. §. 84, etc.  
It is the fear of men that is here meant, and that an evil fear, and therefore 〈◊〉 down negatively as a matter shunned, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not afraid.  
That whereof they were not afraid, is here styled 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Commandment. It is a 〈◊〉. The simple verb, whence it is derived, signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to ordain, or ap●…. Act. 13. 48.  
The compound verb, whence the word here used is derived, signifieth to 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word of this Text implieth an Edict peremptorily determi●…, set down, and proclaimed: So as none may do against it without a severe 〈◊〉. It here hath special reference to this Cruel Edict, Pharaoh charged all 〈◊〉, saying, Every Son that is born, ye shall cast into the river. Exod. 1. 11.  
The King, here meant, was that cruel Tyrant Pharaoh King of Egypt, who 〈◊〉 the Israelites worse than slaves, or beasts. By the foresaid Cruel Edict Pha●… sought utterly to put out the memory of Israel.  
This evidence of faith, that Moses Parents were not afraid of the King's 〈◊〉, giveth proof, that faith in God expels fear of man. See Chap. 13. v. 6. l. 84, 91.   

§. 130. Of not fearing evil Edicts of Kings.  
THE subject matter whereof Moses Parents were not afraid, is here said to be a Commandment. But this is not so indefinitely, or generally to be taken, 〈◊〉 if no Commandment, or Edict of men were to be feared; but it hath reference 〈◊〉 the forementioned Commandment, which was an evil, cruel, and bloody Commandment. So as evil Edicts are not to be feared, nor through fear to be 〈◊〉 unto: No, though they be the Edicts of the highest on earth. For, who 〈◊〉 than a King in his dominion, and what straighter bond can lie upon a subject than a public Edict, or Proclamation of a King?  
From these two circumstances of the straitness of the charge, and greatness of 〈◊〉 person that gave it, the pattern of Moses Parents in not fearing it, giveth 
Evil Edict●… not to be obeyed.  〈◊〉, that the straitest Edicts of the greatest on earth being evil, are not to 〈◊〉 yielded unto. And as the not yielding hereunto is produced as an evidence of 〈◊〉, it gives proof, that a true believer will not yield in such a case. Take for 〈◊〉 proof hereof Jonathan's denying to bring David to Saul, 1 Sam. 20. 31, 3●…. And daniel's three companions refusing to yield to the Idolatrous Edict of 〈◊〉, Dan. 3. 16. etc. and of Daniel himself, who, notwithstanding a contrary Edict of the King, and Princes of Persia, prayed to his God. Dan. 6. 10. The former refused to bow to an Idol, upon the King's Edict; The latter would not forbear to call upon God, though it were against the King's Edict. 〈◊〉 of them were afraid of the King's Commandment.  
Believers know (which all of us ought to know) that there is a straighter Edict, and an higher Lord whereunto we are more bound, than to any Edict, or Lord on earth. The Apostles laid down this as a duty, We ought to 〈◊〉 God rather than men. Act. 5. 29. Yea, so equal, and agreeable to the light of Nature is this point, as the Apostles refer it to the very judgement of those who would have had them done otherwise, Thus, Whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye. Act. 4. 19 This difference betwixt God and man doth joseph press against his Mistress' temptation, How can I do this great wickedness, and sin against God? Gen. 39 9  

1. Most undue are the pretences which many bring for justifying evil acts, 
Superior, commands no warrant for evil.  as, The King commands it, It is my master's charge, My Father will have me do it, and such like. All these, and other like pretences, savour too rankly of Adam's cursed folly, who made this pretence for his sin against God, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat, Genes. 3. 12.  
2. Well weigh what is commanded by superiors; observe whether they be against God's command or no, if yea, be not afraid of the Commandment, let it not move thee. See more hereof in Domest. duties. Treat. 3. §. 51, 63. and Treat. 5. §. 37. and Treatise 7. §. 38.  
3. Take an invincible resolution to hold close to God, and not to transgress his Commandment for any man's commandment. There is no comparison betwixt God and man. See more hereof Chap. 13. v. 6. §. 86.    

§. 131. Of the Resolution of, and Observations from, Hebr. 11. 23.  By faith Moses, when he was born, was hid three months of his Parents, because they saw he was a proper Child, and they not afraid of the King's Commandment. 
THIS verse in sum declareth Faith's vigour. Hereof are two parts.  

1. A description of the parties.  
2. A declaration of the kinds of proofs.   
The parties are described by their relation to their son Moses, Parents.  
The proofs of their faith, are two effects.  
The former is  

1. propounded,  
2. confirmed.   
In propounding the effect, is noted.  

1. Their act,  
2. the reason thereof.   
Their act was their hiding of their child, amplified by the time.  
The time is set forth two ways.  

1. By the beginning, when he was born.  
2. By the continuance, three months.   
The reason was, a divine stamp upon the child. They saw he was a proper Child.  
The latter proof of their saith, was their courage, which is,  

1. Manifested by the contrary: they were not afraid.  
2. Amplified 

1. By the subject matter which they feared not, a commandment.  
2. By the Author of that commandment, the King.     

Doctrines.  
I Parent's are honoured by worthy Children. For honour's sake, the parties are here described by their relation to their son Moses. See §. 124.  
II. Parents, especially, aught to have care of their Children. So had Moses Parents. See §. 124.  
III. There ought be a joint care of Fathers and Mothers. For both these are comprised under the word Parents. See §. 124.  
IV. Persons in danger may be concealed from mischievous persons. So was Moses from the Egyptians. See §. 125.  
V. Danger is to be prevented betimes. So soon as Moses was born, he was hid. See §. 126.  
VI Care in preventing danger must be continued. This phrase three months intendeth as much. See §. 127.  
VII. God sets a stamp on such as he deputes to a special work. Thus he did here on Moses. See §. 128.  
VIII. God's stamp works a good esteem. So did this about Moses. See §. 128.  
IX. Faith expels fear. It was faith that made these not afraid. See §. 129.  
X. Unlawful Edicts fright not believers. Moses Parents were not afraid of such commandments. See §. 130.  
〈◊〉 Kings in sinful things are not to be obeyed. It was the King's Commandments that was not feared. See §. 130.    

§. 132. Of Moses acting when he was of years.  Heb▪ 11. 24. 〈◊〉 Faith Moses, when he was come to years, refused to be called the son of Phanohs daughter. 
THE tenth instance to demonstrate the vigour of faith is Moses himself.  
Of the notation of this name Moses, See Chap. 3. v. 2. §. 37.  
His saith is largely set forth. Three times by an elegant Anaphora is this phrase, 〈◊〉 saith, used in setting out the fruits of Moses faith, v. 24, 27, 28.  
The first fruit is contempt of the word. This he began to manifest betimes, 〈◊〉 when he came to years. In Greek, it is word for word thus 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grandis sactus.  when he was 〈◊〉. This is here diversely taken. For some refer it to dignity, others to age.  
They who are advanced to honour, are said to be great, Matth. 20. 26.  
They also who are grown up to years, are said to be grown great or become 〈◊〉.  
That here it is to be referred to Moses his age, is evident,  

1. By the history, Exod. 2. 11. There the Hebrew hath such a word, that sig●… 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Great, as the Greek here hath. The Hebrews do oft use that word in 〈◊〉 to age; as where it is said, the boys grew, Gen. 25. 27. And the child 〈◊〉 grew, namely in years.  
●…. Stephen having reference to this circumstance, saith, Moses was full 40. 〈◊〉 old, Acts 7. 23. In that respect he became great.   
This is noted, to show that Moses was of mature judgement, when he did what 〈◊〉 did: he was not spurred on thereto by rash youth: for years teach wisdom, Job 3●…. 7. 1 Cor. 13. 11. It is said of Christ, that he increased in Wisdom and Sta●…, (Luk 2. 52.) or in Wisdom and Age, as in the one, so in the other.  
As parts of body grow in bigness and strength, so the faculties of the soul 〈◊〉 more capable of their several endowments, and more active in exercising 〈◊〉 same.  
This instance showeth, that weighty things are to be enterprised, when men 
Weighty matters to be attempted by men of years.  〈◊〉 〈◊〉 well to manage the same. It is a judgement, that Children shall be people's 〈◊〉, Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child, Eccles. 10. 16.  
The like may be applied to other functions. I will not deny but that there my be a josiah, an Edward the sixth, a Samuel, a Timothy: but these are not or●…. By continuing to some ripeness of years, means of fitting one to a function remultiplyed: and thereby a man is better fitted thereto.  
They who come to years, and remain Children in understanding, wisdom, and 〈◊〉 Christian graces, are a shame to their profession. This is upbraided as a great ●…grace, Chap. 5. v. 12. 1 Cor. 3. 1.   

§. 133. Of Moses his Trials.  
BEfore I come to handle those particulars wherein the Apostle doth here se●… out the faith of Moses, it will not be impertinent to note out the heads of Moses his Trials, Gifts, and Privileges, as we have done in other Worthies.  
1. The Trials of Moses were these and such like.  

1. So soon as he was born; his life was in hazard. Exod. 2. 3. etc.  
2. He was in great danger to have been cut off from the Church, by being accounted the Son of Pharaoh's daughter. Exod. 2. 10.  
3. He was trained up forty years in an Idolatrous court. Acts 7. 22, 23.  
4. Though he himself lived as a Prince, yet his whole Nation lay in a miserable bondage, which could not but be a great trial to him. As the like was to Nehemiah, Neh. 1. 4. etc.  
5. His own people, though he sought their good, regarded him not, 〈◊〉▪ 2. 14. Acts 7. 25, 27.  
6. He was forced from the place of his education: yea, and from his own nation, which was the Church, to save his life. Exod. 2. 15.  
7. He served 40. years in a strange land. Exod. 2. 22. Acts 7. 29, 30.  
8. God himself was incensed against him, for neglecting to Circumcise his Son. Exod. 4. 24.  
9 He was sent to a cruel King, with a displeasing message. Exod. 5. ●….  
10. His own people, for whose good he was sent, murmured against him. Exod. 5. 21. and 6. 9  
11. His people whom he brought out of Egypt revolted from God and from him. Exod. 32. 1. etc.  
12. His people in their straits were ready to stone him. G●…n. 17. 4.  
13. Korah and sundry others made head against him. Numb. 16. 1. etc.  
14. Hard charges were laid to his charge. Numb. 20. 8.  
15. He was provoked to speak unadvisedly with his lips. Psal. 106. 33.  
16. He was excluded out of Canaan.   
By these, as by other Saints trials, we see what Saints on earth are subject unto: answerably it becometh us to expect trials; to prepare for them, patiently to bear them, and to be comforted under them.   

§. 134. Of Moses his Gifts.  

1. HE was learned in all the wisdom of the Egyptians. Acts 7. 22.  
2. He was mighty in words and deeds. Acts 7. 22.  
3. He was a man of great faith. This is here proved.  
4. He had great zeal for God's glory. Exod. 32. 32.  
5. He was of great courage in God's cause. v. 27.  
6. He had great indignation against Idolaters. Exod. 32. 19  
7. He was of a meek spirit in his own cause. Numb. 12. 3.  
8. Great was his love of his Brethren. Exod. 2. 12. and 32. 32.  
9 He contemned the world. This is here at large proved.  
10. Great was his patience in reference to wrongs done by men. Exod. 14. 13.  
11. He was far from envy and ambition. Numb. 11. 29.  
12. Great was his respect to his Father-in-Law. Exod. 18. 7.  
13. He was willing to take and follow good advice. Exod. 18. 24.  
14. He was very faithful. Numb. 12. 7. Of the particulars of Moses faithfulness, See Chap. 3. v. 2. §. 39  
15. He put himself out to the uttermost for the people's good. Exod. 18. 13.  
16. He had care for the good of his posterity. Numb. 27. 16, 17.   
The gifts and graces of Moses are for imitation; and that by all sorts of people in like places, as Servants, Children, Parents, Courtiers, Rich-men, Noblemen, Ministers, Magistrates, Princes, Exiles, and others.   

§. 135. Of M●…ses his privileges.  

1. GOd set a Stamp upon him in his infancy. Exod. 2. 2.  
2. He was extraordinarily preserved. Exod. 2. 5.  
3. He was advanced to high honour. Exod. 2. 10.  
4. He was made a deliverer of God's people. Exod. 3. 10.  
5. He was made a Ruler and Governor of God's people. Exod. 18. 13.  
6. God maintained his Authority against gainsayers. Numb. 16. 28.  
7. He was an extraordinary Prophet; none like him. Deut. 34. 10.  
8. He was the first and largest Penman of Sacred Scripture, he declared the state of the world and Church for the space of 2750. years, Numb. 21. 18. All the sacred Rites whereby God of old was worshipped, were delivered by him.  
9 God spoke to him face to face, mouth to mouth; so familiarly as to no ot●…er Prophet. Numb. 12. 8. Exod. 33. 23.  
10. He was more mighty in miracles than any before Christ. Acts 7. 36.  
11. His prayer was powerful with God. Exod. 32. 10. jer. 15. 1.  
12. Twice he tasted 40. days and 40. nights together. Deut. 9 18.  
13. He was thrice 40. years preserved: 40. in Pharaoh's court. Acts 7. 23. 40. 〈◊〉 M●…dian, a strange land, Acts 7. 30. and 40. in the wilderness.  
14. O●…d age did not dim his sight, not abate his natural force▪ Deut. 34. 7.  
15 He was buried by God himself. Deu●…. 34. 6. The like is not noted of any other.  
16. His memorial was very precious in the Church of God, a●…d still remains.  
17. He was a special type of Christ; and that in these respects. 
Moses a type of Christ.  

1. As Moses had God's stamp at his birth: so an extraordinary Star in heaven manifested Christ to be of special use for God's Church.  
2. As Moses life was sought, so soon as he was born, by Pharaoh: so Christ's by Herod.  
3. As Moses was saved in Pharaoh's Court: so was Christ in the land of Egypt.  
4. Both Moses and Christ were born in the lowest ebb of the Church.  
5. As Moses his face did shine, when he had been upon the Mount: so Christ's. Matth. 17. 2.  
6. As Moses was a deliverer of God's people: so Christ.  
7. As Moses was a Prince, to govern; a Priest, to offer Sacrifice; and a Prophet, to instruct: so Christ.  
8. As the Law was given by Moses: so grace and truth came by jesus Christ. John 1. 17.  
9 Moses was a Mediator, Gal. 3. 19 So Christ, 1 Tim. 2. 5.  
10. Moses was grieved at the sins of people, Exod. 32. 19 So Christ, M●…rk. 3. 5.  
11. As Moses was punished for the people, Deut. 1. 37. So Christ suffered for them.     
The foresaid privileges do inform us in the providence and bounty of God.   

§. 136. Of refusing of honour.  
THE first effect whereby Moses his faith is evidenced, was his refusing of ho●…. The word which we translate 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  re●…used, is opposed to confessing, or ac●…●…edging a thing. And we commonly translate it, denied, as it is said of john the 〈◊〉, ●…e confessed, and denied not. Joh. 1. 20. This refusing is not here to be taken 〈◊〉 plain or apparent expression of his mind by word of mouth; but rather 〈◊〉 behaviour, whereby it might easily be inferred, that he refused the honours of 〈◊〉▪ ●…or he went day after day out of the Court and conversed among the Chil●… of Israel which were in bondage, and at length clean left Court, Land, and all.  
Ob●…ect. Moses was forced to leave Court and Kingdom for fear of his life. 〈◊〉. 2. 15.  
A●…sw.  

1. He voluntarily brought upon himself that occasion of flying out of 
How Moses refused hon●…r▪  〈◊〉, and that by defending one of his brethren against an Egyptian: had ●…e pre●… his own honour before his respect to his poor brethren, he would never 〈◊〉 adventured to have killed an Egyptian in the quarrel of an Israelite.  
2. When he heard that that fact was known, he made no means to obtain 〈◊〉 or pardon, which questionless he might have obtained, if he had con●… his relation and respect to the Israelites his brethren; but rather took the 〈◊〉 to free himself from that wicked course: Therefore this word, Refused, 〈◊〉 implieth a voluntary act, is used.   
T●…at which by his carriage he so refused, was, to be called the son of Pharaohs 〈◊〉.  
The word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  called, implieth a reputing or accounting one to be such and such i●… one, as when we think and account such an one to be rich, or honourable, or learned, we use to say of him that he is a rich, or an honourable, or a learned man, and so call him.  
Pharaoh here mentioned, was the King of Egypt; his daughter was a great Princess. It seemeth, that she had been married, and either had at this time an husband, or was a widow; but had no child of her own, and thereupon adopted Moses to be her child: which is implied in this phrase, He became her son. Exod. 2. 10.  
If she had an husband, this might be done with his consent: if she were a widow, she did it of her own accord. Howsoever, hereby was Moses made a great man, and a great Heir; if not an Heir to the Crown, which was no small honour. If Pharaoh had no other Child, his Daughter was Heir to the Kingdom, and Moses her Heir.  
This is here brought in as an effect of Moses his faith, whereby it is manifested, 
Faith makes honours to be slighted.  that Faith is of force to make believers slight the highest honours on earth. joseph was in Egypt advanced next to the King; and his children might by his means have attained great and honourable places: but he rather chose to have them incorporated into the society of God's Saints, than to have the highest honours in Egypt: therefore he brought them to his Father to be blessed. Gen. 48. 1. Daniel refused honours offered unto him by a great Monarch. Dan. 5. 17.  

1. Faith raiseth a man's mind and heart, above this world, and the honours thereof: it presents unto him heavenly honours.  
2. Faith so cleareth the eye, in beholding the things of this world, as it makes a man discern them in their own proper colours, vain, transitory, full of vexation, and subject to many temptations: thus it makes a man to slight them.   
This showeth that ambitious persons have very little faith, if they have any 
Ambitious have littl●… Faith.  at all. How can ye believe, saith Christ, which receive (or affect) honour one of another? John 5. 44. Many that saw cause to believe on Christ, pro●…essed him not, because they loved the praise men. john 12. 42, 43.  
That this sin of ambition may be better discerned, I will endeavour distinctly to declare what it is.  
Ambition is a corrupt puffing up of man above that which is mee●…. 
What ambition is.   

1. It is a branch of the Corruption of Nature; for it was not in that entire estate wherein God at first made man after his own image, though he was then endowed with most excellent abilities. The first occasion thereof was this suggestion of Satan, Ye shall be as Gods, Gen. 3. 5.  
2. The Scripture doth set it out in this phrase of puffing up▪ 1 Cor. 4. 18, 19 and 8. 1 Coloss. 2. 18. This Metaphor of puffing up doth fitly set out the nature of ambition, which is as a wind, nothing but a vapour, yet makes a man swell, as if there were abundance of solid flesh.  
3. It puffeth up above that which is meet. For ambition hath no bounds; If it had, it were not ambition. The notation of the word implieth a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sup●…r apparere. Superbire.  supe●…appearing: herein it differeth from sundry lawful things, as 

1. From knowledge and acknowledgement of a man's gifts and place. 2 Cor. 12. 1.  
2. From preferment. Est. 6. 11, 12.  
3. From endeavour to excel. 1 Cor. 12. 31. and 14. 12.  
4. From seeking and accepting honour.     
Quest. May honour be sought, and accepted?  
Answ.  

1. For accepting honour, being duly and deservedly conferred, no question may be made. The example of joseph, and Daniel and his three companions, and Mordecai and Esther, give sufficient proof hereof.  
2. About seeking honour is the greater doubt, because Christ seems to forbid 
Honour may be sought.  it, Matth. 23. 8, etc. But Christ doth not there simply forbid all seeking of honour, but such a manner, as the Pharisees did, ambitiously, and vaingloriously.   
Due honour rightly sought, is, among those things which are honest, just, and of good report, (Phil. 4. 8.) and in that respect may be sought. He may seek to excel, so it be to the edifying of the Church. 1 Cor. 14. 12. Mordeca●… did wha●… 〈◊〉 for the advancement of Esther, Est. 2. 10, 11. and Esther procured 〈◊〉 advancements. Est. 8. 1, etc. Daniel also spoke for the advance●… of his three companions. Dan. 2. 49.  

1. Honour is an especial gift of God. Psal. 75. 6, 7. 1 Chro. 29. 12.  
2. It is promised of God, as a blessing, and a recompense. 1 Sam. 2. 30. 〈◊〉. 21. 5. and 91. 15.  
3. It is one of those rewards that wisdom setteth before such as seek her. 〈◊〉. 4. 8.  
4. It is an especial means of doing good. Instance the good that joseph, Da●…, Da●…iel, Mordecai, and Esther did, by being advanced unto high ho●….   
Quest. How then is it a fruit of faith to deny honour?  
Answ.  

1. As it is considered in itself, and one of the world's al●…urements, it 〈◊〉 vanity.  
2. Comparatively in reference to spiritual things, it is also vanity.  
3. In reference to the good things which are hindered thereby, or the evils 〈◊〉 are thereby committed, it is worse than vanity: and on these grounds to 〈◊〉.   
〈◊〉 therefore are to be observed about seeking, or accepting honour; for, 
Cautious about seeking honour.  〈◊〉 sought, it must be sought  


1. Not simply for itself; but for the good that may be effected thereby.  
〈◊〉 Philosopher granteth as much, upon this reason, that the means which 
Arist. in Ethic.  〈◊〉 ●…o good, should be made the end to which it tends.   
2. Not preposterously, before the things which may make us worthy of ho●…, and enable ●…s to do good by that honour whereto we attain. The Heathen 〈◊〉 dedicated a Temple to Honour, made the entrance thereinto by Virtue. Ho●… is made the fruit of righteousness. Prov. 21. 21. Honour is not seemly for a 〈◊〉. Pr●…v. 26. 1.  
3. No●… immoderately in the manner of seeking it: so as disquietness of mind, 〈◊〉 care, and v●…xation of spirit arise thereabouts. We may not thus seek 〈◊〉 〈◊〉 ●…ayment, Matth. 6. 25. Much less honour.  
4. Not immeasurably, so as never to be satisfied. The Heathen condemned in 〈◊〉, that he was grieved there was no more worlds but one for him to 〈◊〉; such is the disposition of many, who heap offices, dignities, and livings 〈◊〉 ●…pon another.  
5. Not indirectly, by bribery, by undermining others, by any unjust, or un●… means. Simon Magus did this way fail in seeking an Apostolical honour. 〈◊〉 8. 18, 19  
6. Not ambitiously, to have a name among men. This was the fault of the 〈◊〉 and Pharisees, in all their undertake. Matth. 6. 1, 2. etc.  
7. Not mischievously, for any bad ends; as judas. John 12. 6. Thus Ha●… desired the King's letters and ring. Est. 3. 9  
〈◊〉 subordinatly to virtue, upon worth, moderately in the manner and mea●… duly in humility, and for good ends, honour may be sought and accepted; 〈◊〉 it must be refused, as Moses did, to whom we ought to be like minded, 〈◊〉 regarding the greatest honours that in this world can be afforded, so far 〈◊〉 as they may prove temptations and snares unto us, or keep us from better 〈◊〉. This is the ready way, to obtain greater and better honour from God. 〈◊〉. 16. 25. and 19 29.   
To leave honour, or any thing else in a good cause, is the more commendable, 
Honour voluntarily refused.  〈◊〉 be done as Moses here did, voluntarily: for so much doth the word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 ●…mply. His honour was not wrested from him; but he 〈◊〉 let i●… go. It 〈◊〉 be said of him, as was of the Governors of Israel, He offered himself ●…il●… among the people. Judg. 5. 9 God would have the offerings for his Ta●…, of them who were of a willing heart, Ex. 35. 5. such were they that 〈◊〉 to the Temple. 1 Chro. 29. 9  

1. God loveth such, 2 Cor. 9 7.  
2. God accepteth such, though it be but little that they let go, 2 Cor. 8. 12.   

1. They fail exceedingly, who think that that which is taken from them perforce, is acceptable to God. Unless their mind be willing to yield to the divine providence, there can be no commendation of what they let go, nor comfort therein. That which is done on necessity, is in itself no virtue; yet by a willing yielding to let go that which we cannot hold, a virtue may be made of necessity.  
2. In losses, in castings down, in all alterations, it becometh us to examine our inward disposition, and to observe whether we can willingly yield to Gods will, made known unto us by events; as job did when he said, The Lord giveth, and the Lord taketh away, Job: 1. 21.  
3. Be exhorted to bring your wills to Gods: this is the way to have better things than what ye let go. Moses, that refused the honours of Egypt, had a greater honour amongst God's people here on earth, besides his heavenly recompense. And The Lord blessed the latter end of Job, more than his beginning, Job 42. 12. But on the other side, God is oft provoked to take away more from them, who are unwilling to let go what God intends to take away.   
Of men's willingness to do their duty, See Chap. 13. v. 18. §. 156. Of Christ's willingness in his undertake, See Chap. 9 v. 14. §. 79.   

§. 137. Of Moses Choosing the better.  Heb. 11. 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasure of sin for a season. 
A Second instance of Moses contempt of the world, was, his light esteem of pleasure. This is set out comparatively, whereby the high degree of his slighting pleasure is manifested; He so slighted it, as he chose affliction before it.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eligo. How Moses chose afflictions.  choosing, implieth a voluntary act: and that upon due consideration. It is but twice more used in the New Testament, Once of Paul's choosing to be with Christ, Phil. 1. 22. Betwixt two things he did not wot what to choose: yet in regard of himself, he took it to be far better to be with Christ. The other is of Gods choosing men to salvation, 2 Thess. 2. 13.  
Here the word it set down in a participle, choosing, to show that it dependeth on the former, as a cause thereof. His choice of affliction was one cause of his refusing honour.  
This manner of setting down his suffering of affliction, by choosing to suffer, was noted in the latter end of the former §. about a willing doing or enduring what we do and endure: and it doth wonderfully commend his pious mind, and good respect to the people of God, that he chose to suffer affliction with them.  
The conjunction or note of comparison added hereunto, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  rather, amplifieth his contempt of Pleasure: for it importeth, that he so far despised pleasure, as he rather chose Affliction: not that affliction was as pleasure, delightsome, and joyous: and in those respects pleasing; for this Apostle granteth, that no affliction for the present seemeth to be joyous, Chap. 12. 11. but in that upon a due consideration of the many ill consequences that might follow upon pleasures; and the many benefits and blessings that might be found among the people of God, he preferred to be in their case with them, than to remain in Egypt with the fruition of pleasures.  
This manifested his wisdom in choosing that which was indeed the more excellent.   

§. 138. Of suffering affliction with God's people.  
THis phrase, to suffer affliction with, is the interpretation of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  one Greek word. It is a double compound. The first compound is of a verb that signi●… 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to have, or to handle and deal; and a noun that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  evil. Both j●…yned, signify 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Male tractare.  to be ill, or to handle hardly. The passive (of which voice 〈◊〉 word here used is) signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Male tractari.  to be ill handled. Our English translate it 〈◊〉, v. 37. and suffering adversity, Chap. 13. v. 3.  
The double compound is with a preposition that signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Una male vexari.  WITH, so as it 〈◊〉 a joint suffering together with others; or a participation with others 〈◊〉; or being a companion with them in their sufferings. This the Apostle 〈◊〉 in these Hebrews: whereof see more Chap. 10. v. 33. §. 126.  
The persons with whom Moses chose to suffer affliction, are here said to be 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who were the people of God.  the people of God. Of the notation of the Greek word translated people, and of 〈◊〉 respects wherein they are styled, people of God, see Chap. 4. v. 9 §. 57 They 〈◊〉 the Children of Israel, mentioned v. 22. §. 121. These are called, the people of God, because God had chosen them to be a peculiar people to himself. Exod. 13. 5. And at this time, and for many ages after, they were the only Church of God, the only people that professed the Name of the true God.  
This is here added, to show an especial reason why Moses was so willing to 〈◊〉 with them: not so much, because they were of his stock and alliance, and 〈◊〉 kindred; as because they were God's people.  
It is here taken for granted, that God's people, even they who are Saints, may 
Saints under affliction.  〈◊〉 under afflictions. Hereof see more in The Saint's Sacrifice, on Psal. 116. 3. ●…. 16.  
The Prophets choosing to suffer affliction with them, giveth proof, that affliction 
Affliction keeps not believers one from another▪  keep not believers from communion one with another. This was the 〈◊〉 of the Prophet's associating himself with the Israelites, that they were the people of God: and this was the ground why these Hebrews became companions 〈◊〉 them that suffered, because they were Believers, and so the people of God. This also was the reason why joseph, though he foresaw the oppressions of the Children of Israel in Egypt, yet would have his sons incorporated into that com●…. This moved Esther to adventure her life, because it was in the case of 〈◊〉 people, Est. 4. 16.  
True believers well discern betwixt outward crosses (which only touch the body, and extend only to the time of this life,) and the privileges that appertain 〈◊〉 the communion of Saints, which are spiritual, tending to the good of the soul, 〈◊〉 eternal felicity thereof. Therefore, as the soul is more excellent than the body, 〈◊〉 than earth, the glory of the world to come than the misery of this world; 〈◊〉 they prefer that estate where the soul is quickened, nourished, decked with grace, 〈◊〉 prepared for glory, though the body be afflicted, before freedom from that affliction, and before the loss of the foresaid privileges.  
Great therefore is their folly, who either on the one side associate themselves with Idolaters, Heretics, or any other wicked persons; because they are, as they 〈◊〉, honoured with popular applause, honour, promotion, wealth, or liberty to do what they list; or, on the other side, shrink from the society of Saints, for fear of ●…eproach, or hindering their profit or preferment, or of restraint of their liberty, or of any such like thing. If such would well weigh the advantage of good 〈◊〉, or the damage of ill company, they would soon discern their folly in 〈◊〉 saking the one, and seeking after the other.  
I will therefore endeavour to set down the heads of each of these.  
Advantages of society with God's people, are such as these. 
Advantages of Communion of Saints.   

1. Means of daily edification, 1 Thess. 5. 11.  
2. Encouragement in good courses, Neh. 2. 18.  
3. Participation of mutual prayers, jam. 5. 16.  
4. Benefit by the gifts of one another, Prov. 13. 20. Isa. 50. 4.  
5. Divine blessings, 2 Kings 3. 14. Gen. 39 5.  
6. Avoiding judgements. Gen. 18. 26 etc.   
Damages upon associating with wicked ones, are such as these. 
Damages of company with wicked ones.   

1. Infection with evil. He that toucheth pitch must needs be defiled. Genes. 42. 16.  
2. Discouragement from an holy profession. john 18. 18.  
3. Hindrance in duties. David thought, that if he were among the wicked, he could not keep the Commandments of God. Psal. 119. 115.  
4. A patronising and imboldning the wicked, amo●…g whom we are, in their wicked courses. 2 Chro. 19 2.  
5. Offending and grieving the upright. 1. Cor. 8. 10.  
6. 〈◊〉 on our own pates judgements, due to the wicked. Rev. 18. 4.   
Let us therefore set before us the pattern of Moses, in this particular that is here noted; and in truth say as the Psalmist did, I am a companion of all th●…m that fear thee: and of them that keep thy Precepts. Psal. 119. 63. For this end  

1. Inquire after God's people.  
2. Associate thyself with them.  
3. Frequent their Assemblies.  
4. Set thy heart upon them.  
5. Take all occasions of testifying thy love to them.  
6. Pass by all discouragements, yea though they be great afflictions    

§. 139. Of pleasures occasioning sin.  
THE reddition or other part of the comparison is in these words, than to enjoy, etc.  
This word 
a 〈◊〉 quam.  than, is the note of the second part of a comparison: and it shows, that that which followeth, is meaner and less to be regarded than that which was before mentioned.  
The thing disrespected, yea, even contemned by Moses, is thus expressed, to enjoy the pleasures of sin for a season. The first words, to enjoy the pleasures, are in Greek only thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to have fruition. The word translated, to enjoy, is a substantive; but it is translated by a verb, to enjoy, 1 Tim. 6. 17. The noun is derived from a verb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f●…uor.  to enjoy. It is taken for using or enjoying a thing with delight or pleasure: and another noun from the same root signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  delight, and 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two adjectives likewise from the same root signify appertaining to pleasure, or given to pleasure. The Apostle therefore hath used a word fit to his purpose, and it is in our English fitly translated, to enjoy the pleasures.  
This word 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pleasure's occasion sin.  sin, is here added by the Apostle, to show what kind of pleasure he intended, even such as occasioned, and produced sin; and also to intimate, that the delight●… and pleasures whereunto worldly men give themselves, are tainted with sin; they who follow worldly pleasures, can as hardly be freed from sin, as they who handle pitch or tarr, be freed from besmearing their hands. In a like respect riches are called Mammon of unrighteousness, (Luk 16. 9) because ordinarily they occasion much unrighteousness.  
Sin may be well attributed to the pleasures here intended, because they were about such things, as are used and practised in the Court of an Heathen King, among Heathen people, such as feared not God. It was like the Court where Abraham was, Gen. 20. 11.  
The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin. They brought Esau to sell his birthright, Gen. 25. 27, etc. It is made one cause of Babel's sins, that she was given to pleasure, Isa. 47. 8. And a cause of Dives neglecting his soul, Luk 16. 25. and of the unrighteousness of them that followed Antichrist, they had pleasure in unrighteousness, 2 Tim. 2▪ 12.  
Pleasures are so delight some to the corrupt heart of man, as they draw him from such means, as might restrain him from sin. They draw him from diligence in his lawful calling, whereupon the wise man saith, That he that loveth pleasure shall 
How pleasures causo sin.  be a poor man, Prov. 21. 17. Implying, that he neglecteth the means of thriving; 〈◊〉, pleasures use to withdraw men's hearts from God: they are lovers of pleasure, 〈◊〉 than lovers of God. 2 Tim. 3. 4. 
Happiness cannot consist in pleasures.   
This title, pleasures of sin, plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion, That pleasure is a man's chiefest good. Many of the Heathen 〈◊〉 have discovered the senselessness of that opinion; and manifested it the a conceit more beseeming sensual beasts, than reasonable men.  
Let us take heed of giving ourselves to pleasures. They are Satan's baits to al●… us; his snares to hold us fast; his hooks to pull us down to destruction.  
Quest. Are all pleasures and delights unlawful? 
All pleasures not unlawful   
Answ. No, not all; for many are warranted unto us by Sacred Scriptures, as  

1. Shooting in the bow, 2 Sam. 1. 18.  
2. Flinging, and slinging stones, judg. 20. 16. 1 Chro. 12. 2.  
3. Hunting. Gen. 27. 3.  
4. Music, and that Vocal, Eccl. 2. 8. and Instrumental, 1 Sam. 16. 23. 2 King. 3. 15.  
5. Feasting, Neh. 8. 10.  
6. Anointing one self, 2 Sam. 12. 20.  
7. Putting out riddles, judg. 14. 12.  
8. Dancing, 2 Sam. 6. 16. 
Why pleasures are useful.    
Both body and mind, while we live in this frail flesh, are prone to dulness and 〈◊〉: but lawful and delightful pleasures are a means to quicken them. This 〈◊〉 was one end why Elisha called for a minstrel, 2 King. 3. 15.  
They may be also occasions of taking notice of the divine bounty, in affording 〈◊〉 us, not only for necessity, but also delight.  
But because sin useth so much to cleave unto pleasures, as it doth, it will not be 〈◊〉 to set down some cautions about using pleasures. These shall have respect to the Matter, Mind, Manner, Time, Conscience of others, God's presence, 〈◊〉 better things. 
Cautions about pleasures.   

1. The pleasures which we use, in the matter of them must lawful: else do we what we can, it will be pleasure of sin. An unlawful thing cannot be used without sin. The lawfulness hath a double relation, 

1. To Gods Law.  
2. To such human Laws as we live under. We must not take pleasure in the things that are against either of those.    
2. He that useth pleasures, must in his own mind and conscience be persuaded of the lawfulness thereof, Rom. 14. 11, 22.  
3. In regard of the manner, pleasures must be moderately, and sparingly used: no●… too much time must be spent, nor too much pains taken about them. They must be as sauce, not as meat; a little to sharpen, not much to glut the appetite. To sit down to eat and drink, and to rise up to play, is a fault, Exod. 32. 6. We have too little time for necessary duties; were it not for necessity, in regard of our heavy bodies, and dull spirits, all pleasures might be spared. To take overmuch pains in pleasures crosseth the main end thereof: which is, not to weary and weaken, but to refresh, and strengthen body and spirit.  
4. In regard of the time, pleasures must be seasonably used, when we are not tied to a bounden duty. Therefore they are not to be used on the Lords-days, nor too early in the morning, or too late in the evening, lest they hinder our morning and evening sacrifice: Nor yet on days of humiliation; nor when the main duties of our calling are to be performed; especially when those duties tend to others good, as the duty of Magistrates, Miinisters, Lawyers, Physicians and others.  
5. In using pleasures, respect must be had to the Conscience of others, that we offend not them, especially if they be our superiors, and have authority over us, and wise men, and pious. The Apostle, in matters indifferent, would have us tender of other men's Consciences, Rome▪ 14. 15. 1 Cor. 10. 29.  
6. Especially respect must be had to God, in whose presence we are at all times; and who seeth us in all our actions, Prov. 15. 3. Pleasure's therefore ought so to be used, as therein we may approve ourselves unto God. We must so use them, as we may in faith call upon God for a sanctified use; and give him thanks for indulging such a liberty unto us: we must use them in an holy fear, not breaking out into passion; nor using any indirect cours●… but with an humble submission to that end, which, by the divine providence, shall fall out: especially in trying masteries.  
7. They must not be preferred before better things. Hereof we have a great instance in Moses: he discerned afflictions with God's people, to be better than pleasures in Pharaohs Court; therefore he chose affliction before pleasures.    

§. 140. Of pleasures being Temporary.  
TO discover men's vanity, in doting upon pleasures, the Apostle addeth this Epithet unto them, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for a season, or Temporary; for it is but one word in Greek, and translated, Temporal, and opposed to Eternal, 2 Cor. 4. 18▪ It is applied to the corn sown in stony ground, which continueth but a while, Matth. 13. 21. Mark. 4. 17. Worldly pleasures therefore are but momentary. The wise man compareth the laughter of fools, to the crackling of thorns under a pot, Eccl. 7. 6. Instance that delight, which the fool took in his abundance, he thought he should enjoy them many years, but he did not enjoy them one night. Luk. 12. 20. The Wise man by experience found them to be vanity, Eccl. 2. 1.  
They must needs be Temporary, because they are,  

1. Of this world, which passeth away. 1 john 2. 16, 17. 1 Cor. 7. 31.  
2. They are only for the time of this life. But this life is transitory; it is as a Flower, a Vapour, a Shadow, a Bubble, a Thought. Those and other like resemblances, are fit both in regard of the uncertainty of life; it may on a sudden vanish, as soon as the foresaid resemblances; and also in reference to Eternity. Thus all resemblances come short in setting out man's life.  
3. They continue not all the time of this life. There are many occasions of interrupting them; as sundry sorts of sicknesses, other casualties, inward perplexities of soul, oppressions of men, manifold losses, and other crosses. It oft falleth out, that even in laughter the heart is sorrowful. Prov. 14. 13. Instance Belshazzar. D●…n. 5. 5.   
This surely is a great aggravation of their folly, who pursue pleasures with the uttermost of their power; and though they may in words detest the foresaid opinion of Epicures, about placing happiness in Pleasures; yet by their deeds they give too great approbation thereunto. I may apply to pleasures, that which the Wise man saith of riches, [Prov. 23. 5.] They who give themselves most thereunto, find a sting in the tail of them. Let such note that answer that was given, Luk. 16. 23.  
The foresaid Epithets of Sinful and Temporary, should move us to seek after other pleasures, which are neither sinful, nor temporary: but both lawful and eternal. As Christ saith of meat, I may say of pleasure, Labour for that which endureth to eternal life. John 6. 27.   

§. 141. Of Believers esteem of what they choose.  Hebr. 11. 26. Esteeming the reproach of Christ, greater riches than the treasures in Egypt: For he had respect unto the recompense of the reward. 
A Third instance of Moses contempt of the world is about riches. This as the former is set down comparatively, to show how far he went in contempt of wealth.  
The first word, translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…bitratus.  esteeming, setteth out his opinion, and judgement. Of the meaning of the word, See v. 11. §. 56. There it is translated, judged; It is used to set out the Apostles opinion and judgement of other things compared to Christ, Phil. 3. 7, 8. It implieth, that Moses did not rashly what is 
Matters to be interprised on good ground.  here mentioned, but on mature consideration, and good judgement.  
The word is here set down in the participle, esteeming, to show that it is added to the former, as a like reason to that. He refused the honour of Egypt, because he preferred the Communion of Saints before it, v. 25. Here he is content ●…o suffer affliction with God's people, because he esteemed the reproach of Christ, 〈◊〉 riches than the Treasures in Egypt.  
This giveth instance, that a Believer doth what he doth upon good ground. ●…ers profession is an evident proof hereof, john 6. 68, 69.  
For believers have both the word, as a light to show unto them what is most excellent; and also the Spirit to enlighten their understandings, and make them ●…ceive what is to be esteemed, and withal to persuade them, to esteem that which is worthy of esteem.  
Take notice of this evidence of Faith.   

§. 142. Of enduring the reproach of Christ.  
THat which Moses esteemed so highly, as to prefer it before treasures, is here styled, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  reproach.  
Reproach is taken two ways.  

1. For that disgrace which a man justly brings upon himself, by his ill beha●…, 
Different kinds of reproach.  and so is a just punishment. This is intended by the Apostle, where he ●…weth, that a Bishop must have a good report, lest he fall into reproach, 1 Tim. 3. 7.  
2▪ For that disgrace which is unjustly cast upon one, for doing his duty, or 〈◊〉 that which is good. Thus it is taken, Chap. 10. v. 33. §. 124. In this sense reproach may be, and hath been, cast upon God himself, and upon Christ Jesus, Rom. 15. 3. In this sense it is here taken: and taken as a kind of persecution; 〈◊〉 so is reproach, as hath been showed, Chap. 10. v. 33. §. 124.   
To prove that this kind of reproach is here meant, it is styled, the reproach of Christ: even that reproach which for Christ's sake was cast upon him.  
Quest. Christ was not then exibited; how could then the reproach of Christ 
How Christ reproached before he was exhibited.  f●…ll upon Moses?  
Answ.  

1. Christ was promised anon after man's fall, to Adam and his poste●…, Gen. 3. 15. On that ground he was known, and believed on.  
2. Christ was many ways typified before he was exhibited: and thereby the faith of God's people was confirmed on him.  
3. By Christ may be meant his mystical body, which compriseth under it the whole number of the elect, which were given to Christ by God's eternal Council, Eph. 1. 4. Thus is this title Christ used, Gal. 3. 16. 1 Cor. 12. 12. In this respect, reproach of Christ, signifieth the reproach of the Church of God: so as Moses was reproached for joining himself with the people of God. Hereof, see 〈◊〉, Chap. 13. v. 13. §. 135. 
Christ known before he was Incarnate.    
By the way, we may here observe, that Christ was of old made known to be●…: and that he was acknowledged, and believed in, before he was made ma●…fest in the flesh. It hath been showed, that he was comprised under the great promises made to Abraham, Chap. 6. v. 13. §. 95. and that he was typified before he was exhibited, Chap. 7. v. 3. §. 25. And that he is ever the same, Chap. 7. v. 24. §. 98. and Chap. 13. v. 8. §. 112.   

§. 143. Of Reproaches preferred before Riches.  
TO amplify the high esteem which Moses had of the reproach of Christ, it is said to be greater riches than the treasures of Egypt. Every word in this com●…son carrieth emphasis.  

1. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Riches use to be in high esteem among men; that which they use most of all to desire; and for which they do most bend their studies, and bestow their ●…ines. Riches are the main end that most men aim at, in getting offices, in managing Trades, and in following their several callings, of what kind soever they be. Such, even of such price did Moses account the aforesaid reproach of Christ.  
2. This comparative 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  greater, doth further amplify the point: for it hath reference to treasures. The riches here mentioned were not small riches, as the riches of one Tradesman may be greater than another, and yet those greater ●…ches not very great: but the riches which are meant, were greater than treasures, that is, more worth, more highly to be prised.  
3. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Treasures imply abundance of precious things. A treasure is an heap, or store of many things. It is derived from a verb that signifieth to heap up, or as we speak, to treasure up, Matth. 6. 19, 20. Things treasured up, use not to be mean, common, and ordinary; but choice and precious; of great worth, and high account; as Silver, Gold, Pearls, Jewels, and all sorts of precious stones: even before these did Moses prefer the foresaid reproach.  
4. The place of these treasures, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in Egypt, is specified. 

1. Because at that time Egypt was one of the richest Nations of the world, where the greatest sto●…e of the choicest Treasures were to be found.  
2. Because Moses was then of such esteem in Egypt, as he might have had the choicest of the treasures thereof: yet he chose reproaches of Christ before these treasures.     
Here than we have an instance, that reproaches of Christ are precious to believers. 
What reproaches precious.  I may apply thereunto the words of the Psalmist, They are better th●…n thousands of gold or silver, Psal. 119. 72. Yea they are sweeter than honey, and the honey comb. This is evident by Matthew, Zaccheus, and other rich men's leaving their wealth to follow Christ, or to associate themselves with the Church of Christ, Matth. 9 9 Luke 19 6, etc. Acts 4. 34.  
Such reproaches procure an exceeding recompense of reward, Matth, 5. 11, 12. and 19 29. By this reason were the Hebrews moved to endure reproach, Chap. 10. 34. He that knows of what worth or Diamond, Pearl, or Jewel is, will have it in high esteem, and endure much for it.  
It is therefore a point of singular wisdom, to acquaint ourselves with the benefit and advantage that reproach for Christ's sake doth bring; that we may the more patiently, contentedly, and joyfully endure the same.  
This direction is the rather to be observed, because by nature we are of a Swinish disposition, to trample precious things under our feet. Most men are like the Cock in the Fable, which preferred a Barley corn before a Pearl. Ignorance of the worth of reproach for the Gospel, is that which doth much disquiet the spirits of many, by reason of that reproach, and discourageth them from making open profession thereof. Only let us take heed, that we do not by any undue courses bring just reproach upon ourselves.   

§. 144. Of Believers discerning betwixt things that differ.  
MOses, preferring one thing before another, namely Christ, though accompanied with reproach, before all earthly pleasures, giveth proof, that believers well discern betwixt things that differ. Thus Abraham discerned the difference betwixt following Gods call, and abiding in his own Country, Ge●…. 12. 1. So joseph discerned the difference betwixt that which God required, and his Mistress. This might be exemplified in many others, as Psal. 84. 10. Dan. 3. 17, 18. Luk 10. 42. Acts 4. 19  
The proper object of faith is God's Word: the true believer maketh that his Counsellor, his Judge, his Guide, his Instructor; it is to him all in all. Now God's Word layeth down the true difference betwixt things: nothing else so truly. Well therefore is it called the Word of Truth, jam. 1. 18. This word hath also a virtue in it, to enlighten the eyes of those that exercise themselves therein, Psal. 119. 105. 
Why believers and others of contrary opinions.   
By this we may discern the reason of the different opinions of Believers and Worldlings. They judge by faith: these by sense. They discern all things as they are cleared up unto them by the light of God's word: but these behold all things through the coloured glass of corrupt reason; yea, which is worse, of car●… sense. No marvel therefore, that their opinions are so contrary as they are: 〈◊〉 highly esteeming what the other basely accounteth of. Thus they wonder 〈◊〉 at another, but let the world judge as it list.  
Let us lab●…ur for Faith, and that rightly grounded on God's Word, that by i●… 〈◊〉 may understand and choo●…e the things that are indeed most excellent.   

§. 145. Of the recompense of reward.  
AN especial motive whereby Moses was induced to prefer the Society of God's people, and Christ himself, though accompanied with affl●…ction and 〈◊〉, is thus expressed, For he had respect unto the recompense of reward. This causal 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, apparently noteth out a reason, or motive, of that which 〈◊〉 before.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Recompense not upon merit.  the recompense of reward, is the interpretation of one Greek 〈◊〉; whereof, see Chap. 3. v. 2. §. 16. According to the notation of the word 〈◊〉 signifieth a reward, whereby one is recompensed. This recompense 〈◊〉, being applied to man, in reference to God who gives it (as is 〈◊〉, v. 6. §. 23.) doth not impert any desert on man's part: but abundant 〈◊〉 on God's part, who will not suffer any thing to be done or endured for 〈◊〉, without recompense.  
That ●…eward may stand with free grace, is showed, Chap. 8. v. 8. §. 43.  
Quest. What may be the reward here intended? 
What reward did Moses eye.   
Answ. It is not here distinctly set down: but by the inference of the reward 〈◊〉 that which went before, as the occasion of the reward, it may be colle●… in general, that it was higher honour, better pleasure, more precious trea●… than could be had in Egypt.  
More particularly, the recompense might be both in the Militant Church on 〈◊〉, and also in the Triumphant Church in Heaven.  
In the Militant Church, he was the chief Governor; and he had much delight 〈◊〉 the manifestation of God's glory to him, and much pleasure in the assurance of God's favour, and the precious treasures of the graces of God's Spirit.  
In the Triumphant Church, there are honours, pleasures, and treasures 〈◊〉, unconceivable.  
By this it appears, that there is a reward for the faithful.  
Of the reward of good works, see Chap. 6. v. 9 §. 57  
Of the reward of patience, see Chap. 6. v. 12. §. 88  
Of the reward of suffering, see Chap. 10. v. 34. §. 130, 132.   

§. 146. Of a Believers respect to reward.  
BY the aforesaid reward Moses was the more encouraged, because his eye was still upon it. That is employed under this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he had respect.  
The Greek word is a compound, and properly signifieth to look from one 〈◊〉 to another.  
Of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb, which signifieth, to see, we have spoken, on Chap. 2. 1. 9 §. 72. And there showed how it is sometimes properly used, for seeing with 〈◊〉 eye of the body: and sometimes metaphorically, for seeing with the eye of the soul. This 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicio.  compound is here to be taken Metaphorically for the sight of the soul.  
Thus 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a like word of the same signification is used in the next verse, and applied to that which is invisible. To see him who is invisible, must needs be meant of a Metaph●…rical, and spiritual sight.  
In setting down this sight, there are two prepositions, one signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a●….  from, with which this verb is compounded. The other signifieth 
f 〈◊〉 ●…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to, and is joined by way of reference unto the recompense of reward. These two prepositions, From, To, imply two terms of motion; One, from which one turneth; The other, to which he turneth. It importeth a removing of the eye from one object to an other. Hereby the mind of Moses is excellently set out; he turned his mind and heart from the honours, pleasures, and treasures of Egypt; and fixed them upon the honours, pleasures, and treasures of God's Church here on earth, and of his Church above in heaven.  
Thus was he moved to prefer these before those.  
This act of Moses, in having respect to the recompense of reward, is here approved, and it demonstrateth that respect may be had to reward. See more hereof Chap. 6. v. 18. §. 149.  
The inference of this act of Moses, as a reason of that which he did before, 
Reward puts on to do and endure.  namely, that he suffered affliction with the people of God, and refused to be callad the Son of Pharaohs daughter, and esteemed the reproach of Christ great riches than the treasures of Egypt, giveth proof, that respect to reward maketh a Believer deny any thing, or endure any thing; as those Hebrews suffered afflictions, and took joyfully the spoiling of their goods, Hebr. 10. 33, 34.  
They know that God can and will abundantly recompense all.  
This showeth one reason why so little is done and endured for Christ. Men do not look from that which is present, to that which is to come. They consider not the recompense of reward.  
Let us therefore acquaint ourselves therewith, and oft meditate thereon, and duly weigh who is the rewarder, and what is the reward, both for the greatness, and also for the continuance thereof: then shall we know that our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4. 17. This is it, that will make us steadfast, unmoveable, always abounding in the work of the Lord, 1 Cor. 15. 58.   

§. 147. Of Moses forsaking Egypt.  Hebr. 11. 27. By faith he forsook Egypt, not fearing the wrath of the King: for he endured, as seeing him who is invisible. 
ONe evidence of Moses Faith was his contempt of the world; manifested by refusing honour, v. 24. Pleasures, v. 25. and Treasures, v. 26.  
Another evidence is here set down in this verse, which was an undaunted spirit, in not fearing the wrath of a King.  
A proof of this evidence is premised in this phrase, He forsook Egypt. This is here made a fruit of faith. By faith he did it. As he refused honour, pleasure, and wealth by faith: so, by the same faith, he showed himself to be of an invincible courage.  
The word translated forsaken, is the same that is used Chap. 4. v. 1. §. 7. and translated left. Thereof see more in that place.  
Concerning his forsaking Egypt, the Scripture mentioneth two times, betwixt 
Moses twice forsook Egypt.  which forty years passed (Act. 7. 30,)  
One, when he fled into Midian, Exod. 2. 15.  
The other, when he led the People of Israel out of Egypt into the wilderness, Exod. 12. 31, etc.  
Interpreters differ about the time which should be here meant.  
Both ancient and modern Expositors apply it, to the former, namely his flying 
Chrysost. Theodoret. Theophyl. Occumen. junius in Paral. Aug. Marlorat. in Eccles. Expos.  out of Egypt to Midian. Their reasons are these.  

1. The order of setting down this point by the Apostle. For the other leaving of Egypt, was after the Passeover, v. 28, 29.  
2. The emphasis of the word, forsaken, which implieth, a flying from Egypt, as a banished man.  
3. The other departure out of Egypt is set down by the Apostle in another place, v. 29. therefore it cannot be here intended.   
Many of our later Expositors apply this to the latter forsaking of Egypt. Their reasons are these,  

1. Moses then so forsook Egypt, as he never returned to it again.  
●…. Then was the King's wrath most incensed against him.  
●…. Then he showed greatest courage against the King's wrath.   
To take up this difference, I see no necessity to oppose one against the other.  

●…. At both times, great faith was manifested, yea and an undaunted spirit.  
●…. At both times he did forsake Egypt.  
●…. The wrath of the King was at both times incensed against him. For at first, 〈◊〉 to slay Moses, Exod. 2. 15.   
At the second time, he charged Moses to see his face no more; threatening 〈◊〉, if he saw him again, Exod. 10. 29.  
〈◊〉 At the first, it is said, that Moses fled from Pharaoh, Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courage●…, but rather of prudence, that he 〈◊〉 used a means to avoid danger.  
Answ. That prudence may stand with courage, Where Christ again and 
Prudence in avoiding danger may stand with courage.  an sh●…reth up his disciples not to fear man, he adviseth them to sly from Ci●… City, when they are persecuted, Matth. 10. 23, 26. So as a wise avoi●… of danger, may stand with good courage. Christ himself did oft keep him●… danger, Luk. 4. 30. john 8. 59  
〈◊〉 his courage appeared, that he maintained the cause of his Countrey●…, and slew an Egyptian in the quarrel, which he well knew could not but 〈◊〉 the King.  
This evidence of faith, that Moses forsook Egypt, wherein he had such ho●…, and wealth, and freedom, as he enjoyed in Egypt, giveth proof, that faith 〈◊〉 put on a man to forsake any place. This made Abraham leave his native 
Faith makes leav●… any place.  〈◊〉, v. 8. So did Ruth, Ruth. 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in God's cause. v. 16, 35.  
Hereby we may discern a true faith, if being born and brought up in an Idola●… or profane place, where honours, pleasures, and treasures may be enjoyed, 〈◊〉 conscience ●…ake, we forsake that place, surely we have a good faith.   

§. 148. Of not fearing the wrath of a King.  
〈◊〉 a proof as was given of the faith of Moses Parents, that they were not a●… of the King's Commaddement, is here given of the faith of Moses himself, 〈◊〉 〈◊〉 the wrath of the King. Here the point is set out with much emphasis: 〈◊〉.  

1. Men use to be most feared, when their choler is stirred up, and wrath en●…; wrath makes men seek the greatest revenge: Yet Moses did not in such a 〈◊〉 fear.  
●…. The wrath of a King useth to be more feared than the wrath of other 〈◊〉: and that by reason of his supreme authority, and of his power, to work the 〈◊〉 mischief. The King's wrath is as the roaring of a Lion, Prov. 19 12. And 〈◊〉 of death, Prov. 16. 14.   
Th●…s then the courage of Moses is amplified by a gradation,  

1. He feared not man.  
2. He feared not the greatest of men, a King.  
3. He feared not that which most affrights men, the wrath of a King.   
It was his faith in God that expelled this fear of man.  
〈◊〉 greatest fears affright not believers; for what cause of greater fear could 〈◊〉 be, than the wrath of such a King as Pharaoh was? See more hereof, ver. 23. ●…. 〈◊〉.   

§. 149. Of a Believers remaining invincible.  
TO show that it was no blockish stupidity, nor obstinate impudence, that 〈◊〉 such a resolution in Moses, as not to fear the wrath of the King; the 〈◊〉 thereof is thus rendered, for he endured, as seeing him who is invisible.  
The argument is taken from the difference betwixt God and man: for this phrase, who is invisible, is a description of God.  
The argument than may be thus framed,  
He that can see him that is invisible, will not fear the wrath of a 〈◊〉 King.  
But Moses saw him that was invisible.  
Therefore he would not fear, etc.  
In setting down this reason, There is another act of Moses thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He endured. This 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb is derived from a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  noun which signifieth strength, power, courage; so as the word of this text, endured, implieth, that Moses continued resolute and unmoveable; he was no whit daunted, but retained a●… invincible courage.  
By this we see, that a true and sound faith makes the Believer invincible, so as 
Faith makes invincible.  no cause of human fear will daunt him. He that said, even in reference to God, Though he stay me, yet I will trust in him, had such an invincible spirit, I●…b 13. 15. So in reference to man, had daniel's three Companions, Dan. 3. 17. This is to the life expressed by him that said, In all these things we are more tha●… Conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor Angels, etc. shall be able to separate us from the love of God, Rom. 8. 37. etc.  
True faith never faileth, but retaineth a perpetual vigour: and thereupon it maketh men endure, and remain invincible,  
Here behold the reason of men's fainting upon violent opposition, and of shrinking in their heads through continuance of such opposition. They either have not, or exercise not faith as they should. They acquaint not themselves with the grounds of faith, which are Gods properties, promises, and performances. If thou faint in the day of adversity, thy strength is small, Prov. ●…4. 10. The day of adversity is the time to act faith; if then a man faint, when he should most manifest his faith, there may be just suspicion of the truth, or at least of the vigour of his faith.   

§. 150. Of believers seeing God.  
THE ground of Moses enduring as he did, is thus set down, as seeing him who is invisible.  
Of the word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seeing, see Chap. 2. ver. 8. §. 68 and ver. 9 §. 72.  
It is here set down in a participle of the present tense, to d●…clare a continued act.  
This seeing must needs be meant of a spiritual sight by the eye of the soul, which is faith. For he whom he eyed is said to be invisible: but an invisible thing cannot be seen with a corporal eye. That would imply contradiction. For that which may be discerned with a bodily eye, is visible. But visible and invisible are contradictory.  
This particle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as, is premised, not by way of diminution, as if it were a ●…ming to see, but rather by way of amplification. For,  

1. This particle doth sometimes imply an identity and reality of a thing: and it is used to set forth the perspicuity, and clearness thereof; as where it is said, The glory AS of the only begotten Son of God, John 1. 14.  
2. It implieth a kind of spiritual rapture; as if Moses had been rapt into the highest Heaven, and there be●…eld God himself encouraging him in what he did.   
This act of Moses giveth an instance of the virtue of faith, which is, to set a man 
Faith seeth God.  always before God. A true believer is like Enoch who walked with God, and that continually, as the emphasis of the Hebrew word implieth, Gen. 5. 24. I have set the Lord always before me, saith a Believer, Psal. 16. 8. It was Abraham's speech, The Lord before whom I walk, Gen. 24. 40.  
God is the proper object of faith: The object wherein it delights; the object on which it rests; The object from whom it expects every good thing; the object to which it returns the glory of all.  
Here behold the reason of a Believers courage. The world wonders at it▪ and 〈◊〉, for it seeth not him whom Believers see.  
God's presence is that which emboldeneth Believers, as here Moses was em●… thereby. See more hereof Chap. 13. v. 6. §. 78.   

§. 151. Of seeing him who is invisible.  
〈◊〉 attribute, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  invisible, is derived from the former word, translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  see●…; for a privative particle is joined with it, so as it implieth the contrary to 〈◊〉, even that which cannot be seen.  
〈◊〉 Epithet is attributed to God, Col. 1. 15. 1. Tim. 1. 17. and that in a 〈◊〉 respect.  

1. In regard of the Divine substance, which is spiritual. Every spirit is invisi●…, 
How God is invisible.  〈◊〉. 24. 39 Much more the purest Spirit of all.  
●…. In regard of a divine property, which is to be incomprehensible; in which 〈◊〉 Christ saith, No man hath seen God at any time, John 1. 18. And he is 〈◊〉, 〈◊〉 dwell in the light which no man can approach unto, 1 Tim. 6. 16.   

1. This is a strong argument against all the conceits of Anthropomorphites, 
Against Anthropomorphites.  〈◊〉 〈◊〉 make God like unto man. See more of those, Chap. 1. v. 10. ●…. 133.  
●…. It is as strong an argument against all representations of God. God him●… 
Against representation●… of God.  〈◊〉 presseth this Argument; Ye saw no manner of similitude on the day that 〈◊〉 〈◊〉 spoke unto you, Deut. 4. 15.  
●…. It is also against all apprehensions in the mind, of God in the likeness of 〈◊〉 〈◊〉 object.  
4 It shows, that we must conceive God as he is revealed in his word. He be●… 
God to be conceived as he is revealed.  〈◊〉, is an object, not for the eyes, but for the ears, not for the brain, but 〈◊〉 〈◊〉 heart. The mystery of Unity in Trinity, and the divine properties duly 〈◊〉 in the mind, will raise up a great admiration, and an high esteem of 〈◊〉 and a due respect towards him.  
●…. This invisibility of God doth not keep him from seeing us. Though visible 
Invisible ones see things visible.  〈◊〉 cannot see things invisible; yet he that is invisible can and doth see them 〈◊〉 visible. The eyes of the Lord in every place behold the evil and the good, 〈◊〉. 15. 3. No obstacle hindereth the sight of him, who is invisible. How 〈◊〉 this stir us up, so to carry ourselves in all places, and at all times, and ●… all actions, as seen by him whom with our bodily eyes we see not? He that is 〈◊〉 seeth thee, when thou neither seest him, nor thinkest of him.    

§. 152. Of Faith raising a man above Sense.  
THis joining together of things that seem to be contradictory, namely, seeing 
Faith seeth what is invisible.  〈◊〉 invisible, in this phrase▪ seeing him who is invisible, giveth an evident 〈◊〉 of the Vigour of Faith, in raising a man above Sense.  
On this ground, saith the Apostle, whom having not seen, ye love, in whom, 〈◊〉 now ye see him not, yet believing, ye rejoice with joy unspeakable, 1 Pet. 1. ●…. On this ground Christ himself pronounceth them blessed, who have not seen, 〈◊〉 ye have believed, john 20. 29.  
God's Word is the proper object of Faith; what Gods Word revealeth, faith 〈◊〉.  

1. Hereby we have a demonstration of the excellency of faith; It is of an in●… 
Faith of an infinite capacity.  capacity. For they are infinite and incomprehensible mysteries which the 〈◊〉 revealeth; yet faith believeth them all. No grace is like unto it.  
2. This showeth the reason of Faith's Vigour in supporting against Sense. It 
Faith seeth beyond things seen.  〈◊〉 beyond things seen and Visible. God by many judgements seems to be an●…▪ Faith seeth him pacified in Christ. We are here in this world subject to ma●…y visible miseries: Faith seeth a spiritual happiness in them, and a celestial felici●… following upon them. Our bodies putrify in the grave; yet faith beholdeth a 
How Martyrs endured what they did.  〈◊〉 of them.  
3. Hereby learn how sure a ground the Martyrs had of suffering so much as they did, and that with constancy to the end. They saw, (as Christ did Heb. 1●… 2.) a joy that was set before them, which swallowed up the terror of all thing sensible.  
4. Have we not good and great reason to do what we can, to get, keep, no●…fish, and strengthen faith? 
V. 28.     

§. 153. Of Faith's working Obedience.  Heb. 11. 28. Through faith he kept the Passeover, and the sprinkling of blood, lest he that destroyed the first born, should touch them. 
HEre is set down the third evidence of Moses Faith, (See §. 147. in the beginning) which was his Obedience to God's charge.  
Though our English do somewhat alter the accustomed phrase, which is, by faith, and therein alter the elegant Anaphora, or beginning several proofs with the same phrase, thus, by Faith: yet the Greek is constant in holding the same word, without any variation. Such an alteration was noted in the beginning of vers. 11. But those two phrases, through Faith, and by Faith, intent one and the same thing.  
The repeating of the word in the beginning, sheweth, that this is another, and 
Faith makes obedient.  a distinct evidence of Faith; and that taken in the same sense as it was before, for a true justifying Faith; which so apprehends God's respect to man, as it makes man to take all occasions of testifying all due respect to God: which Moses here did in his faithful observing of that which God had expressly enjoined him.  
The particular act of Moses obedience is thus expressed, He kept the Passeover.  
The word of Obedience here used, signifieth, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to make, as if it had been thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He made the Passeover.  
This word, Making, hath a double reference.  
One, to the primary, institution whereby Moses delivered it as a divine Ordinance to the people; he first made it known to the people; and in that respect may be said, to make it. In this sense, our former English translation, thus renders it, He ordained.  
Obj. God, not Moses, was the ordainer of it. 
God's work attributed to man.   
Answ. The Holy Ghost doth oft attribute divine works to the Ministers whom God is pleased to use about them, john 7. 19 See more hereof Chap. 4. vers. 8. §. 48.  
The other reference of this word, made, is to the observation and celebration of the Passeover: For Moses both observed it, in his own person, and also caused all the people to observe it. Thereupon our Translators thus render it, He kept.  
Herein we have a pattern.  

1. Of obedience: for Faith puts men on, to do what God enjoineth. So did the Faith of Noah, v. 7. of Abraham, and of others. See v. 8. §. 37.  
2. Of faithfulness in declaring Gods Ordinances to others, that they may observe them. See Chap. 3. v. 2. §. 32, 40. 
The notation of the name Pass-over.     

§. 154. Of the Passeover.  
THat Object whereabout Moses testified his obedience, and manifested his Faith, is here styled the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Passeover. Some would have this Greek word from a verb that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suffer. That derivation might be fit enough, but that it is evident, that the Greek, as also the Latin, are taken from the Hebrew 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transiliit.  The Hebrew root signifieth, to pass over; thence a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transitus.  noun which sigfieth, a passing over. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Called and Syriack do hold the same letters; but add thereunto another letter, which we pronounce A. In like manner both the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek and the 
g Pascha.  Latin retain a word of the like pronunciation, which is, 〈◊〉. Our English Passeover fitly setteth out the meaning of the name. The occasion of giving this name Passeover, to the Ordinance intended, 
The occasion of the name Passeover.  〈◊〉.  

1. In reference to the first time that it was observed, namely to be a sign 〈◊〉 them, and an assurance that the Destroyer which slew the first born in eve●… 〈◊〉 of the Egyptians would pass over the houses of the Israelites, and destroy 〈◊〉 in them, if they observed that which was enjoined about this Passover. 〈◊〉. 12. 11, 12, 13.  
●…. In reference to aftertimes, to put people in mind of Gods passi●…g over, and 〈◊〉 the houses of the Children of Israel, when he smote the Egyptians. 〈◊〉. 12. 27, 28.   
I find this word Passeover used in four distinct respects.  

1. In reference to the whole feast, with all the rites and circumstances thereof. 
The divers respects wherein the word Passover is used.  〈◊〉. 12. 11.  
●…. In reference to the Sacrifices that were offered up at that feast. Deut. 1●…. ●….  
3. In reference to the Lamb, that was then to be killed and eaten. In this 〈◊〉 it is said, they roasted the Passeover with fire (2 Chro. 35. 13.) that is the 〈◊〉 which was the Sacramental Element thereof.  
4. In reference to the truth and substance of that type, which was Christ, of 〈◊〉 it is thus said, Christ our Passeover is sacrificed for us. 1 Cor. 5. 7,   
The word Passeover is here taken in the first and largest sense, namely, for the 
A'description of the Passover.  〈◊〉 feast with all the rites of it. In this sense it may be thus described.  
The Passeover was an ordinary Sacrament of the jews, wherein by eating a 〈◊〉 after the manner prescribed under a temporal deliverance, man's spiritual 〈◊〉 eternal deliverance was signified and sealed up unto them.  
Ten distinct points are observable in this distinction.  

1. It was a Sacrament; for the Lord's Supper was substituted in the room 〈◊〉. Matth. 26. 19, 26. And it had like Rites to the Lords Supper, Luke 22. 1●…, 16, 17. And the same substance was sealed up by both, namely Christ. 〈◊〉. 5. 7.  
●…. It was a Sacrament of the jews, to distinguish it from the Sacraments of Christians. The Sacraments of the jews were types of things to come; but the Sacraments of Christians are memorials of things to come.  
3. It was one of their ordinary Sacraments, to distinguish it from their exordinary Sacraments, which were but for the time of their abode in the wilder●…. Of the several kinds of Sacraments, See Chap. 9 v. 20. §. 108.  
4. It is said to be one of their ordinary Sacraments, to distinguish it from Cir●…, which was the other. Gen. 17. 9  
5. The outward element therein was a Lamb. Exod. 12. 3. For this creature 〈◊〉 fitly set out Christ the substance of that Sacrament. Therefore he is oft 〈◊〉 a Lamb. john 1. 29. 1 Pet. 1. 19  
6. That Lamb was to be eaten, to show their participation of Christ. john 6. 53.  

7. That it was to be celebrated after the manner prescribed, is evident by this 〈◊〉 junction, Ye shall keep the Passeover in his appointed season, according to all the 〈◊〉 of it, etc. Numb. 9 3. The distinct Rites are expressly set down, Exod. 12. ●…. etc. They concerned either the preparation to the Passeover for the partaking thereof.  
Rites concerning the Preparation to the Passeover were these.  

1. A choice Lamb. v. 5.  
2. A keeping of that Lamb from the dam four daye●…. v. 6.  
3. Killing that Lamb. v. 6.  
4. Sprinkling the blood thereof. v. 7.  
5. Roasting it whole. v. 8, 9   
Rites concerning the partaking of the Passeover were these.  

1. Eating the flesh of the Lamb, and that all of it. v. 8, 10.  
2. Eating it with unleavened bread and bitter herbs. v. 8.  
3. It must be eaten with their loins girded, their shoes on their feet, their staff in their hand, and that in haste, v. 11.  
4. It was to be eaten in one house, v. 46.    
8. Those Rites were to be a sign and seal. v. 13.  
9 The temporal deliverance thereby intended, was preservation of their firstborn from that destruction which fell upon the firstborn of the Egyptians: and from the place and state of their bondage. v. 17, 27. Exod. 13. 3.  
10. The spiritual deliverance typified hereby, was their deliverance from their bondage under sin and Satan. 1 Cor. 5. 7. john 1. 29.    

§. 155. Of a Sacramental Union.  
THis word Passeover, being here put for the Sacramental rites thereabout used, giveth instance, that in Sacraments the sign and thing signified are mutually put one for another.  

1. Here the thing signified is put for the sign. In this sense God's Covenant is said to be in the flesh of them that were Circumcised. Gen. 17. 13.  
2. The sign is put for the thing signified, as the Rock for Christ, 1 Cor. 10. 4.  
3. The property of the thing, for the property of the sign; as, Baptism is said to save us, 1 Pet. 3. 21.  
4. The property of the sign, for the property of the thing: as washing, which is the property of outward Baptism, applied to that which taketh away sin, Acts 22. 16.   
The reason hereof is a Sacramental Union, betwixt the sign and thing signified. As an hypostatical union of the two Natures of Christ, gave occasion to attribute the properties of the one nature to the other, so doth a Sacramental union. By virtue of the hypostatical union, the Son of Man, even when he was on earth, was sa●…d to be in Heaven. John 3. 13. and on the other side, the Blood wherewith we were redeemed, is said to be the Blood of God. Acts 20, 28.  
Hereby it appeareth, that the inference which Papists and Ubiquitaries make of Transubstantiation and Consubstantiation from this phrase, This is my Body, is unsound. See Chap. 9 v. 20. §. 107.  
The Passeover being a like figure to the Lords Supper (which succeeded the Passeover, Matth. 26. 26.) I hold it meet distinctly to set down,  

1. The agreement betwixt these two Sacraments.  
2. The difference betwixt them.   
They agree in these particulars following.  

1. In the same Author; they are both of divine institution, Exod. 12. 1. 1 Cor. 11. 23.  
2. In the general properties of a Sacrament. Both had their signs and things signified. Both had their Sacramental Rites. Both were annexed to a Covenant and to Promises, as Seals.  
3. The particular thing signified of both, was Christ. 1 Cor. 5. 7. and 10. 16.  
4. There was the same benefit of both; which was deliverance from death, and reconciliation with God.  
5. Both had the same means of application, and participation of the benefit of them; which was Faith.  
6. Both had the same ends: which were, 

1. To seal God's promises.  
2. To testify our faith and obedience.  
3. To be a badge of our profession.  
4. To distinguish from such as were not God's people.  
5. To maintain love.     
The differences betwixt the Passeover, the Lords Supper and are these.  

1. The outward Element in that, was a Lamb. In this Bread and Win●…, which are more common, usual, and sooner prepared.  
2. Particular rites that had many, and those difficult ones whereof before. This, fewer and more easily performed.  
3. The manner of setting forth Christ. That, set him forth to come. This, past.  
4. The perspicuity and cleverness. As a declaration of a thing is more perspicuous than a prediction of it: and an accomplishment of a thing more evident than a Prophecy of it; so is our Sacrament more perspicuous and clear than the Jews.   
Obj. Killing of a Lamb, and shedding blood, do more plainly and lively set forth a Sacrifice, than breaking Bread, and pouring out wine.  
Ans.  

1. That may be granted in regard of the outward manner; and it was needful it should be so, because they were Children in comparison of us: and the thing signified, not then accomplished: so as it could not be so easily conceived and discerned. But perspicuity of a Sacrament is not so much in the outward Element, or Rites, as in the word annexed thereto; whereby the meaning of what is done is distinctly declared.  
2. The Elements and Rites of the Lords Supper, are more significant than the element and rites of the Passeover: and they do more lively set forth the whole benefit that we receive by Christ, which is not only to have sin removed, but to be nourished and refreshed by him. Bread, better compriseth all manner of food under it then flesh: bread is the strength and stay of a man's life. Wine may be drunk▪ but blood cannot. Wine cheereth the heart of man. A participation of Christ is more lively set forth in the rites of the Lords Supper than of the Passeover.   

5. The efficacy. As the Lord's Supper doth more lively set forth our participation of Christ, so the efficacy thereof must needs be the greater, according to man's apprehension in Christ, and is more or less affected.  
6. The amplitude. The Passeover was only for the Jews. Exod. 12. 43. The Lord's Supper is for all Nations.  
7. The continuance. The Passeover had a date. This, is to continue till the Lords coming. 1 Cor. 11. 26.    

§. 156. Of Sacraments being means to strengthen our Faith.  
ONE special end of this Passeover, in reference to the first observation thereof, was to assure them of their preservation from that destruction which should be in every house of the Egyptians. God afforded them this means for strengthening their Faith. This general, to strengthen Faith, is the end of all Sacraments. It was an end of Circumcision, Rom. 4. 11. It is indeed the end of those extraordinary signs which God of old afforded to his people. Exod. 4. 5, 8, 9 judg. 6. 37. and 7. 10, 11. This was the end of God's en●… into Covenant with his People. Gen. 17. 17. and of binding himself by Oath, to make good his promise. Heb. 6. 17, 18.  

1. God knoweth man's backwardness to believe, and proneness to dist●…ust.  
2. He hath an earnest desire that we should partake of the benefit of his promises.   
On these grounds he useth means for strengthening our faith.  

1. On the tender heartedness of God towards man. How should this bind us to God?  
2. Let us carefully observe the means which God affordeth for strengthening our faith, and use them aright.   
As this Passeover was continued in future years after that deliverance given: 
God's mercies to be remembered.  it was a memorial thereof, and giveth proof that God's memorable mercies are to be held in perpetual memory. See more hereof.  
As the keeping of this Passeover is here produced for an evidence of the faith 
Sacraments to be observed by Faith.  of Moses, who by Faith kept the Passeover, it giveth proof that Sacraments are to be solemnised by faith: as one Sacrament, so all Sacraments are to be solemnised: and in the particular here set down, by Faith every part of God's worship is to be performed. By faith Abel offered his Sacrifice, v. 4. What things soever you desire when you pray, believe, etc. Mar. 11. 24.  
Faith makes both our pesons and works acceptable to God, v. 6. otherwise our persons are odious, and our works are abominable in God's sight.  
In Sacraments this is the rather to be observed, because thereof are two parts.  
One is God's offer.  
The other is, our receiving. This is done by faith: without which Gods offer is altogether in vain.  

1. Hereby take notice of the reason of that small, or rather no profit which many receive from God's Ordinances in general, and from the Sacraments in particular. They want that eye of the soul whereby they might perceive the good tendered to them by God: and the hand, whereby they might receive it. Faith is both that eye and hand.  
2. Hereby learn how to prepare thyself to a due partaking of the Sacrament. By faith observe it. Let thy heart be seasoned and filled there with. For this end take notice of God's promises, particularly of those that are sealed up by the Sacrament. Thus may faith be wrought in thee. Meditate on them: so may thy faith be strengthened: so will the Sacrament be profitable unto thee.    

§. 157. Of sprinkling blood.  
TO the former evidence of Moses his Faith, by keeping the Passeover, the Apostle addeth another, which was sprinkling of blood. Those two are joined together by the ordinary copulative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and. And well may they be joined; for the one was observed with the other: when the Lamb was slain, they were enjoined, to take of the blood, and strike it on the two side posts, Exod. 12. 7. The noun translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sprinkling, is derived from a verb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…ffundo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fund●….  to 〈◊〉 out. For the blood was poured into a basin, and carried to their door, and the●… sprinkled upon the posts thereof.  
Of the derivation of the noun translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sprinkling, see Chap. 9 v. 2●…. §. 11.  
Blood was there used to be a sign unto them, that blood should not be ●…ed i●… their houses. Blood under the Law typified the means of atonement. Hereof see Chap. 9 v. 7. §. 43. and v. 18. §. 99  
The sprinking of blood did typify the application of the means of atonement to a man's own self. Hereof see Chap. 9 v. 12. §. 71, 72.  
Blood was the ground of atonement; sprinkling was the means of reaping benefit thereby.  
The rite of sprinkling blood was used only the first time of celebrating the Passeover: because it was a sign of that particular deliverance which then only was given. There was not the like occasion for it, at other Passovers. For such a Destroyer, as is noted in the words following, was only sent at that time.   

§. 158. Of him that destroyed the firstborn in Egypt.  
ONE special reason of the foresaid rite of sprinkling blood, is thus expressed, lest he that destroyed, etc. So as it was for preventing a great danger. This particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest, or as it is in the Greek, that not, (meaning, that the destroyer might not touch them,) implieth, that what was done, was to prevent danger, that such or such an evil might not surprise them.  
So as faith may stand with prudence, in preventing danger, both in resetence 
Faith and prudence in preventing danger.  to ourselves, and also in reference to others. For Moses hereby prevented both the danger of his own house, and also of every house amongst the Israelites▪ Prudence in this case may especially be used, when such means are used as God prescribeth for preventing danger. We heard before v. 23. §. 125. that danger might be prevented in others. And Moses forsaking Egypt, showeth, that men may avoid the danger whereunto themselves are subject.  
How Fear and Faith may stand together, see Chap. 5. v. 7. §. 45.  
This phrase 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he that destroyed, cometh from the same root that the word tran●…ted 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  perdition did. Whereof see Chap. 10. v. 39 §. 151.  
It is here a participle of the present tense, and implieth that he was much in destroying. He spared never a house of any of the Egyptians.  
Quest. Who was this destroyer?  
Answ.  

1. Principally and primarily, it was God himself: for he saith, I will 
God the principal destroyer.  ●…ite all the first born, etc. and Moses saith, the Lord will pass thorough to smite the Egyptians. Exod. 12. 12, 23.  
2. Instrumentally and secundarily, an Angel might do it: as an Angel smote Israel with a plague (2 Sam. 24. 16.) and the Assyrians with a sudden destruction. 2 Kings 19 35.   
Whether one or more Angels were employed, is not expressly determined: and it is too curious to search after it. It might be done by the Ministry of one: or ●…my might be employed about it. Whosoever they were, they were God's instruments, and as it were God's hand: so as hereby it is manifest, that God a ven●…th. He hath many ways, means, and instruments of vengeance, but they are 〈◊〉 ordered by him. Hereof see Chap. 10. v. 30. §. 112.   

§. 159. Of the extent of God's vengeance on all, of all sorts.  
THE parties destroyed are here said to be the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  firstborn: such as first opened the womb.  
Of the derivation, and composition of the Greek word, see Chap. 1. ver. 6. §. 67.  
Under this word, firstborn, are here comprised not only the first born of men, 
Dearest subject to destruction.  but also of beasts. Exod. 11. 5. Yea and their Gods also were destroyed. Exod. 1●…. 12.  
The first born of their Children were most dear unto them.  
Their Beasts were very profitable unto them, Their Gods were in high account amongst them.  
We have here an instance, that God can take away the dearest, and the usefullest things, yea, and things which we have in highest account. This is further ●…emplified in job (job 1. 19) and in the jews. Ezek. 24. 25.  

1. God is an high supreme Lord over all; all are under his jurisdiction, as 
Why the dearest taken away.  Children, Cattle, and such as we esteem as Gods.  
2. He doth sometime in this extent manifest his power, to aggravate his ●…rrour.  
3. He doth so in some persons, to prevent future mischiefs that they might do. Thus he took away David's dear Absalon, 2 Sam. 18. 15.  
4. He sometimes so dealeth with his Children, to try them. Gen. 22. 2. Yea, and to manifest that grace that is in them. This was the end of Gods dealing with job so as ●…he did; that faith, patience, and other graces that were in him, might be manifested to be in him.   

1. What cause have all of all sorts to take heed of provoking such an one, as 
Provoke not God.  the Lord is? He can make the stoutest to stoop, witness Pharaoh and all Egypt, Exod. 12. 31. etc. If there be any thing that men set their heart upon, God can spoil them of it, and make them repent their opposing against God.  
2. This may admonish us to take heed of setting our heart, and doting too 
Set not heart on things below.  much upon any thing here below. We ought to account all things that here we enjoy to be such as may be taken from us. Besides the forementioned instances of Children, Beasts and Gods, the Lord may take away his Ordinances, as he suffered the Arks to be taken from Israel, 1 Sam. 4. 11.  
3. Well use all things that are dear and useful unto thee, that thou provoke not God to take them away from thee. This Judgement is aggravated by the extent thereof, employed, in the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All of all sorts subject to destruction.  plural number. The history thus expresseth the circumstance, All the first born in the land of Egypt shall die, from the first born of Pharash, that sitteth upon his Throns', even unto the firstborn of the Maidservant, th●… is be kind the Mill, and all the firstborn of beasts, Exod. 11. 5. It is further added in the execution of this judgement, that there was not an house, where there was not one dead, Exod. 12. 30.   
Thus we see how God can extend his judgement to all of all sorts. In another place mention is made of old and young, Maids, little Children, and Women, to be destroyed. Ezek. 9 6. Yea of the Priest and Prophet, of Virgins and young men, Lam. 2. 20, 21, 22. Read Lamentations, Chap. 5. v. 11, 12, 13, 14.  
To God all are alike; with him is no respect of persons.  
It therefore concerneth all of all sorts, to fear and to take heed of provoking the wrath of the Lord. This extent prevents all vain pretences, as if God would spare the Prince, or the honourable person, or the rich, or the poor, or the mean, or any other kind; No outward condition can exempt us from God's jurisdiction; and as God can, so he will keep under all of all sorts.   

§. 160. Of God's ordering judgements answerable to sins.  
THIS kind of judgement in destroying the first born, is the more observable, 
The sin and punishment of the Egyptians alike.  in that it was answerable to their great sin.  
Their sin was to seek the extirpation of the Children of Isradel; for which end the King commanded the Midwives to kill all the male-childrens of the Israelites in the birth; which cruel Edict, because it took not effect, therefore he made another as cruel (if not more cruel) that all his people should cast every son that is born of an Israelite into the water, Exod. 1. 16, 22. God therefore destroyeth all their first born, and thus ordereth the judgement answerable to their sin. The Lord further followed the Egyptians in this kind; for they sought to drown the 
Judgement answerable to sins.  Children of the Israelites, and their King, and all his mighty Host were drowned in the red Sea. Many are the instances which the Scripture giveth in this kind: Nadab and Abihu offered Incense with strange fire, and were themselves devoured with strange fire, Leu. 10. 1, 2. Memorable is the instance of Adonibezek, Judg. 1. 7.  
And of Eli●…s sons, who profaned the holy things of God, and were destroyed in bearing the Ark of the Lord, 1 Sam. 4. 11.  
Agag was thus dealt withal in his kind, 1 Sam. 15. 33. And David in sundry cases, as 2 Sam. 12. 11. and 24. 1. 15.  
God hath expressly threatened thus much, Leu. 26. 23, 24. Psal. 18. 26.  

1. Thus God dealeth, to manifest the equity of his proceeding against men, that so he may be the more justified.  
2. The Lord doth this in mercy to afford unto men a means to find out the cause of Judgement; that so they may take away the cause by true repentance, and thereupon the Judgement be removed; or otherwise that they may be made the more inexcusable.   
Let us therefore take occasion from the kind of God's Judgements to search after the causes thereof. Hereof see more in the Plaster for the Plague on Numb. 16. 44. §. 4. 5.   

§. 161. Of Children punished for their Father's sins.  
IT is more than probable, that among those first born, very many were young Children, which never had done themselves any hurt to the Israelites; so as 
Children may suffer for their Father's sin.  Children may suffer for their Father's sins. The law threateneth as much; Exod. 20. 5. And God herein manifesteth the extent of his Justice, Exod. 34. 5. This may be exemplified in the Children of Dathan, and his complices, Numb. 16. 27, 32. And in the Children of jeroboam, 1 King. 15. 29. and sundry others.  
Divine vengeance is hereby much aggravated. As God's mercy by the extent thereof to the seed and Children of such as believe on him, is much amplified (Gen. 17. 7. Prov. 20. 7. Psal. 112. 2.) so is the Judgement aggravated by this extent.  
Obj. This may seem to be against justice, and against God's express Word, who hath said it, and sworn it, that the Child shall not die for the sin of the Father, Ezek. 18. 2, 3. etc.  
Answ.  

1. The Justice of God is manifested by the universal Contagion, and corruption of all Children of men. Is it not just with men to destroy the young cubs of Foxes, Wolves, and other mischievous creatures, by reason of their ravenous nature?  
2. Besides, Children appertain to Parents; they are theirs. In this respect it i●… not against Justice to punish them in their Parent's case. Children of Traitors are deprived of their patrimony, by reason of their parent's demerit.   
As for Gods avouching not to punish the Child for the Father, that is spoken of penitent Children, and withal it is intended of the personal sins of Parents, and the eternal punishment thereof: which punishment, no Child shall bear simply for his parents Personal sin.  
This should the rather move parents to take heed of provoking God's wrath, in respect of their Children. Have piti●…, O parents, on yourselves and Children, and take heed of treasuring up wrath for them.  
This also gives occasion to Children to be humbled, even for their parent's sin. This was it that much humbled good josiah, (2 King. 22. 19) and it was acceptable in God's sight.   

§. 162. Of God's preserving his from common judgements.  
THE end why the foresaid blood was sprinkled, was the preservation of the people of God: who are comprised under this relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  them, for this hath reference to the Israelites, who are styled, the people of God, v. 25.  
The extent of their preservation is set out in this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  touch: which implieth, that the destroyer should be so far from slaying them, or any of theirs, as be should not come near, so much as to touch them. In this sense is this word used concerning a beast, that should come near Mount Sinai whereon the Law was delivered. Heb. 12. 20. This word is also used of being far from doing a thing: and therefore it is joined with a Metaphor of a like extent, namely, taste: thus, 〈◊〉 not, taste not, Col. 2. 21. Be so far from eating, as not to taste of such a thing. The history thus expresseth the extent of this preservation, The Lord will pass 〈◊〉 the door, and will not suffer the Destroyer to come in unto your houses to smite 〈◊〉. Exod. 12. 23.  
This giveth proof, that God can deliver his from common judgements. See 〈◊〉 hereof in the Plaster for a Plague, In Numb. 16. 45. §. 12, 13, 14.   

§. 163. Of the resolution of Heb. 11. 24, 25, 26, 27, 28.  24. By faith Moses, when he was come to years, refused to be called the Son of Pharaohs daughter. 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season. 26. Esteeming the reproach for Christ, greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward. 27. By faith he for sook Egypt, not fearing the wrath of the King: for he endured, as seeing him who is invisible. 28. Through faith he kept the Passeover, and the sprinkling of blood, lest he that destroyed the first born should touch them. 
THE sum of these five verses is a commendation of Moses faith.  
It is commended by three effects.  
One was, his contempt of the world.  
Another, his Courage.  
The third was his Obedience.  
His contempt of the world is manifested by turning from the three great allurements of the world: which were,  

1. Honours. v. 24.  
2. Pleasures. v. 25.  
3. Riches. v. 26,   
His despising of honour is set out two ways, 
Ve●…se 24.   

1. By the time, when he manifested as much, even when he was come to years.  
2. By the kind of honour, which was very great, to be called the Son of Pharaohs Daughter.   
Both these are amplified by the manner of rejecting honour, which was 〈◊〉, in this word, refused.  
A Second particular wherein his contempt of the world was manifested, was 
25.  about pleasure. This is set down comparatively. The comparison is of 〈◊〉 Here observe,  

1. The things compared.  
2. The manner of comparing them.   
The things compared, are, Afflictions and Pleasures.  
Afflictions are set out by the Patients: which were,  

1. The people of God.  
2. Moses himself, who is comprised under this phrase, suffered with.   
Pleasures are set ou●… by two properties.  

1. Sinf●…ll.  
2. Momentary.   
The manner of prefer●…ing afflictions before pleasures, is declared in these words, Choosing rather than.  
The third particular instance of contemning the world, is about riches. Here 
〈◊〉.  is noted,  

1. The effect of Faith.  
2. The ground thereof.   
This effect also is set down comparatively.  
In the comparison we are to consider,  

1. The things compared.  
2. The manner of comparing them together.   
The things compared, are Reproach and Riches.  
Reproaches are illustrated by the principal object, who was Christ.  
Riches are amplified,  

1. By the kind of them, Treasures.  
2. By the subject, or place where they were, In Egypt.   
The manner is manifested two ways.  

1. Simply, in this word, esteeming.  
2. Comparatively, greater riches than.   
The ground of preferring the one before the other, was Reward.  
This is set out,  

1. By the kind of reward, in this phrase, The recompense of the 〈◊〉  
2. By the affection of Moses thereunto. He had respect unto it.   
A second evidence of Moses his faith is set out, v. 27. 
V. 27.   
Here is declared,  

1. The kind of evidence.  
2. The ground thereof.   
The kind of evidence was an invincible courage.  
This is  

1. Propounded.  
2. Amplified.   

1. In Propounding it, is not●…d, 

1. His act, ●…e forsaken.  
2. The place which he forsook, Egypt.    
The amplification is by denial of a contrary disposition, wherein we have, 

1. The affection denied, not fearing.  
2. The object of that fear, set out by a threefold gradation. 

1. A man. This is employed under the word King.  
2. The greatest of men, A King.  
3. That which maketh a King most terrible, his wrath.       
A third evidence of Moses his faith, was his Obedience. 
V. 28.   
This was manifested two ways.  

1. In reference to God.  
2. In reference to God's people.   
In that which hath reference to God, we have,  

1. His act, he kept.  
2. The object thereof, The Passeover.   
In that which hath reference to God's people, is set down,  

1. The thing done; sprinkling of blood.  
〈◊〉. The reason thereof, which was to prevent danger.   
Here is declared.  

1. The kind of danger.  
〈◊〉. The extent of preservation from it.   
The kind of danger was destruction, amplified by the persons destroyed; the if born.  
The extent of preservation is set out,  

1. By the act denied, should not touch.  
〈◊〉. By the object, or persons not touched, them, namely the Israelites.    

§. 164. Of Observations raised out of Heb. 11. v. 24, 25, 26, etc.  
I. Memorable matters are to be kept in memory. This the name, Moses, inten●… See §. 132.  
II. Weighty matters are to be attempted, as men are able. This phrase, when he 〈◊〉 come to years, implies thus much. See §. 132.  
III. Difficult duties must be willingly done. This word refused, hath reference to 〈◊〉 difficult task, but implieth willingness. See §. 136.  
IV. Faith makes worldly honour to be lightly esteemed. By faith Moses refused 〈◊〉. See §. 136.  
V. Greatness of honour moveth not Believers. It was a great honour to be called the Son of Pharaohs daughter, but Moses was no whit moved therewith. See §. 136.  
VI Affliction may be chosen. Or it may be willingly undergone. Moses did 
Verse 25.  choose it. See §. 137.  
VII. God's people may be under affliction. This is here taken for granted. See §. 138.  
VIII. Afflictions keep not Believers from Communion with Saints. Though the people of God were afflicted, yet Moses would be of their Communion. See §. 138.  
IX. Pleasure's occasion sin. Here they are styled pleasures of sin. See §. 139.  
X. Pleasures are momentany. They are but for a season. See §. 140.  
XI. Faith makes afflictions to be preferred before pleasures. Moses by faith pre●… afflictions. See §. 137.  
XII. Matters must be enterprised on good ground. This word Esteeming, intends 
Verse 26.  as much. See §. 142.  
XIII. Christ was known of old. For he was known to Moses. See §. 142.  
XIV. Christ was reproached before he was exhibited. In this respect this phrase i●… here used, the reproach of Christ. See §. 142.  
XV. Believers prefer Christ's reproach before riches. Witness Moses. See §. 143.  
XVI. Believers discern betwixt things that differ. This phrase, greater riches 〈◊〉, giveth proof hereunto. See §. 144.  
XVII. There is a reward. This is here taken for granted. See §. 145.  
XVIII. Respect may be had to reward. So Moses had. See §. 146.  
XIX. Reward puts on to endure. Moses was hereby put on. See §. 146. 
Verse 27.   
XX. Danger may be avoided. For this end Moses forsook Egypt. See §. 157.  
XXI. Faith expels fear. Faith made Moses not to fear. See §. 148.  
XXII. The most terrible ones are not to be feared. Moses feared not the King's 〈◊〉 wrath. See §. 148.  
XXIII. Faith makes invincible. The expression of that which Moses feared not, which was, the wrath of a King, giveth proof hereunto. See §. 149.  
XXIV. Faith seeth God. Thus Moses saw God. See §. 150.  
XXV. God is invisible. So is he here set down to be. See §. 151.  
XXVI. Faith raiseth the mind above sense. For sense cannot see that that is invisible. See §. 152.  
XXVII. Sight of Good keeps from fear of man. Thus was Moses kept from fear of Pharaoh. See §. 149. 
Verse 28.   
XXVIII. Faith works obedience. By faith Moses was moved to do what God required about the Passeover. See §. 153.  
XXIX. What God enjoins must be observed. God commanded Moses to observe the Passeover, and so he did. See §. 153.  
XXX. God's works are oft attributed to his Ministers. As this word, kept, implieth an ordaining, it proves the point. See §. 153.  
XXXI. Deliverances are to be remembered. This was the end of the Passeover. See §. 154.  
XXXII. In Sacraments the Sign and Things signified are oft mutually put each for other. The Passeover was the thing signified, yet it is here put for the external celebration thereof. See §. 155.  
XXXIII. God affords means for strengthening faith. This was one end of the Passeover. See §. 156.  
XXXIV. Sacraments are to be solemnised in faith, so did Moses keep the Passeover. See §. 256.  
XXXV. Blood is the means of atonement. It was blood that kept the destroye●… from entering into the Israelites houses. See §. 157.  
XXXVI. A right application makes means useful. Sprinkling of the blood intends so much. See §. 157.  
XXXVII. Faith and prudence in preventing danger may stand together. By faith Moses used that means that kept out the destroyer. See §. 158.  
XXXVIII. The Lord revengeth. He it was that destroyed. See §. 158.  
XXXIX. The dearest and usefullest that men have, may be taken from them. Who dearer than their Firstborn? who more useful than their Cattle? yet were these destroyed. See §. 159.  
XL. God can extend judgement to all of all sorts. The firstborn here destroyed, are set down in the plural number: none exempted. See §. 139.  
XLI. God ordereth punishment according to sin. The Egyptians destroyed the Male Children of the Israelites, and their Firstborn are destroyed. See §. 160.  
XLII. Children may be punished for their Father's sins. So were these firstborn. See §. 161.  
XLIII. God can preserve his from common judgements. So were the firstborn of the Israelites preserved. See §. 162.  
XLIV. God can keep judgement far off from his: even so, as the judgement may not touch them. See §. 162.   

§. 165. Of Israel's passing through the red Sea.  Hebr. 11. 29. By Faith they passed thorough the red Sea, as by dry land: which the Egyptians assaying to do, were drowned. 
THE eleventh instance which the Apostle produceth to prove the Vigour of Faith, is exemplified in Moses, together with all those that under his guidance went out of Egypt. It is indefinitely said, and that in the plural number, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They passed thorough.  
The word translated, passed thorough, is a compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to go. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition implieth thorough. So as it is well translated, They passed thorough.  
Here are intended the whole multitude of Believers; not only some of the 
Faith common to all sorts.  eminent persons, as Moses, Aaron, Hur, joshua, Caleb, and such others: but also all of all sorts. So as faith is a grace appertaining not only to extraordinary persons, but also to persons of the meaner rank.  
This in brief should stir up all, great and mean, learned and unlearned, Governors and Subjects, Male and Female, Young and Old, to labour after Faith.  
Quest. What kind of Faith was this? 
Who they were that believed.   
Answ. Surely such a Faith as hath hitherto been set forth: a true justifying and saving faith.  
It cannot be denied, but that there was in Moses, and some others, a miracu●… saith; which may stand with a justifying Faith: as a sensitive soul is in a 〈◊〉 man.  
1. Obj. It is said of them who passed thorough the red Sea, that they murmu●…, and wished they had not been brought out of Egypt. Exod. 14. 11, 12.  
Answ.  

1. That might be said of some of them; as it is said afterwards, the next 〈◊〉 that was among them. Numb. 11. 4.  
〈◊〉. Though upon the sight of Pharaohs host they might distrust, yet upon 〈◊〉 exhortation, and upon sight of the path that was made in the Sea, they 〈◊〉.   
〈◊〉. Obj. God swore to them that believed not, that they should not enter into his 〈◊〉, Heb. 3. 18.  
A●…s. By virtue of the true Faith of some, all might be made partakers of the 
Many reap benefit by the faith of some. See §. 166. in the end.  〈◊〉, and temporal blessing. God in this preservation would manifest a dif●… betwixt such as professed his name, and such as openly opposed against 〈◊〉.  
〈◊〉 place of danger whereinto they went, and thorough which they passed, and 〈◊〉 were preserved from the fury of their enemies, is here styled, the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  red 〈◊〉. In Hebrew it is styled 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mare judici. Mare algosum.  the Sea of r●…ed, or a Bulrush: by reason of Reeds or 〈◊〉, growing on the banks thereof: or of weeds, in the bottom of it. Those 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…eeds which jonah doth thus mention, [the weeds were wrapped about my 〈◊〉, Jonah 2. 5.] are expressed under this Hebrew word, which signifieth Reed, 〈◊〉 Rush.  
The Chaldee paraphrase, and the Greek LXX. translate it, red-Sea. 
The red Sea, why so called?   
The Apostle followeth them; so doth Luke in relating Stephen's speech. Act. 〈◊〉. ●…6. In all Nations at and since the several translations of the Bible, called this 〈◊〉, the red-Sea; Hereupon that it might be the better known, what Sea was 〈◊〉 meant, they translated it red-Sea. Thus they translated the Asterisms and Co●…stellations which are mentioned, job 9 9 and 38. 32. by the Common 〈◊〉 with which they were then called, as Arcturus, Orion, Pleiades. Which are 〈◊〉 the Hebrew names there used; but names taken from the Grecians.  
This Sea is called the red Sea, on these grounds,  

1. The Sand on the shores thereof were red.  
2. The mountains bordering thereon were reddish.  
3. By reason of the foresaid sands and mountains there appeared a reddish 〈◊〉 upon the waters.   
This titlo, red-Sea, is here expressed for distinction sake: to show that it was 〈◊〉 as the Sea of Tyberias [John 6. 1.] a narrow, shallow Sea; but a broad deep 〈◊〉, as the red-Sea is.  
The word which we translate, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. How they passed thorough the red Sea  passed thorough, Implieth that they passed 〈◊〉 one side to another.  
Some of the jewish Rabbins, whom many Christian Interpreters follow, say, 〈◊〉 they did only pass on one side of the Sea, from one place to another, in way 〈◊〉 an half-circle, to avoid the fury of Pharaohs Host, and to be a means of 〈◊〉 them; as if one should go into the Thames at Westminster, and come 〈◊〉 at the Temple; not touching the other side of the Thames.  
Their reasons for this assertion are these,  

1. The Israelites had not time enough to pass from one side of the Sea to the other. They were on foot, and had many little Children with them, so as they could not in one night pass over so broad a Sea.  
2. The place from whence they went before they passed over, is called Etham. Exod. 13. 20. And the place to which they came after they had ended their journey, is also called Etham, Numb. 33. 8.   
Answ. To the first,  

1. The Sea in the place where they passed, might be so narrow, as in a night it might be passed over, especially by such as fled from their enemies.  
2. It is no where said that they were but one night in passing it over. Indeed it is said [Exod. 14. 24.] that in the morning watch, the Lord looked unto the Host of the Egyptians, and troubled them. This might be about six in the morning: and God then began to trouble the Egyptians: but at that time might the 〈◊〉 be in the Sea: and though God caused the waters behind them, where Egyptians, were to fall down, yet he might uphold them before the Israelites, as they passed on.   
To the second. The same name might be given to two places; which is frequent in Scriptures, and in all ages and places of the world; especially, one being on one side, the other on the other side of the Sea.  
near London there is on one side of the river of Leigh a Town called Stratford: and on the other side, another Town called Stratford; and these two distinct Towns, in different Parishes, and different Counties. Besides the notation of the name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Etham, on the one and other side of the Sea, may be given upon a like occasion; For Etham signifieth their coming. It is derived from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ve●… 〈◊〉.  a verb that signifieth to come, and the last letter of Etham, implieth a relative pronoun, their, or them. Wherefore because out of Egypt they came to such a place, when they entered into the Sea, it was called Etham; and having passed thorough the Sea, the place whither they first came, was also called Etham.  
That they clean crossed the red-Sea, from one side to another, appears by these reasons.  

1. The word here used by the Apostle, they 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  passed thorough, intends as much.  
2. It is three times noted in the history, that they were in the midst of the Sea, Exod. 14. 16. 22, 29.  
3. As they passed thorough jordan, so they passed thorough the red-Sea; josh. 4. 23.  
4. Mount Sina●…, whither the Israelites came, after they had passed thorough the Sea, (Exod. 19 1.) was on the other side of that Sea, in the desert of Arabia. Gal. 4. 24. So also were other places whither they came, after they had passed thorough the red-Sea.  
5. If they had come out on the same side of the Sea, on which they went into it, they might have lived in fear of the Egyptians, to gather another army against them. But the red-Sea being betwixt them, they are ●…reed from those 〈◊〉.  
6. Going in, and coming out of the Sea, on the same side, would open too wide a gap for julianists, Porphirians, and other like Atheists, to illude this miraculous work, by saying, that Moses marked the low ebb of the Sea, and so led the people along: and the Egyptians following when the tide began to arise, were drowned.   
This miracle is amplified by this phrase following, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as by dry land; The word land is not in the Greek, but yet understood. When the word, dry, is applied to other things, that other thing useth to be expressed, as 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a dry hand (Matth. 12. 10.) or a withered hand. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A dry tree. Luk. 23. 31. But when it is attributed to the earth, the substantive useth to be left out, as Matth. 23. 15. Ye compass Sea and Land. The word translated land, is the word that is here used in the text, and signifieth dry.  
This is here noted,  
To give evidence of the divine providence in making the bottom of the Sea on which they went as fit to travel on, as an hard, plain, beaten high way in dry weather. In the history it is said, that the Sea was made dry land, and that they went into the midst of the Sea upon the dry ground. Exod. 14. 21, 22.  
This I note, to meet with the conceit of them who refer this circumstance of dry land, to the boldness of the Israelites, as if they had gone through thick and thin, as lustily as if they had gone on dry, hard ground. They ground their opinion on this particle, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AS. But we observed before (v. 27. §. 152.) that that particle did not always imply a diminution or a mere seeming of a thing, but a reality thereof.   

§. 166. Of Faith, making bold and strong.  
THE forementioned evidence of Faith, that by faith they passed through the 
Faith makes bold.  red Sea, giveth evidence of that holy boldness which faith putteth into men. As here these 〈◊〉 passed through the red Sea, so their Children by Faith, passed through jordan. Josh. 3. 17. and jonathan with his Armour-bea●… set upon a garrison of the Philistines. 1. Sam. 14. 13. and David set upon a Lion, a Bear, and a Giant. 1 Sam. 17. 36, 45.  
Faith raiseth up the mind and heart of man to him, who is a sure Rock, 〈◊〉, Buck●…er, and high Tower, Psal. 18. 2.  
Such defences, especially if they be impregnable, make men bold; But God is 〈◊〉 Lord of Hosts, more to be trusted unto, than all other defences or armies of Creatures.  
On this ground be moved to take the shield of Faith, and well to wield it; This above all will make thee truly bold. 
Faith makes weak ones strong.   
This is further amplified by the Persons comprised under this relative, They. 〈◊〉, Women, Children, great and mean, all of all sorts are here intended; among 〈◊〉 there must needs be many weak ones. So as the weak may be made strong in Faith. Many of these murmured, before they saw this way opened for them. Exod. 14. 11, 31. Psal. 106. 12. Compa●…e, Gen. 18. 12. with the 11. verse of this Chapter, and you may find the like exemplified in Sarah. So also in Gideon, Jedges 6. 13. and 7. 15.  
The Apostle renders this ground thereof, God is able to make him stand, Rom. 14. 4. and this God doth, that the excellency of the power may be of God, and not 〈◊〉 〈◊〉, 2 Cor. 4. 7.  
This is a good encouragement for such as are weak in faith, to pray and say, Lord help my unbelief (Mark 9 24.) and Lord strengthen our Faith, Luke 17. 5. and as men pray, so they must use all warrantable means for increasing, strength●… and establishing faith.  
This also may put on Ministers and others who have to do with doubting 〈◊〉 and unbelieving spirits, to assay the uttermost that they can, to work and 〈◊〉 strengthen the faith of such: so did Moses: in this case he advised distrustful and murmuring spirits, not to fear, but to stand still, and see the salvation of the 〈◊〉. Exod. 14. 13.  
Among this multitude there were many that remained unfaithful, and retained a rebellious disposition against the Lord: witness their murmurings and rebellions in the wilderness, yet they all passed through the red Sea: whence we may in●…, that wickedness may receive temporal good things by their mixture with the Godly. Hereof see more in the Plaster for the Plague on Numb. 16. 45. §. 20.   

§. 167. Of believers venturing upon terrible things.  
IT could not be but a most terrible sight to see such waters as were in the Sea on the one hand and on the other, though there were a dry path betwixt them: 〈◊〉 Faith made these Israelites adventure to go to the bottom of the Sea: for terrible things do not affright believers: the waters that drowned the whole world, affrighted not Noah, and them that were with him in the Ark Gen. 7. 7. and David was not affrighted with the terror of the Giant in his armour, and with 〈◊〉 target of brass, and spear like a weaver's beam. 1 Sam. 17. 45. Nor Lions, 〈◊〉 fire, affrighted Daniel and his companions. Dan. 3. 16. and 6. 10. The courage of sundry Martyrs gives further proof hereunto.  
Their confidence in God, in his divine properties, in his presence, in his providence, is the ground of this courage. Esa. 43. 2. Psal. 91. 4. Heb. 13. 5, 6.  
Surely, men's doubtings and fears, and perplexities, arise from want of faith, Matth. 8. 26, and 14. 31. Prov. 24. 10.  
To expel such fears, get Faith, and use faith. Faith lifts a man above himself, it putteth a spirit more than human into a man, it soars above Sense, Reason and human capacity: even as high as the Throne of God: no grace comparable to it.   

§. 168. Of God's carrying his through danger into safety.  
THis phrase of passing through the red Sea, showeth God's care in carrying his through the greatest dangers. To the eye of flesh and blood, what could be 
God carrieth through danger.  more dangerous than to venture into the red Sea? A proof of the danger hereof, was manifested upon the Egyptians. But these were God's people, and thereupon he carried them through: Thus God preserved Noah, and them that were in the Ark, till the earth was fit for habitation, and then they came forth. Gen. 8. 16. Thus God preserved jacob after he departed from his Father's house, till he brought him to it again.  
God is still present with his, and that in all their dangers. Isa. 43. 2. The Cloud and Pillar▪ in the wilderness was a visible evidence hereof, Exod. 13. 22.  
This is a good inducement to venture upon any thing whereunto God calleth us: and to rest upon this, that God, who openeth a way for safety, will carry us through all difficulties and dangers. As therefore we begin, so let us hold out, that we may pass through the red Sea.  
This passing through, hath a double reference, one to the continuance of God's providence; the other to their perseverance. Such as look for the benefit of the former, must be careful of the latter, and take heed of Peter's failing after he had adventured to walk on the water to go to jesus. Matth. 14. 29, 30.  
We have the greater cause to rest upon God●… providence, because it is here 
God can make the most dangerous place the safest.  said, that they passed as by dry land: so as God made a most dangerous place to be the safest; he made the Sea as Land: the bottom of the Sea, as a beaten path. He turneth rivers into a wilderness, and the water springs into dry ground, Psal. 107. 33. God made the Land of the Philistines, where were David's greatest enemies, a place of refuge for him, 1 Sam. 27. 3. Yea he made the belly of a Whale a place of security for jonah.  
God hath a supreme and absolute power, and doth what he will every where. There is not any Rock like our God. 1 Sam. 2. 2.  


1. Herein is manifested a difference betwixt the power of the Creator and 
Difference betwixt the power of God and creatures.  Creatures. The Creator can make the Sea as dry Land, they only can use the benefit of dry Land. He is tied to no course; creatures are tied to that course, that he prescribeth unto them.  
This instance giveth proof of the power of God, above the course of Nature: for water is of a fluent nature, running downward, and spreading itself all abroad: but here it stood on each hand as two walls.   
2. This affordeth ground of encouragement in all places, difficulties, and distresses, to trust in God, jonah 2. 2. Psal. 130. 1. We ought on this ground to be so far from fainting, by reason of the greatness of danger, as the more con●…idently to trust unto him, because man's extremity is God's opportunity. This is not to make us neglect means: but, in the use of lawful means, to expect a good issue from God. And if our case be such as we know not what to do, then to say as jehoshaphat did, our eyes are upon thee. 2 Chron. 20. 12.    

§. 169. Of wicked men's boldness, in pursuing evil to their own destruction.  
THE aforesaid preservation of the Israelites through the red Sea, is much amplified by the destruction of the Egyptians therein.  
Under this word, Egyptians, are comprised Pharaoh, and that great Host which 
Who comprised under egyptians:  he had gathered together to pursue the Israelites. It is said that he took six hundred chosen Chariots, and all the Chariots of Egypt, and Captains over every one of them. Exod. 14. 7. This implieth, that Pharaohs Army was a very great one. All these seeing a way made in the Sea, wherein the Israelites went before them, little considered the mighty power of God, in destroying many among their Countrymen, and the wise Providence of God in putting difference betwixt the Egyptians and the Israelites, whereof they had had many particular instances before, Exod. 8. 22, 23. and 9 6, 26. and 10. 23. but presumptuously thrust themselves into the Sea, in that way that they saw opened for the Israelites, and thereby brought destruction upon themselves.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word signifieth experience or trial, and it is translated, v. 36. It implieth, that the Egyptians would yet make a further trial whether God would yet still defend his people, or could protect them against this Army: and thereupon rush on into the Sea.  
Herein we may behold the boldness of enemies in pursueing the people of God. 
Boldness of enemies against God's people.  The like may be noted of the Amalekites, who not long after the destruction of this great Host of the Egyptians, set upon this people whom God had so preser●…. Exod. 17. 8. And the like also of Sihon King of the Amorites, and Og the King of Bashan, Numb. 21. 23. 33.  
Malice and hatred so blindeth the minds of the enemies of God's Church, and 〈◊〉 intoxicateth their understanding, as they cannot discern the danger whereinto 〈◊〉 venture. They can neither think of things past, nor foresee and forecast 
Power of Satan in wicked ones.  〈◊〉 to come. Our Proverb saith, who so bold as blind Bayard?  

1. This giveth proof of that satanical spirit which ruleth in wicked men: set●… their spirits on fire to do mischief: not regarding into what danger they im●… themselves: they are like mad bulls, who will run their career, though 〈◊〉 break their own necks. How do bloody minded men venture their own lives 〈◊〉 take away the lives of others? How do all sinners run headlong down to their 〈◊〉 perdition, to accomplish their mischievous plots?  
2. This doth much check the backwardness, coldness, and fearfulness of such 
Many Professors too timorous.  〈◊〉 profess the truth, in maintaining the same. How little will men venture in God's cause? How doth every show of danger discourage them? shall adversaries be so 〈◊〉 and venturous in opposing the Truth, and in persecuting the Professors thereof, and shall Professors be timorous in maintaining it?  
3. Let this put us on to an holy zeal▪ in the cause of God, and of his Church, 〈◊〉 of our own and others salvation. Let the boldness of the wicked in their mis●… courses, animate and embolden us in pious courses.   
This is not to make us blind and mad, as the wicked are, by implunging our 〈◊〉 into apparent danger; but to make us cast off the cloaks of sluggishness and 〈◊〉, pretending danger where is no just cause of pretence. Prov. 22. 13. and 16. 13. Let us show that there is more power in the divine Spirit to enbolden us to good, than can be in a satanical spirit, to embolden men to evil.   

§. 170. Of Enemies perishing by that which preserveth Saints.  
THE issue of the Egyptians forenamed boldness is expressed in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were drowned. This word is compounded of a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bibo.  simple verb that signifieth 〈◊〉, and 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a preposition that intendeth a through doing of a thing. So as 〈◊〉 compound signifieth to drink up, or as it is ordinarily translated, to swallow, 〈◊〉 Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devil, and translated 〈◊〉; It being here applied to waters, it is fitly translated, were drowned: for waters swallowing up men, do drown them: thus we see, that the presumption 
Presumption causeth destruction▪  of the Egyptians caused their destruction. The like may be exemplified in the forementioned instances of Amelek, Sihon, and Og: and might be in a multitude of others.  
The just vengeance of God causeth this: for hereby they are brought as beasts into snares, and as birds into pits. Psal. 9 15, 16. and 35. 8.  
This is enough to dissuade such as have any care, even of themselves and their own safety, from overmuch boldness and forwardness in persecuting such as God will protect. They have cause to fear, lest God should make them visible spectacles of his vengeance. Let such consider Gods just dealing with these Egyptians.  
To aggravate this evidence of God's just vengeance, it is worthy our observation, to consider, that means of the Church's preservation proved to be the means of their enemy's destruction: for those waters that were a wall unto the 
Means of sums preservation may prove others destruction.  Israelites, returned and covered all the Host of Pharaoh, Exod. 14. 28, 29. The Lions that preserved Daniel from the plots of the Princes of the Persians, were a means of devouring those Princes. Dan. 6. 22, 24.  
This also proveth true in the means of salvation; for that word which is a savour of life to Believers, is a savour of death to others. 2 Cor. 2. 16. Thus may some in the Sacrament of the Lords Supper eat judgement to themselves. 1 Cor. 11. 29. So Christ himself who is a chief Cornerstone, elect and precious to them that believe, is unto them that be disobedient, a stumbling block of offence. 1 Pet. 2. 6, 7, 8.  

1. This comes to pass through man's abuse of the means which God affords for his good; as Saul abused his sword, wherewith formerly he had destroyed the enemies of the Church, by thrusting it into his own bowels. 1 Sam. 31. 4.  
2. God being provoked by such men, turns blessings into curses.   
This may afford us a good direction about the use of those means which we see to be useful and successful to others. For this end,  

1. Be sure of thy warrant for the use of such and such means. These Egyptians had no warrant so to rush into the Sea, as they did. When the Israelites presumed to go up against the Amalekites and Canaanites without God's warrant, they were discomfited. Numb. 14. 44, 45.  
2. Use warrantable means after a right manner: herein David failed, 1 Chro. 15. 13.  
3. Aim at a right end. The King of Assyria aimed at a wrong end, in the successes that God gave him. Isa. 10. 12, 13.  
4. In all lawful things seek God's blessing: for it is not means, but God's blessing on means, whereby we come to prosper, Deut. 8. 3. Prov. 10. 22.    

§. 171. Of passing through the red Sea Sacramentally considered.  
THE Apostle maketh this passing of the Israelites through the red Sea, to be such a Sacrament unto them, as Baptism is unto us, where he saith, They were all Baptised in the Sea: 1 Cor 10. 2.  
Hereupon having distinctly noted the main points of the history, I hold it meet to open the Mystery, and for that end,  

1. To show what kind of Sacrament their passing through the red Sea was.  
2. To manifest wherein that Sacrament agreeth with Baptism.   
That Sacrament may thus be described; It was one of the Jews extraordinary 
What kind of Sacrament the Israelites passing through the red Sea was.  Sacraments wherein by their safe passing through the Sea, their preservation from the common destruction of mankind was represented and sealed up unto them.  

1. That it was a Sacrament, is evident by this phrase, they were baptised in the Sea, 1 Cor. 10. 2. and in that it had the essential parts of a Sacrament, as we shall show in comparing it with Baptism.  
2. It was a Sacrament of the jews: apperteining to that Church alone. It was not for the Egyptians, They were drowned in the Sea. Hereby it is distinguished from the Ark, which was a general Sacrament for the whole world, and also from Christian Sacraments.  

3. It was an extraordinary Sacrament, in that it was but once for all used.  
Hereby it was distinguished from the Jews ordinary Sacraments, which were Circumcision and the Passover.   
4. It is said to be one of their extraordinary Sacraments: to show that the Jews had more extraordinary Sacraments than this. They had four. Two answered Baptism; This and the Cloud. 1 Cor. 10. 2. The two other answered the Lords Supper, which were Manna, and the Water that came out of the Rock.  
5. The outward sign of this Sacrament was the red Sea: they passed through it.  
6. The thing signified was Christ's Blood, Christ's Blood is the Sea that keeps us 〈◊〉 from that destruction that falls upon others.  
7. The fit resemblance betwixt the sign and thing signified, showeth, that this was represented by that, namely, that our spiritual preservation was represented by the manner of that temporal preservation.  
8. The adding of the means to the promise, showeth, that this was a Seal. The promise was first made to Abraham. Gen. 15. 14. and confirmed. Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified. This was an especial 〈◊〉 of strengthening their faith. Exod. 14. 31.    

§. 172. Of the agreement betwixt Israel's passing through the Red Sea and Baptism.  
1. THE passing through the red Sea, and Baptism, had both the same outward signs, which was water. Matth. 3. 6.  
2. They had like rites; which were entering into the Water, and coming out 〈◊〉 it. Acts 8. 38, 39  
3. They both had the same inward substance, which was salvation by Christ. 〈◊〉. 6. 3. 4.  
4. They both had the same ground, which was God's Commandment and God's promise. Exod. 14. 16. and 14. 13. Matth. 28. 19 Mark 16. 16.  
5. They were both for the same people: which were God's confederates. Matth. 〈◊〉. 19  
6. Both were but once administered, Ephes. 4. 5. john 13. 10.  
7. By both, persons were incorporated into God's Church. They who passed through the red Sea were the only people of God: so they who are Baptised.  
8. Both Sacraments are unprofitable to such as start from the Covenant, 1 Cor. 10. 5. 2 Pet. 2. 20.  
9 Both are Sacraments to prepare people for further grace. Therefore they 〈◊〉 passed through the red Sea had Manna, and the Water coming out of the Rock prepared for them: and such as are Baptised have the Lord's Supper, as a Sacrament of spiritual nourishment.  
10. In both there was a difference betwixt God's people and his enemies. Is●… were saved, but Egyptians drowned. So by Baptism Believers are saved, 〈◊〉 flesh with the corrupt lusts thereof are destroyed.  
11. As the Egyptians being drowned lay on the shore: so the old man with 〈◊〉 corrupt lusts, lies as drowned in Believers.  
12. As the Israelites passed through the Sea by the wilderness into Canaan: so Bel●…evers that are Baptised pass by this world into Heaven. Mark. 16. 16.   

§. 173. Of the Resolution of, and Observation from  Heb. 11. 29. ●…y saith they passed through the red Sea, as by dry land: which the Egyptians assaying to do, were drowned. 
THE sum of this verse is a proof of the Faith of the Israelites, under the conduct of Moses: Hereof are two parts,  

1. A preservation  
2. A destruction.   
In setting down the preservation, observe,  

1. The Persons preserved; in this relative, they,  
2. The kind of preservation; here again observe. 

1. The matter manifested two ways. 

1. By an act, they passed through.  
2. By the object, The red Sea.    
2. The manner, under this phrase, as by dry land.     
In setting down the destruction observe:  

1. The Persons destroyed, the Egyptians.  
2. 〈◊〉 attempt, assaying to do.  
3. The issue, were drowned.   

Doctrines.  
I. Faith is common to all sorts of persons. The relative particle, They, extendeth itself to all sorts among the Israelites. See §. 165.  
II. The faith of some may be beneficial to others. Though all did not believe, yet all received this benefit, by the faith of them that believed, that they were preserved. See §. 165, 166.  
III. Faith makes bold. By Faith the Israelites were enboldned to adventure through the Sea. See §. 166.  
IU. Weak in faith may become strong in faith. Many of those who upon the sight of Pharaohs host murmured, now confidently go into the Sea. See §. 166.  
V. Terrible things affright not believers. The rising up of the waters of the Sea, could not but seem terrible, yet these believers are not affrighted. See §. 167.  
I. God can carry his through great dangers. He carried these Israelites through the red Sea. See §. 168.  
VII. God can make the most dangerous places to be the safest. He made the bottom of the Sea to be as dry land. See §. 168.  
VIII. Enemies boldly venture in the pursuie of God's Saints. So did the Egyptians when they entered into the Sea upon pursuit of the Israelites. See §. 169.  
IX. Presumption is the ready way of destruction. The presumption of the Egyptians in entering into the Sea caused the destruction. See §. 170.  
X. The same means may cause preservation to some, and destruction to others. Instance the red Sea, wherein the Israelites were preserved, and the Egyptians were destroyed. See §. 170.  
XI. Israel's passing through the red Sea was a like figure to Christians Baptism. See §. 171, 172.    

§. 174. Of the meaning of Hebr. 11. 30.  Hebr. 11. 30. By faith the Walls of Jericho fell down, after they were compassed about seven days. 
THE twelfth instance for proof of the vigour of Faith, is of the Israelites, under the government and conduct of joshua.  
This is the ninth instance from the Flood, and the first after the Law.  
By faith is here meant the same kind of faith that was before mentioned in the other instances.  
jericho here mentioned, was a strong and well fenced City: a frontier Town; 
What jericho was.  the first that kept them from entering far into Canaan. It was one of those Cities which affrighted the spies that were first sent to search the Land: because, as they said, They were walled and exceeding great, (Numb. 13. 28.) great and walled up to Heaven, Deut. 1. 28. So as to man's eyes it was impregnable. Had 
Why jericho destroyed.  this City stood in the strength thereof, it might have been a refuge for others, that had been overcome: yea it might have been such a block in the passage of the Israelites, as might have kept them from entering further. Therefore the Lord, by destroying this City in the first place, would make a ready way, and open passage for his people: and withal give them hope of prevailing over others, by laying this flat to the ground.  
That this great work might appear to be of the Lord, it is said, that by faith 
How jericho fell by faith.  the walls fell down; that is, joshua and the Israelites that followed him, believing that the Lord was their God, and that he would accomplish all his promises, made to his Church in Christ; and particularly this of jericho, answerably it fell out. That they had a particular charge and promise to march about jericho, and that the walls of it should fall down, is evident in the five first verses of the ●…ixt of joshua.  
Their faith is manifested by their obedience, in the verses following: and the fruit and effect thereof is thus plainly expressed, the walls fell down flat, Josh. 2. ●…0. so as by inserting the persons that are here intended, the full sense of the Apostle will clearly appear thus;  
By the faith of joshua; and the rest of the host of Israel, the walls of Iericho●…ell ●…ell down.  
The jewish Rabbins and Chaldee Interpreters are of opinion, that those high 
How the walls fell.  and thick walls sunk down right into the ground, and were swallowed up of the 〈◊〉, that the stones and rubbish of the walls might be no hindrance to the Israelites entering into the City. But for this we have no sure ground out of the record of sacred Scripture.  
These particulars are expressly set down.  

1. The walls fell down flat. 
The degrees of Iericho's destruction.   
2. All living Creatures in the City, man and beast, male and female, young and old, were slain with the sword, except Rahab, and those who were in her house.  
3. Whatsoever was combustible was burnt, as Linen, Woollen, Wooden, and other like things.  
4. Metals that could endure the fire, as Silver, Gold, Brass, and Iron, were consecrated to the Lord. For God would have the first fruits. None of the people might take any part thereof, to try whether they would rest on God for sufficient provision, or no.  
5. The City itself was burnt with fire.  
6. A curse was laid on him that should build it up again. Thus was this 〈◊〉 block clean removed out of their way, and that with no violence used by 〈◊〉: for it is said of those walls, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they fell down. The verb is of the active ●…oyce; and for aught that any man could see, they tumbled down of themselves: but this was not done till the Army had used such means as God had prescribed un●… them; which were these. 

1. The men of Arms march along in order. They make no trenches to keep 
The means of destroying jericho.  themselves safe. They stand not in battle array, to repel the excursions of their enemies; they set no engines against the walls, nor assault the City: But march on one after another, whereby they lie the more open to their enemies.  
2. Seven Priests go before with seven trumpets of Rams horns, sounding with them. Had they sounded with the Silver Trumpets (which were consecrated, and to the alarm whereof in war a blessing was promised. Numb. 10. 9 An evident performance whereof is recorded, 2 Chro. 13. 14, 15.) some spirit might have been put into the Israelites, and a more seeming ground of faith: but God would thus try them, by so mean a means, as sounding of Rams horns; which we read not before or after, to be used for triumph.  
3. The Ark followeth the Priests. The Ark was but a little Chest, Exod. 
Why the Ark was carried in the Army.  25. 10. It could not hold any store of ammunition: neither was there a sword or any warlike instrument therein. So as to the eye of flesh and blood this Ark could stand them in little stead. Yet to such as believed, it was a great prop for their faith. For the Ark was an especial evidence of God's presence among them. It had in it the book of God's Covenant betwixt him and his people, and thereupon it is called the Ark of the Covenant, Hebr. 9 4. Yea, it was Called by the name of the Lord of H●…sts, 2 Sam. 6. 2. When it was lift up, the Priest said, Let God arise, Numb. 10. 35. The Lord is said to dwell betwixt the Cherubims over it, 2 King. 19 50. From it the Lord used to deliver his Oracles, Exod. 25. 22. And before it they used to fall and pray, josh. 7. 6. God's blessing accompanied it, 2 Sam. 6. 12. On those and other like grounds the Lord caused the Ark to be carried in their march, to establish their faith. Of this Ark, See Chap. 11. v. 30. §. 20.  
4. In their march the foresaid Trumpets only sounded: The people were commanded to be silent, to show that they needed not consult one with another what to do, but attend the pleasure of God.  
5. The rear, or gathering Host, went last; with it all their provision was carried: whereby it is evident that they did not fear any attempt of the enemy.  
6. In this order they went round about the City once a day for six days together: and on the seventh day they went round about it seven times; In which respect the walls are here said, to be compassed about seven days: not by a seven day's siege against it: for every day after they had gone about it, they returned to the Camp, and there lodged. But on the seventh day, after they had marched about it seven times, they gave a great a shout, whereupon the walls fell flat to the ground, and the Army entered into the City and destroyed it.     
This seventh day's circuit, and seven times on the seventh day, was to prove their faith the more, and to try their obedience and patience.  
Flesh and blood might thus have objected; while we compass the City, they may sally out against part of our Army: yea six days compassing the City may make us weary, in that we are so long without success; so as herein their faith is proved.  
God in this course doth also tender their weakness, in giving the City within the space of seven days, without any great pains of their own, into their hands. For they were now come into Cannon: they had no store of provision before hand: a long siege might have brought them to great want; God doth therefore herein keep them from fainting before the work was done.   

§. 175. Of God's removing stumbling blocks out of his People's way.  
THis phrase, By faith the walls of jericho fell down, giveth proof, that faith may 
Faith works on senseless creatures.  work upon senseless creatures. Not that senseless creatures are capable of receiving or rejecting faith; but that believers by their faith may have power even over senseless creatures. The other phrase, quenched the violence of fire, [v. 34] is attributed to faith, in such a sense, as the point in hand is.  
That which is said of senseless, may be applied to unreasonable creatures; for believers by their faith have stopped the mouth of Lions, v. 33.  
Faith is set on him who hath an absolute power over reasonable, unreasonable, senseless, and all sorts of creatures. That what he can do, faith, in that course which he prescribeth, may be said to do, in that it is the means which h●… hath sanctified for the manifestation of his power.  
The falling of the walls of jericho doth further show, that God can and will 
God removes impediments.  remove such stumbling blocks as lie in that way, thorough which he will have his people to pass. This City was a block in their way to the other part of Canaan: and the walls of the City were a block to keep them from entering into the City. Therefore he caused the walls to fall, and the City to be destroyed. Thus he divided the Sea [Exod. 14. 21.] and jordan, 2 King. 2. 8. Christ setteth down this in two extraordinary instances. One is, in removing a mountain, Matth. 17. 20. The other is, in plucking up a Sycamore-tree by the roots, and planting it in the Sea. Luke 17. 6.  
Object. All these are extraordinary.  
Answ. Yet they are of force, and fit to prove God's power and goodness in removing ordinary obstacles: and that by an argument from the greater to the less, which may be thus framed;  
If God upon an extraordinary faith work extraordinary matters, much more will he work ordinary matters upon an ordinary faith. Christ himself maketh this inference, Mark. 11. 23. 24. So doth his Apostle, jam. 5. 16, 17, 18. Both of them from extraordinary instances prove the ordinary power of prayer.  
Wherefore when Satan, or wicked men, or our own sins, or any kind of temptations stand, as jericho, in our way to Canaan, Pray to him that is able to remove these stumbling blocks, and believe as Christ adviseth, Matth. 11. 24.  
We have the more cause to believe in such cases, because men's greatest defences 
men's defences against God are nothing.  are nothing against God. The walls of jericho were thick, and high, and they were 〈◊〉 shut up because of the Children of Israel, Josh. 6. 1. Yet those walls of that City fell down, when God would have it so. So did Goliath that great Giant fill, 1 Sam. 17. 49. and Senacherib with all his Host, 2 King. 19 35, 37.  
Man's preparations, and defences, without a divine blessing, are as walls dau●… with untempered mortar, Ezek. 13. 11, 13. and as an house built upon the 〈◊〉, Matth. 7. 26, 27.  
It is therefore an egregious point of folly to spend a man's wit, to use all his 
Folly to attempt against God.  pains, to put forth his utmost strength, and to make the greatest defence that he 〈◊〉▪ against, or without the Lord, Isa. 30. 1. Numb. 14. 40.  
Men in matters against God are like blind Bayards, which rush on to their own destruction. The men of jericho might have considered that it was as easy for God to break open their gates, or beat down their walls, as to divide the red Sea, 〈◊〉 jordan. Rahab considered as much, josh. 2. 10. And the Gibeonites, Josh. ●…3. etc. But where men's minds are blinded, and their senses stupefied, folly 〈◊〉 itself. Such folly manifesteth itself in most men: they trust to their 〈◊〉, Skill, Strength, Multitude of men, and preparations which themselves make; 〈◊〉 seek not to the Lord. In sicknesses, like Asa, they trust to Physicians, and 〈◊〉 unto the Lord, 2 Chro. 16. 12. If the enemies come against them, they do as the men of jericho did. josh. 6. 1. but seek not to the Lord. This is it that God 〈◊〉 much tax in his own people, Isa. 22. 8, 9 etc.  
This may stir up such as have the Lord on their side, and are by him set apart to any work, boldly to go on, notwithstanding the opposition that is made against them.  
Man's oppositions are no more than the high, and strong walls of jericho▪ Note 〈◊〉 resolution, 1 Sam. 14. 21.  
The like is noted of Asa, 2 Chro. 14. 11.   

§. 176. Of oppositions giving place of themselves.  
THis act, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Fell down, giveth proof, that God can make the strongest opposition to yield of itself. It is said, that the Sea fled, Psal. 114. 3. And that Peter's chains fell off from his hands, and that an Iron gate opened of its own ac●…, Act. 12. 7, 10. As senseless, so reasonable Creatures have done thus. As the great host of Midian, ran, and fled from Gideon with his three hundred 〈◊〉, judg. 7. 21.  
The like is noted of the Philistines, 1 Sam. 14. 15. and of the Assyrians, ●… King. 7. 7. and of the men that came to apprehend Christ, john 18. 8.  
God's power is such, as if he say to any Creature Stand, it stands; Go, it goes. The Sun stood still when God would have it, josh. 10. 13. and ran backwards, when God would have it so, 2 King. 20. 11.  
It is said of all the Creatures which God used to plague the Egyptians, with they rebelled not against his word, Psal. 105. 28.  
This is a great encouragement to God's people against all oppositions, in God's way▪ though they see no means for removing them, yet God can make them remove of themselves. What Chains, or Cords had Daniel to tie the Lions among whom he was cast? What water had his three Companions to quench the fire into which they were cast? What Angels were used to pull the Devils out of their holds, when Christ commanded them to come out? These and other like things are recorded, not to make us neglect means, nor to expect such miracles: but when we see no means, to rely on God, and in faith say, God will provide.   

§. 177. Of great works done by weak means.  
THE means prescribed for making way to enter into jericho, were to the ey●… of Flesh and Blood very unlikely. [The means are distinctly noted, §. 174.▪ Yet they were effectual: so was Moses his striking of the Sea, and a Rock with his Rod, Exod. 14. 16. and 17. 6. The like may be observed of many means which God from time to time hath caused to be used.  

1. God prescribeth means to try our obedience: but unlikely means to try our faith.  
2. He prescribeth means to be occasions of looking to him for his blessing only: 
Why God useth mean means.  but strange and mean means to draw our hearts from depending on Creatures.  
3. Means are prescribed to give evidence of the divine providence: but weak means to give evidence of God's Almighty power: for his power is manifested in weakness, 2 Cor. 12. 5.   
Let us learn hereby to take heed of doting on means. In use of means look to God: submit to his will; prescribe nothing unto him, but rest on his power and blessing.  
We may and ought carefully to observe, what means God hath sanctified▪ for 
Observe unwarranted means.  the effecting of any thing, and conscionably use the same. To contemn or neglect means, is to oppose our shallow conceit to God's unsearchable Wisdom. Had not Naaman been better advised by his servants, he might have gone away from the Prophet as foul a Leper as he came, 2 Kings 5. 11. men's greatest failing in this kind is about weightyest matters: such as concern their souls salvation. Therefore herein especially take heed of Satan's subtlety. Go on in God's way, observ●… his course; and then all Satan's attempts shall be as the walls of jericho, they shall fall down flat.   

§. 178. Of the Walls of Jericho falling down in the seventh day.  
THE Apostle taketh notice of the number of days, in which they compassed the City, before the walls fell down: whereby he would have us take notice, that God hath a set time to do what he intendeth. It was a longer time, but a set time which he appointed for preparing the Ark; even an hundred and twenty years, Gen. 6. 3. compared with 1 Pet. 3. 20.  
God had his set time for bringing his people out of the Egyptian bondage, Gen. 
God hath his set times.  15. 13. Exod. 12. 41. And out of the Babylonish Captivity, jer. 25. 11, 12. He had a set time both for plenty, and also for famine in Egypt, Gen. 41. 26. So set is this time, as it is styled an hour john 2. 4. and 7. 30. As God hath his hour for effecting his own acts, so likewise for permitting wicked ones to do what they do, Mark. 14. 41. Luc. 22. 15.  
The Father hath put times and seasons in his own power, Act. 1. 7. And he teacheth Children of men to do things in their season, Isa. 28. 26. Much more will he himself order matters in their fittest season.  

1. This gives evidence of the Divine Providence in ordering matters: and showeth, that they fall not out by chance.  
2. This giveth ground of contentment and comfort in all events. They fall out in the fittest time and season. When any that are dear, or useful unto us, are taken away; (be they Governors, Ministers, Parents, Husbands, Wives, Children, Friends, or any other;) they are taken away in the time appointed by God, which is the fittest time. It is in vain to seek either to prevent, or to put off God's time. As it cannot be prevented, so it shall not be overslipt on the seventh day, the walls, that held out seven days compassing, fell down.  
3. We have hereupon good ground to wait for the Lords time: as the Host of Israel did, Wait because it will surely come, Hab. 2. 3. He that believeth shall not make haste, Isa. 28. 16. This was it which Christ intended under this phrase, mine hour is not yet come, John 2. 5.  
4. This should put us on cheerfully to get on in the work and way of the Lord: though for a time we may meet with many discouragements from the threatenings and attempts of men. When the Pharisces told Christ, that Herod would 〈◊〉 him, Christ returns this answer, I must walk to day and to morrow, and the ●…n following, Luc. 13. 32, 33. God hath a time for thee to work, and in that time he will uphold thee. And what God appoints shall in time be accomplished.   
Divine Truth is insallible, Tit. 1. 2. Heb. 6. 18. And that Divine Truth 〈◊〉 manifest itself both in the substance of matters, and in their circumstances, 〈◊〉 Manne●…, Means, Time. All which are here verified.  
There being seven days spent in the Armies marching about jericho, one of 
A servile work on the Sabbath.  them must needs be the Sabbath. Now this was the strictest time of observing the Sabbath: yet on a Sabbath the whole Army marched at lest once about jericho. This marching was not simply a work of Piety, but a servile work; yet by God's appointment performed on a Sabbath day. Which giveth instance, that in some cases some servile works may be done on the Sabbath. Hereof see more in my Treatise of the Sabbaths Sanctification. 37. quest.   

§. 179. Of the Resolution of, and Observation from Heb. 11. 30.  
IN this verse there is a proof of the Faith of the Israelites, under the conduct of 〈◊〉. Here we are to consider,  

1. The thing proved.  
2. The kind of proof.   
In the former, One thing is expressed, which is Faith. The other is implied, which sets out the persons whose faith is commended.  
The latter is  

1. Propounded.  
2. Amplified.   
In that which is propounded, we may observe,  

1. The subject whereon their Faith was manifested: the walls of jericho.  
2. The effect whereby it was manifested, fell down.   
In amplifying the proof, we may observe  

1. The means used, they were compassed about,  
2. The time how long, seven days.   

Doctrines.  
I. Faith may work upon senseless creatures. The walls of jericho, which by Faith fell down, were such Creatures. See §. 175.  
II. Stumbling blocks in the way which God hath appointed shall be removed. jericho was a stumbling-block to the Israelites entering into Canaan, but destroyed. See §. 175.  
III. Man's best defences against God are nothing. The high and thick walls of jericho fell down before God's people. See §. 175.  
IV. God can make such things as stand against his people to yield of themselves. The walls of jericho fell down of themselves without any battering. See §. 176.  
V. Great matters may be effected by mean means. The means used for entering into jericho were in man's apprehension very mean: yet the walls of the City round about fell down, which was a great matter. See §. 177.  
VI God hath a set time for his works. The expression of seven days intends as much. See▪ §, 178.  
VII. What God 〈◊〉 shall in his time be accomplished. In the seventh day, which God appointed, jericho fell down. See §. 178.  
VIII. In some cases, some servile works may be done upon the Sabbath. One of the seven days▪ wherein they compassed the City must needs be upon the Sabbath. See §. 178.    

§. 180. Of the Apostles method in setting down the example of Rahab.  Heb. 11. 31. By faith the harlot Rahab perished not with them 
* Or, that were disobedient.  that believed not, when she had received the Spies with peace. 
THE thirteenth instance of the proof of the vigour of faith; and tenth after the Flood, and second after the Law, and last of the Anaphora, which carrieth this word before it, by Faith, is Rahab.  
In setting down this instance, the method and order of the Apostle, in producing examples, to commend unto us this precious gift of Faith, is worthy to be observed.  

1. He calls out eminent persons, such as Abel, Enoch, Noah, Abraham, 
Motives to believe.  etc. which are the more perfect patterns.  
2. He inserts women, as Sarah, and the Mother of Moses, to prove that even women may become Worthies.  
3. He produceth multitudes, as they who passed through the Red Sea, and marched about jericho, to show that Faith is a common gift for all sorts of people.  
4. He giveth instance of a notorious sinner, which was Rahab, to provoke the worst to repent and believe. This is a strong enducement thereunto: for if the Faith of eminent persons, if the faith of weak women, if the faith of multitudes work not upon us, let us be ashamed to come short of one that was an Harlot.   
Though the Spies were received by Rahab before the walls of jericho fell down, yet she and her family were not preserved before.  
That preservation was the fruit and effect of her faith: and in that respect also this instance of Faith is fitly set down after the former.   

§. 181. Of God's accepting the seed of Faith.  
COncerning the Faith here mentioned, great question is made whether it were a true justifying Faith or no.  
Some deny it to be so, because she was not of the Church, nor had heard God's Word, which is the true ground of such a Faith.  
But I answer, that she had heard of God's works, josh. 2. 9 etc. and thereby 
How Rahab first came to believe.  she was brought to believe and acknowledge that the God of Israel was the true God, and a merciful God, and that to sinners: whereupon she was enduced to trust in God, and to desire communion with his people: Hereby she attained a true Faith, whereof this was the seed: and so accepted of God for a true faith. She 
Seed of faith accepted.  believed that the Lord had given the Israelites the Land of Canaan: and that they should possess it: and that they were the true and only people of God, and was resolved to live and die with them. Thus there was the seed of Faith in her: and this was accounted a true Faith which would grow and increase more and more. Such a faith had Naaman, 2 Kings 5. 15. And Nicodemus, John 3. 2. And the Father of the Lunatic, Mar. 9 24.  
God beholds such a substance in such a kind of faith as will bring forth glorious fruits. For the spirit, that worketh this, ever abideth: and he having begun a good work will perform it unto the end, Phil. 1. 6.  

1. This is sweet comfort to such as find the true seed and beginning of grace 
Comfort in the seed of faith.  in them. For this inward working is an evidence of the 〈◊〉: and every true evidence thereof is a matter of much comfort. When a woman that desireth children, first discerneth that she conceiveth with child, she is much comforted, and rejoiceth in hope of bringing forth a perfect child. The Israelites much rejoiced when the foundation of the house of the Lord was laid after their captivity (Ezra. 3. 11.) in hope that the whole house in time would be perfected. For the present, God hath the seed of Faith in high account: and for the future, God will so bless it, as a grain of Mustardseed shall become a tree. Matth. 13. 31, 32.  
2. They who find the beginnings of grace in them, who earnestly desire true grace, who sensibly feel the want of it, who are truly grieved for that want, ●…ay hence receive comfort. True grace, though small, will be accepted.  
3. Two sorts of people may receive direction from hence. 

1. They who have but small means. Let such improve those means to the 
Improve small means.  best advantage that they can: So did Rahab. If men well use what they have, they shall have more. Unto every one which hath, shall be given. Luk, 19 26.  
2. They who have powerful means, as they find any inward working of 
Measure of grace according to means.  the spirit in, and by those means, let them endeavour to grow thereby: and answer plentiful means of grace, with some competent measure of grace. This is an evidence of the truth of grace. Though small grace may be true, yet true grace will not ever be small. Things of God's Kingdom do grow, and that to admiration, Ezek. 47. 3, 4, 5.      

§. 182. Of the fruits of Rahab's Faith.  
THE person whose faith is here commended, is thus set out, The harlot Rahab. Her example is the more rare.  

1. By reason of her Sex, manifested in the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  feminine gender, she was a 〈◊〉. That women may prove Worthies, hath been proved, v. 11. §. 53.  
2. By reason of her Nation: She was a Gentile: yea, She was of the cur●…ed Stock of the Canaanites; so as God can call out into his Church the most ●…likely that may be.  
3. By reason of her external condition, or silthy profession, she was an 〈◊〉. This doth much confirm the point last noted.   
Her name is here said to be 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rahab, which in Hebrew signifieth broad, 〈◊〉 large. It fitly answereth both to her former, and later condition.  
To her former, in regard of her impudence: making herself as a broad street for ●…y to come into.  
To the later, in regard of the largeness of her heart, and soul, in receiving a large apprehension of God's works: and those both of his Justice, and mercy. 〈◊〉. 2. 9 etc.  
There is mention made of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clatus.  Rahab. Psal. 87. 4. and 89. 10. and Isa. 51. 9 But, though in English, the names are of the same letters: yet in Hebrew they have different letters, and come from different roots: one signifieth broad; the other proud, and is put for Egypt.  
The fruits of her faith were such as these, manifested, josh. chap. 2.  

1. She entertaineth those that were of the true Church. v. 1.  
2. She hides them from danger. v. 4.  
3. She refuseth to betray them. v. 4.  
4. She beguiles those that sought to apprehend them. v. 5.  
5. She acknowledgeth the true God. v. 11.  
6. She confesseth that God had affrighted the Nations. v. 9  
7. She ascribeth to God, and to his power, the great works which he had done. v. 10.  
8. She is persuaded, that what God had said, should be. v. 9  
9 She adjures them by the true God. v. 12.  
10. She desires mercy of God's people, when others stood out: wherein she looked further than others: and more profited by what she had heard. v. 12.  
11. Her desire of mercy is extended to all hers. v. 13.  
12. She keeps Covenant, v. 14, 21.  
13. She provides a means for the escape of God's people. v. 15.  
14. She incorporated herself into God's Church for ever. josh. 6. 25. Matth. 1. 5.   
This instance of Rahab giveth evidence, that God had Gentiles among his people, and accounted members of the true Church.  
Jew●…sh writers reckon up nine famous women.  

1. Hagar, an Egyptian in Abraham's family, Gen. 16. 1.  

2. Asenath, Ioseph's wife. Genes. 41. 50.  
These two were the Midwives that preserved the Children of the H●…brews alive against the King's command. Exod. 1. 15.   
3. Shiphra.  
4. Puah.  
5. Pharaohs daughter. Exod. 2. 5. There order showeth, that they mean her, who took up Moses: though Solomon's wife may more fitly be meant.  
6. Zipporah, Moses wife. Exod. 2. 21.  
7. This Rahab mentioned in my text.  
8. Ruth. The daughter in law of Naomi. Ruth. 1. 16.  
9 jael. The wife of Heber the Kenite. Judg. 4. 17.   
All these did worthy facts: but whether all these were effectually converted, is a question. Besides these, there were many others, both men, and women; Witness the Laws that were made for strangers of both Sexes: and their admittance to the Passeover, and to other Sacred Rites.  
God hereby gave evidences, and pledges of the extent of his goodness, to all of all sorts: and of the truth of his promise made to Abraham, that in his Seed all Nations should be blessed. Gen. 22. 18.  
Hereby the Lord showeth himself to be no respecter of persons.  
The like he doth now concerning the recalling of the rejected Jews. (Rom. 11. 25, 26.) There ever have been since their rejection some Jews professing the Christian faith, Rom. 11. 1. etc.  
The promise which God made for calling the Gentiles, moved the Jews to entertain such Gentiles as came in to them, and to pray for others.  
The like ground have we to do the like duty on the behalf of Jews.   

§. 183. Of Rahab being an harlot: and of her prerogative.  
THat woman who yielded forth such fruits of faith, is expressly said to be an Harlot: which brandeth her for an infam●…us woman.  
Some question is made by the jewish Rabbins, about the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hebrew word, whether it should signify an Harlot, or an Hostess. They suppose it a matter improbable 
Whether the Hebrew word signify Hostess or Harlot.  and dishonourable for Israelites, coming among Gentiles, to enter into the house of an harlot: not considering how Gods glory was much more magnified by her conversion; for,  

1. By a secret providence, and divine instinct, was this thus ordered.  

2. She is called an Harlot; not in reference to her present, but to her former past condition. As Matthew the Publican; Matth. 10. 3.  
This may be explained by an infamous title given to a woman; but in reference to the time past, which is thus expressed, a woman which was a 〈◊〉. Luk. 7. 37. For God had purified her heart by faith. Acts 15. 9   
3. They went not to her house, because it was a public Stews; but because it was a remote, and secret place: for it was upon the Town-wall. josh. 2. 15.   
For the point in hand, there are 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ornicatus est.  two roots from whence the Hebrew word may be derived: which expressly signify to play the Harlot: or to com●…it ●…cation.  
There is also an other 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word which signifieth meat: whence they would derive 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word attributed to this woman: and expound it, Hostess, or▪ Victualer, that selleth meat: but they cannot give any express instance thereof. They produce some places where this word is used: but if the sense of place be well observed, it will appear, that in all those places the word may he more fitly translated Harlot, than Hostess: as judg. 11. 1. 1 Kings 3. 16. joel 3. 3.  
This word in Hebrew is in other places put for an Harlot, by their own confession: nor can it be taken, for an Hostess or victualler; as Gen. 34. 31. Leu. 21. 7. 
Of the LXX. see chap. 1. v. 6. §. 1●….  Ez●…k. 16. 41. Prov. 23. 27. Besides, the LXX. who well understood the meaning of the Hebrew words, ever translate it with 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a word that properly signifieth an Harlot. And two Apostles expound it so; namely this Apostle here, and Iames●… ●…. 25.  
Surely this much tendeth to the magnifying of God's Almighty power, free 〈◊〉, and rich mercy, that an Harlot should attain to such Faith, and be made 〈◊〉 of such favour and honour as she was: as  

1. To profit by God's works so far beyond all her Country, as she did. 
Rahabs' prerogatives.   
2. To be an Hostess to the people of God.  
3. To be a means of preserving, not herself only, but all hers, from a common destruction.  
4. To be admitted, though a Gentle, into the Commonwealth of Israel.  
5. To be incorporated into the true Church of God.  
6. To be married to a prime Prince in Israel: which was Salmon.  
7. To be one of those Progenitors from whom the promised Messiah by li●… descent should come. Matth. 1. 5.  
8. To be called out by an Apostle, and by name to be put into the Catalogue 〈◊〉 God's Worthies.  
9 To be produced by another Apostle, as a prime pattern of manifesting her 〈◊〉 by works. jam. 2. 25.  
10. To be an heir of eternal life; as all Christ's progenitors, from whom in 〈◊〉 line he descended, are supposed to be: and as all true believers are.   
These show how forward God is to honour penitent sinners. And how much 〈◊〉 such may receive from him. The names of such as are registered in sacred Scripture give further evidence hereof: Ruth, Naaman, Matthew, Zaccheus, the 〈◊〉 that washed Christ's feet with her tears, Paul, and others, Matth. ●…1. 32.  
God's high account of such is manifested many ways. 
God's high account of penitents.   

1. By sending his Son to call such. Matth. 9 13. yea, to seek, and to save ●…hem.  
2. By affording his Gospel, and Ministers to preach it unto them. Acts●…6 ●…6. 17, 18.  
3. By Christ's patient waiting upon them. Rev. 3. 20.  
4. By God's readiness to receive sinners when they are coming to him, even a 〈◊〉 off. Luk. 15. 20. Psal. 32. 5.  
5. By that joy which Ang●…lls express upon the conversion of sinners, Luk. 1●…. 10.  
6. By that glory and praise which the Church giveth for such. Gal. 1. 22, 23. 〈◊〉 11. 18.  
7. By that recompense which God confers upon them. This consisteth of sun●… branches, as 

1. A free discharge of their whole debt, and full remission of all their sins. Luk. 18. 13, 14.  
2. His sanctifying, comforting and supporting spirit in an abundant measure. 1 Cor. 15. 10.  
3. External honours: instance, Rahab, Ruth, and the Prodigal. Luk. 15. 23.  
4. External life: and it may be a great degree of glory in heaven; for if notorious sinners after their conversion remain faithful, and give forth fruits meet for repentance, their former wicked course shall not be remembered to impair their heavenly glory. Ezek. 18. 21. Yea, many such converts are, by a consideration of their former wickedness, stirred up, to labour in God's work more abundantly than others. 1 Cor. 15. 10.     

1. This giveth a clear demonstration of the free grace and rich mercy of our God; for sin to God is more than any Rebellion or ●…igh Treason against the 〈◊〉 Monarch on earth.  
2. It giveth also a demonstration of the Equity and Justice of God upon impenitent sinners. Eze●…. 18. 27, etc. We may from hence infer, that the destruction of every impenitent si●…ner is of himself. Host 13. 9  
3. This mercy of God to Rahab should stir up others to do as Rahab did. Though all jericho stood out, yet would not she; she had heard and she believed, that there was no standing out against God; She therefore comes in; she seeks mercy and finds mercy: go and do thou likewise. Luk. 10. 37.    

§. 184. Of Rahab not perishing with others.  
AMong many other evidences of God's mercy to this penitent, one is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  She perished not with them that believed not. This phrase, She perished not with, is the interpretation of one Greek word, which is a double compound.  
Of the simple 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perdo.  verb, and of the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first composition, See Chap. 10. v. 39 §. 151. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The other preposition, which maketh it a double compound, signifieth, with; and hath reference to others, which are said, not to believe: so as she was preserved from a common destruction.  
By her not perishing, is meant her preservation from death, Under it is comprised not only the preservation of her person, but also of all that were with her in her house. josh. 6. 23, 25.  
The manner of her preservation was this,  

1. When the walls of the City fell down, and thereby a way was made for 
How Rahab was preserved.  the whole Army to enter into the City, joshua sends to her the spies, who knew where her house was, and promised preservation to her, and all in her house. This is a worthy precedent for Generals, and other Commanders to r●…tifie the Engagements of such as are employed by them.  
2. The Spies that were preserved by her, readily go, and accomplish what she had made them promise and swear. This is a good example for such as have received kindness: especially when they are bound by promise and oath, to a particular retribution.  
3. All in her house are saved; so as Covenant and Oaths, are to be performed to the full.  
4. They were for a time left without the Camp of Israel: to show, that all to whom external favour is showed, are not presently to be made partakers of all the privileges of the Church. There must be a time for such as have been of a false Religion, to give good evidence of their true Faith and repentance.  
5. She and hers dwelled for ever among the Israelites: so as true Converts, though strangers, after good proof, are to be accounted as those who are born in the Church.   
1. Quest. Why is no mention made of her Husband and Children?  
Ans. It is probable, that she being an Harlot, had neither Husband, nor Child. 
How Rahabs not perishing was an act of her Faith.   
2. Quest. How is this, that she perished not, attributed to her faith, seeing it was an act of joshua and the Israelites?  
Answ.  

1. Her faith made her expect preservation.  
2. It made her show that kindness to the Spies, which was the procuring cause of her preservation.  
3. It made her capitulate with them about her preservation.  
4. It made her bind them by promise and oath to save her.  
5. It made her tie the scarlet thread to her window as a sign.  
6. It made her withal her kindred to abide in her house, whereby she and they were saved.   
This fruit of faith giveth a proof, that faith may keep believers from common 
Faith keeps from common destruction.  destruction. Thus Noah, and they that were with him in the Ark, were preserved from the general Deluge. See more hereof in the Plaster for the Plague, on Numb. 16. 45. §. 12, 13, etc. 
Others reap benefit by the Faith of some.   
Under this preservation, all those that were in Rahabs' family were preserved, (josh. 6. 22, 23.) It giveth proof, that they who belong to believers, may reap much good by them. Act. 27. 24. Luk. 19 9 Act. 16. 15, 31.  
This ariseth not from any desert of faith, but merely from that respect which God beareth to believers.  

1. This teacheth such as belong to believers. 

1. To bless God, for that lot that is fallen unto them▪  
2. There to abide. john 6. 68  
3. To be subject to such as believe, 1 Tim. 6. 2.  
4. To pray for them. Gen. 24. 12.    
2. This directeth such as have liberty to choose their habitation in a Nation, City, Parish or House, to choose it where Believers are, as Ruth. 1. 16. joh. ●…. 38. Exod. 12. 38. Thus may they expect a blessing▪    

§. 185. Of the danger of obstinate infidelity.  
THE parties who perished, are said to be, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they that believed not. This phrase is the interpretation of one Greek compound, whereof See Chap. 3. ●…. 18. §. 171. There it is showed, how it signifieth both unbelief, and also disobedience. Both these significations are here noted by our English Translators: One in the Text: The other in the margin. Both of them may here very well stand.  
The former, of unbelief, may have reference to her faith, She believed that the God of Israel, was the only true God; and that he had given them the land of Canaan: answerably she desired to live among them, and to be of the Communion of Saints: and thereupon she was preserved. They believed no such thing, 〈◊〉 thereupon were destroyed.  
The latter, of disobedience, may have reference both to their former lewd con●…; (which was a disobedience against God's holy Law written in their 〈◊〉) and also to their stiff standing out all the seven days, that the City was compassed about: wherein they did not yield any whit at all, nor hold out any white flag of agreement.  
This giveth proof, that infidelity and obstinacy cause destruction. 
In●…idelity causeth destruction.   
An Apostle rendereth this to be the reason of the destruction of the old world. ●… Pet. 3. 20. And our Apostle rendereth this to be the reason of their destruction. who perished in the wilderness▪ Chap. 3. v. 18. §. 170, 171.  

1. This layeth a sinner open to God's wrath. john 3. 36.  
2. It maketh men neglect means of preservation, john 3. 18.  
3. It occasioneth men to implunge themselves into danger, Exod. 9 21. and 14. 23. 


1. This informs us in the fearful nature of infidelity and obstinacy.  
The temporal destructions, which they bring, are enough to manifest them to be very fearful: but much more eternal. Rev. 21. 8.   
2. Learn hereby to take heed of standing out against God. It is hard to kick against pricks, Act. 9 5.      

§. 186▪ Of the lawfulness of Spies.  
AN especial fruit of Rahabs' faith is thus set down, when she had received the spies with peace.  
This phrase, when she had received, is set down in a participle, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  having received. She first received the Spies, and afterwards was preserved from destruction.  
They whom she received are here styled, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Spies.  
This noun is a compound: 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the simple verb whence it cometh signifieth, to 〈◊〉, Rom. 16. 17. Phil. 3. 17. And to consider. Gal. 6. 1.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The compound verb signifieth, to spy out, Gal. 2. 4. Thence this noun fitly translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explorator.  Spies.  
This hath reference to those two men whom joshua sent forth to spy out the land secretly. Another Apostle calleth them, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Messengers, Jam. 2. 25. They are called Messengers, by reason of their warrant: they went not of themselves, but upon his ordering who had the chief command over them. They are called Spies: by reason of the end why they were sent: even privily to spy out the land.  
Quest. Seeing God had promised the land to them, what need they send spies before hand?  
1. Answ.  

To use warrantable means for the accomplishment of God's promises, 
Why Spies sent.  Dan. 9 2, 3▪  
2. To strengthen the Faith of the people by understanding the fear of their enemies: whereof those Spies gave them notice, josh. 2. 24. Thus dealt God with Gideon, Judg. 7. 9, 10, 11.   
Here we have two things to be observed,  

1. joshuahs' prudence and providence, in ordering matters so, as his Soldiers might be the better encouraged to go on.  
2. The negligence of the enemy, who notwithstanding the fame of the Israelites coming over jordan, with a purpose to possess Canaan, are so careless of their City, as Spies had advantage to come in, and view their City. Indeed afterwards they did straight shut up their City, Josh. 6. 1. But that was too late, the Spies than had done their work: thus God to accomplish his work, can give wisdom to some, and stupefy others.   
That which is here noted concerning Rahabs receiving Spies, as a fruit of her 
Spies are wartantable.  Faith, giveth proof, that Spies are warrantable: It cannot be doubted, but that joshua▪ herein had God's approbation; yea the Lord himself doth expressly command this; Numb. 13. 2, 3.  
Object. A very evil event followed upon the return of the Spies, that were first sent to search Canaan, Numb. 13. 32. etc. and 14. 1. etc.  
Answ. Lawfulness of actions are not to be judged by events. There may be 
Events do not judge actions.  failings in sundry circumstances about warrantable actions: whereby the Lord may be provoked to cross them. Instance judg. 20. 21, 15. It was the cowardice, and faithlesness of the Spies, not the unlawfulness of their action, that caused the fearful events that followed thereupon. God's people much used this kind of policy against their enemies, as judg. 1. 23, 24. and 18. 2. 1 Sam. 26. 4.  
This may be an especial means to find out the counsels, intents, plots, and policies of enemies, the knowledge whereof is a great advantage in war: but ignorance thereof a great disadvantage, 2 King. 6. 11.  
This therefore hath ever been counted one of the lawful stratagems of war, as Abraham's pursuing enemies by night, Gen. 14. 15. And joshuahs' laying men in ambush, josh. 8. 3, etc. So judg. 20. 29, etc.  
By this means men have preserved themselves, as David, 1 Sam. 26. 3, 4. And enemies have been destroyed, as judg. 18. 9, 10, 27.  
Object. This seems to be a treacherous circumventing of men.  
Answ. There is no treachery therein, because it is not against trust, and truth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Antigo Dolu●… an virtus quis in host requirit. Virg.  Where the war is just, enemies may be surprised, or vanquished by fraud, or force, openly or secretly. It stands both with Prudence and Valour to entrap, or beat down an enemy any way.  
On the other side, it argues much improvidence to be circumvented, for want of Spies.  
The application of this point especially concerneth Governors of States, and Commanders in wars.   

§. 187. Of Rahabs receiving the Spies.  
COncerning Rahabs receiving the forenamed Spies, the history expresseth these 
How Rahab received the spies.  particular circumstances.  

1. She gave them entertainment in her house.  
2. Enquirie being made after them, she hid them.  
3. By her cunning speech she kept them, who were sent to search for them, to seek any further in her house for them.  
4. She used means for their f●…ir escape.  
5. She gave them advice, after they were to be gone from her, how to remain in safety.   
Quest. Was it lawful thus to receive Spies against her own Country? 
Why Rahab received spi●…s against her Country. See §. 190.   
Answ.  

1. These were the people of God whom she received.  
2. Her Countrymen were by God himself devoted to destruction.  
3. Their land was by the supreme Lord given to the Israelites.  
4. She knew that the death of the Spies might more exasperate the Israelites: and that their life could not prejudice her Countrymen.  
5. She did it in no treachery, or hatred, nor for any ●…ilthy lucre, or any other by-respect.  
6. That which she did was by special instinct, and by an extraordinary spirit.   
On the forementioned grounds she is said to receive them 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with peace: that is, as special friends, kindly, safely, securely, not as enemies, treacherously: not 〈◊〉 any ill against them, but sending them away in peace.  
This pattern showeth, that men in danger are to be preserved from such as seek 
Men in danger to be preserved.  their lives. Hereof see more, v. 23. §. 125.   

§. 188. Of dismissing in peace such as confide in us.  
THE addition of this last phrase, with peace, added to Rahabs' act in receiving the Spies, giveth a clear proof, that they who are taken into protection, must, as far as may be, be dismissed in safety. Memorable in this respect is the example of Lot, in entertaining the two that he took into his house. Gen. 19 7, etc. The like is noted of the old man of Gibeah, Judg. 19 22, etc. And of the wo●… in Bahurim, 2 Sam. 17. 18, 19, etc. And of jonathan, 1 Sam. 20. 42. And 〈◊〉 Ob●…diah, 1 King. 18. 13. And of jehoshabeath, 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself, jer. 36. 26. And his express charge for hiding the 〈◊〉, and not bewraying him that wandreth, Isa. 16. 3.  

1. Truth and sidelity requireth as much.  
2. This is the main end of undertaking protection, to dismiss them in safety. Do nothing to these men, saith Lot, for therefore came they under the shadow of my roof. Gen. 19 8.   
Great therefore is their treachery who bewray such as put themselves under their protection. This was the sin of the Ziphites (1 Sam. 23. 19) which occa●… David to pen the 54. Psalms against them. This was it, that as a perpe●… infamy occasioned this stile, judas the Traitor, Luk. 6. 16.   

§. 189. Of Equivocation.  
ABout Rahabs receiving and dismissing the Spies in peace, It is noted in the history, that she answered the Officers, whom the King sent to apprehend the Spies, with these words, I wist not whence they were, and whether the men 〈◊〉, I wot not, Josh. 2. 4, 5.  
Hence a question is raised, whither these words may be justified or no?  
Answ. Surely no; for she did well know that they came from the Camp of 
Rahabs failing in her answer to the King's Officers.  〈◊〉, and she herself directed them in the way, whether they went. So as her answer was against a known truth.  
Object. Her example is here produced, even in receiving and dismissing the Spies, as an effect of Faith.  
Answ. In the general, that was an act of Faith, and so approved, but not 
God passeth by the infirmities of the upright.  in the particular circumstances thereof. Rahabs' answer is somewhat like, to the direction which Rebekah gave to her son jacob: In the general, Rebekahs' direction and intent was a fruit of great faith, for it had respect unto the promise of of God made unto jacob, in these words, the elder shall serve the younger, Gen. 25. 23. But in sundry circumstances, it can no way be approved, Gen. 27. 6, 7, etc. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children, when he observeth an upright heart, and an aim to accomplish his promises. Thus did God here accept of Rahabs' faith, manifested by many fruits, §. 182. And graciously pass over her infirmities.  
There are some that do excuse Rahab, even in the circumstance before noted; 
How Rahabs words freed from falsehood.  and that two ways.  


1. By freeing it from all untruth, thus; Rahabs house being a common Inn, and divers passengers lodging therein, some might then come into her house, and of them she might say, I wist not whence they where: for Innkeepers do not know, whence all the guess that come to their house, are: she might also say of them, whether the men went, I wot not. Thus by her speaking of other persons, she might speak the truth.  
Answ.  

1. There is no expression in the history of any such matter.  
2. There is little probability thereof.  
3. That had been no direct answer to the question propounded about the Spies; and in that respect an untruth.    
2. By making up that which Rahab uttered with a mental reservation, thus, I wist not whence they were, to make them known to you, and whither the men went, I wot not, to betray them to you.   
This Jesuits call Equivocation.  
Because in these latter years a great controversy hath been raised by Popish Jesuits about Equivocation, I will endeavour plainly to set down the state of the question, and arguments, pro and con.  
Equivocation taken in the most ancient and accustomed sense, is, an ambiguous 
What equivocation in general is.  signification of a word, or a doubtful disposition of a sentence. To equivocate is in general, to use a word, or sentence so ambiguously, as it may be taken diversely, in this sense, or that sense. Thus saith Christ, Lazarus sleepeth, John 11. 11. Christ meaneth the sleep of death: the disciples take it of the natural sleep of the body. Equivocation in a sentence, is, when a sentence is so composed, a●… it may be diversely taken. Thus it is said, That Ahaziah was forty and two year●…s old, when he began to reign, 2 Chro. 22. 2. This may be taken either of Ahaziahs' own person, or otherwise of the stock whence he came by the mother's side, which had continued till that time forty and two years.  
This kind of Equivocation is a Rhetorical figure, and intendeth the same that 
See the English Annotations on 2 Chro. 22. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aequivocatio.  an homonumie doth.  
This figure is frequently used in Scripture; It is nothing but an ambiguity in speech; such an one Christ useth in these words, If I will that he tarry till I c●…me, what is that to thee, John 21. 22, 23.  
These are not unlawful; for,  

1. There is no untruth in them.  
2. There are Rules to find out the true and full sense of them.  
3. They are of good use to exercise a man's understanding, to sharpen his wit, to make him search after the meaning of what he reads and hears: yea, and to discover men's dulness, as Mark. 8. 17, etc.   
To this head may be referred all manner of tropes; as  
Metonymies, when a place is put for the Inhabitants. Lam. 1. 1, 2. 
Tropes and Figures the some with equivocation.   
Ironies, when the contrary is then expressed, 1 King. 18. 27. and 22. 15.  
Metaphors, to which may be referred all sorts of Parables.  
Synecdochies, as when the general is put for some particulars. Christ healed all sicknesses, and all diseases, which is, all kind of sicknesses, Matth. 24. 23.  
So Figures, as Prosopopies, when persons are brought in speaking, which do not so speak; as in the story of Dives and Lazarus. Luk. 16. 24, etc.  
Aposiopesies, when a sentence is broken off, and a part thereof left to be understood; which was usual in forms of oaths.  
Psal. 95. 11. I swore in my wrath, if they enter into my rest; this was God's oath. A like is noted of man's oath; See chap. 3. v. 11. §. 115.  
The like may be said of concealing a part of truth; which the Prophet did, jer. 38. 27. And of riddles, judg. 14. 14. and of Hyperboles. See v. 12. §. 60. 
Popi●…h equivocation detestable.   
Jesuits besides these and others like unto them, have invented and broached another kind of equivocation, which they themselves do term, a mental equivocation; that is, when a false speech is uttered, yet so as something is reserved in the mind, which if it were offered, would make the speech true. An instance hereof is thus given; One is asked concerning another, whom he hath oft seen, oft talked with, and with whom he hath been very familiar, whether he ever 〈◊〉 him or no; he answereth, that he never saw him. This is a clear untruth: but to make that answer true, this clause, in heaven 〈◊〉 is reserved in his mind: which, expressed, would make the answer full and true, thus, I never saw him in heaven. We cannot find throughout the whole Scripture one proof for such a mental equivocation.  
Because at the first hearing of it, it seemeth very strange, they propound sundry 
Cautions about Popish equivocation.  cautions thereabout: such as these,  

1. The mental reservation must be such, as it may make the sentence true, if it were uttered. Yet by the way, that great jesuit and Priest called by them Fa●… Parsons, giveth an instance, that though it were uttered, yet cannot make a 〈◊〉 sense. It is this; A man being desired to lend his friend an horse, answe●…eth, that he hath never a one: meaning, an ox. Put this reservation to the sen●…ence uttered, and then mark what truth, yea what congruity there is therein.  
2. Equivocation must be before an incompetent Judge: which is (as they ex●…ound it) any Magistrate that is not of the Catholic, whereby they mean the Romish Religion. By the way, let me here again note, that some of their Priests have affirmed, that Jesuits have used mental equivocation before the 〈◊〉 himself, and before Cardinals.  
3. Equivocation must be in weighty causes, namely, to conceal a Priest or o●… Papist, to keep him from taking, or to save the credit of such as have entered into their holy Orders, or any way to succour the Romish Faith. Yet some of them permit it in a money matter, as if one should came to borrow an hundred pound, who is not like to repay it, he may be put off with an equivoca●…ion.   
They go so far in this point of equivocation, as if they be demanded whether 
Equivocation upon equivocation.  they do equivocate or no, they may answer by another equivocation, that they do not. If they be demanded the third time, whether they do not then equivocate, they may answer the third time negatively by a third equivocation, and thus proceed without stint. 
Equivocation upon oath. See chap. 6. v. 16. §. 125.   
Yea further they avouch, that a man may not only of simply equivocate, but 〈◊〉 confirm his equivocation by oath.  
As for our parts, though we grant, that ambiguity of speech, which is a verbal equivocation, may be used, as hath been before proved, yet there are restraints and limitations to be added thereto, such as these,  

1. That the ambiguity be such as may by due observation of some circumstance 
Limitations about verbal ambiguities.  〈◊〉 other be discerned, as where Christ said, Take ye unto you of the leaven of the P●…arisees and Sadduces. (Matth. 16. 6.) Though at first the Disciples mistook ●…im, yet Christ putting them in mind of his miracles in feeding five thousand ●…ith five loaves, they presently perceived that he meant the leaven of doctrine. All the ambiguous speeches in Scripture are such, as by diligent observation of the words and circumstances about them, may be found out.  
2. That the ambiguity of speech be not against the intent and conceit of him who propounds the question: especially if it be propounded by a Magistrate, or by one that is in authority to require an answer; yea also if it be propounded by any to whom I think it meet to give an answer. Thus the Baptist, though he answered by ambiguity of speech, when he denied that he was that Prophet (john 1. 21.) Yet he answered according to the true intent of them who propounded the question.  
3. That it be without any purpose of any wrong: for a malicious end turns that action, which might otherwise be good, into sin.   
Upon these cautions it may be lawful to use ambiguity of speech, whether it be by tropes or figures.  
Our Adversaries positions are clean contrary to these limitations. For they say, 
Popish reservations cannot be found out.   

1. That such ambiguity may be used as is impossible to be found out by any, but by him that utters it. For instance, if a Priest be asked, whether he be a Priest or no, he may answer negatively, with this reservation, of Diana, or of the Devils: he is no such Priest; who can unfold this?  
2. That such ambiguity be used before an incompetent Magistrate. By this 
Papists equivocate before incompetent Mogistrates.  rule no Magistrate of another profession shall be competent. Papists hold Protestant Magistrates to be incompetent. What if Protestants hold the like of Popish Magistrates? What if Infidels hold the like of Christian Magistrates? and Christians of Infidels? Nay liberty is hereby given to except against the competency of Magistrates that are of the same Religion: and to say, they came in by bribery: or they have not sufficient parts for their place: or they are partial and in just, and therefore not competent. 
Papists wittingly deceive.   
3. That if a man's main intent and principal end be not to deceive, it skilleth not, though both he that propounds the question, and the hearers also, be deceived. Thus they profess to deceive wittingly, though not principally.   
That their mental equivocation, even as they themselves have set it down, is unlawful and sinful, may be proved by these Arguments. 
Arguments against Popish equivocation. Aristotle.   

1. It is a new devise, nor warranted by sacred Scriptures, nor by ancient Heathen Authors. The great Philosopher that hath written much of sundry kinds of ambiguity, never dreamt of this.  
2. It justifieth an apparent lie, which is expressly forbidden, Ephes. 4. 25.  
3. It being confirmed by an oath, will prove to be plain perjury.  
4. Many gross absurdities do follow thereupon; such as these, 

1. Thus all manner of lies may be made truth. 
Absurdities of equivocation.   
2. Thus no man can know whom to believe.  
3. Thus all honest and faithful commerce, contracts, and other like dealing would be destroyed. For all depend upon the truth of men's words. If words be contrary to thei●… mind, what shall men rest upon?  
4. Thus there could be no end of controversies: at least of such controversies as cannot be confirmed by witness: for the only means to end such controversies is an oath. Heb. 6. 16. But equivocation causeth a Judge to be in doubt, whether that which is sworn be true or no.  
5. Christian apology, or open confession of the truth of Religion is hereby taken away. For men are hereby taught by word to deny their Religion, so they have a mental reservation to salve up the matter.  
6. Christians hereby make their profession odious to Turks, Jews, other Infidels and Pagans, who never imagined any such mental reservation, but would take us at our words.     
The Arguments which Jesuits produce to prove this absurd position, are such as these,  
1. Unreasonable creatures are cunning in deceiving their Hunters, as Foxes, 
Arguments for equivo●…ation answered.  Hares, Badgers, and sundry other; would God then leave man without such cunning evasions, as may deceive their persecutors?  
1. Answ.  

It can carry but an unreasonable form of an Argument, that is so taken from unreasonable creatures.  
2. Unreasonable creatures have no rule prescribed them to go by, as reasonable men have.  
3. Unreasonable creatures are not called to suffer, as reasonable men are.  
4. Hunter's know, and can find out the means which unreasonable creatures use; but no persecutors can find out the depth of equivocation.  
5. There are many other means which God hath afforded his servants to escape by, besides mental equivocation.  
6. God oft calls his servants by suffering to bear witness to his Truth: should men in such a case equivocate?   
2. Arg. Stratagems in war are lawful. josh. 8. 18.  
Answ. There is a great difference betwixt stratagems and equivocations,  
For,  

1. Actions, whereof stratagems consist, do expressly affirm nothing, nor deny any thing, as words do.  
2. In a stratagem, there is only a seeming to do this or that, when a contrary is intended: but no express asseveration to do it.  
3. Stratagems are used by open enemies, who profess to use all the slights they can to overcome. The fault therefore is in the adverse party, if he be deceived, in that he was no more wary and circumspect. But in the case of equivocation, a man professeth no deceit, but naked Truth.  
4. If stratagems be against promise, or performed by lying, they are unlawful; and this the Heathens themselves have judged.   
3. Arg. They press the many Rhetorical figures in Scripture.  
Ans. There are Rules to find out the full sense of those figures. But for finding out the full sense of mental equivocation, no rule can be given.  
4. Arg. They produce sundry particular instances of Saints that have, as they 〈◊〉, equivocated; as  
1. Rebekahs', and Jacob's dissembling with Isaac, Gen. 27. 6, etc.  
Ans. That is an instance of their infirmity, and no pattern for imitation. The like may be said of Rahabs answering the King's Officers, whereof before.  
2. Elishas' answer to the men of Syria that came to apprehend him, 2 King. 6. 19  
Ans.  

1. This was a stratagem against a professed enemy.  
2. He was not demanded any question; and so not bound to answer this or that.   
3. Isaiahs' message to Hezekiah, Thou shalt die and not live, Isa. 38. 1.  
Ans. There is nothing but plain and open truth herein, for Isaiah spoke as he was commanded, and as he himself thought; for Hezekiahs' sickness was indeed deadly, according to the nature of it. And if God had not extraordinarily wrought upon him, he had died. That Isaiah knew no other, but that Hezekiah should die of that disease, is evident, in that the Word of God came again to him, when he carried the news of the King's recovery, v. 4.  
4. jeremiahs' answer to the Princes, jer. 38. 27.  
Ans. His answer is plain, no show of untruth therein: only there was some truth concealed, which makes nothing for equivocation; because he was not demanded whether the King spoke to him of yielding to the Chaldeans, or any other thing, beside what he answered.  
5. john's answer to the Jews, john 1. 21.  
Ans. john answered the truth, and that according to the meaning of the jews, as this particle of emphasis, that Prophet, implieth: for john neither was a Prophet, as others, to foretell things to come: nor was he that Prophet which Moses spoke of: nor was he Elijah, as they meant, in body or soul: but only in spirit and power. That he spoke according to their intent, and that plainly, is evident, in that when they asked who he was, he directly answered the truth, saying, I am the voice of one crying in the Wilderness, John 1. 23.  
6. The speech of Christ, The Son knoweth not the day and hour of judgement, Mark. 13. 32.  
Ans.  

1. Here is no question propounded to our Saviour; so as it maketh nothing to the point in hand.  
2. Christ declareth the truth plainly; for as he was man, he knew not that day and hour. Many other speeches of Christ are alleged, whereof not one maketh for mental reservation: for the ambiguity of them is either in divers acceptions of the word, or in circumstances, which with 〈◊〉 and due observation may be found out.    

§. 190. Of preferring the Church before ones Country.  
ALL the effects that are noted of Rahabs' faith did give a plain demonstration, that she preferred God's Church before her own Country. This is a case that admits some limitations. It will not therefore be impertinent to show, wherein one's Country is to be preferred, and wherein the Church.  
Ones own Country is to be preferred in these cases. 
Wherein ones Country to be preferred before the Church.   

1. In Civil affairs. As if a professor of the true Religion be a subject in an Idolatrous Country, that joineth near to that other Country, whereof he is a subject: and both requires his aid against their enemies, or for any other secular affairs, he is bound to prefer his own Country before the other.  
2. In differences betwixt his own Country and another of the true Religion, about their Rites of Titles in secular matters, and privileges, he is to prefer his own Country. As if there be war betwixt those two Nations, about such secular Rites, he may bear Arms under his Sovereign, though an Idolater, against the other, though of the true Religion.  
3. In secret differences betwixt his Country, and the other of the true Religion, 
August. contra. Faust. Manich. lib. 22. cap. 75. Wherein the Church to be preferred before one's Country. See §. 187.  where the cause is not openly known, by the common subjects: a subject is bound to the command of those whose subject he is.   
The Church may be preferred in such cases as follow,  

1. When there is special warrant, either by inward divine instinct (which Rahab had) or by express command. About this point of instinct, men must take heed of conceited fantasies, and diabolical suggestions.  
2. When ones Country is by God devoted to destruction. In this case the Inhabitants of Babylon are commanded to come out of her, Rev. 18. 4.  
3. When some members of one's Country are to be punished for intolerable impiety: and the Church is stirred up by God, to be an instrument therein. Because the Benjamites took part with the City of Gibeah, who were of their own Tribe in this case, they sinned, and were destroyed, judg. 20. 12, etc.  
4. When ones Country seeks the ruin of the Church merely for Religion sake; he that is of that true Religion may take part with the Church.  
5. When there is such deadly feud betwixt ones Country and the Church, as they cannot both stand together, a true Believer may take part with the true Church.   
In such cases a man may say to those of his Country, as Levi did to his Father, Mother, Brethren, and Sisters, I have not seen them, nor will I acknowledge them; Deut. 33. 9 A man herein prefers true Religion before natural affection, spiritual amity before Civil society: yea God before man.  
We are therefore in the foresaid cases to pull out the bowels of natural affection, and in the cause of God to prefer him before all, Luk. 14. 26.  
The Apostle S. james from these effects of Rahabs' Faith inferreth, that she 
How Rahab was justified by work●….  was justified by works (James 2. 25.) meaning, that that faith wherewith she was justified, was not a bare naked faith without works, but a faith that manifested itself by works: and in that respect her works did declare her to be justified: So as a man's inward faith in God, and love of him, must be manifested by works. See more hereof, In the Saint's Sacrifice, on Psal. 116. 9 §. 59   

§. 191. Of the Resolution of, and Observations from Hebr. 11. 31.  By faith the harlot Rahab perished not with them 
* Or, that were disobedient.  that believed not, when she had received the Spies with peace. 
THE sum of this verse is in two words, Faith's proof. Hereof are two parts.  

1. The point proved.  
2. The kind of proof.   
In the former, we have  

1. The particular grace, Faith.  
2. The person whose faith it was.   
The person is described,  

1. By her name, Rahab,  
2. By her condition, an harlot.   
The latter which is the kind of proof, admits, two considerations.  

1. An event that fell out. This is 

1. Propounded, in this phrase, she perished not.  
2. Amplified by the contrary event, which befell others.   
In the amplification is set down  

1. The kind of Judgement employed, in this phrase, with them.  
2. The cause thereof, in this phrase, that believed not.    
2. An effect. In setting down whereof three branches are expressed. 

1. The particular act; she received.  
2. The object, or persons whom she received, the Spies.  
3. The manner how, with peace.     

Doctrines.  
I. The seed of Faith is accounted for Faith. Such was the Faith here mentioned. See §. 181.  
II. God takes notice of penitents by name. Witness Rahab. See §. 182.  
III. Some Gentiles under the Law were called. Such a one was Rahab. See §. 182.  
IV. Women may prove Worthies. Rahab was a woman, and here reckoned amongst Worthies. See §. 182.  
V. Notorious sinners may obtain much mercy. An harlot here so did. See §. 183.  
VI God hath penitents in high account. Rahab was a true penitent. See §. 183.  
VII. Faith keeps from common destruction. See §. 184.  
VIII. Others may reap benefit from the faith of some. By Rahabs' Faith, all that were in her house were preserved. See §. 184.  
IX. God can put difference betwixt different persons. Rahab perished not with others in the City. See §. 184.  
X. Infidelity is the cause of destruction. They perished who believed not. See §. 185.  
XI. Spies are lawful. This is here employed by the mention of Spies in this place. See §. 186.  
XII. Men in danger are to be preserved from such as seek their lives. Thus did Rahab preserve these Spies. See §. 187.  
XIII. They who are taken under protection, must be dismissed in peace. So were these Spies. See §. 188.  
XIV. Mental equivocation is sinful. See §. 189.  
XV. There are cases wherein the Church is to be preferred before ones own Country; Rahabs case was such an one. See §. 190.  
XVI. Faith is justified by works. So did Rahab here justify her Faith. See §. 18.    

§. 192. Of Registering some specials in public records. Heb. 11.. 32.  And what shall I more say? for the time would fail me, to tell of Gideon, and of Barak, and of Samson, and of Jepthath, and of David also, and Samuel, and of the Prophets. 
THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies, he here contracts his Catalogue, that his Epistle might not swell too much.  
The Sacred Scripture setteth out the examples of many other Worthies, which the Apostle supposed to be very pertinent to his purpose. Therefore he doth not abruptly break off his induction of particulars: but elegantly contracts it: and that,  

1. By a bare expression of their names, v. 32.  
2. By a concise declaration of the common effects of their faith, in the verses following.   
He passeth from his distinct description of particulars to a brief enumeration of 
Transition.  others, by a transition in these words, What shall I more say? the time would fail, etc.  
This transition consists of a Rhetorical communication; wherein a question 
Rhetorical communication.  is propounded, and an answer made by himself, which maketh it to be a Rhetorical figure.  
This question, What shall I more say? implieth, that he had much more to say. In the Greek it runs thus word for word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and what do I yet say? which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons: though he had much more to say. For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in joshua, till the Church was brought into the promised land▪ He passed over Enoch, Shem or Melchisedech, Rebekah, Aaron, Caleb, and sundry others: Whereby he hinteth, that God had more Worthies than are requisite to be made known.  

1. There were more recorded in the old Testament, yea and in the books of Moses and joshua, then are here recited.  
2. There were without question many more in the several ages of the world 
More Worthies then registered.  than are 〈◊〉 in the foresaid books, or in any other part of the Bible. It is said of Enoch, that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of th●… men that did so, are by name registered. It is said of all those pious long-lived atriarks that lived befored and after the Flood, that they begat Sons and Daughters, (Gen. 5. 4, etc. and 11. 11, etc.) No doubt but that many of those Sons and Daughters gave good proof of their true faith. Yet are they not by name registered. It is of person, as of things. Many commendable things were done, which are not set down. Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in public records.   

1. In regard of those Saints themselves, It was enough that God took special notice of them, registered their name in his book of life, gave them evidences of his favour while they lived, received their souls to glory when they died, and gave them assurance of the resurrection of their bodies.  
2. In regard of others that from time to time lived after them, it is sufficient that God hath afforded them so many patterns and examples registered in his book, as he hath done. By them, direction and encouragement sufficient, and given to run the race, as they did. They who are not moved by them, would not be moved with millions more, if they were registered.   

1. Considering that many Worthies have had their names buried with their bodies, let not us be over solicitous about memorials after our death: but leave 
Be not over-careful of a memorial after death.  it to the divine providence, and to the wisdom of our survivors. There may be a good use of Chronicles, and of Memorials of some men's names and acts: yet there 〈◊〉 be too great excess therein: Some things that in their compass are very useful, may beyond their compass be unuseful if not hurtful. Should there be ●…emorialls of all good men's names, I suppose the world would not contain them, especially if thereto were added their Meditations, Sermons, Conferences, Works and Labours.  
2. This may stay those, who in their time and generation do the will of God, 
It is 〈◊〉 in our generation to do good.  faithfully employing their talon, and doing much good by their words and works, and yet nothing thereof remembered after death. It is enough that in their generation they have been enabled to do good, and that the present age in which they li●…ed had the benefit thereof. They may so much the more rest herein, in that the 〈◊〉 living God knows it, remembers it and will abundantly recompense it. Their works will follow them, Rev. 14. 13.   
The answer which the Apostle himself gives to his own question, thus, for the 〈◊〉 will fail me, being a reason of his forbearing to go on in setting down more particular examples, as he had done before, giveth us to understand, that there 〈◊〉 very many more whom he might have produced. The multitude of Believers 
Multitude of Believers.  is very great: very many are registered in sacred Scripture, which the Apostle sti●… a cloud of witnesses, Hebr. 12. 1. But questionless, there were many more age after age, whose names are concealed. When Elijah thought that he had been le●…t alone, God knew seven thousand more, and that in Israel (1 King 19 18.) besides those that were in judah. If there were before Christ was exhibited multitudes of believers, what are there since? considering these promises, I will pour out 〈◊〉 Spirit upon all flesh. Joel 2. 28. And many shall come from the East and West, 〈◊〉 sit down with Abraham, etc. Matth. 8. 11. See Chap. 2. ver. 10. 〈◊〉. 91.  
This reason, as it hath reference to the altering of the stile in contracting such 
Tediousness to be avoided.  points as he more enlarged himself upon in the former examples, showeth, that ●…ediousnes must wisely be avoided. Having many things to write unto you, (faith ●…n Apostle to an Elect Lady) I would not write with paper and ink, 2 Joh. v. 12. The like he saith to Gaius, 3 John v. 13.  
Tediousness dulls the mind, wearies the spirit, hinders devotion, draws away affection, yea and many times deprives people of that comfort which otherwise they might receive from God's Ordinances. Some who have some while given good attention, and that with cheerful affection, by overmuch tediousness have been so d●…lled in their devotion, as their former comfort hath been taken away.  
It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties.  
There are times wherein men may enlarge themselves, both in praying and preaching, namely, when days are set apart for those duties: for then people come prepared to hold out the day.  
As for private duties performed by one alone, as any finds the vigour of his spirit to be in him, he may enlarge himself. But we must not measure others spirits by our own. Christ when he was alone spent nights in prayer, Luk. 6. 12. But we do not read that he did so with his Disciples.   

§. 192. Of the Apostles setting the more excellent before others.  
UPon the foresaid transition the Apostle continues his Catalogue of Worthies, but much contracted.  
In this verse he sets them down two ways,  

1. By their particular name.  
2. By the function of some of them, in this word, Prophets.   
There are six set down by name, whereof four were Judges; One a King; One a Judge and a Prophet both, which is Samuel.  
The four Judges are, as the Apostle hath set them down, Gideon, Barak, Samson, and jephthah.  
There were in all betwixt joshua their General, and Saul their first King, fifteen 
15. Judges.  Judges, 1 Othniel, 2 Ehud, 3 Shamgar, 4 Barak, 5 Gideon, 6 Abimelech, 7 Tola, 8 jair, 9 jephthah, 10 Ibran, 11 Elon, 12 Abdon, 13 Samson, 14 Ely, 15 Samuel.  
Out of these only five are called. The rest were either not worthy to be named, 
Why but five ●…udges named.  (as Abimelech, who usurped that dignity by fraud and blood) or had no memorable matter recorded of them in their histories, (as Tola, jair, Ibzan, 〈◊〉, and Abdon.) The others, as Othniel, Ehud, Shamgar, and Ely) did no greater matters than those which were done by those who are named: Therefore there was no great need to mention them; especially in this place, where the Apostle labours to contract his discourse.  
In the particulars which are set down, the precise order of the history is not 
Why not in their order.  observed. For Gideon, who is in the first place, was after Barak: and Samson, the third was after jephthah: and David the fifth was after Samuel.  
Hereupon some say, that the Apostle had an eye only on his matter, to set down some choice Worthies, as they came to his head; but had no respect to method or order. But I suppose that he rather aimed at some special thing in altering the order of these; and that might be, to prefer the more excellent. For thereiss a double method.  
One of time, which he observed in the former part of his Catalogue.  
The other of worth; for Gideon had a more excellent spirit than Barak: and Samson, than jephthah.  
As for Samuel, he is put after King David, immediately before the Prophets, because he was a prime Prophet.  
We may hence infer, that the greater grace men are endued withal, the more 
Grace adds honour.  honourably they are to be esteemed.  
Grace is the best, the most excellent, most divine, and most honourable quality, that any can be endued withal.  
Labour therefore to abound and excel in grace. See v. 4. §. 11. And Chap. 2. v. 10. §. 91.   

§. 194. Of men's fitness to their function.  
ALL the six Worthies that are here mentioned agree in one general, that they were endued with an extraordinary spirit.  
Of their distinct and different gifts we shall speak when we come severally to ●…ouch them.  
They all jointly, and every one in particular give proof, that God enables men to that whereunto he calls them.  
The four first were extraordinarily called of God to be Judges, or Generals over his people. Three were Judges, Gideon, Samson, and jephthah. Barak was a General, under Deborah, for she judged Israel. Judg. 4. 4, 6.  
Gideon was called by an Angel, Judg. 6. 14. Barak by Deborah, a Prophetess, Judg. 4. 6. Samson by an Angel at his first conception, Judg. 13. 5. jephthah by the choice of the people testified before the Lord, Judg. 11. 11. As for David, he was expressly anointed by God's commandment, 1 Sam. 16. 12.  
And Samuel was called of God, 1 Sam. 3. 20, 21. In like manner Oth●…iel, Ehud, Shamgar, Deborah, and other Judges, and the Prophets, were extraordinarily gifted, because they were called to extraordinary functions.  
Only Abimelech, who was not called of God, but treacherously thrust in himself (judg. 9 1, 5.) was not endued with any spiritual gift, but rather with a diabolical spirit of dissension. 
God fitted men to their functions.   
The extraordinary gifts wherewith such as were called of God were endued, are apparent evidences of God's prudence and providence.  
Thus God gifted them, that his work might be the better effected by them.  

1. This extraordinary work of God affords an ordinary rule to such as enter upon any work of God, to have good assurance that they are in some competent measure enabled thereto.  
2. It directeth those that are in place to set any apart unto God's work, to make good proof of them, whether they be enabled thereunto, or no.    

§. 195. Of gideon's names.  
THE first particular person here mentioned by the Apostle, is Gideon, concerning whom, we will consider as we find in his history three points,  

1. His names,  
2. His infirmity,  
3. His excellencies.   
He had two names,  
One was Gideon, which is derived from 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succid●…t.  an Hebrew word that signifieth to cut down: so as Gideon importeth a Destroyer.  
How fitly this named agreed to him, it is evident by that great destruction that 
Lam. 2▪ 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gideon  he brought upon the enemies of God's Church.  
The other name was jerub-baal. This is compounded of two Hebrew words. The former, jerub, is derived from a verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigavit.  to contend, or to plead against. The latter part baal, is derived from a word that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 21. 4.  Husband or Lord; and it was usually attributed to an Idol. The meaning then of the 
Judg. 11. 25. Gen. 26. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 litigator.  whole name is, A pleader against Baal.  
The reason of this name was given him from his act in throwing down the Al●…ar of Baal; and it was by way of derision, that no man might touch him for that act, judg. 6. 31, 32.  
Both of those names were fit names, whereby a memorial of his zeal and success 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jerubbaal▪  against false Gods, and enemies of God's Church was preserved.  
This giveth proof of their prudence who give significant and pertinent names to persons.   

persons 196. Of gideon's Infirmities.  
II. THough Gideon were in many respects a worthy Man, yet he had manifold infirmities, such as these,  

1. Doubting of God's presence in his Church, by reason of the afflictions thereof, judg. 6. 13.  
2. Opposing his meaneness against God's express charge, judg. 6. 15.  
3. Requiring a sign, after God's will was expressly manifested, judg. 6. 16, 17.  
4. Fearing death, because he had seen the face of an Angel. judg. 6. 22, 23.  
5. Fearing to do in the day that which he was commanded by God to do. judg. 6. 21.  
6. Not contenting himself with one sign: but ask sign upon sign. judg. 6. 17, 37, 39 and 7. 10.  
7. Setting up a dangerous monument, which was an Ephod, Judg. 8. 27. An Ephod was an holy Vestment, and it being so costly an one, as he made it, it could not be but very dangerous. People are prone to Idolatry and superstition.  
8. Polygamy, judg. 8. 30.  
9 Taking a Concubine to many wives, judg. 8. 31.  
10. His dotage on his Concubine, manifested by the name given to the Child, which he had by her, judg. 8. 31. The name was Abimelech, which signifieth Father of a King, or a Chief King. It was a common name of the Kings of the Philistines. It was in itself too high a name, and it might add somewhat to his son's ambition after the Kingdom.   
These infirmities in such a man give instance, that true justifying Faith, yea that a strong and great faith, may stand with many and great infirmities.   

§. 197. Of gideon's excellencies.  
THE excellencies noted of Gideon in his History are these,  

1. His Providence in time of extremity. When enemies in great troops invaded the Land, and spoiled what they could come by, he got corn, and threshed it in a secret place, to keep it from the enemy: that so he might thereby sustain himself, and his Father's house, judg. 6. 11. This point of providence is commended in joseph, Gen. 41. 48. and pressed by the wise man, Prov. 6. 8.  
2. His Valour, Judg. 6. 12. This by the Heathen is reckoned amongst their 
Fortitude.  Cardinal Virtues. Such as were set apart to a weighty employment are commanded to be Valorous, Deut. 31. 7. josh. 1. 6, 9 It is of excellent use for the managing of weighty works.  
3. His acknowledgement of God to be the disposer of all, judg. 6. 13. for though he do somewhat too diffidently expostulate about Israel's present case, yet there is an apparent acknowledgement of God to be their former preserver, and deliverer: yea, and to be he who brought them into trouble. Persuasion hereof is an especial means to keep in our souls a true fear of God.  
4. His humble lowly mind, judg. 6. 15. Though it were a weakness in him to oppose his mean estate against God's express word. Yet his acknowledgement of his meaneness argued an humble mind: which is in itself a principal grace, and addeth a grace to all other graces.  
5. His desire to have his faith strengthened in God's promise, judg. 6. 17. It was a weakness to need strengthening: but his care to have that which was weak made strong, was commendable.  
6. His gratitude to him that brought him the glad tidings of his delivering Israel. Judg. 6. 18. He took him to be a man of God, and answerably desired to give him such entertainment, as he thought fit for him. This gratitude is very acceptable, both to God and man.  
7. His liberal hospitality, Judg. 6. 19 Bounty and liberality much magnify a courtesy.  
8. His fear and trembling at God's presence. judg. 6. 22. Indeed there was too much excess therein. Yet take away the excess, and the affection is commendable. We ought to fear and tremble at God's presence, as Ge●…es. 28. 17. It will work in us a reverend respect towards God.  
9 His piety towards God, manifested both by building an Altar to God (which was in those days a solemn Rite of worshipping God thereby) and also by the name he gave to the Altar, which signifieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Lord giving peace. Thus he caused a memorial of God's kindness to be continued to posterity. judg. 6. 24.  
10. His Obedience to God's charge, and that both in the general substance, and particular circumstances thereof, judg. 6. 27, 28. This is a real demonstration of that high esteem which we have of God, and of that good respect we bear to him. This is further manifested by his reducing his Army to the number of three hundred.  
11. His Prudence in making preparation for that work whereunto God had called him, judg. 6. 34, 35. This care of preparing means may well stand with true faith: yea it is a fruit thereof.  
12. His care to encourage others to that whereof himself was confident, judg. 7. 15. This argueth true Christian love, whereof we have a worthy pattern, Act. 26. 29.  
13. His care to raise up the hearts of his Soldiers to God, judg. 7. 18. Though he would have them acknowledge himself (whom God had deputed) for their General; yet would he have them rest on God, as the first Mover, and chief Author of that which they went about. Thus he makes God the principal: himself only the instrument: and so gives unto God God that which is Gods, and reserve to Cesar that which was Caesar's, as Matth. 22. 21.  
14. His Meek spirit, and soft answer, whereby he pacified the furious rage of the Ephraimites. judg. 8. 1, 2, 3. A blessed effect followed thereupon: contrary to that which is noted of jephthah, Judg. 12. 1, etc. Hereby is verified that of the wiseman, Prov. 15. 1.  
15. His Constancy, in pursuing a Victory well begun, judg. 8. 4, 11, 12. Many failing herein, lose the glory and benefit of their former good success; which the Prophet implieth, 2 King. 13. 19  
16. His care to refresh his Soldiers, weary with pursuing their enemies, judg. 8. 5, 8. jonathan doth set out the benefit hereof, 1 Sam. 14. 27.  
17. His just revenge on the inhuman, and scornful men of Succoth, and Penuel, Judg. 8. 15, etc. However he might seem therein cruel, yet it was both just and expedient.  
18. His Modesty, in refusing that honour which the people would have conferred upon him: judg. 8. 23. How few are of that mind?  
19 His care to preserve peace, after he had got full conquest upon his enemies; for it is noted, that after that conquest, the Country was in quietness all his days▪ judg. 18. 28. This is the most proper end of war.  
20. His Contentedness with his own private means, judg. 8. 29. In which respect, he is said to dwell in his own house.   
The principal observation concerning gideon's Faith, is, that it made him 〈◊〉 three hundred unarmed men, upon God's command, set upon an Army of many thousands, judg. 7. 7. So as Faith resteth on God with small means, as 〈◊〉 as with great, 1 Sam. 14. 6. 2 Chro. 14. 11.   

§. 198. Of Baraks' Name, Infirmities, and Virtues.  
THE second particular is Barak, which according to the notation of the Hebrew 
Baraks' name.  word, signifies 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulminavit.  lightning. Ezek. 1. 13. He was a terrible lighti●…g to Sisera, and his Host.  
He was chosen General against the Army of jabin King of Canaan, who had 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulguravit.  oppressed Israel twenty years. judg. 4. 2, 3.  
One infirmity is noted of him, which was this, that being called of God, he 
Baraks' infirmity.  〈◊〉 to go, except Deborah would go with him. judg. 4. 8. This showed both 〈◊〉 in God's power, and truth, and also disobedience to God's charge. But 〈◊〉 seemeth that these came rather from the weakness of his flesh, then from the ob●… of his disposition. For he quickly recovered himself.  
His Virtues were these, 
Baraks' virtues.   

1. Prudence, in preparing an Army out of those among whom he dwelled, and whom he might best command, and in whom he might best confide.  
2. Obedience, in ordering matters according to the charge given unto him. judg. 4. 6, 10.  
3. Courage, in setting upon an huge Host well prepared, with so few as he 〈◊〉. judg. 4. 3. 14.  
4. Constancy, in pursuing the Victory. judg. 4. 16.  
5. Piety, in returning the praise to God. judg. 5. 1.   
In Baraks' example we have a proof, that such as are weak in faith, may be●… strong.   

§. 199. Of Samsons Name, and Sin.  

Samsons name.  THE third particular is of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Samson.  
Some will have his Name derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol▪  a noun, which signifieth the Sun. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affixum relativum.  last letter save one of the name is relative, as intimating his Sun, in reference to God. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est nota nominis.  last letter of all is the note of a noun. Thus it implieth two things.  

1. That he was appointed of God.  
2. That he was set amongst the people as the Sun among the Stars, more excellent than any of them: and that by reason of the power of God's Spirit on him.   
This was a fit name: for by reason of his unparallelled strength, his fame shined throughout the world. Never was there such a man heard of for strength.  
The Heathen report much of Hercules. Certainly the ground of that strength 
Hercules not comparable to Samson.  which they divulge about their Hercules, arose from some fragments that they had heard concerning this Samson.  
Many of their reports concerning Hercules, are fabulous: but if all were true, yet are they not comparable to that which is recorded in the Word of Truth of Samson.  
One notorious fruit of the flesh is noted of him, which was his strange do●…age 
Samsons sin.  on strange flesh.  
For once and again he went into Ha●…lots. judg. 16. 1, 4. Hereby he implunged himself into great dangers. Once by his great strength he escaped the danger; but afterwards by the impudent importunity of his cursed 〈◊〉, whom he ●…oo too much doted upon, he was brought to bewray wherein his great strength ●…ay. Thus he fell into his enemy's hands.  
Hereby it is manifest, that God will not suffer scandalous crimes to pass unpunished, 
Sin not unpunished in Saints.  no, not in his dearest children. I will visit their transgression with the Rod, and their iniquities with Stripes, saith the Lord of his dear Children. Psal. 89. 32.  
This is a good Item to such as have evidences of the Spirits abode in them; that they be not too proud, too bold, too secure, too loose.   

loose 200. Of Samsons Excellencies.  
THE special excellencies commended in Samson were two,  

1. His great Strength.  
2. His right use thereof.   
The greatness of his strength was manifested two ways.  

1. By the things which he did.  
2. By the means, and manner of doing them.   
For the things which he accomplished, they were such, as thereby nothing 
The great things which Samson did by his strength.  seemed too strong for him: he vanquished, and removed whatsoever stood against him.  

1. He tore a Lyon. judg. 14. 6.  
2. He oft s●…ew multitudes of men, and that by himself alone. judg. 14. 19 and 15. 8, 15.  

3. He carried away the Gates, and Posts of a City.  
These were questionless. very massy, and fast fixed in their places. judg. 16. 4.   
4. He broke cords, with'hs, and all other bonds whereby they sought to bind him, as flax burnt with fire.  
5. He pulled down at once, two strong pillars of a great house, the roof whereof could bear three thousand people. judg. 16. 29, 30.   
The means, and manner of doing many of these, were with his own hands; 
The means●… which Samson used.  So he tore a Lyon. judg. 14. 6. and took the doors, and posts of the gate of a City, and carried them away upon his own shoulders, judg. 16. 3. And by himself alone broke all the bands wherewith he was bound. All the means that we read that ever he used, was once the Jawbone of an Ass, wherewith he slew a thousand men. judg. 15. 15. It is said, that he smote his enemy's hip, and thigh, with a great slaughter: judg. 15. 8.  
That is, with kicking, and spurning them.  
As Samsons excellency was manifested by the greatness of his Strength; So also, 
Sampsons' right use of his strength.  by the right use thereof.  
This was manifested two ways.  

1. By using it against the enemies of God, and his Church. Though his own Countrymen ptovoked him much, by coming to bind him, and to deliver him into the hands of his enemies, yet he was so far from taking revenge of them, as 〈◊〉 he suffered them to bind him, and to deliver him up to his enemies. I●…dg. 15. 13.  
2. In all his conflicts with enemies, he never put any to hazard, but himself. Other Judges, Generals, and Commanders, in war against their enemies, have put their Soldiers upon the greatest dangers.   
This instance of Samson giveth evidence of God's power in enabling his people against their enemies: This General might be proved by many other instances, 〈◊〉 none like to this.  
In God is all power: he can derive it to whom he pleaseth, and in as great ●…easure as seemeth good to himself. So as a divine power shall be manifested in human weakness.  
A great encouragement this is, against all sorts of enemies, and against all their 〈◊〉: especially spiritual.  
In these doth God most usually, manifest his greatest power.   

§. 201. Of Samsons strength lying in his Hair.  
ABout Samson, four memorable matters are worthy our due consideration.  

1. How his strength lay in his Hair.  
2. How far he recovered after his fall.  
3. Whether he were a self murderer.  
4. Wherein he was a Type of Christ.   
Concerning that which he himself saith, If I be shaved, than my strength will 
Samsons hair no natural cause of his strength.  〈◊〉 from me. (Judg. 16. 17.) It is not to be taken, as if his hair were a natural cause of his strength. That cannot be, in these respects.  

1. Hair is no integral or essential part of the body: it is a mere excrecent.  
2. It hath no stability in itself, as bones have: but is exceeding weak.  
3. Hair draweth strength out of a man's body, as weeds out of the ground. Therefore they use to shave off the hair of weak ones, especially when they are much ●…asted with a consumption, or other sickness.   
Yet to Samson, in particular his hair was a sign, yea, and a means of his extrao●…dinary 
Samsons strength from God.  strength, and that by God's voluntary appointment. For this is to be gran●…ed, that his strength came from God. God enabled him to do what he did. When he was not able to do as he had done before, God took away his strength. That his strength was of God, is evident by this phrase; The Spirit of the Lord came 〈◊〉 him: which is used upon his achieving great matters. judg. 13. 25. and 14. 6, 19 and 15. 14. And upon failing of his strength it is said, The Lord departed from him. Judg. 16. 20.  
God Sanctified Samson from his Mother's womb to be a Nazarite. Judg. 13. 
How Samsons strength in his hair.  5. And according to the Law of Nazarites, the Lord charged that no Razor should come upon his head, Numb. 6. 5. Answerably Hannah, who vowed Samuel as a Nazarite to the Lord, used this phrase, There shall no Razor come up●…n his head. 1 Sam. 1. 11.  
That Rite implied,  

1. Comeliness. For the hair is an ornament by nature. Had not man sinned, 
What ●…air implieth.  his hair would have had no need of polling. By sin it is that long hair becomes uncomely.  
2. Purity. For the keeping of the Razor from the hair, showed, that they were clean, and needed not to be shaved: as the Leper that was unclean, needed. Leu. 14. 8, 9 Yea, if a Nazarite by any occasion became unclean, he was to shave his hair. Numb. 6. 9  
3. Subjection. For as the woman's hair is a token of her subjection, 1 Cor. 11. 10. So the Nazarites hair, of his special subjection to God: to which subjection he had by vow bound himself. This was sometimes by the vow of the parties themselves, Numb. 6. 2. Sometimes by the vow of their Parents. 1 Sam. 1. 11. Sometimes by Gods own special appointment. judg. 13. 5.   
Samsons hair being thus a sign of more than ordinary comeliness, purity and subjection, so long as, in testimony of his inward piety, that external Rite was observed, God's Spirit continued his assistance to him, and gave that evidence thereof, his extraordinary strength. But when by a violation of that Rite be manifested his impure, disobedient and rebellious disposition against God, God took away his Spirit: and as an evidence thereof, his extraordinary strength: but when by the judgement that followed thereupon, he repented, the sign being renewed, the Spirit returned. judg. 16. 22.  
This example of Samson in provoking the Spirit to depart from him, and take away his strength, giveth proof, that prime professors may so far grieve the Spirit, as he may be moved to forsake them, and withdraw his assistance. Hereof See chap. 3. v. 12. §. 131. etc.   

§. 202. Of Samsons recovery.  
THough Samsons fall were very great, yet it is said, that the hair of his head began to grow again after he was shaved. Which was a sign of the Spirits return unto him. judg. 16. 22. This was yet further manifested by the extraordinary strength wherewith he was endued. It was no less than before, if not greater. For the last evidence of his strength was the greatest: more was done thereby than all his life before. judg. 16. 30.  
This giveth proof, that grace decayed, may by repentance be recovered, and 
Grace decayed may be recovered.  that with the greater advantage. Instance David, and the Psalms that he penned after his great sin: Instance also Peter, manifested by Christ's question to him, and his answer thereupon. john 21, 15, 16, 17. For true saving grace cannot be utterly lost. See more hereof, Chap. 3. v. 12. §. 132. etc.  
This is a great enforcement to such as by any occasion have fallen from grace, and grieved Gods good Spirit, thoroughly to repent thereof, and to turn to their God again.   

§. 203. Of Samsons kind of death.  
THE last act of Samson was the greatest, and best. It was the greatest evidence of his faith; and the most profitable to God's Church: Yet out of it a double question ariseth.  

1. Whether it were a lawful act.  
2. Whether the like may lawfully be done by others.   
His act was this, that he pulled down a great house where he was upon himself, 
Samsons death wherein ●…is lawful.  and upon the enemies of the Church, which were in, and upon that house, judg. 16. 27. etc. This personal act was in itself, as he did it, lawful, For,  

1. He did it with true devotion, and invocation of God's Name. judg. 16. 28. So true, so hearty, so entire was his devotion, as God had respect thereto: even as he had to his Prophet. jona. 2. 2.  
2. He did it with a true, and steadfast faith. For it was his last act, and he is here brought in as a pattern of faith. Of him, as well as of others it is said, These all having obtained a good report through faith, etc. v. 39  
3. He did it by virtue of his vocation, and function, which was deputed to him from his mother's womb. judg. 13. 5. Which was to deliver Israel out of the hands of the Philistines. If a valiant Soldier should cut asunder a post of a bridge whereon an Army of enemies stand, though the bridge should fall upon himself, yet he did but what his calling required.  
4. He did it with a well composed mind: not in any such passion, or perplexity of mind as self murderers do. It was a zeal of God's glory, love of the Church, of his, and of his own Country, due and just revenge on the Church's enemies, and a recompense of his former folly.  

5. He did it with a special warrant: which was, the immediate, and extraordinary motion of God's Spirit.  
He did it with such a Spirit, as Elijah did, when he called for fire upon the Messengers that came to apprehend him. 2 King. 1. 10.   
6. He did it as a type of Christ. Hereof see §. 206.    

§. 204. Of self-murder.  
COncerning the second question (§. 203.) whether the like may be lawful in others, a negative answer must be given: unless they have such a Spirit. This answer of Christ, Ye know not of what manner of Spirit ye are of, (Luk. 9 55.) is per●…inent to the point in hand.  
Self-murder is in itself a capital and damnable sin. For,  

1. It is apparently against the very letter and sense of the moral Law. Exod. 
Self-murder a damnable sin.  ●…0. 13.  
2. It is against the rule of Charity. For this phrase, Thou shalt love thy neigh●… as thyself. (Math. 22. 39) showeth, that a man's self is the rule of loving 〈◊〉. For a man therefore to destroy himself, is to break the very rule of 〈◊〉.  
3. Divine revenge is expressly threatened against it. For this distinction of Gods requiring blood, at the hand of man, and at the hand of every man's brother. Gen. 9 5. showeth, that God will require that blood, which one man 〈◊〉 of himself, as well as of his brother.  
4. Self-murder is the highest pitch of tempting God. This was it which the Devil assayed to bring Christ unto. Matth. 4. 6, 7. It provoketh God to let the 〈◊〉 sink into hell, or in an unusual, and strange manner to save it.  
5. It is a presumptuous usurpation of God's prerogative, unto whom belong the issues of death. Psal. 68 20.  
6. It is a preposterous prevention of Gods call, thrusting a man's self out of that place, wherein his Lord hath set him.  
7. It sets a dam against God's mercy, for, who can tell if God will turn, and 〈◊〉, and turn away from his fierce anger, that we perish not. (Jona. 3. 9) But self- 〈◊〉 give judgement against themselves, as if they knew that God would not turn away from his anger.  
8. It is a violent preruption of the place, time and means of ones own repen●…ance. The place is a body animated by the soul: a dead carcase cannot re●…. The time is this life. Heb. 3. 13. The means are God's Word, Christian conference, Invocation, and such like; whereof the Self-murtherer depriveth himself.  
9 It is against the most principal principle of nature, which is to preserve its own being.  
10. It is against that remainder of God's Image, which is reserved in man: ●…y virtue whereof 
a Plato in Crit. Arist. in Ethic. Senec.  sundry of the Heathen Philosophers, and others have condemned it. The Roman 
b Cic. in So●…n. Scip.  Orator excludes them out of heaven. The prime of 
c Virg. Aen. 6. Quam vellen●… aethere in alto Nunc est pauperem & duros perferre labores.  Roman Poets placeth them in hell, wishing that they might be on earth to en●…ure any want or hard labour.    

§. 205. Of the future estate of self-murtherers.  
A Question is moved of self-murtherers, whether there is any hope of their salvation, or no.  
Answ.  

1. All the instances that the Scripture giveth of self-murtherers, are branded for Reprobates, as Saul, Achitophel, and judas.  
2. We have as little ground of hope for them, as for any.  
3. The order of the Church in denying them Christian burial, imports as much.  
4. The very Heathen had such a Law, which forbid their burial. 
Insepultus ab●…iciatur. Senec, controvers. 〈◊〉, 〈◊〉.    
Yet because the ways of the Lord are unsearchable, and the mercies of the Lord infinite, and the work of his Spirit unconce●…vable (For at the moment of death the Spirit can work Faith, and repentance,) we cannot, we may not pass a peremptory sentence on them.  
Pretences alleged for the hope of the salvation of many of them, are 
Pretences for hope of the salvation of self-murtherers.  these.  
1. They may be distracted in their wits.  
Answ. Such are not to be accounted self-murtherers. Our Law doth acquit such.  
2. They do it to avoid sin: or to prevent such Tortures as they fear may 
Euse●…. Eccles. hist. l. 8. c. 12.  draw them from the profession of the true Faith.  
Answ. 1. They are undue pretences. For,  

1. No evil is to be done upon pretence of good. Rom. 3. 8.  
2. A mere passive evil is not sin.  
3. The pretended evil may by the Divine Providence be prevented.  
4. The remedy used is the worst of evils. It is like the Flounder leaping out of hot water into flaming fire.   
The pretence of preventing torments that might cause Apostasy, implieth Pusillanimity and Infidelity: As if God could not prevent, or mitigate, or give sufficient Strength, Courage, and Comfort in all Tortures. 
Cic. Tusc.   
3. Some pretend an hastening of their heavenly glory thereby. Heathen Authors 
Quest. 1. l. 1. Senec. Epist. 24.  give instances hereof, namely of Cleambrot us, and Cato.  
Answ. That is no way to hasten, but for ever to exclude one's self from heavenly glory.  
4. Some, thinking to give evidences of their salvation, set down the confidence they have in God's mercy, and leave it written in their pocket●…s, that it may be seen by Survivers.  
Answ. It is a plain mockage of God to crave pardon for a sin to be committed. It is like the prayers of single Combatants, who immediately before their seeking to kill one another, make pretence of praying to God. This their pretence is an evidence against them.  
This should move people to take heed of Tempting God. It was the answer that Christ gave to the Devil, when he tempted him to cast himself down from a pinnacle of the Temple, whereby he might have killed himself, Matth. 4. 7.  
For preventing this sin,  

1. Give no place to the Devil. Ephes. 4. 27.  
2. Resist the Devil steadfast in the Faith. 1 Pet. 5. 9  
3. Pray against spiritual desertions. Psal. 51. 11.  
4. Oft meditate on the horrible nature and fearful issue of this sin.  
5. Take heed of solitariness.  
6. Set God always before thee, and reason as joseph did. Gen. 39 9    

§. 206. Of Samson being a Type of Christ.  
SAmson, and David were two of the most eminent Types of Christ that are registered in the Old Testament. It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Particulars following,  

1. The Name, Samson, and notation thereof, which is, his Sun. See §. 199. 
Sol ej●…s▪  Christ is called the Sun of righteousness. Mal. 4. 2.  
2. The prediction of his conception, compare judg. 13. 3, etc. with Luke 1. 31.  
3. His Sanctification in his mother's womb. Compare judg. 13. 5. with Luke 1. 32.  
4. His special separation to be a Nazarite. Compare judg. 13. 5. with. Matth. 2. 23.  
5. His miraculous birth. Samson was born of a barren woman. judg. 13. 3. Christ was born of a Virgin. Luke 1. 34, 35.  
6. His principal function, which was to deliver God's people. judg. 13. 5. So Christ. Matth. 1. 21.  
7. His growth to admiration. judg. 13. 24. So Christ. Luke 2. 52.  
8. His Marriage to a Philistine. Judg. 14. 1. etc. So Christ was espoused to the Gentiles.  
〈◊〉. His great strength. Judg. 13. 25. Christ is said, to travel in his strength. 〈◊〉. 63. 1.  
10. The subject whereabout his strength was manifested, as a Lion. (judg. 14. 5, 6.) and the enemies of God's people who were the Philistines. Judg. 14. 4. So Christ exercised his strength upon the Devil, who is a roaring Lion, 1 Per. 〈◊〉. 7. and in rescuing God's people from their enemies. Luk. 1. 7. 4.  
11. His manner of teaching by riddles. Judg. 14. 12. So Christ by Pa●….  
12. The honey that Samson took out of the Lion, whom he had 〈◊〉. judg. 14. 〈◊〉. Much sweetness comes from the destruction of the Devil.  
13. Samsons binding. Judg. 15. 13. and 16. 8. So Christ was bound, when they apprehended him, john 18. 12.  
14. His breaking the bonds with which he was bound. judg. 15. 14. So Christ broke the bonds of death. Act. 2. 24.  
15. His ●…hirst, Judg. 15. 18. So Christ thirsted, john 19 28.  
16. His Subjection under his enemies for a time, Judg. 16. 21. So was Christ for a while under the power of his enemies, Matth. 27. 2.  
17. His being sold for a sum of money, judg. 16. 18. So was Christ, Mat. 〈◊〉. ●…5.  
18. God's seeming to forsake him for a time, judg. 16. 20. Christ complained 〈◊〉, Math. 27. 46.  
19 The scorn whereunto he was put by men, judge, 16. 25. so Christ was scor●…ed of men, Mat. 27. 39  
20. His victorious death, judg. 16. 30. Much more victorious was Christ's death, Col. 2. 15.    

§. 207. Of Jephtha's Name and Birth.  
THE▪ fourth particular mentioned in this brief Catalogue is jephthah, his History is recorded, judg. 11. and 12. About him we are to consider,  

1. His Name.  
2. His Birth.  
3. His Infirmities.  
4. His Excellencies.   

I. His name is derived from an 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rui●….  Hebrew verb, which signifieth to open. It is oft used of drawing a sword out of the scabbard, Psal. 37. 14. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The first letter useth to be prefixed before nouns; according to the notation, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  jephthah imply●…th one that open●…th. It was a fit name: for in his time the Israelites were so kept 〈◊〉 by the Ammonites, as there was none to open a way of liberty for them: 〈◊〉 to draw a sword in their defence. jephthah first drew out his sword, van●… the enemies, and opened a free passage for the Israelites.  
II. His birth was infamous, for he was basely born, judg. 11. 1, 2. Bastardy 
jephthah a bastard.  〈◊〉 in all ages been accounted a great infamy. God by his Law barred them from public functions, even unto the tenth generation, Deut. 23. 2. This number of years is the greatest that we read of any sort of people ●…o barred.   
Bastards, by the Law of many nations have been excluded from inheritances. 
Infamy of bastardy.  He is not accounted an heir by out Law. He is said to be no man's child.  
States have thus judged them in sundry respects, 
Nullius filius.   

1. In detestation of the foul sin of uncleanness.  
2. In reference to that evil disposition, that is for the most part in them. God laying a curse on such a corrupt brood.  
3. In respect of their dissolute education. Bastards use much to be neglected therein. This phrase of the Apostle (if ye be without chastisement, then are ye bastards. Heb. 12. 8.) Seemeth to allude thereunto.   
Yet God here in an especial and extraordinary manner, conferreth his Spirit 
A bastard highly advanced.  on this jephthah, and advanceth him to the highest dignity, and function amongst his people, and prospered him exceedingly.  
By this it appeareth: That no outward condition, be it never so base, is an hindrance to God's grace: witness Rahab an harlot, Ruth a gentile, judah and Tham●…, adulterers, Phares born in Incest; All these reckoned up in the Catalogue of Christ's progenitors; Matth. 1. 3, 4, 5. Many like instances are registered in Sacred Scripture.  
God hereby showeth the freeness of his grace, extended to unworthy ones, and the riches of his mercy conferred upon the worst kind of sinners, and the power of his Spirit, whereby Valleys are exahed, and crooked things made straight, and rough places plain, Isa. 40. 4.  

1. This may be an encouragement, even to those who are base born, to be diligent in using means of grace, and fervent in prayer for grace, setting before their eyes this instance of jephthah.  
2. This may be a direction to others, as they see any evidences of God's Spirit, even in such as are base born, to take notice thereof, and to make the best use thereof that they can. The Elders of G●…lead took notice of a more than ordinary Spirit in jephthah, and answerably made use thereof, and hadgood success thereby, judg. 11. 6. 29.  
3. This should quicken up such as being base born, are made partakers of a new birth, to be the more thankful, and to walk the more worthy of that privilege, 1 Tim. 1. 12, 13, 14. and say, thus hath the Lord dealt with me, to take away my reproach among men. It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition, Ephes. 2. 11, 12, 13.    

§. 208. Of Jephthah's infirmities and of his rash vow.  
III. SOme reckon up Jephthah's entertaining vain men, (Judg. 11. 3.) to be one of his infirmities. But that rightly taken is rather to be reckoned among his excellencies, as we shall hear hereafter.  
There are two apparent infirmities registered of him:  

1. His rash vow, judg. 11. 30, 31.  
2. His hasty and fierce revenge, judg. 12. 4, 6.   
His Vow is on allsides granted to be overrash, but for the extent of it great question is made, whether he did absolutely vow to sacrifice whatsoever should first meet him.  
Arguments produced for that large extent thereof, are these and such like.  
1. These express words thereof, whatsoever cometh forth of the 〈◊〉 of 
Arguments to prove, that jephthah offered up his daughter.  my house to meet me, shall surely be the Lords, and I will offer it up for a burnt offering, Judg. 11. 3.  
Answ. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Copulative betwixt the two sentences of the vow, thus AND jewel; is oft used disjunctively. So it is used Exod. 21, 17. and translated OR; The Evangelist, Matth. 15. 4. quoting that Text, plainly setteth down this disjunctive particle, OR, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek. So it is used Leu. 10. 3. when God thus saith, I will be sanctified in them that come nigh me, or before all the people, I will be glorified. And Gen. 26. 11. in these words, He that toucheth this man or his wife.  
2. The extreme passion of jephthah upon beholding his daughter to be the 
Children a blessing.  first that came to meet him out of his house. judg. 11. 35.  
Answ. That passion arose from this, that his daughter was his only child; and that by dedicating her to the Lord, all hope of issue was taken away away. Children were always, among the seed of Abraham, accounted a great blessing. Abraham himself said to the Lord, when he promised him an exceeding great reward, what wilt thou give me, seeing I go childless, Gen. 15. 1, 2. And Jacob's wife said to her husband, give me children, or else I die, Gen. 30. 1. They counted it to be a reproach to die without Children, 1 Sam. 1. 6. 2 Sam. 6. 23. Luk 1. 25.  
3. The daughters of Israel much lamented the daughter of jephthah upon her Father's performing his vow upon her.  
1. Answ.  

The Hebrew word translated, to lament, is no where else in that sense used.  
2. There was great cause to lament her, though she were not offered up a sacrifice: even because by her Father's vow she was kept from marriage.   
Arguments to prove that Jephthah did not offer up his Daughter for a burnt-offering 
Arg. to prove that Jephthah's Daughter was not sacrificed.  are these.  

1. Suc●… an act hath been against the light of nature.  
2 It is expressly forbidden by God's word, Exod. 20. 13.   
Obj. Why then did God command Abraham to offer up Isaac, Gen. 22. 2.  
1. Answ.  

That was only for trial of Abraham's obedience, God never intended that Abraham should so do.  
2. God's express charge in a particular case giveth a dispensation against general Laws.  
3. Such an act is against the evidence of that Faith, which is here hinted of Jephthah.  
14. Nor Priests, nor people would have suffered Jephthah to have committed 〈◊〉 a fact. When Uzzidh a King would have burnt incense upon the Altar of i●…ense, Azariah the Priest, and fourscore other Priests withstood the King, ●… 〈◊〉. 26. 16. etc. when Saul would have unjustly put his Son Jonathan to death, the people kept him from it, 1 Sam. 14. 45.  
5. It is said, that Jephthah's Daughter desired leave of her Father to bewail 〈◊〉 Virginity, Judge 11. 37. It would have been said, to bewail her death, if she ha●… been to be offered up.  
6. She is said to know no man, Judge 11. 39 What doth this imply, but that being dedicated to the Lord, she continued a Virgin all her days.  
7. It is expressly said, that the Daughters of Israel went yearly to lament the Daughter of Jephthah, Judge 11. 40. had she been sacrificed, they would rather have buried such a fact in perpetual oblivion, than have revived it by an annual memoria●….  
8. The word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to lament, (Judge 11. 40.) is no where used in that sense throughout the whole old Testament. It properly signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to declare, or to rehearse, Judge 5. 11. it here signifieth to talk with: for the daughters of Israel went yearly to confer with the Daughters of Jephthah, and to comfort her, in that she was kept from marriage. This affordeth a strong argument against sacrificing her.  
9 Such an one as Jephthah could not be so far besotted as to vow that any thing, whatsoever it was, that came forth of the doors of his house to meet him, should be offered up as a burnt-offering. What if one of the Princes had come cut? or another man? what if a Dog, or a Swine, which were unclean, had first come out, would he have offered up any of these? God expressly forbade the hire of an Whore. or the price of a Dog to be brought into his house, Deut. 23. 18.   
1. Quest. If it be granted that he only dedicated his Daughter to God, to live unmarried, as a Virgin all the days of her life, was that lawful?  
Answ. No, for we do not read that to consecrate a female to God, is any where warranted. Neither is this answer here alleged to justify Jephthah's vow, 
Excusat non a toto sed a tanto.  but only to mitigate his fault, and to excuse him from such an abominable fact, as sacrificing his own Child. Papists therefore can from this example have no ●…arrant for a vow of perpetual Virginity. Jephthah's vow, take it in the best sense that you can, was exceeding rash, and no good pattern.  
2. Quest. Was his vow, being rashly made, to be performed?  
Answ. No, It failing in the matter of a vow, the performing of it proved a double iniquity: one in making it, another in performing it. When David was put in mind of a rash vow, he forbore to perform it, yea, and blessed God for a●…ording means to keep him from the performance thereof, 1 Sam. 25. 32.  
Here learn to take heed of rash vows: and to be well advised about vowing, see more hereof in the Saint's Sacrifice, on Psal. 116. 14. §. 91.   

§. 209. Of Jephthah's fierce revenge.  
ANother infirmity of Jephthah was his too great revenge of the Ephraimites insolency, Judge 12. 4, 5, 6.  
True it is, that the Ephraimites first provoked him: and in such a manner, as they justly deserved that sore revenge: so as, what I shall say of Jephthah's revenge is not to excuse the Ephraimites.  
But that Jephthah failed in the excel of his wrath is evident by gideon's contrary carriage in a like case, with the predecessors of these Ephraimites, whereof, see §. 197. Had Jephthah dealt so mildly with the Ephraimites, as Gideon did, he might have pacified them, and saved the lives of forty and two thousand of the people of God.  
By this instance of Jep●…hthah it is verified that wrath is cruel, and anger outrageous, Prov. 27. 4. Old Jacob upon such a ground thus checked the rage of two of his Sons, Cursed be their anger, for it was fierce; and their wrath, for it was cruel, Gen. 49. 7. Wrath is like an unbridled sturdy Horse, that carrieth his Rider whether it list, even to his own and his Rider's destruction. As the passion itself is very violent, so the effects thereof are very fearful.  
It will be our wisdom to repress, and redress it.   

§. 210. Of Jephthah's excellencies.  
MAny excellencies are in the History of jephthah expressly registered. 
Excellency of jephthah.   

1. His valour, he was a mighty man of valour, Judge 11. 1. That phrase implieth 
1. Valour.  that he was a man of a strong body, & courageous mind. Valour rightly used is of much use against the Enemies of the Church, and Commonwealth in time of War: and against impudent offenders in time of peace, and against persecutors in time of persecution. God himself exhorteth joshuah hereunto, josh. 1. 6. David and his Worthies are commended for it by the holy Ghost. It is reckoned up as one of the prime graces of Faith, vers. 33.  
2. His improvement of his valour against Enemies (though he were disgracefully 
2. Improvement of valour against enemies.  thrust out by his Countrymen) as is implied in this phrase went out, judge 11. 3. He spent not his time in base idleness, nor in more base robbing and stealing: nor yet in plotting treason, or practising revenge. A worthy precedent this is for high minds, that are disgracefully dealt with.  
3. His care of others like himself. He went out with them that were gathered 
3. Care of others.  to him, Judge 11. 3. so dealt David with his, 1 Sam. 22. 1, 2.  
4. His providence in securing himself and his Country for the future, which 
4. Providence.  was manifested by binding them to make him their head, judge 11. 9, 10, 11. so long as he was head, he had power to order matters: and he was privy to his own purpose, and the integrity thereof.  
5. His fear dealing with his Enemies, judge 11. 12, 13. etc. He expostulates 
5. Fair dealing.  their wrongs: he adviseth them to desist: he manifesteth the equity and necessity of the engagements. All these he did to obtain peace without bloodshed. Herein he followed the direction of the Law, Deut. 20. 10. a commendable pattern this is for Commanders in War.  
6. His piety in waging War, Judge 11. 30, 31. Though he failed in the manner, 
6. Piety.  by reason of his rash vow: yet his course was commendable. It becomes 
A jove principium.  God's people to begin all their weighty affairs with God. The Heathen do it.  
7. His faith, which herein had an excellency that he had no special, and extraordinary 
7. Faith.  charge, or promise: but he rested on God's general promise, Deut. 30. 1, 2, 3, etc. and upon the people's repentance manifested, Judge 10. 15, 16.   
Obj. It is said that the Spirit of the Lord came upon him, (Judge 11. ●…9.) whereby a special, extraordinary motion, and instinct is implied.  
Answ. That is noted after his resolution and preparation for the war: which were the effects of his Faith. That of the spirits coming upon him, showeth God's approbation of what he undertook, and his encouragement thereunto, and his assistance therein.   

§. 211. Of David's name and frailties.  
THe fifth particular instance of the Apostles general Catalogue, is David. Of all the Worthies before mentioned, his History is the most copiously set down. It is as a large and thick Wood, out of which a passage is not easily sound, after one is entered into it. But as by a long thread, a man 〈◊〉 is entered into a great labyrinth, may be brought out of it again: so by the help of Method, a passage will be made out of this copious matter. The Method which I propound in handling the points that concern David, is distinctly to declare,  

1. His name.  
2. His frail●…ies and failings, that in him we may see what the best are subject to.  
3. His crosses, partly for trial, and partly for punishments, to make us the more wary.  
4. His graces, that we may understand what to endeavour after.  
5. His privileges, or the recompenses which God gave him, to encourage us in our warrantable endeavours.   

I. His 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 11. 1.  name according to the notation of it, importeth a lovely, or friendly one. It is derived from 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amicus, dilectus, Cant. 5. 9  a noun that denoteth a friend, thence this name David▪ The name implieth such an one as he was: amiable and lovely before God and man, and friendly to all God's people. He was a man after Gods own 〈◊〉, 1 Sam. 13. 14. All Israel and Judah loved him, 1 Sam. 18. 16. In the ●…oints was all his delight, Psal, 16. 3.  
II. His frailties were these.   

1. His rash anger, and too great desire of revenge, aggravated by an undue 
David's frailties.  〈◊〉 of himself thereto, even by an Oath; that he sinned herein, is evident by his after-repentance thereof, and by blessing God, and the instrument that ●…ept him from accomplishing his rash purpose of revenge, 1 Sam. 25. 22, 32, 33.  
2. His wavering in Faith: Though God had endued him with a great measure of Faith; yet manifold trials made him waver; once in distrust he said, I shall perish one day by the hand of Souls., 1 Sam. 27. 1. This was spoken in dif●…: So also this, I said in my heart, All men are liars, hereof see the Saints sacrifice, on Psal. 116. 11.  
3. His polygamy, or taking many wives and Concubines together, 2 Sam. 5. 13. That this was ever a sin, Christ himself doth manifest, Matth. 19 4, 5, 6.  
4. His undue removing of God's Ark. The Law required that the Ark should be carried on the Priest's shoulders, Exod. 25. 14, 15. Numb. 4. 15. and 7. 9 〈◊〉. 〈◊〉. 14. So as David herein consulted not with the Law of God: but rather 〈◊〉 the uncircumcised Philistines, 1 Sam. 6. 7. He himself afterwards discerned how he failed herein, 1 Chron. 15. 13.  
5. His adultery and murder, the former drew on the later, 2 Sam. 1▪ 1. 2. etc. These were two notorious crimes; accounted most heinous by the very Heathen. They were sorely punished.  
6. His foolish indulgency to his Children, 1 King. 1. 6. 2 Sam. 18. 5, 33. for which God sorely punished him in those Children.  
7. His sudden & undue sentence before both parties were heard, 2 Sam. 16. 4. M●…ch injustice, and great wrong oft followeth hereupon, read Prov. 1●…. 17.  
8. Pride in the multitude of his Soldiers, 2 Sam. 24. 2. The issue showeth 〈◊〉 far God was provoked therewith.    

§. 212. Of David's Crosses.  
III. david's Crosses were of two sorts,  

1. Trial,  
2. Punishments.   
His trials were these, 
David's trials before he was settled in the Kingdom.   

1. His brother's envious interpretation of that which he did by divine instinct, 1 Sam. 17. 28. This kind of trials pierceth deep in the soul.  
2. Saul's fierce persecution of him. Persecution in itself is a great trial, but David's was aggravated by many circumstances, 

1. By the person, who persecuted him, his own Sovereign, the Lords anointed: In this respect, he could not get such assistance, as otherwise he might have, had; nor might he do that to free himself, which otherwise he might have done, 1 Sam. 24. 17. and 26. 11.  

2. By the undue cause, which was no wrong on his part, Psal. 35. 7, 19 and 10. 3. and 119. 161. and 69. 4. The causes which Saul took to persecute him, were those,  
His Valour, Wisdom, Success, People's acknowledgement thereof, the love which the King's Son and servants bear him, and the notice, which Saul had that David should be King after him.   
3. By the extent of his persecution, it was unto blood. For this cause Saul raised up armies to pursue him.  
4. By the consequences following thereon: which were, 

1. The destruction of the Lords Priests, 1 Sam. 22. 18, 19  
2. The danger of his parents and kind●…ed, 1 Sam. 22. 3.  
3. His own expulsion from the people of God, and from the house of God, 1 Sam. 21. 10. and 27. 2. This pierced deepest to his soul, Psal. 84. 1. 1 Sam. 26. 19      
3. The jealousy which they had of him; to whom he fled for succour, 1 Sam. 21. 11. and 29. 4. How great this trial was, is evident by changing his behaviour, 1 Sam. 21. 13. and by the Psalms, which he penned thereupon, as Psal. 34. 1. and 56. 1.  
4. The spoilig of the City which he had allotted to him for himself, his Soldiers, and all that belonged to him. This trial was the greater, because his Soldiers thereby were stirred up to mutiny against him, 1 Sam. 30. 1, 6.  

5. The setting up of Shebosheth the Son of Saul after Saul was dead, against him, and that by the General Abner, and the greatest part of Israel. 2 Sam. 2. 8.  
Those trials David was brought unto, betwixt the time that he was first anointed, and well settled in his Kingdoms.  
Hereby we see that God will not have great preferments easily attained to; witness Ioseph's case.  
To those trials may be added others which befell him in his Kingdom. As,   
6. The Indignity which was offered to his Ambassadors, (2 Sam. 10. 4.) whereby his intended kindness was misinterpreted and perverted.  
7. David's fainting in the battle, 2 Sam. 21. 15. such was the consequence thereof, that if one of his worthies had not rescued him, he might have then perished, 2 Sam. 21. 15.   
The trials which arose from his Sons, as Amnon, Absalon, Ad●…nijah, were punishments of his sins, as we shall afterwards see.   

§. 213. Of Punishments inflicted on David for his Sins.  
OTher kind of trials whereunto David was brought, were apparent punishments of his sins: which being public, God would not suffer to go unpunished. I will therefore distinctly note, both his particular sins, and also the punishments that were inflicted thereupon. They were these that follow.  

1. His rash anger: This stirred up a purpose of revenge on Nabal, and all his 
David's sins. 1 Anger.  〈◊〉, 1 Sam. 25. 22. He did not put that his purpose into execution; but repen●…d thereof, and blessed God for preventing him, in shedding blood: So as we d●… not read of any punishment inflicted for that sin. Yet it may be that Saul's 〈◊〉 desire of revenge on him, and all his, was a punishment of his fore●…d purpose of revenge.  
2. His distrust. 1 Sam. 27. 1. This was punished with the jealousy of the 
2 Distrust.  Princes of the Philistines on him. 1 Sam. 29. 4. And with the sacking of Ziklag, 〈◊〉 the insurrection of the Soldiers against him. 1 Sam. 30. 1, 6.  
3. His Polygamy. 2 Sam. 5. 13. The children of those various wives, proved 
3 Polygamy.  〈◊〉 crosses unto him.  
4. His undue manner of carrying the Ark. This was so punished as David 
4 Setting the Ark on a cart.  was afraid of the Lord. 2 Sam. 6. 3, 7, 9  
5. His Adultery with Bathsheba, and murder of her husband. As these were 
5 Adultery & Murder.  〈◊〉 〈◊〉 sins, so punishments inflicted, for these were the most grievous. The 〈◊〉 of them are generally set down. 2 Sam. 12. 10, 11, 14. The sequel of 
Punishments of David's Adultery and Murder.  the history declareth the accomplishment of them. They were these that follow. 

1. His Child died. 2 Sam. 12. 18.  
2. His daughter was deflowered by her brother. 2 Sam. 13, 14.  
3. His Son lay with his Concubines on the roof of an house, in the sight of all the people. 2 Sam. 16. 22.  
4. The sword departed not from his house, For, 

1. One of his Sons killed another. 2 Sam. 13. 28, 29.  
2. That Son of his thrust David out of his Kingdom. Whereupon such a battle was fought, as twenty thousands were slain, together with that ungracious Son. 2 Sam. 18. etc.  
3. Another battle arose thereupon, through the indignation of Sheba. 2 Sam. 20. 1.  
4. Another Son took the Crown before his Father's death, and that against his mind▪ 1 King. 1. 5.  
5. His inward troubles were yet greater. For, 

1. The Spirit withdrew his presence: so as to David's present 
David's inward troubles.  sense, it clean departed from him. Thereupon David thus prayeth, Create in me a clean heart, O God: and renew a right spirit within me, Psal. 51. 10.  
2. A deprivation of that joy, and comfort, which formerly he had. Whereupon in his prayer he thus addeth, Restore unto me the joy of thy salvation. Psal. 51. 12.  
3. No sense of any assistance of the Spirit for growth in grace: but only a bare formal profession remained. This is intended under this phrase, uphold me with thy free Spirit. Psal. 51. 12.  
4. He apprehended God's wrath, and feared a dereliction in this phrase. Hide thy face from my sins. Psal. 51. 9 But more fully is this thus expressed: O Lord rebuke me not in thine anger, Psal. 6. 1.  
5. His conscience was a rack unto him, which made him use this expression., The bones, which thou hast broken: Behold here what a fearful thing it is for such as profess the Name of God, to grieve the good Spirit of God.    
6. His undue cockering of his Children. 1 Sam. 13. 39 1 King. 16. Two of 〈◊〉 Children so cockered proved a heavy cross to him, and a fearful curse to themselves. They both proved traitors to their Father, and brought themselves to an untimely death: namely Absolo●… and Adonijah.  
7. His hasty sentence against Mephibosheth. Compare 2 Sam. 16. v. 4. with v. 8.  
8. His pride in numbering of his people was punished with the loss of threescore and ten thousand in three days.        

§. 214. Of David's graces in reference to God.  
THE graces of David were many and great. They may be ranked into two heads.  

1. Such as had an immediate respect to God.  
2. Such as had respect to man. 
David's graces.    
The graces which had immediate respect to God were these,  

1. His care to be instructed in, and directed by God's Word: and that both 
1 Respects to God's Word.  ordinarily, Psal. 119. 24, 105. And also extraordinarily, 1 Sam. 23. 2. 2 Sam. 7. 2. and 21. 1. This made him to walk with a right foot, and this kept him from many by-paths.  
2. His Faith. Most of those evidences which the Apostle in the verses following, 
2 Faith.  to set forth the faith of God's ancient Worthy's indefinitely, may be in particular applied to David. For David by Faith, 

1. Subdued Kingdoms. None more, after the Israelites were settled in Canaan. 2 Sam. 8. 12, 14.  
2. Wrought righteousness: that is, justly governed his people, doing right to all. 2 Sam. 8. 15. Psal. 78. 72.  
3. Obtained promises: namely of being King: and having a wise Son ●… to build God's Temple, and the descending of the Messiah from him.  
4. Stopped the mouths of Lions. David killed a Lion indeed, and Lion-like men.  
5. Quenched the violence of fire: that is, of fiery persecutors, of fiery slanderers, and of other fiery enemies: yea, he rescued Ziklag that was burnt with fire.  
6. Escaped the edge of the sword: namely of Saul's sword, or the swords of the Philistines and others.  
7. Out of weakness was made strong. Being weakened by sickness, weakened by persecution, weakened by jealousy of enemies, by mutiny of his own Soldiers, by insurrections and rebellions, he recovered strength.  
8, Waxed valiant in fight: against Goliath, against the Philistines, and others.  
9 Turned to flight the Armies of the aliens: even of all that were round about Israel, and enemies thereto.    
3. His Repentance. Many sins were before noted of him, §. 113. His repentance 
3 Repentance.  for them all is expressly registered, as 

1. For his Rash anger, and intent of revenge. Upon intimation of that sin he blessed God for withholding him; and did forbear to execute his wrath. A true pen●…tent will not persist in sin. Repentance is an alteration of the mind.  
2. For his distrust. He confesseth it to be in haste, and after believed. Psal. 116. 10, 11. Yea, he checketh and rouseth up his Soul, and that again, and again. Psal. 42. 5, 11. and 43. 5. Repentance makes men careful to redress what is done amiss.  
3. For his Polygamy. This being according to the error of the times, his repentance hereof may be comprised under this phrase, Who can understand his errors; Cleanse thou me from secret faults. (Psal. 19 12.) And under this, Blot out all mine iniquities. Psal. 51. 9 When a penitent, upon confessing of some sins, craveth pardon for all sins, it implieth penitency for the sin whereof he is ignorant, and yet guilty.  
4. For his miscarriage about the Ark. His repentance was manifested. 

1. By grief at the judgement and cause thereof 2 Sam. 6. 8.  
2 By his future redress of that sin. 1 Chro. 15. 1, 2, 12, 13, etc. repentance makes men observant of the cause of the sin, and inquisitive after the remedy.    
5. For his indulgency towards Absolom and Adonijah, his repentance for this is manifested by his prudent & pious care over Solomon, Pro. 4. 3, 4. 1 Chr. 22. 7. & 28. 9 Repentance makes men amend in others, what they have done amiss in some.  
6. For his adultery and murder, 2 Sam. 12. 13. The 51. Psal. is a sufficient proof hereof.  
7. For his rash and unjust judgement against Mephibosheth, his repentance herein is manifested by restoring to Mephibosheth, what he had unduly caused to be taken from him. Restitution in case of wrong, is a note of repentance.  

8. For his Pride. This is manifest by the contrition of his heart, confession of his sin, supplication for pardon, so soon as it was committed, and by laying the load of the sin upon himself, rather than upon the people, and by following a Prophet's direction for appeasing God's wrath, 2 Sam. 24. 10, 17, 18.  
To this head of repentance may be referred the tendernese of his conscience, manifested in this phrase (which is proper to David) his heart smote him, 1 Sam. 24. 5. 2 Sam. 24. 10.     
4. His sincerity and soundness of heart; This is that innocency, pureness, 
4. Sincerity.  to rightness, and perfection for which he is much commended: and wherein he is made a pattern to others. Insomuch as if any of his posterity were upright and perfect in heart, they are said to be as David their Father, 2 Kings 18. 3. and 22. 6. And on the contrary, they that were not upright, are said not to be as David their Father, 1 Kings 15. 3. and 2 Kings 14. 3.  

5. His integrity, which was a due respect to every thing that is pleasing to 
5. Integrity.  God. Sincerity hath respect to the manner of doing good. Integrity to the extent thereof. This integrity David professeth of himself both affirmatively and negatively, Psal. 119. 128. Hereunto David exhorteth his Princes and his Son, 1 Chron. 28. 8.  
Exception is made about the case of Urijah, 1 Kings 15. 5.  
Ans.  

As one Swallow maketh not a Summer: so one sin dasheth not a constant course.  
2. That sin was not committed with the full bend of his will: but through the violence of temptation.  
3. By his Faith and repentance that sin, as others, was washed away.    
6. His delight in Gods Law. It was his love and his joy: sweeter than Honey, 
6. Delight in Gods Law.  prized above Gold. Therefore his meditation was thereon day and night.  
7▪ His servant zeal of God's glory. This was manifested. 

1. By many Divine forms of praising God. Never were all the figures of 
7. Zeal.  Rhetoric so expressed to the life as in David's Psalms.  
2. By his forwardness and cheerfulness in bringing God's Ark, the evidence of the Lords presence into a fit place, 2 Sam. 6. 13 14.  
3. By his great desire to build a Temple to God, 2 Sam. 7. 1. which because he was not himself permitted to do, he made great preparations for his Son to do it, and prescribes a pattern thereof, and both instructs his Son and Princes how to do it, and also incited them to be conscionable therein.    
8. His great devotion manifested by the ardency and frequency thereof. His 
8. Devotion.  deep sighs and groans, his floods of tears, his cry, and sundry other expressions: his constancy in praying, morning and evening, yea, and at noon to, (Psal. 55. 17.) And at midnight on special occasions (Psal. 119. 62.) yea, and seven times a day (Psal. 119. 164.) All these gave evidence to his great devotion.  
9 His humble and patient submission to God in his greatest distresses, Psal. 
9 Submission to God.  39 9 2 Sam. 15. 26. Under this may be comprised his acknowledgement of God's righteous dealing; such a disposition moveth pity in God, and procureth ease and deliverance.  
10. His renouncing of all worth, or merit in himself; yea, an acknowledgement 
10. Self denial.  of his own emptiness and unworthiness, 2 Sam. 7. 21. 1 Chron. 29. 14, 15. Psal. 143. 2. The contrary to this takes away the glory of whatsoever we do, Luke 18. 11, 12, 13, 14.    

§. 215. Of David's graces in reference to man.  
THe distinction of David's graces in reference to God and man, is in regard of their end: as the former had immediate respect to God and his glory, so these to man and his good. Particulars are these:  

1. His loyalty to his Sovereign, 1 Sam. 18. 5. and 22. 14. so far he excelled 
1 Loyalty.  herein, as, though Saul persecuted him to death, yet he would not take any advantage of doing the least wrong to Saul: but rebuked those that advised him to lay hands on his King, or that offered to do it themselves, 1 Sam. 24. 5. 6. 7, 8. and 26. 8, 9  
2. His faithfulness in his calling: so he was from his youth all his days. His 
2. Faithfulness.  Father appointing him to keep his sheep, he did it diligently. Though there were a solemn meeting and a great sacrifice, whereat his Father and all his brothers were, yet did not he stir from his charge, till he was sent for, 1 Sam. 16. 11. When his Father sent him of an errand to his brethren at the Camp, he rose early in the morning and went, but left his Father's sheep with a keeper, and when a Lion and a Bear fell upon the Flock, he adventured his life upon them both, and killed them, 1 Sam. 17. 20, 34, etc. great also was his faithfulness in other and higher callings.  
3. His putting forth himself to the uttermost for God's Church; Witness, his 
3. Well using his abilities.  Combat with Goliath, (1 Sam. 17. 32.) and with the Philistines and other enemies on all occasions, God having given him extraordinary valour, he improved it to the best advantage that he could for the good of others, he so improved other gifts as his skill in Music to the quieting of Saul's spirit 1 Sam. 16. 18.  
4. His justice.. This is implied under this phrase, they fed them according to 
4. Justice.  the integrity of his heart, Psal. 78. 72.  
5. His keeping Covenant with men; witness, the kindness that he showed to 
5. Keeping Covenants.  Jonathan's Son, 2 Sam. 9 1. This is a note of a righteous man, Psal. 15. 4. Failing herein is accounted an Heathenish abomination, Rom. 1. 30. God's vengeance is manifested against Covenant-breaking even with men. Jer. 34. 18. Ezek. 17. 16.  
6. His mercy to the poor and needy. The frequent mention which he maketh 
6. Mercy.  of such, giveth proof, that he himself was such an one, Psal. 41. 1. and 112. 4, 9  
7. His Sympathy at others distresses, Psal. 35. 13, 14. 
7. Sympathy.   
8. His liberality and Bounty, 1 Chr. 16. 3. 
8. Liberality.   
9 His retribution of kindness for kindness. This was it that moved him to send 
9 Retribution.  comforters to Hanun the King of Ammon, 2 Sam. 10 2. & to show what kindness he could to Barzillai, 2 Sam. 19 33. etc.  
10. His meek and patient bearing of wrongs. Instance the case of Shemei. 
10. Bearing wrongs.    
Obj. He upon his deathbed advised Solomon his Son to bring his hoare-head down to the grave in blood, 1 King. 2. 9  
Ans.  

He did not bid his Son revenge that wrong; but only take such notice thereof, as if he found him faulty in any other thing to punish him, so much is implied in David's charge, and the sequel of the History doth ratify the same.  
2. David's patience towards him was sufficiently manifested, in forbearing him for his own time. The charge which he gave to Solomon was but a fruit of Justice.   
David's patient bearing of wrongs, showed that there was more than flesh and blood in him.  


11. His recomp●…nsing good for evil. This he oft professeth of himself, Psal. 35. 
11 Recompensing good for evil.  12, 13, 14. Psal. 109. 4. yea, Saul acknowledgeth so much of David, 1 Sam. 24. 18.  
This I proceedeth from a Divine spirit. This is of true spiritual virtue, which the Apostle requireth, Rom. 12 21. We h●…ve a worthy pattern hereof in Ste●…, Acts 7. 60. But a more worthy pattern in Christ, Luke 23. 34.    
This is it which will give us assurance of Gods overcoming our evil with his goodness, Math. 6. 12.   

§. 216. Of David's privileges.  
THe fourth point about David, concerneth those privileges which in way of recompense God bestowed on him. In particular they were these.  

1. His preferment before, and above others. For 

1. The Tribe of Judah, (whereof he was) was accounted the chief of the Tribes, Psal. 78. 67, 68  
2. His Father's house was much advanced, 1 Sam. 16. 1. with this doth David beat down Michols pride, 2 Sam. 6. 21.  
3. David himself was preferred before all his elder brethren, 1 Sam. 16. 11. David's preferments are much amplified by a due consideration of the two terms of motion, from what, to what: from a Shepherd to a 
Terminus a quo, ad quem.  King, 2 Sam. 7. 8. Ps. 78. 70, 71. God's recompenses are to admiration.    
2. The favour which he had of all sorts. 

1. Jonathan loved him, 1 Sam. 18. 1.  
2. Mcihol, Saul's daughter loved him also, 1 Sam. 13. 20.  
3. He was accepted in the sight of all the people; yea, and of Saul's servants, 1 Sam. 18. 5, 16.  
4. Samuel the Prophet and Ahimelech the Priest, even when Saul persecuted him, much respected him, and succoured him, 1 Sam. 19 18. and 21. 6, 9  
5. Achish, King of Gath bore good will towards him, 1 Sam. 27. 6.  

6. Other enemies sought his favour, 2 Sam. 8. 10.  
Thus God can turn the hearts of all sorts, even of enemies towards his Saints.     

3. Preservation against the attempts of all that sought his hurt: as against Saul, Achish, his own Soldiers, 1 Sam. 30. 6. Absalon his Son, Sheba and others.  
To this head may be referred such recoveries he had from deadly distresses, whether by sickness, or other ways, Psal. 6. 1. and 31. 21. and Psal. 116. 3.  
Such were the foresaid deliverances as David penned many Psalms in memorial of them, witness the titles of Psal. 3. and 18, and 34, and 56, and 57, and 59  
In David, see how safe they are whom the Lord doth keep.   

4. The puissant Armies and brave Commanders in War, which he had for multitude, he had fifteen hundred thousand, and seventy thousand men of War, in ten of his Tribes: for the number of two Tribes was not given up, 1 Chron. 21. 5. we count 30, or 40 thousand a very great Army, 50 thousand is counted a Camp royal. What then a hundred thousand? what an hundred thousand multiplied fifteen times, and seventy thousand added to them. Wise Solomon accounts it an honour to a King to have a multitude of people, (Prov. 14. 28.) what is it then to have a multitude of such people as are men of War, able to defend their King and Kingdom. This must needs be a great honour, safety, and security. 〈◊〉 these there were very many such worthies, as never any Prince, or State had: one of the least could resist an hundred, and one of the greatest a thousand, 1 Chron. 12. 14. So as in his time was accomplished that promise which is made, Josh. 23. 10. For particular instances observe, 1 Chron. 11. 11, 18 20, 22 23, and ●…0. 4, etc.  
Where the Lord setteth a man apart to great matters, he will raise up answerable means.   
5. Victories over all his enemies. Never the like from Joshua's days to his; he was never put to flight in any pitcht-battle. Indeed he fled from Saul and from Absalon: but not as overcome, but as a prudent man, to prevent danger, and avoid effusion of the blood of God's people. David by himself alone overthrew Goliath: so did sundry of his Worthies destroy other Giants: by David's victories the peace of the land was settled, and the safety of God's people secured. Thereby Solomon his Son became such a man of Peace, as he himself was of War; so many and so great were his victories, as he is accounted one of the nine Worthies of the World. The glory, fame, and triumph, arising from conquest over enemies, hath ever been accounted one of the greatest.  

6. A great and a good name, and that while he lived, and after he was dead among Jews and Christians to this very day. Upon the first showing of himself against the enemy, his name was extolled above the Kings, 1 Sam. 18. 7. His fame was spread abroad, not only throughout all Israel, but also in other Country's, even among the enemies, 1 Sam. 21. 11, and 29. 5. yea, it is said that his name was much set by, 1 Sam. 18. 30.  
The Lord himself saith, I have made thee a great name, etc. 2 Sam. 7. 9 No man's name after his death was more famous than David's. If any were of good name, or note, they were said to be like David, 2 Kings 18. 3. and 〈◊〉. 2. If any of his posterity degenerated, they were said to be unlike David, as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea, the Royal Throne and City was styled the Throne and City of David, 1 Kings 8. 1. The Sepulchers, where Kings were buried, Sepulchers of David, Neh. 3. 16. & the promises concerning Christ, are called the sure mercies of David, Isai 55. 3. Acts 13. 34. When God speaketh of him, he ordinarily giveth him this Title, David my servant, 1 Kings 11: 18. and God is styled the God of David, 2 Chr. 34▪ 4. The Lord God of David, Isai 38. 5. and David is called the man of God, Neh. 12. 36.  
They who desire a good name, let them endeavour to be like David.   
7. A stock of the regal line. One King there was before David, namely Saul: but he and his posterity were cut off. David's posterity continued to sit on his Throne, so long as there was any King of jerusalem. Herein a difference is made betwixt Saul and David, 2 Sam. 7. 15, 16. Though many of his posterity deserved to be cut off, yet for David's sake God continued them, 1 King. 11 11, 12 13, 34, 35▪ and 15. 4. 2 Chr. 21, 7.  
8. A stock of Christ's Kingdom. In this respect David's Kingdom is said to endure for ever, 1 Sam. 7. 16. jer. 23. 5, 6. Therefore the Evangelist Matthew, who s●…ts down the legal Pedigree of Christ, begins with David, Matthew 1. 1.    

§. 217. Of David's being a type of Christ.  
DAVID in sundry excellencies was an especial type of Christ, as appeareth by the particulars following:  


1. His name. For Christ is oft called by that name of David, Ezek. 34. 23, 24. and 37 24, 25.  
Besides David's name doth signify beloved, (see §. 211.) and Christ was the beloved of God, Matth. 3. 17.   
2. His particular calling. David was a shepherd: so Christ, joh. 10. 11.  
3. His faithful keeping of his Father's sheep, 1 Sam. 17. 34. In this respect Christ is called the good shepherd, joh. 10 14.  
4. His manifold crosses. Christ was envied, scorned, persecuted, and other ways afflicted, as David was.  
5. His patient bearing of crosses. Of David's patience we heard before. §. But Christ's far surpassed david's.  
6. His special functions royal and prophetical. Christ also was a King and Prophet.  
7. His Duel with Goliath. Christ in like manner did Combat with, and overcame that great Goliath the Devil,  
8. His victories over all his enemies. So Christ hath and will subdue 〈◊〉.    

§. 218. Of the fruits of David's Faith.  
A Question may be moved, how those things before mentioned may be accounted fruits of David's Faith. For he as others are brought in as pat●… of Faith.  
Answ.  

1. His name, which signifieth beloved, showed that he believed in God.  
2. His sins, though they came not from Faith, yet they made way to the great●… manifestation and exercise of his Faith.  
3. His manifold crosses did much more manifest and exercise his Faith.  
4. His graces were apparent fruits of Faith. The Apostle hath produced all 〈◊〉 worthy works of other Saints, as fruits of Faith: in like manner were david's. Faith is a mother grace, from which all other graces do proceed.  
5. His privileges were a recompense of his Faith, as Gods accepting Abel, translating Enoch, saving Noah, and other recompenses of other Saints followed upon their Faith, and were evidences thereof.    

§. 219. Of Samuel's names  
THE sixth particular instance of the Apostles general▪ Catalogue is Samuel, [a] David, and Samuel, are joined together by a double copulative. For besides 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they lived together at the same time, they both sustained two great 〈◊〉; one civil, the supreme Governor; the other Ecclesiastical, an extraordinary Prophet.  
In Samuel we may observe,  

1. His name.  
2. His birth.  
3. His education.  
4. His life and conversation.  
5. His crosses.  
6. His blessings.  
7. His rest in the typical resemblance of Christ in the grave.   
I. His name, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P●…tii eum a Deo.  Samuel is compounded of three words: the first letter only 
Samuel's name  of some of them being used: The Hebrew word signifieth thus much; I asked him of the Lord, for he was a Child of prayer: This reason is rendered, 1 Sam. 1. 20.  
By this name we see,  

1. What faithful and fervent prayer may do, even open a barren womb.  
2. Memorials of God's mercies are to be kept. This name preserved a memorial, both of God's mercy in giving a Son, and also of the means of obtaining that mercy, which was prayer.  
3. Fit names are good memorial. They oft bring to mind the memorable matter for which the name is given.  
4. God's hearing prayer is a matter worthy to be remembered.    

§. 220. Of Samuel's birth, and education.  
II. samuel's birth was extraordinary: for it was out of a barren womb. 
Samuel's birth extraordinary.   
So was Isaaks, (Gen. 11. 30.) Jacob's, (Gen. 25. 21.) joseph's, (Gen. 29. 31.) sampson's, (Judge 13. 2.) The Shunamites son, (2 King. 4. 14.) John Baptists, Luke 1. 7.  
Hereby we see that matters above hope are under hope, Rom. 4. 18. This Chapt. giveth many evidences thereof.  
III. Samuel's education was from his Childhood 〈◊〉 with piety. As 
Samuel's education.  upon prayer he was conceived, so for his birth solemn praise was given to God, 1 Sam. 2. 1. By vow before he was conceived, he was devoted to God: and in his infancy he was actually dedicated to God. From his Childhood he was trained up in the house of God.  
These acts of piety in his parents, God rewarded with sundry other Children: and with ●…xtraordinary endowments on this Samuel.  
God spoke to him while he was yet a Child, and after so inspired him, as he became an extraordinary Prophet.  
Oh that parents would set the parents of Samuel as a pattern before them; Assuredly they should some way, or other find an abundant recompense.   

§. 221. Of Samuel's life and conversation.  
IV. SAmuel's life and conversation may be considered two ways. 
Samuel's conversation in his younger years.   
1. In his younger years, while he was under government.  
2. In his riper and elder years, while he was a Governor.  

1. While he was young, he ministered unto the Lord before Ely, 1 Sam. 2. 11. and 3. 1. There he manifested his obedience. 

1. To his Parents, by a abiding in that place and calling, wherein they settled him.  
2. To his tutor, or Master, to whom he was by his Parents committed, as is intended under this phrase, He ministered before Ely, 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again, and that in the night time, when he supposed that Ely had called him, and by declaring the whole message, which he had received from the Lord, to Ely, upon his charge, 1 Sam. 3. 18.   
A worthy pattern this is for such as are under Authority.  
When he came to riper years, he became a Prophet and a judge. 
Samuel faithful as a Prophet.     
As a Prophet he was faithful, 1 Sam. 3. 20. This is an especial property of a good Prophet, 1 Cor. 4. 〈◊〉.  
His faithfulness was manifested two ways.  

1. In declaring God's mind to the people.  
2. In putting up the people's desire unto God, which was by prayer; wherein he was very powerful, jer. 15. 1. Psal. 99 6.   
He took a right course to make his prayer available for the people, for  

1. He brought the people together to join with him in public prayer.  
2. He fitted them to that public duty, by calling them to forsake their sins.  
3. He caused them deeply to humble themselves, and to pour out their Souls before God. In which respect they are said to draw water, and pour it out before the Lord.  
4. He brought them further to sanctify, and enlarge their humiliation by fasting, 1 Sam. 7. 3, 4, etc.  
5. He promiseth to pray for the people himself, and acknowledgeth it a sin to omit that duty, 1 Sam. 12. 23.  
6. His own prayer was so powerful, as thereby he did not only obtain 
samuel's prayer powerful.  preservation from enemies, but also such extraordinary thunder, as scattered the enemies, 1 Sam. 7. 10.   
The other function, whereby Samuel's life in his elder years, is set out, respecteth his government, as he was a Judge: Hereof two things are especially recorded.  
1. His sedulity. 2. His integrity. To these two heads may all things becoming a good Governor be referred.  
Either of these without the other makes one's government very defective and faulty. Let a Governor take indefatigable pains: yet if he be corrupt, his pains may prove the more pernicious. Let him be upright, if he be negligent and idle, 〈◊〉 is the glory of his uprightness? But if both concur, much may be expe●… from the government of such a one; for much will be performed thereby, 〈◊〉 by Samuel, in whom both concurred.  
This testified his diligence that he stayed not at his own house for all the peo●… come thither for judgement: but he went from place to place. He had 〈◊〉 yearly progress and circuit, not for his own pleasure, but for his people's 〈◊〉 and good. The places whither he went in his yearly circute were Bethel, 〈◊〉 Gilgal, and Mizpeh, (1 Sam. 7. 16.) all of them in the utmost wastes of 〈◊〉.  
Concerning his incorruptness he challengeth all the people, if any way they 〈◊〉 impeach him. But they were so far from that, as they bore public wit●… to his integrity.  
O that Christian Magistrates would set Samuel as a pattern before them, in 〈◊〉 and integrity.   

§. 222. Of Samuel's crosses.  
IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉, should meet with many crosses. Among them two are most observable. 〈◊〉 in the beginning, the other toward the end of his government.  
〈◊〉 began with one of the most lamentable Tragedies that had befallen 
An heavy cross on Samuel's entrance on his government.  〈◊〉 State, since they were settled in Canaan. Israel was twice smitten before their 〈◊〉. Once about 4000 men were slain, and at another time 3000 and 〈◊〉 the Ark of God was taken, and the Priests that carried it were slain. 〈◊〉 dismal was this news, as old Ely, who then was Judge, and whom Samuel 〈◊〉, at the first news thereof, fell from off his seat backward, and broke his 〈◊〉. Such an entrance into the government could not be, but a heavy cross 〈◊〉 〈◊〉, who was their governor.  
The other cross about the end of his government was his rejection: aggre●… 
An heavy cross at the end of samuel's government.  by the quarrel which was picked to coll●…ur the same: that it was his son's 〈◊〉 governing, 1 Sam. 8. 5.  
To reject him whom God had chosen and settled for a Judge over his people, 〈◊〉 not be but an heavy cross to that good old man, and that two ways;  
1. In regard of himself, who was much disgraced hereby.  
2. In regard of the people, who herein manifested a tumultuous mind against God, and provoked him to give him a King in anger, Host 13. 1●….  
〈◊〉 that they should lay the cause thereof on him, and his Sons must needs 〈◊〉 more pierce his Soul: therefore it is said that it pleased him, 1 Sam. 8. 6.  
True it is, that his Sons were corrupt Judges, but must the Father be rejected 〈◊〉: this was a remedy worse than the malady.  
Though it be said that he made his Sons judges over Israel; yet doth not that phrase intent, that he gave over the whole government to them, much less that 〈◊〉 justified them in their male-government. The people might have made their complaint to him for redress; which if he had refused, or neglected to do, they might have had some more colour for what they did.  
The advantage which the people took at samuel's Sons ill government, showeth what pious Parents may suffer for their impious Children. This was before manifested in Elies' case.   

§. 223. Of blessings conferred on Samuel.  
THe blessings conferred on Samuel were many and great: as,  

1. His extraordinary birth. He was a Child of prayer: and after an especial manner given of God.  
2. God's Son appearing unto him, even when he was a Child.  
3. His high advancement to be a Prophet and a Judge.  
4. God's continual abode with him: and fulfilling his Prophecy, 1 Sam. 3. 19  
5. God's hearing his prayers.  
6. God's blessing his government with the conversion of his people, and confusion of his enemies, 1 Sam. 7. 3, etc.  
7. God's associating himself with him when he was rejected, 1 Sam. 8. 7.  
8. God's sealing up his integrity by a visible sign, whereby the people were brought to see their sin, 1 Sam. 12. 18, 19  
9 The esteem wherein both King and people had him, even after Saul was made King, 1 Sam. 11. 7.  
10. The fullness of days whereto he attained, 1 Sam. 8. 1. and 28. 14.  
11. An honourable funeral, 1 Sam. 25. 1.  
12. Resting after his death. This I do the rather note in opposition to that Popish position of samuel's being raised by a woman that had a familiar spirit, 1 Sam. 28. 11, 12, etc. For quietly to rest after death, is a common privilege of all Saints.   
True it is that the bodies of the best may be taken out of the grave, and may 
Samuel being dead was not raised.  be hurried up and down: but the question here is, concerning the Soul, which animated the body while it lived, and is severed from it by death, whether it do, or can before the resurrection enter into that body again, and in that body perform any duty of a living man without a miracle, for Papists teach, that the Soul of Samuel appeared unto Saul, after he was dead. For this they render these 
Bellarm, de Christ. Anim. l. ●…. cap. 11. Arguments for raising Samuel answered.  reasons.  
1. The Scripture expressly saith, that Saul perceived, that it was Samuel, and that Samuel said to Saul, 1 Sam. 28. 14, 15.  
Ans. It is usual in Scripture to give the names of things, to resemblances of them, even to such things as are like them.  
Besides Saul might be deceived, and think that he perceived that to be Samuel, which was not so.  
2. He that is called Samuel, foretold things to come, even such things, as did answerably fall out, 1 Sam. 28. 19  
Ans. 1. There was probability of that, which he that appeared to Saul did foretell; namely, That Israel should be delivered into the hands of the Philistines the next day, and that Saul and his sons should be dead. For the enemies were very strong, well prepared to battle, and resolved to put it to the Trial the next day: withal he knew that God had forsaken Saul, and supposed that God would leave him in that strait, and thereupon conclude that he and his sons should be destroyed.  
2. God might use evil spirits to declare some things to come, as well as evil men, Deut. 13. 2.  
3. What did the Devil care, if that which he foretold, had proved 〈◊〉. He is the Father of lies, and cares not to be found a liar, so as he may work any mischief by his lie.  
That it was not the Soul of Samuel; appears by these Arguments.  

1. The Souls of those that depart in the Lord are so preserved by the Lord, 
Reasons to prove that Samuel himself appeared not to Saul.  as, nor Witches, nor Sorcerers, nor the Devil himself can disquiet them, and bring them to their bodies again.  
2. The uniting of body and soul again after they are separated by death, is a Divine▪ work, and cannot be done by a Diabolical power. Eliah and Elisha were declared to be the Prophets of God by a like work, 1 King. 17. 〈◊〉. 2 King. 4. 35, 36. and 13. 21. So Christ declared himself to be the son of God by like acts, Matth. 9 25. Luke 7. 15. joh. 11. 44. And Peter hereby showed himself to be an Apostle of Christ, Act. 9 40. So did Paul, Act. ●…0. 10.  
3. Had he been Samuel indeed, he would not have suffered himself to be worshipped, as Saul worshipped that personage, which appeared to him. An Angel would not suffer Divine worship to be done unto him, Rev. 19 10. Not Peter, Act. 10, 25, 26.   
We may therefore well conclude that Samuel himself being dead, quietly rested, and could not be molested by the Devil, upon any one's motion, as is suggested.   

§. 224. Of Samuel's being a type of Christ.  
THE last point to be observed about Samuel, is to show, wherein he was a type of Christ. This will appear in the particulars following.  

1. In the ground of his birth, Samuel was a Child of prayer, and a Child of promise, intended in this phrase, God grant thee thy petition, that thou hast as●…ed of him, 1 Sam. 1. 17. This he spoke as Highpriest, by the Spirit of God. So was Christ, Isa. 9 6. and 14. 7.  
2. In the great favour, and especial grace, wherein he grew up after he was born, 1 Sam. 2. 26. So did Christ, Luk. 2. 40, 52.  
3. In the rejoicing that was after his birth. A solemn form of praise was sp●…ung thereupon, 1 Sam. 2. 1. So after Christ's birth. Luk. 2. 13, 14.  
4. In the Stock out of which he was brought forth, which was a barren woman; 1 Sam. 1. 15. So Christ out of a Virgin, Matth. 1. 23, 25.  
5. In his worth and excellency, for so were all Children of prayer and promise, of singular worth. 1 Sam. 3. 19, etc. But Christ herein infinitely surpassed all.  
6. In God's timely manifesting himself to him, even when he was but a child▪ 1 Sam. 3. 1, etc. So in Christ, at twelve years old, Luk. 2. 42.  
7. In his distinct offices; for Samuel was a Priest, 1 Sam. 7. 10. a Prophet: 1 Sam. 3. 20. And a Judge, 1 Sam. 7. 15. So was Christ, a Priest, a Prophet, and a King.  
8. In his faithfulness, 1 Sam. 3. 20. Christ surpassed all sorts, as in other things, so in faithfulness, Heb. 3. 2.  
9 In the end of his raising up, which was to rescue God's people from their enemies, 1 Sam. 7. 13, 14. This was the end of Christ assuming our nature, L●…k. 1. 71. Therefore at the time, when the one and the other, were raised up, 〈◊〉 people of God were in great servitude.  
10. In that ingratitude of the people against him, notwithstanding his dili●…ence in well-governing them, and the great deliverances wrought by him, he was rejected, 1 Sam. 8. 5. So was Christ dealt withal, Luk. 19 14. Matth. 11, 42.    

§. 225. Of the special evidences of the Prophets Faith.  
THE seventh, and last particular is more indefinite than the former were. They were set down by their distinct rooms.  
These are many of them employed under this title of function 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Prophets. The word is of the plural number, because there were many included under it.  
Of this title, Prophet, Of the function comprised under it, of the distinct 〈◊〉 thereof; Of their extraordinary endowments, of the reasons why they were 〈◊〉 up, and of sundry other points concerning them. See Chap. 1. ver. 1. ●…. 12.  
That which I here intent to add about them, is, concerning the special evidences of their Faith: for for that end is mention here made of them.  
The evidences were these,  

1. Faithfulness, in their function, this is manifested two ways. 

1. They delivered nothing but what they had received; hereupon many of their Prophecies began with this stile, Thus saith the Lord, The Word of the Lord Isa. 7. 7. Zec. 4. 6.  
2. They concealed nothing they had received; Though it were a burden. This therefore was another phrase of Prophets. The burden of the Lord. Mal. 1. 1. When by reason of the people's unworthiness, jeremiah had a thought of concealing God's Word, it was in his heart, as a burning fire shut up. Jer. 20. 9    
2. Diligence in their calling. This is set out by their rising betimes (2 Chro. ●…6. 15.) And rising up early every day. Jer 7. 25.  
3. Courage: they would not be daunted with people's opposition. Their faces were hardy, strong, as an adamant. Ezek. 3. 8, 9  
4. An humble submission, to whatsoever God should call them. Isaiah walked bare●…foot. Isa. 20. 3. jeremiah went with a yoke about his neck, Jere. 27. 2. and 28. 10. Ezek. 1. Elie eat his bread made of all sorts of course corn, mingled together, and drunk water by a stinted measure, which was a very small measure. Ezek. 4. 11, 12.  
5. Patient bearing of all manner of persecution. Christ testifieth thus much of them, Matth. 5. 12. and Stephen, Act. 7. 52. and an Apostle james 5. 10.  
6. Power in Prayer. Of samuel's power we heard before §. 221. An Apostle giveth testimony of Elijah's power herein, jam. 5. 17, 18. The like is noted of Isaiah, 2 Cron. 32. 20, 21. and of Daniel, Dan. 2. 18. and 9 23.    

§. 226. Of the Analysis of, and Observations from  Hebr. 11. 32. And what shall I more say? For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also, and Samuel, and of the Prophets. 
THE sum of this verse is a succinct Catalogue of sundry Worthies. Herein we may observe,  

1. A Transition.  
2. An Induction.   
In the Transition observe,  

1. The Manner.  
2. The Matter.   
The Manner, is by way of Interrogation.  
The Matter noteth out,  

1. An extent.  
2. A restraint.   
The extent implieth, that there were more Worthies, than he reckoned up.  
The restraint implieth, that it was not meet for him to reckon up all.  
The induction setteth down sundry particular persons, and that two ways,  

1 By their distinct names, which are in number six. 

1. Gideon.  
2. Barak.  
3. Samson.  
4. jephthah.  
5. David.  
6. Samuel.    
2. By their function. Prophets.   

Doctrines.  
I. FAith is the grace that much commends men. All here set down, are commended by their faith, as the inference of this Catalogue upon the former showeth.  
II. God had more worthies than are requisite to be made known. This interrogation, What should I more say? intendeth as much. See §. 192.  
III. Great is the multitude of Believers. Time would fail to reckon them up all. See §. 192.  
IV. Tediousness is to be avoided. This is the reason why the Apostle forbeareth to go on, as largely as he had done before, See §. 192.  
V. Grace maketh honourable. All these that for honour sake are put into this Catalogue, were endued with Grace.  
VI God enableth men to accomplish what he calleth them unto. All these here mentioned, were called unto great achievements, and answerably enabled.  
VII. A mean man may be enabled to great matters. So was Gideon. See §. 195. etc.  
VIII. Such as are weak in Faith may become strong. So did Barak. See §. 198.  
IX. God can give strength to admiration. Instant. Samson.  
X. Grace lost may be recovered. So it was in Samson.  
XI. Men of eminent parts are subject to Gross Sins. So was Samson, and other of the Worthies here mentioned. Of these three last Doctrines, See §. 199. etc.  
XII. Bastardy is no bar to regeneration. Jephthah was base born, yet new born. See §. 207.  
XIII. Rash vows are dangerous, Witness jephthahs' vow, See §. 208.  
XIV. Best Saints are subject to soarest trials. Witness David. See §. 212.  
XV. God punishes sin in his dearest children. So he did in David, and in Samson before him. See §. 213.  
XVI. God can make a child to be a Prophet. So he made Samuel. See §. 220.  
XVII. The most faithful Governor may be rejected. So was Samuel. See §. 222.  
XVIII. God of old had extraordinary ministers of his Word. See §. 225.  
XIX. Faith exerciseth itself in men of extraordinary parts. Such were the Prophets, and such were all the extraordinary persons, who are commended. See §. 225.    

§. 227. Of subduing Kingdoms through Faith.  Hebr. 11. 33. Who through Faith subdued Kingdoms, wrought righteousness, obtained promises, stopped mouths of Lions. 
THE Faith of the forementioned Worthies is in this, and the verses following commended by sundry rare effects, which may be brought to two heads.  

1. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Great things done. v. 33, 34.  
2. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Soar things endured. v. 35, 36, 37.   
This relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Who, hath reference to the Worthies mentioned in the former ●…erse, of whom some did some of the things here mentioned, others did others: as we shall show upon the particular acts.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Things above human power done by faith.  through Faith, is set down in the beginning, to show, that faith 〈◊〉 itself to all those kinds of works done, and sufferings endured, and it showeth, that by Faith, matters above human power may be done. So were many of the following instances.  
Faith eyeth God, and resteth on him; yea, and draweth virtue from him, to do or endure whatsoever shall seem good to him.  
The first of the great things here mentioned to be done is thus expressed, Subdued Kingdoms.  
The Greek word which we translate 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  subdued is a compound. The root whence it cometh is a man that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. certamen.  strife, or fight. And the simple verb thence derived signifieth to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  strive or to fight, 1 Tim. 6. 12. This 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de bello.  compound implieth by striving or fight to subdue and destroy.  
As our English word Kingdom, hath his notation from a King, so the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Regnum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex. War lawful.  Greek word used by the Apostle, and by Kingdoms he meaneth whole Nations consisting of many Towns, Cities, and people in them: and those several Nations under the government of several Kings.  
This instance of subduing Kingdoms being brought in, as an effect of faith, giveth proof to the lawfulness of war: for War is the ordinary means of subduing Kingdoms. Hereof see more chap. 7. v. 1. §. 9  
Yea further this giveth proof, that by war, Nations may be subdued: and that, 
Nations may be subdued.  either by bringing the Inhabitants thereof under subjection, or by destroying of them.  
This effect hath in special reference to David. All the forementioned Judges, as Gideon, Barak, Samson, jephthah and Samuel, subdued such Kingdoms, as in their time tyrannised over the people of God: but none of them brought under and destroyed so many as David did.  
To subdue and destroy so many, as David did, may imply a bloody and cruel disposition: but such a disposition may not be imagined to be in him, who was so guided by faith as David was: and who was endued with such excellent graces, as hath been observed to be in David, §. 214, 215.  
They who take a warrant from joshua, and the judges that succeeded him: or from David, and the Kings that succeeded him, must be sure of a good ground; that it may be said of them, through Faith, they waged war, and subdued Kingdoms. Thus may they with courage attempt such matters: and upon their good success, rejoice and give the praise to God.  
Of the just grounds of War, See The Church's Conquest on Exod. 17. 9 §. 18, 19   

§. 228. Of working righteousness.  
A Second effect of faith is thus set down, wrought righteousness. The verb translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wrought, cometh from a noun that signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  work, and the verb 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to work, Matth. 26. 10. It being applied to Faith, as an effect thereof, plainly demonstrateth, that Faith is operative, jam. 2. 22. Gal. 5. 6. 1 Thessal. 1. 3.  
There is such a Life, Vigour, Spirit, and in it, as will not, as cannot be wholly smothered. The Spirit of Faith forceth the Believer to speak (2 Cor. 4. 13.) So also to walk, and to do. So long as a man hath Life and Spirit in him, there will be motion, at least there will be breathing.  
By working, we may give evidence of the truth of Faith in us.  
See more hereof in the Saint's Sacrifice, on Psal. 116. ver. 9 §. 59  
The proper work of Faith is here said to be, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  righteousness.  
Of righteousness what it is, and of the distinct parts thereof. See Chap. 1. v. 9 §. 114.  
Of the excellency of righteousness. See v. 7. §. 33.  
This effect of Faith hath reference to all the forementioned Worthies; For all of them wrought righteousness; both in the good which they did for God's people, and also in the righteous vengeance, which they executed on their enemies. So did Gideon, Barak, Samson, jephthah, David, and Samuel.  
Of David, it is expressly said, that he executed judgement, and justice unto all his people. 2 Sam. 8. 15.  
Of righteousness in Governors, which is here especially meant. See Chap. 7. v. 2. §. 20.   

§. 229. Of receiving Promises.  
THE third effect of the Faith of the foresaid Worthies, was this, they obtained the promise.  
Of the Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  obtained, See Chap. 6. verse 15. §. 109.  
Of the other word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How promise obtained.  promises, See Chap. 4. v. 1. §. 6.  
To obtain promises, implieth three things,  

1. To be accounted in the number of those to whom the promises belong. Act. 2. 39 In this respect, such are called, Heirs of the promise, Hebr. 6. 17.  
2. To believe those promises, and thereby to apply them as matters which concern ourselves in particular. Thus to believe and to receive, are put for one, and the same thing, john 1. 12.  
3. To enjoy the things promised. Thus promises are taken Metonymically, the efficient put for the effect, as Heb. 6. 12. and 10. 36.   
All these may well stand together, neither of them cross the other, but do very fitly depend one upon another, as so many links upon one and the same chain. For the Gospel assuring those that live under it, and attend unto it, that the promises belong to them, and their children, they thereupon believe them, (as Act. 2. 39, 41.) and through this faith they come in time to enjoy the things promised, as the Saints of old did, Heb. 6. 12.  
The last of the foresaid respects, which is to enjoy the things promised, is here especially meant, and that is most agreeable to the word of 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adepti sunt vulg. Lat. asse●…uti sunt B●…za.  obtaining, or enjoying here used by the Apostle.  
Object. It is said of the ancient Patriarches, that they received not the promises, v. 13. Yea, as much is said of all that lived before Christ. v. 39  
Answ. 1. There are 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 39 Promises how received, how not.  three distinct Greek words in this, and the two other 〈◊〉 out of which the objection is raised. Yet I cannot deny but that those three words do oft signify one and the same thing.  
2. We must distinguish betwixt times. The Worthies mentioned v. 17. lived 〈◊〉 before those that are intended in this text. In the former place he speaketh 〈◊〉 Abraham, Isaac, jacob, joseph, and such as lived before Israel's entrance into Canaan: but here of the judges, Kings, and Prophets, that possessed that 〈◊〉. Thus the former received not the promises of driving out the Canaanites, inhabiting their Land, and being a populous and settled polity. These did enjoy those promises.  
3. Observe the difference of promises. Some were of special matters belon●… to themselves; as a promise was made to joshua of subduing the Nations, 〈◊〉. 1. 5. Promises to several judges of Victory over those enemies, which in their days oppressed the people, judg. 4. 7. and 6. 14. To David a Kingdom was promised, 1 Sam. 16. 13. These they obtained. Other promises were of the Mystical Truth, and spiritual substance of the external and typical promises. That truth and substance, was Christ himself actually exhibited, and all things which he did and endured for man's Redemption and Salvation. None that lived within the time that the Apostle here speaketh of, received these promises, as verse 39  
4. Put difference betwixt an assured 
* Inter spem & rem.  expectation, and a present fruition: and betwixt that evidence which faith giveth, v. 1. and that which is by sense. In the former respect, namely in an assured expectation, all the faithful embraced and received all the promises made to them, even before they were accomplished. Abraham saw Christ's day, John 8. 56. Thus David saw Christ crucified, (Psal. 22. 1. etc.) raised (Psal. 16. 10.) ascended (Psal. 68 18) set at God's right 〈◊〉 (Psal. 119. 1.) In the latter respect none received the promises, but they that lived when they were actually exhibited, Act. 13. 32, 33.  
5. Distinguish betwixt Christ himself, and the things which he did, and en●… on the one side; and the benefits which slow from thence on the other side, which are remission of sins, and eternal salvation. Though they enjoyed not the former, yet they did these latter, Heb. 6. 12. Act. 15. 11.  
This that is here noted as a fruit of their Faith, that they obtained the promises, 〈◊〉 demonstrateth, that divine promises are the ground of Faith, as hath been proved Chap. 6. v. 13. §. 96.  
This also doth further demonstrate, that by faith things promised are obtained. 
Promises, grounds of faith, Promises, received by faith.  By Faith Abraham obtained the promised Son.  
By Faith Moses carried the Israelites out of Egypt. By faith joshua vanquished the Nations, and divided their Land amongst the Israelites. The like ●…ight be exemplified in all other accomplishments of God's promises. Hereupon it is said, Believe in the Lord your God, so shall you be established, 2 Chro. 20. 20. On this ground, said old Elizabeth, to the Virgin Mary, Blessed is she that believed: for there shall be a performance of those things which were told her from the Lord, Luk. 1. 45.  
Faith is that means which God hath sanctified to this end. Hereof see more in The Church's Conquest, on Exod. 17. 27. §. 43.   

§. 230. Of stopping the mouths of Lions.  
A Fourth effect of the faith of the foresaid Worthies, is thus expressed, stopped the mouths of Lions.  
The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  stopped, signifieth the hindering of the force, and Violence of a thing. It is thrice only used in the new Testament. 
[a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. obturo.   

1. It is used in reference to a man's mouth, so as he cannot utter any thing against this, or that point, nor reason against the same, in this phrase, that every mouth may be stopped, Rom. 3. 19  
2. In reference to a man's credit, thus, No man shall stop me of this boasting, ●… Cor. 11. 10.  
3. In reference to the fierceness of Lions. So here. Thus it may be taken literally, 
How Lions mouths stopped.  and have reference to those Lions among whom Daniel was cast, their mouths were so shut as they could not hurt Daniel. Dan. 6. 22. It may be M●…tonymically extended to every way of hindering Lions from doing any hurt: as to Samson, who tore a Lion, and so kept him from doing hurt to himself, or to any that were in his company, judg. 14. 6. And to David, who slew a Lion and a Bear, that entered upon his Father's flock, 1 Sam. 17. 34. etc. And to Benasah, who also slew a Lion, 2 Sam. 23. 20.   
Lions are of all living creatures the most fierce, cruel, and irresistible, Prov. 30. 30. Their very roaring is terrible, Amos▪ 3. 8. They live upon other living creatures, sparing none, no not men. Ezek. 19 3. Dan. 6. 24. Their walking is to devour, 1 Pet. 5. 8. They devour with their mouths: therefore by stopping their mouths, they are kept from devouring, Dan. 6. 22.  
Object. They can with their claws tear their prey all to pieces.  
Answ. Synecdochically their most dangerous part is put for all other 〈◊〉 where with they do mischief. Therefore to stop their mouths, extend●…th to a restraining of them from doing hurt, yea, and to killing of them, is in some of the cases before propounded.  
Hereunto may be applied this promise, Thou shalt tread upon the Lion and Adder: the young Lion, and the Dragon shalt thou trample under feet. Psal. 91. 13. Metaphorically also, it may be applied to such men, as for cruelty and strength, are as Lions. Thus it is said, that Benajah slew two Lion-like men. 2 Sam. 23. 2. David thus expoundeth this Metaphor, My soul is among Lions, even the Sons of Men, etc. Psal. 57 4. Paul was delivered from such a Lion, 2 Tim. 4. 17. Prayer is made against such, Psal. 22. 21. and 35. 17. and 58. 6.  
Yea, the Metaphor may be extended to the Devil, who by faith is vanquished, 1 Pet. 5. 8, 9  
This must needs be a fruit of faith, for man by his strength is not able to stop the mouths of Lions. Daniel was but one, yet he believing, the mouths of many Lions were stopped: but his adversaries and accusers were many; when they and theirs were cast into the Den of Lions, the Lions quickly had the mastery of them, Dan. 6. 22, 24.  
Thus it appeareth, that that may be done by faith, which otherwise cannot be done.   

§. 231. Of quenching the violence of fire.  Hebr. 11. 34. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight to Armies of the ali●…ns. 
THIS verse dependeth on the former, as going on with an enumeration of other effects of the Faith of the forenamed Worthies: so as a fit effect is thus expressed, quenched the violence of fire.  
The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  quench, is applied to the wasting of Lamps and their going out, (Matth. 22. 8.) and to the flax that taketh fire (Matth. 12. 
[a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extinguo.  20.) and to fiery darts, (Ephes. 6. 16.) yea, and to the fire of hell; but negatively, because it can never be quenched, Mark. 9 44. Metaphorically it is applied to the spirit, and to the fervour thereof, which we ought in no wise to quench, 1 Thess. 5. 19  
Here it is properly taken in that it is applied to fire; for fire is properly said to be quenched; and then especially when so much water is poured upon it as taketh away all the heat thereof; for water is a contrary element, so as when fire and water meet, the stronger overcometh.  
It may also be extended to any manner of way, or means of putting out fire, and taking away the heat thereof.  
Fire is of all senseless creatures the most terrible, dangerous and pernicious. 
Fire terrible.  We say in our proverb, fire and water are merciless, whole Cities have been destroyed therewith, josh. 8. 28. judg. 20. 47. Yea, many Cities together, Gen. 19 24, 25. The whole world shall be destroyed with fire, 2 Pet. 3. 10, 12.  
Metaphorically Gods wrath is so styled fire, 2 Sam. 22. 9 Yea, God himself, when he is incensed, is so styled, (Deut. 4. 24.) and divine vengeance, (Heb. 10. 17.) and Hell ●…orment, Math. 25. 41.  
The word translated violence, properly signifieth force, or power. Fitly it is 
[b] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 to fire, because fire overcometh every thing; and nothing can withstand it. But then especially fire getteth force, strength, and violence, when much fuel is put to it: and when it is kept in: as in an Oven, Furnace, or any other like place. By keeping it in, the force and violence of it, is much increased, as Dan. 3. 19 22.  
This violence of fire is in general said to be quenched, when it is kept from 
Faith quencheth fire.  〈◊〉, and that is not only by pouring water upon it, but also when fuel is drawn from it, Prov. 26. 20.  
This effect of Faith hath an especial respect to the three companions of Da●…, who being cast into the midst of a burning, fiery furnace, were no whit at all hurt thereby, 1 Dan. 3. 21, 25.  
To them the fire was as quenched; yea, this may be applied to the burning of Martyrs: who (though they were consumed to ashes) by reason of their patient enduring thereof, may be said to quench the violence of that fire. Many of them sang in the midst of the flames of fire: whereby it appears, that they were not so terrified thereby, as to deny that truth for which they suffered.  
This also is an evidence of a true and great faith; As the former instance of stopping the mouths of Lions, gave proof of the power of Faith over the fiercest, and strongest of unreasonable Creatures: So this instance giveth proof of the power thereof over the fiercest, and strongest of senseless Creatures.  
That which is said of fire may also be applied to water, another merciless Creature, jonah. 2. 10. 2 Cor. 11. 25. Isa. 43. 2.   

§. 232. Of escaping the edge of the sword.  
THe sixth effect of the Faith of the forenamed worthies, is this, they escaped the edge of the sword.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  A sword is a sharp, piercing, mortal instrument: many have in all ages been destroyed thereby.  
The Greek word is derived from a verb that signifieh to fight, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or strive, Jam. 4. 2. Act. 7. 2. Hence a noun, which signifieth a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of a sword.  fight, or strife, Jam. 4. 1. A sword is used either for defence, Luke 22. 38. or offence, Matth. 26. 51. Magistrates use the sword against malefactors, Rom. 13. 4. Others against such as they are displeased withal, Gen. 34. 25. All have ever used it against their enemies, Exod. 17. 13.  
The word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  edge, properly signifieth mouth.  
In all the learned languages the edge of a sword is called the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Os gladii.  mouth of a 〈◊〉; For as a mouth devoureth that which entereth into it, so a sword by the sharp edge of it destroyeth that which is smitten by it, and is said to devour, ●… Sam. 2. 26. and 11. 25.  
In the Greek the plural number is used thus, mouths, or edges, either to show a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  s●…ord, or two edges which is the sharpest, Chap. 4. v. 12. §. 71. or many swords: for Faith makes men escape both the greatest dangers, and also many dangers.  
In Hebrew one and the same word signifieth a sword, and destruction. Sword i●… here Synecdochically put for javelin, spear, stone, or any other mortal instrument.  
To escape the edge of the sword is to avoid that danger, which by a drawn sword, or other mortal instrument is intended against one. As if a naked sword were by an enemy held at one's breast, and yet he escape safe. Thus David escaped Saul's spear, which in regard of danger was as a naked sword▪ 1 Sam. 18. 11. and 19 10. Yea, though Saul commanded his servants to k●…l David (1 Sam. 19 1, 11.) & pursued him himself, (1 Sam. 19 22.) and that with an Army (1 Sam. 23. 8.) yet David escaped. So Elijah escaped the edge of Ahab's and Ahaziah's sword, 1 King. 18. 10. and 19 2. 2 King. 1. 9 so Michaiah, 1 King. 22. 28. and Elisha, 2 King. 6. 14, 31.  
This instance showeth that by Faith desperate dangers may be escaped. I say 
Faith freeth from desperate danger.  desperate, not in regard of God and his power, as if there were no hope of help in him: but in regard of man: the danger being above his strength to stand against it: and above his ability to overcome it, or to free himself from it. That which to sense is desperate, without, beyond, above hope, to Faith in God▪ is sperable, under hope, and recoverable. David was oft in danger of death, Psal. 18. 4, 5. Psal. 116. 2. so Hezekiah, Isa. 38. 10, 11, etc. and Paul, 2 Cor. 48, 9, 10, and 11. 23, 24. Yet were they all delivered from those deadly dangers.  
Faith makes a man depend on him, who is able to deliver him in the greatest straits. A Heathenish King could say to Daniel, Thy God whom thou servest continually, he will deliver thee, and again, Is thy God able to deliver thee from the Lions? Dan. 6. 16, 20. But much more to the purpose is this of an Apostle, We had the sentence of death in ourselves, that we should not trust in ourselves, but God which raiseth the dead, etc. 2 Cor. 1. 9, 10.  
Quest. May Saints in confidence expect every deliverance that God can give?  
Answ. Not simply, but with submission unto his will, as they who said, our God whom we serve is able to deliver us: and he will deliver us: but if not, we will not serve thy Gods, etc. Dan. 3. 17, 18. see more hereof in the Saint's sacrifice, on Psal. 116. 8. §. 52.  
This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are, or may be brought. None are, or can be so great, as to give just occasion of despair: because none do, or can exceed God's ability to help. On this ground the believer is confident, when that man that walketh only by sense, utterly despaireth.   

§. 233. Of Saints being weak.  
A Seventh effect of Faith is thus set down, out of weakness were made strong.  
These words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were made strong, are the interpretation of one Greek compound verb: it is used both 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Corroboro.  actively, and passively.  
The simple verb, whence it is compounded signifieth, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possum.  to be able.  
This compound, to make able, or to make strong. It is applied to God, 1 Tim. 1. 12. 2 Tim. 4. 17.  
In the passive it is attributed to Abraham, Rom. 4. 12. To Paul, Act. 9 22. To Timothy, 2 Tim. 2. 1. And to all Christians, Eph. 6. 10.  
Here it is passively taken. And may be applied to sundry of Gods Worthies who were brought to great weakness: but yet recovered, and made strong.  
Of the Greek word translated weakness, see Chap. 4. vers. 16. §. 89.  
To aggravate the weakness whereunto they were brought, the abstract is used. He doth not say, of weak, (which is the concrete,) but out of weakness, (which is the abstract,) were made strong.  
This carrieth emphasis, & implieth such an extremity of weakness, as there was little, or no hope of recovery from the same.  
This fruit of Faith in being made strong out of weakness, differeth from other fruits before mentioned in this, that it setteth out the vigour of Faith, in a man's weakness.  
The former instances, showed the vigour of Faith against other strong, and violent things, as Kingdoms, Lions, Fire, and Sword; which presupposed strength in those that believed. But here is weakness, weakness in themselves, and out of that made strong.  
This may fitly be applied to the bodily weakness of Hezekiah, he was sick 
Hezekiah's recovery.  ●…to death: And thereupon he received this message from the Lord, Thou shalt 〈◊〉, and not live, 2 King. 20. 1. It appears that he was sick of the Plague, or Pe●…ence, for he had a boil, or Plague-sore, which arose on his body, and was afterwards healed by a lump of Figs: The venom of that sickness had seized on his ●…al parts: and it is probable, that the tokens appeared upon his body, which are counted apparent signs of death. In this respect it was truly said, according to the course of nature, Thou shalt die, and not live.  
Thus was Hezekiah, very weakness●…: so weak as there was no hope of gathering strength; Yet out of this weakness was he made strong: that is, he recovered his health and strength again. This recovery was extraordinary: Yet was it obtained by Faith: as is evident by the faithful prayer, which he made (1 King. 20. 3.) and which was graciously heard, whereupon we may conclude that it was in Faith: For the prayer of Faith shall save the sick, Jam. 5. 15.  
Obj. In his prayer he pleads his walking with God, which implieth 
How Hezekiah plea●…ed his integrity.  works.  
Ans. 1. He pleaded not the merit of his works, but his sincerity in doing what he did, as an evidence of God's spirit in him, and of his respect to God.  
●…. He doth not plead his walking before God as a thing done by him, but as a condition prescribed by God: whereby it might be known, to whom God's promise did belong: For God had said, That David should not want one of his ●…ed to sit on the Throne of Israel, if they did take heed to their way, to walk before God in truth, 1 King 2. 4. But Hezekiah being conscious to his own integrity, and having at that time no Son to succeed him on the Throne, in his prayer calls God's promise to mind, and pleads that to God. The word remember, i●… Hezekiah's prayer showeth that he had reference to God's promise, as Moses had in his prayer, Exod. 32. 13.  
This showeth that by Faith, incurable diseases may be cured.  
Quest. May recovery of health, and longer life, when one is sick, be prayed 
By Faith incurable diseases cured. Recovery how prayed for.  〈◊〉?  
Ans. Yes, with submission to Gods will. And that on these grounds:  

1. They are comprised in the fourth petition.  
2. Christians are enjoined so to do, jam. 5. 14. 15.  
3. Such things, are promised as a blessing, Exod. 23. 25. Psal. 41. 3.  
4. Saints have prayed for those blessings, 2 Sam. 1●…. 16.  
5. God hath accepted, and granted such prayers, Phil. 2, 27.  
6. Saint's recovery, and continuance on earth is a blessing to the Church, Phil. 1. 24.   
Though the weakness here intended may be applied to bodily sickness, yet 
Manifold infirmities.  i●… it not to be restrained thereunto: F●…r the word weakness is such an indef●…ite word, as may be applied to all manner of weakness, whether of body, or Soul, under weakness of Soul are comprised all manner of troubled passions, as anger, grief, fear, with the like: so also Satan's manifold temptations▪ and sundry effects following thereupon, as trouble, and anguish of mind, doubting, despairing, and other the like.  
Under weakness of body are comprised, external maladies, as blindness, ●…enesse, soars, boils, and such like. job and Lazarus were much afflicted with such, job 2. 7. Luke 16. 20.  
Inward are all manner of distempered humours, and diseases within the body, as seavers, (Mark. 1. ●…0.) and other sicknesses.  
There are also weaknesses partly within and partly without a man's body, as ●…nger, thirst, wearisomeness, and such like.  
The primary ground of all these, was man's defection from God.  
This subjection, even of Saints, to manifold weaknesses, admonisheth all of 
Security & insolency to be avoided.  all sorts, to take heed of two dangerous extremes, which are security, and insolency. These do commonly arise from health, strength, peace, and all manner of prosperity. David, in his prosperity said, I shall never be moved, Psal. 30. 6. we ought to be the more watchful against these, in that not only wicked worldlings, but also the best Saints are subject thereunto.  
The former, which is security, maketh men little to regard God, as they who say unto God, depart from us: For we desire not the knowledge of thy ways, Job 21. 14.  
The later, which is insolency, maketh God little regard them, for, Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth 〈◊〉 off, Psal. 138. 6.   

§. 234. Of making strong, such as are weak.  
THe main end of the Apostles mentioning such as are weak, is to amplify the power of Faith, in that they are made strong.  
By Faith weak Children have been made strong, witness josiah, 2 King, 22. 1, 2. And Samuel, 1 Sam. 3. 1, 2. David, 1 Sam. 17. 42. and others. So weak women were made strong, as Deborah, and Jael, judg. 4. 9, 21. And men after they have been weakened, as Samson, judg. 16. 22. Job, job 42. 10. David, Psal. 56. 13. and Peter, Joh. 21. 15.  
The Apostle expressly saith, that God is able to make him that is weak stand, Rom. 14. 4.  
Yea, God himself saith, that his strength is made perfect in weakness, 2 Cor. 12. 9  

1. This is sufficient to keep such as are weak from despair. God is as near to all his in their greatest dangers, and in their greatest weakness, as Jesus was to Peter, when he began to sink, and was in danger of drowning, Matth. 14. 31.  
2. This directeth such as feel their weakness, and find themselves ready to faint, to look up unto God, and say, we know not what to do, but our eyes are upon thee, 2 Chr. 20. 12.  
3. This should keep us from despising such as are weak, because the Lord is able to establish them, and to make them strong, Rem. 14. 4.  
4. Christ teacheth such as are out of weakness made strong, to do what they can to strengthen their brethren, Luke 22. 32.   
The Apostle thus layeth down the end of Gods strengthening and comforting such as have been weak, God comforteth us in all our tribulation, that we may be able to comfort them, which are in any trouble, 2 Cor. 1. 4. see more hereof in the Saint's sacrifice, on Psal. 116. 8. §. 56.   

§. 235. Of waxing valiant in fight.  
THe eight effect of the vigour of Faith, is thus expressed, waxed valiant in fight.  
The word translated, waxed, is for the most part used as the verb substantive, to set out the being of a thing, as if it w●…re thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were ●…liant.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  valiant is spoken of such things, as are irresistible, and cannot be stood against. Of the derivation and emphasis of the word, see Chap. 5. vers. 7. §. 37.  
It is applied not only to bodily substances, but also to spiritual: as to Angels, Rev. 5. 2. to Christ the Angel of the Covenant, Rev. 10. 1. And to God himself, Rev. 18. 8. Our translators therefore have well and fitly turned it, valiant, which word hath especial relation to the mind and courage of man; For a man little in stature, and not very strong limmed, may be of great valour: and on the other side, a tall and strong limmed man may be a very coward.  
It is probable that David was but a little man, (1 Sam. 17. 33.) yet of mighty valour: so as he set upon a Bear, a Lion, a Giant, and vanquished them, 1 Sam. 17. 36, 50.  
The Apostle addeth this clause 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in fight, as a further proof of their valour. The word translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Verto.  fight, is derived from a verb that signifieth to turn, overturn, or destroy. It is ordinarily translated war.  
By it more than by any thing else, Men, Cities, Nations have been overthrown.  
Others will have this word derived from a verb that signifieth to 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdo.  de●….  

f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Others will have it compounded of two words, that signify much 〈◊〉.  
Whatsoever the Original of the word be, experience 〈◊〉, that it importeth destruction. As it is taken indefinitely for war, so more especially for a battle, or for fight, as our English have here translated it. Not for a monoma●…, or duel; which is a single combat betwixt two, on a private quarrel. That rather argueth choler than courage, vainglory, rather than valour: a 〈◊〉 of natural and corrupt flesh, than of true Faith. But it importeth a pitched 〈◊〉 in field, a fight against public enemies. Such a fight will prove the valour of a man. Many seem very valorous till they come into the field to the fight: who when they see Armies of men, and Horses well prepared against them, with glittering swords, and long spears: when they hear the sound of Trumpet and Drums, and the thundering of Guns and Cannons: when they observe bullets flying about their ears, and multitudes of men slain on this hand, and on that, than their spirits faint and fail in them. Therefore in war and in fight, not to be daunted, but to retain spirit and courage, importeth great valour. Such valour is here noted to be the fruit of Faith: through Faith they 〈◊〉 valiant in fight.  
Here than we have an exemplification of Faith's vigour in this phrase, waxed valiant, and an amplification thereof in this word, fight.  
The exemplification giveth proof, that true valour is praiseworthy. The application hereof to Faith giveth further proof, that Faith makes valorous in greatest danger, even in fight.   

§. 236. Of Valour.  
THAT true valour is praiseworthy is herein evident, that it is set down 
Valour commendable.  among those things, for which the elders obtained a good report, vers. 2.  

1. Valour is a grace which God expressly requires, josh. 1. 7.  
2. It is promised as a blessing, Leu. 26. 8.  
3. A reward is promised to it, Deut. 31. 23.  
4. It is commended in those that had it. 1 Chr. 11. 10. etc. and 12. 1, 8. etc.  
5. A recompense hath been given to it, Josh. 14. 14. These particulars demonstrate God's approbation of valour.  
6. Saints have prayed for it, Act. 4. 29.  
7. They have incited one another thereto, 2 Chr. 32. 7.  
8. Praises have been sung in commendation of it, 1 Sam. 18. 7.  
9 Thanks hath been given to God for it, Psal. 144. 1.   
True valour is an evidence of more than an humane spirit, even of a Divine 
God's spirit works valour.  one. When Samson did any valorous act, it is said that the spirit of God came upon him, Judg. 14. 6, 19 and 15. 14. When that spirit went from him, he became weak as other men, Judg. 16. 17.  
1. Obj. This was an extraordinary example.  
Ans. Yet it giveth evidence also of ordinary courage: for the same spirit 
Valour of Heathen not true valour.  worketh ordinary and extraordinary valour. It is said of Caleb, whose courage was but ordinary, that he had another spirit, (Numb. 14. 24.) another than the other, timorous, and faint-hearted spies, that discouraged the people.  
2. Obj. Sundry Heathen men, were men of great valour, as Hector, Achilles, Alexander, Scipio, Pompey, Caesar, and others.  
Ans. 1. That valour, which they had, was rather vain glory than true 〈◊〉.  
2. What was good in it was by the spirit. For the ●…pirit worketh on the unregenerate as well as on the regenerate, though not in the same manner. The spirit of God came upon Balaam, Numb. 24. 2. and upon Saul, 1 Sam. 10. 10. In this respect Cyrus is styled, Gods anointed, (Is●…. 45. 1.) that is deputed and enabled of God to destroy the Babylo●…ians, and to restore Israel.  
True valour aimeth at God's glory, and his Churches good. It produceth many worthy effects. It 〈◊〉 the impudence of the wicked. It maintaineth good causes. It freeth the oppressed. It preventeth many mischiefs.  
Heathen Philosophers could say, that true for●…itude is always accompanied with justice and truth. Christian's may further add, that it is joined with piety and Faith.  
What an incitation is this for every one to labour for this grace?  
This is one of the things whereon the Apostle would have us think, Phil. 4. 8.  
In special and peculiar this is to be heeded of Captains and Soldiers, whose 
Who need valour.  calling is to go to war; for here it is said, they waxed 〈◊〉 in fight, see ●…he Dignity of Chivalry, on 2 Chr. 2. 9 §. 10.  
It may also be applied to all sorts of Governors, who by reason of men's rebellious disposition against good and wholesome Laws, have great need of 〈◊〉 and courage. Therefore it is one of the Characters of a good Magistrate, Ex●…d. 18. 21. Ministers also in regard of men's adverse disposition against God's Laws, have great need hereof, Jer. 1. 17. Ezek. 2. 6. 1 Tim. 5. 20. Ti●…. 1. 9, 10.  
Yea, all Christians in regard of the many stout enemies, which continually fight against them, have great need hereof, see the whole armour of God, on E●…hes. 6. 10. §. 4. and on Eph. 6. 14. §. 3.   

§. 237. Of Faith's making 〈◊〉.  
THe means of attaining to the foresaid valour is implied by this phrase, Through Faith, in the beginning of vers. 33. for all the particulars following after have reference thereunto. Faith makes so valorous, as no fight, no pitched battle can daunt him. If not fight, what other danger can do it? I will not be afraid for ten thousands of people, saith a believer, Psal. 3. 6. Many like passages hath that man of Faith in his Psalms. The like might be exemp●…ified in Caleb and Joshua, Numb. 14. 9 in Jonathan, 1 Sam. 14. 6. in 〈◊〉, 4. 14. in Daniel a●…d his three Companins, Dan. 6. 10. and 3. 18.  
1. ●…aith looketh higher than the bodily sight can. In fights it beholdeth 
How Faith makes valiant.  that Captain which appeared unto Joshua, Josh. 5. 13. and from sight of him receiveth much courage.  
2. Faith assureth a man of his reconciliation with God, of God's fatherly care over him, of God's wisdom in ordering all things, and turning them to the best advantage for his children's good. This is it that makes a man valorous & venturous as a Lion, Prov. 28. 1. The believers conscience will not suffer him to adventure on any thing, but that which is lawful and warrantable and his Faith makes him valorous therein. They say that sundry passions will supply the wa●…t of blood in a wounded man: but no passion can so support a man as the spirit of Faith, This makes a man more regard the cause than the event. If he prevail in his attempt, he is an apparent Conqueror. If he lose his life therein, he gains a more glorious, though a less visible, triumph: and that with the glorified Saints in Heaven.  
Among other points before noted, this showeth the necessity and benefit of Faith: and that as in general for all men, so in particular for Soldiers. All have need of courage, Magistrates, Ministers, Parents, Masters, yea, subjects and other inferiors▪ for all in their places have need of courage: but without Faith there can be no true valour. The greater danger men are in, the more need they have of Faith: Soldiers therefore most of all. There can be no coura●… standing in the field without Faith. Therefore I may say unto them, above 〈◊〉 take the shield of Faith. Ephes. 6. 16.   

§. 238. Of turning to flight the Armies of the Aliens.  
THE ninth effect of Faith, is in these words, Turned to flight the Armies of the Aliens.  
The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Armies, signifieth a setting in order, or ranking Soldiers: or pitching their tents: or Armies set in 〈◊〉.  
Of the notation and divers acceptions of the word, See Chap. 13. v. 3. §. 127. Here it setteth out such Armies as are encamped, very strong and well fenced: so as it is an amplification of the valour of Believers: who are here said to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  put to ●…ight such Armies. The Greek 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclino.  verb, properly signifieth to lay. Luk. 9 58. and to ●…ow down. Luk. 24. 5. Or to wear away. Luk. 9 12. It is here used after the manner of the 
d 〈◊〉.  last conjugation in Hebrew, to make one depart: and applied to Soldiers in battle array, to make them give ground, or turn the back, which is to run, or fly away. Thus the word is here fitly translated, Turned to ●…ight.  
The persons against whom they so prevailed, are here styled 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aliens, in opposition to the people of God. Of the notation, and divers acceptions of the 
Who are Aliens.  Greek word. See Chap. 9 v. 25. §. 127.  
Aliens are properly opposed to free Denizens, or Citizens: they are otherwise called Strangers, or Foreigners; Christ opposeth these to Children. Matth. 17. 25. All the time of the Law till Christ was offered up, all that were not of the Commonwealth of Israel, were counted Aliens. (Ephes. 2. 12.) because they ●…ad no right to the privileges of Israel, who were then the only visible Church of God. This is here noted to show the ground of their overthrow: even because they were not of the people of God. God protected his people against Aliens, who were not his people.  
This, and the former effect of faith do much commend it. They show that faith 
Faith make●… victorious.  is of force, not only to keep men from danger, (as these instances, Stopping 〈◊〉 of Lions, quenching fire, escaping the Sword, freeing from weakness, import) but also to enable men to subdue others, in that it maketh valiant in fight, and putte●…h to flight the Armies of the Aliens.  
The former of these two noteth out valour, the other victory. So as this later i●… an effect of the former: Victory is an effect of valour: Faith works valour, and valour produceth victory. Hereby it is evident, that valour arising from Faith, proves victorious. All the victories of believing Saints give proof hereunto; as of Abraham. Gen. 14. 15. Of Moses Num. 21. 24, 35. and 35. 7, 8. of joshua, and of the judges, and Kings after him.  
Faith brings God to be a party; Believers will enterprise nothing without God. In effect they say to God, as to Barak did Deborah.— If thou wilt go with me, than I will go: but if thou wil●… not go with me, I will not go, Judg. 4. 8. So said Moses to God, If thy presence go not with me, carry us not up hence. Exod. 33. 15▪ 16▪  
〈◊〉 God goeth with them. As a visible evidence hereof; The Lord appeared to joshua, and told him, that as Captain of the host of the Lord, he was c●…me. Josh. 5. 14. Hence is it, that God is oft styled the Lord of Hosts: he go●…th out with the Armies of his people, he ordereth them; He giveth victory to them. Psal. 98. 1. Thus is God himself, and his honour engaged in his Saints battles, which are styled, the battles of the Lord. 1 Sam. 25. 28.  
This therefore doth joshua thus plead, O Lord, What shall I say, When Israel turneth their backs before their enemies? What wilt thou do unto thy great Name? Josh. 7. 8. 9  
Hence may be inferred, one reason of the ill success, which many that profess 
Want of faith cause of 〈◊〉 success.  the true Faith, have in war. In general this is it; They do not well exercise their Faith.  
Particulars to prove this are these that follow.  

1. Israel, in Ioshua's time, fled before their enemies. Josh. 7. 4. For it is an especial fruit of faith to make men search into themselves, and into them who join with them, whether there be any thing that might keep off God from them, which they did not at that time; yet had they just cause to do so, because of the strict charge that was given them, and that upon pain of a curse. 〈◊〉. 6. 18.  
2. The eleven Tribes that fought against Benjamin in a good cause were twice overthrown. judg. 20. 21, 25. For, 

1. It is probable, that they were too confident in the number of their men, so as they fought not in faith.  
2. They took upon them to punish other men's sins before they had repent of their own, which is not to fight in Faith. After they had lost two and twenty thousand in one battle, and eighteen thousand in another, and thoroughly repent, with fasting, and weeping (judg. 20. 26.) they prevailed.    

3. jonathan a true Believer perished in War. 1 Sam. 31. 2. For,  
Though jonathan did in general believe, to the salvation of his Soul, yet could he not in Faith enter into that war whereby he perished. For he could not be ignorant of Gods refusing to answer his Father; and he might also be privy to his Father's consulting with a Witch. 1 Sam. 28. 6, 7.  
But concerning Ionathan's cause,  

1. God may suffer an Army to be overthrown for the sins of some, and in that overthrow, suffer Believers to be slain for their good: as to free them from the evil to come. This was the case of jonathan. God would not suffer him, who was Heir apparent to the Crown, see another sit upon the Throne.  
2. God translates his Saints in such overthrows from earth to Heaven, where they triumph over all their enemies.    
4. Believing josiah was slain in war, because he enterprised not that war in faith, but against Gods Will. 2 Chro. 35, 21, 22. Saints may in their general course walk by Faith, and yet in some particulars swerve from it, and God for that justly punish them: so he dealt with Moses. Numb. 20. 12.   
To conclude, if thorough examination be made of such battles, as believing Saints have lost, or wherein they have been slain, it will be found, that their enterprises have been without warrant, or unwarrantably prosecuted. In such cases God makes enemies his rod to scourge his children. But what do enemies get thereby? what do Gods children lose thereby? When Gods work is done, the rod is cast into the fire: They who were scourged bettered thereby, received into grace and favour, and in case they die, crowned with an incorruptible Crown. They are judged in this world, that they might not be condemned in the world to come. 1 Cor. 11. 32.  
A good direction hence ariseth for making war prosperous: which is to get Faith, and rightly to use and exercise it. For this end observe these rules.  

1. Acquaint thyself with God's Word and Promises. Thereby thou mayst learn what wars are lawful; how lawful wars are to be waged; to what wars God hath made a promise of victory. 2 Sam. 5. 19  
Secondly, Be sure of peace with God: and take heed, that he have 〈◊〉 quarrel against thee. Deut. 23. 14.  
3. Renew thy Covenant with God: renew thy repentance, judg. 20. 26. for we are all prone to fall from our former steadfastness.  
4. In the best manner that thou canst, seek help of God. Humble thy Soul: sharpen thy prayer by fasting. 2 Chro. 20. 3.  
5. Let thy soul remain steady with God, and fai●…t not. Exo. 17. 11.  
6. The greater the danger is, the more confidently rest upon God. 2 Chro. 13. 14.    

§. 239. Of warring against Aliens.  
THE persons over whom faith makes men valorous and victorious are here 
War to be against Aliens.  said to be Aliens: such as are strangers from the Covenant of God, none of 〈◊〉 confederates: but rather opposite to them, most of the victorious wars before mentioned, and approved in Scripture, were such.  
They are Gods enemies, and we may in that respect the more confidently rest upon God for his assistance. But for God's confederates to fight one against another without just cause, is to make God to fight against himself: or rather to make God to be on neither part, but in Justice to suffer them to devour one another. 〈◊〉. 5. 15.  
1. Object. After the division of the ten Tribes from the house of David there 
Why war betwixt judah and Israel.  were wars betwixt judah and Israel.  
Answ. Israel separated themselves from the Ordinances of God, and became no people of God. They were like those, who said they were jews, but were not 〈◊〉. Rev. 2. 9 Such are Papists who carry the name of Christians. What can Papists more plead for right to the Church of God, than the ten Tribes after their division could?  
2. Object. There was long war betwixt the house of David, and the house of 
Why war betwixt David and Saul.  Saul. 2 Sam. 3. 1.  
Answ. The cause is to be considered, as well as the persons▪ If such as pro●…ess the the true Faith offend other Professors and invade them, they who are so effended may defend themselves: or if they do notoriously sin against their pro●…ession, and provoke God's Wrath, they may be that public sword of Justice, which is war, be punished. josh. 22. 12. judg. 20. 10. In such cases professors make themselves to be as Heathen-men and Publicans. Matth. 18. 17.  
Of war betwixt Professors of the Faith see. The Church's Conquest, on Exod. 17. 9 §. 16.  
1. By the foresaid point of warring with Aliens, the ambitions, envies, jea●…, 
War betwixt Pro●…essors to be lamented.  quarrels, and wars of Christians against Christians, and Churches against Churches are justly taxed. This is a matter much to be lamented. Religion itself much suffers hereby: Superstition, Idolatry, Heresy, and Schism get two great ground hereby. While Churches are at variance among themselves, enemies of the Church get great advantage. Here that mind in us which was in Abraham (Gen. 13. 8. etc.) the very consideration of this that we are Sons of the same Father, the Lord God, and of the same Mother, the Church, would make us yield, as he did, from our right, rather than by bloody war seek to recover it?  
2. O let us pray for the peace of the Church, and every way seek it. If any desire to give proof of their valour, let them do it upon right objects: even such as are God's Enemies, Such as are Aliens, Idolaters, Antichristians. Thus they may in Faith expect, and obtain such success and victory, as the weakening of enemies may prove to be the strengthening of the Church.   

§. 240. Of the meaning of these words, Women received their dead, raised to life again.  Hebr. 11. 35. Women received their dead, raised to life again, and others were tortured, not accepting deliverance, that they might obtain a better resurrection. 
A Tenth effect of the vigour of Faith, is in these words, Women received their dead, etc.  
This differeth from the former nine, two ways.  

1. In the persons, who manifested that effect, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Women.  
2. In the strangeness of the effect, which was, a receiving their dead to life.   
The persons were of the weaker sex. This hath a particular respect, to a widow, at Zarephath, 1 King. 17. 23. And to a married wife at Shunen, 2 King. 4. 36, 37. For throughout the whole old Testament we read of no other women, to whom this evidence of Faith can be applied.  
Though these were of the weaker Sex, yet the evidence here given, is the 
Death most irresistible. See v. 19 §. 99  greatest of all. For death is the most irresistible, and irrecoverable that can be. Lions, Fire, Sword, Armies of Enemies are nothing in comparison of death. That which makes those and other like terrible things formidable, is, that they are means to bring men to death. By strength, valour, agility, and quickness of body, or by wit, wariness, and such like properties of the mind, mouths of Lions may be stopped, violence of fire may be quenched, the edge of the sword may be avoided, Armies of men may be put to flight: but by no strength or wit of man, can any be raised from the dead. Many of the other instances have been found among the Heathen: but this last of being raised from death, was never heard of, but in those that were endued with divine power.  
The emphasis of this effect, which makes it to be applied to Women, resteth upon this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  received, which is the proper signification of the Greek word.  
Object. It was the Faith of Prophets who raised the dead children, rather than 
How children raised by Parents Faith.  of the women, who received them being raised.  
Answ. The women first desired the Prophets to restore their children being dead, which argued their faith; 1 King. 17. 18. 2 King. 4. 30. Had not they believed, and made known their desires to the Prophets, the Prophets would not have attempted to raise them. Nay, we may further say, that if the women had not believed that the Prophets could have restored their Children, the Prophets could not have raised them up. It is said of Christ himself, that in his own Country he could do no mighty work, (Mark. 6. 5.) the reason whereof is thus rendered, because of their unbelief. Matth. 13. 58. Christ said to one, who desired the Devil to be cast out of his Son, If thou canst believe, all things are possible to him that believeth, Mark. 9 23. And it was usual for him to say to others, be it unto you according to your Faith, Matth. 9 29. And of the woman of Canaan, who importuned him to dispossess her daughter, he said, Oh woman, great is thy faith, Matth. 15. 28. So as faith is manifested in believing, that the dead may be raised, even in those who received that benefit, though they be not themselves Ministers or instruments to raise them.  
The Syr●…ack translation takes away this amplification of faith by the persons, 
Reddiderunt mulieribus mortuos earum.  in turning the words thus, They delivered to women their Sons from the Resurrection of the dead. Thus this relative, they, hath reference to the Prophets that raised the dead, and not to the women that received them being raised. But the original Greek is as our English, and other translations have turned it. Only in the Greek it is, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from, or out of the resurrection; This is an elegant hyperbole. Whereas death had taken away their children, resurrection restored them: for if they had not been raised, their Mothers could not have had them again. Our English hath plainly and fully expressed the meaning of the phrase, by this paraphrase, raised to life again.  
This phrase, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their dead, hath reference to the Sons of the foresaid women, which were raised, and therefore well expressed in the masculine gender.   

§. 241. Of Faith in raising the dead.  
THE express mention of women in these great effects of Faith, giveth proof, that women may give as good proof of Faith, as men. It hath been showed 
womans worthies.  in the former session, that this evidence of receiving their dead raised to life, is the greatest effect that hath been noted of Faith, among all the worthies here set down. See more hereof v. 11. §. 53.  
The particular effect of Faith here mentioned, giveth further proof, that the 
Faith extends to raise the dead.  vigour of Faith extends itself to the raising of the dead. Witness the two forementioned instances of the widow of Zarephath, and the Shunami●…e. Witness also the Faith of another widow (Luke 7. 15.) and the Faith of jairus and his wife (Mark. 5. 40.) and of Mary and Martha, (John 11, 34.) and of the Widows that remained by Dorca's dead corpse, Act. 9 39  
To raise the dead, is within the compass of God's power, and not always against God's Will, as the forementioned examples show.  
Now what God can do, Faith in an humble submission to Gods Will believeth.  

1. Herein we have a confirmation of the eleventh Article of the Creed, concerning the Resurrection of the dead.  
2. Here is a demonstration of the want, or at least the weakness of their Faith, who are affrighted with such dangers, as may prove deadly; especially if they be so frighted, as to renounce their holy profession, or any way sin against God. He that can raise from death, can prevent death, 〈◊〉 sufficiently support a man in death. Faith in God's power of raising the dead, will enbolden a man to any thing; witness Martyrs.  
3. It will be useful frequently and seriously to meditate on this evidence of Faith; as it is the greatest evidence of God's power, so of the strength and vigour of man's faith.  
4. By way of allusion and inference, we may be here stirred up to use all means for quickening the dead in sin, and to use them in Faith: for we have 〈◊〉 ground here in this world, to believe the Resurrection from death in sin, than from a natural death. When Dorcas was dead Peter was sent for, Act. 8. 38. So send for Ministers, or at least carry thy Children and other friends unto the means of quickening their souls, as the friends of him that had a dead palsy, carried him unto Christ, Mark. 2. 1.    

§. 242. Of Believers receiving the benefit of others Faith.  
THough they were Prophets that were the Ministers of raising the dead, yet the women that believed, the Prophets in God's Name could do it, received the benefit hereof; They received their dead. Elijah delivered the Child 
Faith gets good by others acts.  whom he raised, unto his Mother. 1 King. 17. 23. So did Elisha. 2 King. 4. 36. and Christ delivered the young man, whom he raised, to his Mother, Luk. 7. 15. and Peter presented Dorcas, whom he raised from the dead to the Widows, Act. 9 41. The like is noted of other miracles wrought by Christ and his Apostles.  
Yea, Faith is of such power, as it can draw virtue and benefit from the labour and gifts of others, that receive not the benefit thereof themselves. They that entered into the Ark, enjoyed the benefit of their pains and skill, who built the Ark, though the builders thereof perished. The like may be said of those, who were cured by wicked men's working miracles, Matth. 7. 22, 23. and who were wrought upon by the ministry of judas. Mark. 6. 12.  
Faith hath an attractive virtue; It is to God's Power, Truth, Mercy, and other like properties, wheresoever they appear, as the Loadstone to Iron, drawing them, or rather the benefit of them to itself.  

1. This showeth one reason of that little, or no profit, which is reaped from those excellent endowments, which God hath conferred on many of his servants in these later days: and from those powerful means of grace, which he hath afforded: the reason is unbelief.  
2. To other Motives of getting, and nourishing Faith, add this, thereby mayst thou partake of the benefit of all God's properties, and excellencies in himself, in his Son, in his Spirit, in his Saints, in other men, and in other creatures. Who would be without so useful, so behooveful a gift?    

§. 243. Of Faith enabling Saints to bear sore trials.  
IN the two verses immediately before this, and former part of this verse, the Apostle hath noted ten distinct rare acts, whereby the vigour of the Faith of God's ancient Worthies was manifested. Here he beginneth to add great sufferings, whereby a like vigour is demonstrated. They are ten in number, but may be drawn to three heads.  

1. Of such as were Professors.  
2. Of such as were Martyrs.  
3. Of such as were Confessors.   
Of the first rank five particulars are mentioned. The first is thus expressed, And others were tortured, etc.  
This copulative and, is in Greek 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but, which being joined with this distributive particle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  others, implieth, that howsoever some may be enabled unto worthy exploits, yet God calls others to sore sufferings, and that Faith is exercised and manifested in the one as well as in the other. For Faith enables to endure as well as to do, and the excellency of this grace doth shine forth as much in the one, as in the other. For this phrase through Faith, (vers. 33.) must be extended to all the particulars following, to vers. 39 I cannot produce greater instances to prove the point, than are here set down by our Apostle. They show to what trials Saints are subject, (hereof see the whole Armour of God, on Eph. 6. 15. §. 12.) and how Faith enables to pass through all.  
Faith persuades the Soul of such principles as are sufficient to support it in 
Principles which support in trials.  the greatest trials, even such as these:  

1. God is our Father.  
2. God ordereth our estate.  
3. All our enemies can do no more than what our Father permits.  
4. Our Father is with us in our greatest trial, even in fire and water, Isa. 43. 2.  
5. Our Father knoweth the greatness of our pressures.  
6. He is not ignorant of our strength, or weakness.  
7. He can lighten the burden.  
8. He can give us sufficient strength to bear it.  
9 He will not suffer us to be tempted, above that we are able to bear.  
10. He will with the temptation make a way to escape, 1 Cor. 10. 13.  
11. He will make all things work together for our good, Rom. 8. 28.    

§. 244. Of the Apostles quoting things out of humane Authors.  
THe particular instances wherein, and whereby the trials of the Saints are 
What sufferers are here meant.  exemplified, are such as are not registered in any part of the old Testament 〈◊〉 hereupon some infer, that the trials of Christians for the Gospel are here intended. But that is not probable: for  

1. This Epistle was written by an Apostle that lived in Christ's time, see Chap. 2. vers. 3. §. 27.  
2. It is said of all those that were brought to these trials, that they received not the promises, vers. 39 namely, the promise of Christ exhibited, and of the full Revelation of the Gospel by Christ.   
If they, which received not the promises, endured so much, what should not we 
Sufferings of Jews here meant.  endure?  
It is more than problable, that the Apostle doth in the suffering of Saints, set down in this, and the verses following, aim at the persecutions of the Church, after the Jews return from the Babylonish captivity.  
Quest. How could the Apostle come to the knowledge of them?  
Answ. He might have them, either out of humane records, or from traditions conveied from Fathers to Children, age after age. So had Paul the express names of Jannes and Jambres, 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses, and the Prophecy of Enoch, 〈◊〉 vers. 9 14. and our Apostle this of Moses, that he said, I fear and quake, Heb. 12. 21.  
Quest. Doth not this make humane records as authentic as sacred Scripture? 
How humane Authors and Traditions used.  and Traditions equal to the written word?  
Answ. In no wise. For though in humane records, there may be and are ma●… truths, yet we cannot absolutely rest upon them, because there may be falsehood in them: but sacred Scripture is the word of truth, Jam. 1. 18. Yea, truth itself, Joh. 17. 17. and that in three respects.  

1. In regard of the Author, who is the God of truth, (Psal. 31. 5.) from 
How Scripture the word of truth.  whom nothing but truth can come. He cannot lie, Tit. 1. 2.  
2. In regard of the matter: there is nothing but truth in it, no falsehood, no 〈◊〉, no uncertainty, Psal. 19 8.  
3. In regard of the effect: it persuades a man of the truth revealed in it. So 〈◊〉 what Gods word revealeth, may safely, and aught to be confidently believed. It is not so with humane writings.   
Quest. Why then doth the Apostle produce matters to be believed out of humane writings.  
Answ. The holy Ghost so assisted the Apostles, as they were able to discern betwixt truth and falsehood: so as what they took out of humane Writers was without question most true, and by their quoting the same, they have made them authentic.  
The like may be said of those Testimonies, which the Apostle quoted out of Heathen Poets, as Aratus, Act. 17. 28. Menander, 1 Cor. 15. 33. Epimenides, Tit. 1. 12. The Apostles quoting these, hath now made them to be sacred. Thus can none do but they who have such a spirit.  
The same judgement is to be given of Traditions. Apostles by the immediate assistance of God's spirit could judge what Traditions were true and Divine: but we cannot. It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture, 2 Tim. 3. 15. etc.  
Some say that those stories, whereunto our Apostle hath here relation, might 
No part of S. Scripture lost.  be part of Canonical Scripture, but now lost.  
Answ. That conceit, that part of the Canonical Scripture is lost, is not to be admitted: For,  

1. It impeacheth that Scripture which we have of imperfection, or else that which is lost of needlessness.  
2. It impeacheth the providence of God in suffering Canonical Scripture to be lost.  
3. It layeth a blemish on the fidelity of the Church, which is the pillar of truth.  
4. It takes away some means of our learning, and grounds of our comfort and hope. For whatsoever things were written aforetime, were written for our learning, etc. Rom. 15. 4.   
As for the instances given of books of Scripture lost, they are either of politic records and Chronicles, as 1 King. 14. 19 or of Philosophical discourses, 1 King. 4. 33. or of such books as are yet extant, but under other titles, as Chr. 29. 29.   

§. 245. Of Professors torments.  
THE first particular pressure wherewith Saints of old hath their Faith tried, is thus set down: were tortured, not accepting deliverance, that they night obtain a better resurrection. The pressure itself is in this word tortured. The other words are an amplification thereof.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  tortured, signifieth to stretch out: or to beat with bats. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  root from whence it is derived, signifieth to beat: thence a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tympanum.  noun which signifieth a bat, or a staff. It signifieth also a drum, the heads whereof being skins, are stretched out very hard and stiff: and used to be beaten upon with drumsticks. In reference hereunto, a rack, whereon men's bodies use to be stretched, and whereon, being so stretched they were wont to be beaten; such a rack I say, or instrument of torture was called by the same name that a drum is, and they who are so racked and beaten, were said 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to be stre●…cht, and beaten as a drum, or to be drummed. Thereupon our former English translators thus turned this word were racked: but our last translators taking the word more generally turned it thus, were tortured: so as here is a double trope.  

1. A Metaphor taken from stretching and beating a drum.  
2. A Synecdo●…h, a particular kind of torment being put for any kind. It is probable that the Apostle here hath some reference to the sufferings of Saints, registered in the book of Maccabees, for the torment whereunto Eleazar was put, is expressed under a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word that ordinarily signifieth a drum, but is their translated torment, 2 Mach. 6. 19, 28. Yea, it is said that Eliazar might have been delivered, and would not, vers. 22. 30. It is also noted of a Mother and her seven Sons, that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again, 2 〈◊〉. 7. 14, 29.   
This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake. It is said of joseph that they hurt his feet with fetters, Psal. 105. 18. True it is that he was so dealt withal upon a false accusation, and upon suspicion of violence offered to his Mistress: but if his fear of God had not kept him from committing folly with his Mistress, he had escaped that torment: jeremiah was apparently east into a Dungeon, where he sunk in the mire for his faithfulness in delivering the word of the Lord, jer. 38. 6. upon the same ground Michaiah was cast into prison, and fed with bread of affliction, and with water of affliction, 1 King. 22. 27. job also was miserably tormented even for his integrities sake, job 2. 3. etc. The things, which Christ endured and his Apostles, and all sorts of Martyrs after their time, give further proof hereunto, see §. 255.  

1. For the more through trial of his Champions: that their courage, faith, patience, and other graces might be the more manifest.  
2. To sea●… up that truth which they profess more firmly.  
3. To establish other professors.  
4. To give them some sensible evidence of what Christ endured for them.  
5. To make them the better to conceive the torments of Hell, for if they whom God loves, and whom in love he suffereth to endure what they endure, be grievously tortured, what may we think of those torments, which God in wrath inflicteth upon those whom he hateth.   
2. Satan and his instruments inflict such torments on professors of the truth in malice. Their delight is in cruelty: and they have mischievous ends: which are to discourage professors, to draw them from their holy profession, and ●…o triumph over them.  

1. This teacheth professors well to weigh what their profession may cost them; what they may undergo and endure for it. This is it which Christ adviseth his unto, Luke 14. 27, 28, etc.  
2. In that an holy profession may bring on it such torment, it becomes professors to take unto themselves an invincible courage: and resolve to endure whatsoever by man, or Devil can be inflicted. A full resolution in this case is of singular use.    

§. 246. Of suffering willingly.  
THE amplification of believers enduring the foresaid torment is set out two ways.  

1. By the man●…er of their suffering, not accepting deliverance.  
2. By the end which they aimed at, a better resurrection.   
Of the Greek word translated, accepting, See Chap. 10. v. 34. §. 129. Of the other word translated deliverance, See Chap. 9 v. 13. §. 89.  
This phrase of not accepting deliverance, hath reference to their persecutors, offering them freedom from those torments, in case they would renounce their profession (Macc. 6. 21. etc. and 7. 24. etc. which offer on such condition they would not accept: so as this phrase, they accepted not, is not simply to be taken, but relatively to such terms as thy could no way approve. This deliverance in this place is taken for setting one free from torment intended.  
The whole phrase in general implieth, that true Professors willingly endure 〈◊〉 for their professions sake: they are not as Bears hailed to the stake: and brought per force, to endure the baiting, biting, and tearing of 〈◊〉 dogs: ●…ut willingly yield. In another kind of suffering, it is said of Moses, that he re●… honours, and chose to suffer affliction, v. 24, 25. §. 136, 137. It is in this respect said of Aquila, and Priscilla, that they laid down their necks. Rom. 16. 4. which implieth a voluntary yielding to suffer: so doth this phrase, I am rea●… to die for the Name of the Lord jesus. Acts 21. 13.  
They discern much good and great advantage, to accrue by their sufferings, and that.  

1. To God, whose glory in having such servants, is set out. 1 Pet. 4. 14.  
2. To the Truth, which is maintained and ratified thereby. Phil. 1. 17.  
3. To other Professors who are encouraged, and emboldened thereby, Phil. 1. 14.  
4. To succeeding ages, whose ground of Faith, being by their Predecessors left sealed unto them, they are made more confident in standing to it. Hence arose this Christian Proverb, The blood of Martyrs is the seed of the Church.  
5. In reference to enemies, who cannot be but much daun●…ed, and disappointed hereby.  
6. To themselves, whose present joy and comfort is the more abundant. 2 Cor. 1. 5. and whose recompense shall be great, Matth, 5. 12.   
This is a worthy pattern for us, to set before us when we are called to suffer for the Name of Christ, by yielding thereto willingly and cheerfully we make a ver●… of necessity: and we make that which we endure more acceptable to God. For God, who loveth a cheerful giver, 2 Cor. 9, 7.) doth much more love a cheerful sufferer. All the sacrifices that we offer unto God, must be freewill offerings: much more this oblation of ourselves. 
How may any offer themselves to Martyrdom.   
Quest. Ought professors to offer themselves to martyrdom?  
Answ. In this case we must distinguish betwixt the ordinary course wherein all aught to walk, and extraordinary occasions. In an ordinary course Professors are not bound to offer themselves. There is no precept, nor approved pattern in God's Word to enforce this. The liberty that is granted for escaping, when a fair way is opened by the divine providence, maketh against this conceit. Matth. 10. 23. Yea, if persecutors do freely let them go, they may go and escape: so did the Apostles, Acts 4. 21, 23. But if God do give to any such a Spirit as openly to make known himself, and so to offer himself to any persecution, we are to account it a special motion, and not over-rashly to censure them. Verianus and Marcellianus in the time of Decius the Emperor, seeing Secundianus led to Martyrdom, cried out, that they also were Christians, and thereupon were apprehended and cruelly tortured to death. So many others. Polycarpus being sought after, might have escaped, but would not: saying as Paul did (Acts 21. 14.) the will of the Lord be done. Apollonia leapt into the fire while they were moving her to recant. God hath in all ages been pleased to put more than an ordinary spirit into many of his servants.   

§. 247. Of Persecutors offering release from tortures.  
THIS phrase, not accepting deliverance, presupposeth that deliverance was offered to them, otherwise they could not have rejected it: For there not accepting was a rejecting. That offering of deliverance, was by their persecutors; but upon condition that they should yield to them. This is evident by that which Nebuchadnezar said to Daniel's three Companions, when they were accused for not worshipping his Idol; which was this, If ye be ready to fall down and worship the Image, he thereby implies, that they should be spared: for he addeth, If you worship not, you shall be cast into a fiery furnace. Dan. 3. 15. Most evident is this in those to whom this Apostle hath reference, 2 Maccab. 6. 22, 30. and 7. 24. So also Act. 4. 18. This was usual with the persecuting Emperors and Governors under them in the first ten persecutions against Christians, and also with Antichristian persecutors, and particularly with such persecutors in England in Queen mary's days. 
〈◊〉 hate the truth most,   

1. Their envy and and malice is more against the truth professed, than against the professors thereof. If therefore the professors will relinquish the truth, they shall find favour enough. That their malice is not so much against the persons of professors as against the truth professed, is evident in that they persecute strangers, whom they knew not before. It is said of Paul, that if he found any such, he brought them bound. Act. 9 2. Yea, if the dearest to them, as Father, Child, Brother, or any others linked unto them by near bond, shall profess the Truth, they will prosecute them. Matth. 10. 21. Truth is a light that discovereth their darkness: therefore they persecute all that hold out that light. john 3. 19  
2. They aim at a corrupt triumph over the Truth. In this respect they can be content to spare such as they hate, that they may get matter of this boasting, thinking thereby to justify themselves.   

1. This is a great aggravation of the wretched and cursed disposition of persecutors: It is against God's Truth, against Gods manifested Will, yea, and against God himself: so as indeed they are haters of God. Will God let such go scot-free? He may use them for a while as his rod; but at length the rod shall be cast into the fire.  
2. This may encourage Professors of the Truth more willingly and patiently to suffer what shall be inflicted upon them: in that they suffer more for the Truth, yea, and for God himself, than for themselves. Will not God stand by such? Will he not give sufficient assistance to them? Yea, and an abundant recompense too?  
3. It is a matter of great comfort and content to Martyrs, that God's Truth, yea, and God himself suffers in them, and with them, and that more directly than they themselves.    

§. 248. Of the meaning of these words, That they might obtain a better Resurrection.  
THE end of Professors suffering what they do, is thus set down, That they might obtain a better Resurrection. Of the derivation of this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  obtain, see Chap. 6. v. 15. §. 109. It here importeth again that they aimed at. For the verb here, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…onsequi.  to obtain, signifieth to get something by that which we do, undergo, or let go. To get I say, not upon merit, but upon God's promise.  
To show that it was more small gain, he expresseth it under this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Resurrection.  
The Greek word translated Resurrection is a compound, of a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. s●…atuo.  simple verb that signifieth to settle or establish: from thence a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound with a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. re rursum.  preposition, that in composition signifieth again. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Surgo.  compound verb is sometimes used neutrally, and signifieth to rise, Rom. 14. 9 and sometimes transitively, to raise, Act. 2. 24. Thence this word Resurrection. It presupposeth a former life: so as such rise, or are raised again to a new life.  
Here in this place is meant the Resurrection of the body at the last day, when the soul being united again with it, both shall enjoy eternal glory.  
To amplify this pain the more, it is set down comparatively, in this word of comparison, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is the better Resurrection.  better, so as it hath reference to another Resurrection, before which this is preferred. Was it that Resurrection which is implied in the first clause of 〈◊〉 his verse, Women received their dead from a Resurrection?  
Answ. They had no ground to expect such a Resurrection.  
Was it then a 
Of the divers kinds of Resurrection. See §. 250.  greater degree of glory for sufferings?  
Answ. This Text maketh no comparison betwixt degrees of glory.  
Is the comparison then made betwixt the Resurrection of Professors and Persecutors?  
Answ. No. The comparison is betwixt a Resurrection which Professors rejected, and which they obtained.  
What was the Resurrection which they rejected?  
Answ. The deliverance before mentioned, upon condition of renouncing their profession. For when professors are in the clutches of bloody Persecutors, they are as dead men: to escape out of their clutches, is as a resurrection from the dead. In this sense, but in another case, Abraham is said to receive Isaak from the dead, v. 19 because he was deputed to death. In that the Professors here mentioned would not be delivered, on the Persecutors terms, they may be said to reject a Resurrection. Now they aimed therein at the Resurrection to eternal life: and this was a far better Resurrection than any Resurrection from their Persecutors could be.  
That this was the end of their suffering is evident by the Apostles express setting it down so, with this final conjunction, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that: so as they did it not rashly, but upon good advice, and to a good end. They had reason to do what they did.   

§. 249. Of Believers suffering advisedly.  
THE general expression of the end of Saints sufferings, noted in this causal particle, that, giveth us to understand, that true Believers advisedly endure what they endure, for the Faith's sake. So fight I (saith the Apostle, 1 Cor. 9 26.) not as one that beateth the air, that is, not as a mad man that fighteth with a shadow, not weighing what he doth: but as a man of understanding, that have good cause to do what I do. This advisedness with reference to the cause he doth here set out, For the which cause I suffer these things: for I know whom I have believed, 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer, give proof hereof.  
Particulars were these,  

1. Submission to the will of God, Matth. 26. 42.  
2. Confirmation of the Gospel, Phil. 1. 17.  
3. Establishing the Professors thereof. Phil. 1. 14.  
4. That Eternal weight of glory which followeth thereupon, 2 Cor. 4. 17.   
Believers are endued not only with reason, (which in general moves men to prefer the most excellent) but also with spiritual understanding, and divine Wisdom; which makes them well weigh what they do and endure. Thereby also they are enabled to distinguish betwixt things that differ: and thereupon to choose and prefer the more eucellent, needful, and useful.  
Take notice hereby of the perverse censure, which the men of this world do in this case pass upon Believers. They judge them to be no better than sots, idiots, frantic, mad; if they suffer imprisonment, loss of goods, reproach, or any kind of censure, what mad men are these, say they: not knowing the ends which Saints aim at, and that blessed fruit that will follow thereupon.   

§. 250. Of Believers suffering with an eye to the better Resurrection.  
THE end that is here set down, doth apparently surpass all that they lose, or 
Saints suffer for advantage.  endure by their suffering, so as they suffer upon advantage. They obtain, they get, they gain thereby. Well did he understand this, who said, Our light affliction worketh for us a far more exceeding, and eternal weight of glory. 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering, give proof hereunto.  
This may not be imagined to be any mercenary matter, as arising from a man's own merit, but from God's promise, which ariseth from his free grace and good pleasure.  
This showeth, that there is a mystery in this trade of suffering; which we shall do well to inquire into. In the things of this world, if we observe men by such and such courses to thrive, we use to be inquisitive after the same. Inquire therefore, and that with diligence into God's Word, and thou shalt find, that by holding close to God, by holding fast a profession of his Truth, by suffering for that same, thou shalt have an abundant recompense. God will not suffer any thing to be done or endured for his sake in vain. The more and greater the sufferings be, the more ample and excellent will the reward be.  
This is here exemplified by the Resurrection. A Resurrection was the end they aimed at.  
Of the word translated Resurrection, See §. 248.  
The Resurrection enboldens Believers to do what they do. 
Believers have their eye on the Resurrection in their sufferings.   
This phrase, What advantageth it me, if the dead rise not? (1 Cor 15. 32.) showeth, that the Apostle in his sufferings had an eye upon the Resurrection; which also is employed, 2 Cor. 4. 14.  
By the resurrection we are fully exempted from all manner of misery, and estated in that felicity as exceedeth all expression, all apprehension.  
This is it that the world doth not understand: they know not what the Resurrection meaneth. They dote only on things present, like brute beasts. The Heathen, who wanted the light of God's Word, never believed the Resurrection of the body, though they had some glimpse of the immortality of the Soul. Their Philosophers counted Paul a babbler, because he preached the Resurrection, Act. 17. 18.  
Many, that carry the Name of Christians, and in general know and believe, that there shall be a resurrection of the body, do not understand the difference betwixt the distinct kinds of Resurrection, namely, that there is a Resurrection of life, and a resurrection of damnation, John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference. Hence it is, that both Heathen, and common formal Christians do so wonder as they do, that Believers should be so forward to suffer, and so prodigal of their lives as they are. Faith in the Resurrection of life will make a man less careful of preserving his mortal life in God's cause.  
That Resurrection, whereon true Believers have their eye in suffering, is here 
The Resurrection which Believers aim at, is the best.  said to be, a better Resurrection: better than any deliverance in this world, better than any thing that can be enjoyed in this life. Thus much the Apostle implies in this phrase to be with Christ is far better, Phil. 1. 23. And in this, ye have in heaven a better substance, Heb. 10. 34.  
This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture.  

1. We read of a first resurrection, Rev. 20. 5, 6. This resurrection here spoken 
Divers kinds of Resurrection.  of, by the Apostle, is the second resurrection; which is the end of the First. But the end of a thing is better than the means of attaining to it. Besides, the first resurrection is but in part, till it be made perfect by this second resurrection.  
2. We read of a resurrection in vision, Ezek. 37. 19 But this is a real resurrection, and in that respect better.  
3. We heard of a resurrection in a figure, v. 9 That was but a supposition ●…or, at the best, a type: but this is the thing itself.  
4. There is a resurrection from deadly danger. Such were many deliverances of the Saints, as of Daniel, and his three companions, Dan. 3. 26. and 6. 23. and of jonah, Jon. 2. 10. Yet those have not been exempted from all future dangers, as they are, who are made partakers of this resurrection.  
5. There hath been a resurrection of such as have been actually dead, but to this mortal life, and to manifold infirmities, as 1 King. 17. 32. But this is a full freedom from every infirmity, and from mortality.  
6. There is a resurrection from the clutches of persecutors, 〈◊〉 see §. 248. But the resurrection here intended is expressly said to be better than that.   
What a folly is it so to dote on that resurrection from persecutors, as to sor●…eit this better resurrection, woful in this respect is th●… 〈◊〉 of 〈◊〉 apostates, who forsake the truth to be free from suffering for the truth.  
To prevent this point of folly, let us advisedly medi●…ate on the surpassing excellency of this better resurrection.   

§. 251. Of Mockings, a kind of persecuti●…n.  Heb. 11. ●…6. And others had trial of cruel mockings, and scourge: yea, moreover, of bonds and in p●…isonment. 
THE Apostle goeth on in setting down other kinds of persecution.  
And because that sundry persons endured sundry kinds of trials, he joineth this verb with the former, thus, and others. In Gre●…k the copulative, and, is a disjunctive, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but: thus, set down, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but others.  
The second kind of persecution here set down, was mocking: which because of the variety, and several kinds thereof, is set down in the plural number, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mockings.  
The Greek word is a compound, derived from a noun that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Child: thence a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉.  verb, which signifieth to play as a Child, 1 Cor. 10. 7. and from thence 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v●…l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a compound, which signifieth, to mock, Mark. 15. 20. 31. hence is derived the word used in this place, which signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mocking; and another noun of the same composition, which signifieth 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  mocker, 2 Pet. 3. 3. Judas, vers. 18.  
To the word here used, our English add this Epithet, cruel; which is not in the Greek, yet may it well be added to the mockings of the enemies of the Gospel, because they use to be with all the despite that may be.  
This kind of persecution, and the three others following, are thus brought in, they had trial of mockings, etc.  
The word translated, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  trial, signifieth also experience. It is supposed to be derived from a verb that signifieth 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to p●…ss over.  
From that noun is derived a verb, that signifieth to 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  try▪ or to tempt.  
The word translated, had, properly signifieth, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  received. They received those trials from their persecuting adversaries.  
The word, received is used in a threefold respect.  

1. In that they were not only threatened with the kinds of persecutions, whereunto this phrase is annexed; but they did indeed fall upon them: they were afflicted with them, and so had experience of them.  
2. In that persecutors thereby tried and assayed to draw them from their procession.  
3. In that their Faith was tried and proved thereby to be the and sound.   
Of trials and temptations we shall speak more, on vers. 37.  
The setting down of mockings amongst other kinds of persecutions, giveth apparent proof, that mocking is a plain persecution.  
Hereof see more, Chap. 13. vers. 13. §. 135.   

§. 252. Of scourging professors.  
THE third kind of persecution is thus set down, scourge.  
This word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  scourge doth properly set out the meaning of the Greek word. For 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Flagello.  a verb that is of the same notation signifieth to scourge, Matth. 10. 17. and 20. 19  
The word of the Text is also applied to painful and ●…ormenting diseases, Mark. 3. 10.  
This 〈◊〉 a ●…ore tria●…l, very painful, and hard to be endured; especially as Persecutors u●…ed to scourge Saints, with scourges of whipcord, of wire, and other like things, that fetched blood, and tore the flesh of those, who were scourged. In regard of this kind of punishment many a Saint may say, the Plowers ploughed upon my back, and made long their furrows, Psal. 129. 3. Thus this kind of persecution may be reckoned up under torments. This was always counted a base kind of punishment: Vassals, slaves, base, beastly persons were wont thus to be punished. Under the Law, if a man were so base as to lie with a bondmaid, he was to be scourged, Leu. 29. 20.  
Hereby we see that professors for their Religion are punished in the basest and 
Professors basely handled.  sorest manner that can be. So was Christ dealt withal, Matth. 27. 26, 29. So the Apostles, Act. 5. 40. and 16. 23. So sorely were Paul and Silas scourged, as the wounds, made by the scourges, were suppled and washed by the Jailer. In persecutions against Christians by the Heathens, many were scourged in open and public places for the greater disgrace, and so cruelly, as they died thereof. The like hath been done by Antichristians.  
No such malice and hatred is ordinarily found in any, as in persecutors against Professors of the Gospel. For there is nothing so contrary to error, Heresy or Idolatry, as God's truth. One error is not so contrary to another, nor one kind of heresy, or Idolatry, as Divine Truth is unto them all. No marvel then, that the hatred and malice of persecutors hath been so insatiable against professors of the Truth: whom they handle as slaves, yea, as beasts.  
This teacheth us who are resolved to hold the truth, to be prepared against all kinds of trials, whether of shame or pain. It is said of Christ, that he endured the Cross and despised the shame. Heb. 12. 2. Look unto him, and consider the cause rather than the kind of suffering. I●… skilleth not how enemies of God's truth esteem us, and deal with us, so long as God, good Angels, and holy men approve us.   

§. 253. Of using Professors as malefactors.  
THE fourth kind of persecution of Professors was by bonds. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek 
Bonds.  word is here fitly translated bends. For it is derived from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ligo.  verb that signifieth to bind. The bonds here meant are cords, and iron chains, and setters, and manacles, where with they held men fast, and kept them from running away, or any other way espcaing. Of the many ways of keeping men fast, and restraining them from liberty, See Chap. 13. v. 3. §. 25.  
The fifth kind of persecution is like unto this, which is said to be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  imprisonment. 
Imprisonmet.  For men are cast into prison to be kept fast, that they should not flee away. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Custodio.  verb that is of the same root signifieth to keep, and he that hath the charge of a prison, is called a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Custos.  keeper: yea there is a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In carcerem tra●…o.  verb of the same notation which signifieth to cast into prison.  
Because a prison is to hold men fast, prisons use to be as Castles, strong built, of stone, or other like materials: with strong doors, iron bars, and grates; and Jailers to look unto them.  
Bonds and prisons are for murderers, thiefs, and other malefactors. Now 
Who imprisoned.  in that professors of the true Faith, had trial by bonds and imprisonment, it giveth evidence, that Persecutors deal with Professors of the Truth, as with malefactors. Hereof see more in the Whole Armour of God, Treat. 3. part 7. on Eph. 6. 20. §. 189.  

1. This may be some comfort to such as are so handled in these our days. It is no worse with them, than it was with their Lord and Master in his days, and with other his faithful Servants in their days. So persecuted they the Prophets, which were before you. Matth. 5. 12. and so the Apostles, and so other Saint's age after age.  
2. By way of allusion, professors of the Truth may learn to keep their souls free from the bonds of sin; then need they not much care for men's bonds: at least they shall then more comfortably lie bound with men's bonds: and if they have learned to make every place a Temple to worship God therein, even in prison they may worship God. The more they are restrained in their bodies, the more they may exercise their Souls in divine Meditations and contemplations.  
3. Considering true Saints are subject to bonds and imprisonments, and thereby kept from seeking needful and seasonable succour, it is our duty to inquire after such, and to afford them all the succour we can. Hereof see more Chap. 13. 1. 3. §. 24, 26.   
The manner of setting down the four kinds of persecution mentioned in this 
Martyrs had trials of persecution.  〈◊〉 thus, had trial, giveth us to understand, that the persecutions of Professors were real, they had experience of them, they had a sense and feeling of them, and in that respect had trial. See §. 251.  
If racking, if scourging, if bonds and imprisonments be real persecutions, than were theirs real.  
Such was the malice of Persecutors, as they set themselves to make Professors to seel the weight of their malice.  
This showeth the necessity of true sound patience, yea, and of the perfect work thereof, that it be not only true and sound, but also large, extending itself to all manner of persecutions, yea, and constant holding out to the end. Hereof see more in the Whole Armour of God, on Eph. 6. 15. Treat. 2. part. 5. §. 14, 15, 16. etc.   

§. 254. Of stoning Professors of the Truth.  Hebr. 11. 37. They were stoned, they were sawn asunder, were tempted, were slain with the sword they wandered about in Sheepskins, and Goates-skins, being destitute, afflicted, tormented. 
THERE are in this verse other sorts of persecutions set down: three of them such as brought Professors to seal up their Faith with their blood. So as those were the sufferings of Martyrs.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The first of these, and the sixth kind of persecution is thus expressed, they were stoned. The Greek verb here used is derived from a noun that signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a 〈◊〉, Joh. 8. 7. for they were wont to throw stones at men, and thereby slay them.  
This kind of death was of old more in use than now, and more common among the Jews than among other Nations.  
It was a kind of death appointed by God himself, to be inflicted upon noto●…ious malefactors, Leu. 20. 2.  
That this kind of death may be the better conceived, I will distinctly show.  

1. How men were stoned.  
2. Why this kind of death was used.   
For the first, the manner of stoning was this.  
A malefactor being condemned, heaps of stones were prepared and brought 
How men stoned.  to the place of execution; where the malefactor was fast bound to a stake, and then all the people took up stones, and threw at him till he was dead. In setting cut this kind of death. It is said, the people shall stone them to death. Leu. 20. 2. Let all the congregation stone him. Leu. 24. 14. For exemplification hereof, read▪ josh. 7. 24, 25.  
For the second, these Reasons may be given of this kind of death.  

1. That all the people might testify their zeal and indignation against the 
Why men stoned.  crime so punished. For in throwing stones against a malefactor, they strove who should be the forwardest.  
2. That the blame of condemning the malefactor, might not lie wholly upon the Judge. For all the people executing the sentence of the Judge, thereby gave approbation of it.  
3. That there might be a more thorough exp●…ation of the land from that crime, for which the malefactor was stoned. As many men's conspiracy in sin, and making themselves accessary thereto, doth defile a land the more: so the zeal of many in punishing a public sin, doth more cleanse the land, josh. 7. 26.   
This kind of death inflicted by persecutors or Professors of the truth, giveth evidence of two points.  

1. That they accounted professors of the truth, as notorious malefactors: or at least, that they would have the people so to account them. Hereof see §. 253.  
2. That many were brought to have their hands in the death of Martyrs. For stoning was by the hands of many. The people were almost ready to stone Moses, Exod. 17. 4. Nay, they did stone Zachariah, 2 Chro. 24. 21.   
The multitude cried to Pilate, and said of Jesus, Let him be crucified, Matth. 27. 22. It was the multitude that stoned Stephen. Act. 7. 57, 58. So the people stoned Paul. Act. 14. 19 And the multitude of them at another time were ready to have torn him in pieces; Act. 21. 30, etc.  
Experience of all ages have given too woeful proof hereof.  

1. The greater sort of people remain in their natural condition, and cannot endure the light of truth, which discovereth their darkness.  
2. They are of a foolish disposition, ready to sway with the times, and to do as their guides do: though with them they run blindfold to their destruction. As silly sheep will follow one another, though it be into the water, where they may be all drowned: so the common people will follow one another even to hell.   

1. Learn hereby to take heed of judging persons or matters according to the Judgement, and censure of that multitude. This is a caveat, which God in his Law doth give, Exod. 23. 2. A multitude is prone to run downhill, as all evil is.  
2. This may be a good Item to pray for good guides, in Church and Commonwealth, that thereby the common people may be brought into the right way.   
Where guides are Idolaters, or otherwise corrupt, a pretence may be of taking away the life of God's Saints by way of Justice, though it be most unjustly, as in the case of Zachariah, and others before mentioned. And likewise in the case of Naboth. 1 King. 21. 12, 13.  
Or otherwise heady people may tumultuously rise against God's servants, as in David's case, 1 Sam. 30. 6. And in Christ's case, john 8. 59 & 10. 31.   

§. 255. Of sawing Professors asunder.  
A Seventh kind of persecution setteth out a second sort of death in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. diffecti sunt.  they were sawn asunder. The Greek word may seem to be derived from a noun that signifieth a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  saw. The word here is properly translated according to the usual succession thereof.  
Some Authors do also use it more generally for any cutting or pulling asunder: as in the story of Susanna, where it is said the Angel waiteth with his sword, to cut thee in two, (v. 59) this word is used in the Greek. It is also used about cutting off the tongue, and utmost parts of the eldest Sons body. 2 〈◊〉. 4. 7.  
We do not read in sacred Scriptures, of any that were sawn asunder. But the 
Jew's tradition of Isaiah's being sawen asunder.  Jews among other their traditions have this, that the Prophet Isaiah was sawn asunder with a wooden saw, in the time of King Manasseh. Epiphanius in setting out Isaiah's life noteth as much, so doth Hierom in the last close of the fifteenth Book of his Comment on Isaiah 57  
Whether that be true of Isaiah or no, most sure it is that some have after such a manner been Martyred, either by sawing them asunder, or by pulling the members of their body asunder. This testimony of the Apostle is sufficient to assure us 
Persecutors cruelty in the death of Martyrs.  of the truth thereof, and it giveth an instance of the cruelty of Persecutors, which showeth itself, even in the death of Martyrs. They think it not enough to torment them before hand, for trials sake, to see if they can make them yield: no●… after that to take away their lives: but to take them away with bitter and gri●…vous torment: as sawing asunder, especially with a wooden saw. Thus Antiochus, after he had cut out the tongues, flayed off the skins, pulled asunder many parts of the body of the seven Brethren, fried them in panns to death. The R●…man Persecutors dealt as cruelly with the Martyr St. Laurence, after they had scourged him, and plucked off a great deal of his flesh with red hot pinchers, they broiled him to death on a gridiron. They roasted others to death on spits. They boiled others to death in scalding lead. They broke the bones of others, and let them lie on engines till they died: other like cruel kinds of death they put others unto.  
The ordinary kind of means whereby Papists put Martyrs to death is burning with fire, which is a cruel kind of death: especially as they used it: for some Martyrs were hours together burning in the fire, and some had limb after limb dried up with the fire, before their breath was taken away. Some had barrels of pitch over their head set on fire, to drop down and scald them on their head and other parts. Some were hanged upon a Gibbet, with a pulley thereon, and a burning fire under them, into which they were let down till the lower part of their feet were burnt off: then drawn up, and let down again till other parts were consumed, and thus kept long under torment. Time will not suffer to set down all their kinds of cruelty. See §. 245.  
The ground of all was their extreme hatred of truth: and malice against maintainers thereof: which made them cast out all bowels of pity: yea, it made them take a devilish delight in cruelty. Herein lieth a difference betwixt cruelty that tends to death, and that which is in death. The former may be to make men yield, but this is on malice, and a mere devilish disposition.  

1. This giveth instance of the depth of man's corruption, which makes him as a Devil incarnate, worse than the most savage beasts. Some Tyrants have so far exceeded in cruelty, as they have hired men to invent instruments for cruel kinds of death. Phalar is among the Heathen is famous, or rather infamous for this. Perillus at his motion made a Bull of Brass, hollow within, which with fire might be heated red hot, and men put thereinto, their crying out for that torture seemed to be as the lowing of a Bull, and thereupon no pity taken of them. Other like things are noted of Dionysius, Rouser is and other tyrants.  
2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit, whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them: and in the midst of torments meekly and sweetly to commend their Spirits into God's hand, to the world's astonishment.  
3. How should this stir us up patiently to bear smaller trials? Yea, not to be affrighted or discouraged with any thing that man can do: but to rest upon this, that that God, who hath enabled his servants in former times, to endure such exquisite tortures unto death, will enable us to endure what he shall bring us unto. Pertinent to this purpose is the advice of Christ, Luke 14. 4, 5.    

§. 256. Of the danger of Temptation on the right hand.  
BEtwixt the second, and third kind of death, This is inserted, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  were tempted, which is the eighth kind of persecution.  
Great question is made concerning this word, tempted: and concerning the Apostles inserting it in this place.  
Some conceive that it was not here inserted by the Apostle, but put in the margin by some that would give a sum of all the trials, here mentioned, and that afterwards it was by others, put into the text. But thus it would imply a mixture of human inventions with sacred Scripture, which is not to be admitted.  
Others conceive, the Greek word was mistaken through the mistake of a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  letter, Instead whereof a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  vowel is here used. For the Greek word with the single letter signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. cremati vel, us●…ulati sunt.  to be burnt. In sense this might well stand, and thus there would be four distinct kinds of death set down, 1. Stoned. 2. Sawen asunder. 3. Burnt. 4. Slain with the Sword. Many of our later expositors yield to this. But seeing all the Greek copies agree in the former, which is, were tempted, I suppose it is not safe to open such a Gap to Atheists, and Papists about the imperfection of the original.  
To take it therefore as it is in the text (were tempted) it may be inserted as a reason, why they were put to such cruel deaths, even because, being tempted, they remained resolute, and would not yield to their persecutors.  
Thus in the next verse, he inserts these words (of whom the world was not worthy) as the reason why Saints wandered up and down so as they did.  
In this sense it is agreeable to this phrase in the former verse, They had trials of mockings, etc.  
Or else it may be taken for long, and grievous oppressions: either by enemies in a strange Land: or by cruel Governors in their own Country: which by their long continuance proved great trials, and temptations: even worse than death: And therefore here set among the kinds of death.  
Yea, further it may be taken for temptations on the right hand (as we speak) as riches, honours, promotions, immunities, pleasures, and other such like fair baits: and are here reckoned amongst the kinds of cruel death, because this kind of temptation was as dangerous, as the cruelest death, if not more. For instance take David, who all the while he was persecuted by Saul, and while he had enemies in his Kingdom, remained faithful and constant with his God: but peace and prosperity stole away his heart to satisfy his lust, and to follow the same, to the taking away of the life of Uriah, 2 Sam. 11. 2. etc. Demas was an old disciple, and had long in the time of fiery persecutions held the true Faith: yet at length the world made him revolt, 2 Tim. 4. 10. It is said of Antiochu●…, that by peace he should destroy many, Dan. 8. 25. Though for many years after Christ was ascended, the Church was under fiery persecutions; yet then were the purest times thereof: and in that respect Satan is said to be bound, Rev. 20. 2. But when through Constantine's & other Emperor's large donations to the Church, they enjoyed peace, obtained much wealth, and attained to high honours; they proved in time to be Antichristian. In this respect Satan is said to be loosed, Rev. 20. 3. Experience of all ages giveth further proof hereof. In the latter end of Queen mary's days, there were sundry Professors, who for the truth they held, had patiently and courageously endured long and hard imprisonment, and other trials for the Truth's sake, and had remained so constant therein, as they were condemned to death, and ready to be burned, but by the sudden death of Queen Mary, were as brands pulled out of the fire, and set at liberty: Of these many in the halcyon days of Queen Elizabeth, being preferred to high places, and having obtained much wealth, denied the power of Godliness, and made shipwreck of Faith, and a good conscience.  
There are two especial grounds hereof,  

1. The deceitfulness of these temptations.  
2. The foolishness of man's heart.   

1. This epithet, deceitfulness, is in general added to sin; comprising under sin all temptations that lead thereto, Heb. 3. 13. In particular it is attributed to riches, Matth. 13. 22. And to pleasing lusts, Eph. 4. 22. Of the respects wherein sin is deceiful, See Chap. 3. v. 13. §. 148.  
2. The foolishness of man's mind herein appeareth, that it so doteth on these temptations, as it is intoxicated therewith, and prefers them before all other things.   
Voluptuous persons are lovers of pleasures more than lovers of God. 2 Tim. 3. 4.  
Covetous persons are Idolaters, Ephes. 5. 5. They make their wealth their God.  
Ambitious persons advance themselves above all that is called God, 2 Thess. 2. 4.  
Baits are not more dangerous to the silly fish, fowl, and beasts, than these temptations to men. They are like a sweet poison, the venom whereof is not discerned till it hath soaked out the vital vigour in man, and become incurable.  

1. This informs us in the vigour of Faith, that enables a man to stand against these temptations, as hath been exemplified in Moses, v. 24, 25, 26.  
2. This giveth proof of the subtlety of Persecutors, who can so far fawn on them they hate, as to offer all pleasing things unto them. We have heard how persecutors could offer freedom to professors, if they would yield, §. 247. They show themselves herein to be guided by the spirit of the old wily Ser●…ent, who hath his wiles, Eph. 6. 11. Thus he tempted Christ, reserving this kind of temptation to the last place, which Christ resisted with greatest in●…ignation, Matth. 4. 8, 9, 10.  
3. This instructeth us in the need, use, and benefit of crosses. They are espe●… means to keep us from those temptations, which are so dangerous. We have cause in this respect to bear crosses the more patiently, because they are means to wean us from this world.  

4. This teacheth us to moderate our desire of the things of this world, in 〈◊〉 they are temptations so dangerous. They that will be rich, fall into tempta●…, and a snare, and into many foolish and hurtful lusts, which drown men in de●… and perdition, 1 Tim. 6. 9  
We ought therefore to be so ●…ar from an immoderate desire of riches, as if 〈◊〉 increase, not to set our hearts upon them, Psal. 62. 10.   
5. This is enough to keep us from envying those that have this world at will, they deserve more pity for they are subject to dangerous temptations.  
6. This also is enough to comfort such, which want the preferments and pro●… and pleasures, which others have. What want they? Nothing but dangerous temptations, snares, and such things, as may make them for ever miserable.    

§. 257. Of persecutors seeking the blood of professors.  
THE ninth kind of persecution, and last of the three, which was to death is 
[a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  thus set down, were slain with the sword, or word for word, they died in the ●…aughter of the sword.  
The sword hath in all ages been an usual instrument to put men to death therewith, and that by beheading them, or thrusting them through, or otherwise taking away their life. Much cruelty hath been showed upon Saints by the sword.  
I suppose that this kind of death is in the last place noted, to intimate the 〈◊〉 of martyrs that by their blood have sealed up God's truth. The Apostles phrase induceth me to suppose so much. The slaughter of the sword implieth a great slaughter.  
In this respect 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os.  a mouth is attributed to the sword, and the sword is said to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  eat, or devour, and the same word which s●…gnifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  destruction, is put for a sword, because thereby many are destroyed, see §. 232.  
So many Prophets and Professors were slain with t●…e sword in ahab's time, as Elijah thought none to be left but himself, 1 King. 19 10.  
That which is here said of slain, or 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  slaughter, showeth, that Professors may be brought to Seal their profession by their blood. The first Professor that ever was, was brought hereunto, namely Abel, Gen. 4. 8. so was Zechariah, 2 Chr. 24. 21. I have the rather named these two in particular, because Christ hath made especial mention of them: Yet so, as he implies many more betwixt them, under this phrase, all the righteous blood shed upon the earth from the blood of Abel, unto the blood of Zecharias, Matth. 23. ●…5.  

1. This ariseth from an immortal hatred of the truth, and an unsatiable thirst of the blood of Professors thereof, in persecutors.  
2. From a secret fear that persecutors have of Professors, thinking they can never be secure till they be sure of the death of Professors.   
Her●…by we see a necessity of preparing against the utmost that persecutors can do; 〈◊〉 〈◊〉 to kill, Luke 12. 4. This caution is hinted in this phrase, ye have not yet 〈◊〉 unto blood, Hebr. 12. 4. What advantage is it to have much resisted 〈◊〉, if we yield before we die.   

§. 258. Of the multitudes which persecutors destroyed.  
THE instrument, whereby the forementioned slaughter is made, is here set down to be the sword; which gives an hint, that a few Martyrs satisfied not persecutors: for slaying with the sword implieth the slaughter of many. Witness, Ahabs persecution, which was so great as Elijah thought, he had slun all that professed the name of God, 1 King. 19 10. Nimrod in this respect is said to be a mighty hunter, Genes. 10. 9 It is said of Manassah that he shed 〈◊〉 blood very much, till he had filled Jerusalem from one end to another, 2 King. 2●…. 16. 
a Hi●…rom. ad 〈◊〉, & He●…od.  An ancient Father said, that there was no day in the year, except the first of January, wherein more than five thousand were not martyred. Papists have exceeded Pagans herein, witness their many cruel massacres in France, and other p●…aces. Witness their burning, and otherwise destroying houses full, bar●…s full, Churches full, Towns full, Cities full, and Countries full of Professors of the truth.  
Their malice and thirst after the blood of Professors of the saith is unsa●…iable. The holy Ghost saith of the whore of Babylon, that she was drunk with the blood of Saints, Rev. 17. 6. It is said of Nero, that he wished all the necks of the inhabitants of Rome, to be as one, that he might cut them all off at one blow.  

1. This admonisheth those who live amongst such persecutors, and see their brethren martyred before them, to be the rather induced to prepare themselves for the like: not thinking that persecutors will spare them, because they have exercised their cruelty on many others. We may as well think that a Wolf will give over worrying sheep, because he hath worried many. The Wolv●…sh nature remaining in him, he will take all opportunity of devouring more. Commonly Wolves are made the more eager in seeking after others, by sucking out the blood of some, so is it with persecutors.  
2. This teacheth us to be the more earnest with God, in calling upon him to restrain the cruelty, and unsatiable thirst of persecutors, and to keep the remainder of his Flock from their clutches: and thereby to show himself the potent, prudent, and provident pastor of his sheep. A good shepherd knowing the ravenous disposition of a Wolf, when he observeth that the Wolf hath wearied some sheep, will with more vigilancy keep the other. But there is no such shepherd as God: only he exspects that we should take all occasions 〈◊〉 seeking help of him, Psal. 79. 1, 2. etc. joel. 2. 17.    

§. 259. Of flying in time of persecution.  
THE third kind of sufferings here set down, are such as befell Confessors.  
Confessors were such as professed the truth, and stood constantly to it; but 
Who are con●….  having a ●…air way made by the Divine providence for escaping death, made use thereof: yet shrunk no whit at all from their holy profession.  
All their sufferings may be comprised under this word, wandered about: but aggravated by many circumstances, which we shall note in order.  
This phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they wandered about, is the interpretation of one Greek compound word. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  simple verb signifieth to come, or go.  
The preposition, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  about. It is very well according to the meaning of the word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, circumeo.  wandered about. They could not with safety abide in their own house, or home, and thereupon went into other places, and not knowing where to abide securely, they wandered up and down, as those that fled from persecution to save their lives: Hereupon a question is raised, whether a professor of the truth may fly from persecution.  
Answ. Yes, he may. The Prophets have so done, 1 King. 19 3. 〈◊〉 18. 13. 
We may fly from persecution.  Yea, God is said to hide his servants from persecutors, jer. 36. 19●…▪ 6. Many Christians fled from jerusalem by reason of the persecution there, Act. 8. 1. Paul also fled from persecution, Act. 9 25. yea, an Angel was sent to free 〈◊〉 out of prison, Act. 12. 7. Christ conveyed himself from persecutors, Luke 4. 30. Joh. 4. 3. and 8. 59 Yea, Christ adviseth his Disciples so to do, Matth. 10. 23.  
Time's may alter, and more good may afterwards be done.  
The Valiantest Captain that is may see a fit occasion of leaving the Field. That which the Apostle said of his continuing to live, may be fitly applied to this case: To abide in the flesh is more needful for you, Phil. 1. 24.  
Obj. Christ pronounceth them blessed that are persecuted, Matth. 5. 10. etc. And Martyrdom procureth a Crown.  
Answ. These are grounds to move Christians to stand stoutly to their cause, when they are called, though it be by suffering death, the case so standing, as they must die, or deny the truth.  
But as there is a season for all things, (Eccles. 3. 1.) There is a time to fly, and a time to die. Christ, who oft avoided the danger of persecution, in the season of suffering, would not be dissuaded from it, (Matth. 16. 23. Luke 9 51.) But offered himself thereunto, Joh. 18. 4.  
That we may the better apply this, we must duly way, and well distinguish 
When Professors may fly, when not.  these circumstances following.  

1. The persons. Private persons have more liberty than they, who have a charge. These latter must stand to the utmost, even for their charge sake. This Christ exemplifieth in a good shepherd, Joh. 10. 11.  
2. The kind of persecution. There may be a personal persecution against one particular person. In this case Paul escaped from those that went about to 〈◊〉 him, Act. 9 29, 30. There are also public persecutions: In which professors by standing maintain the cause that is persecuted.  
3. The condition of persecutors. If sheep prove Wolves & people that are under good Governors, or Ministers prove persecutors of them, such shepherds, Governors, or Ministers by flying do no wrong to their flock and people, but good to themselves. Thus the Jews, even the common sort, proved persecutors of Christ, therefore he oft avoided their persecution.  
4. The time. Before a professor be taken, his hour of suffering is not come. In that case he may prudently avoid: but being apprehended, as a prof●…ssor, he must then stand to it, for that event showeth that than is his hour, Luke 22. 53.  
5. The means of escaping. They must be lawful: such as by the Divine providence are afforded. If we use not such means, we may seem to neglect God's providence: But to use unlawful means, as breaking Bars of the Prison window, forcing open of the doors, bribing the keepers, or any other like indirect means, is to make ourselves trespassers of the Law, and male●…actors. Thus the cause, for which we are first apprehended, is lost, and such suffer as evil doers, which is expressly forbidden, 1 Pet. 4. 15.   
Considering that there are cases wherein Professors may avoid persecution, and cases wherein they must stand to it,  

1. Professors are to pray for wisdom, and also for a good conscience. Both are joined together by Christ. Matth. 10. 16. By wisdom they may be kept from giving advantage to the adversaries of the Gospel. By a good Conscience, they will be kept from giving offence to their brethren. They must be sure that the mark, at which they aim, be good, whether they stand, or fly. The mark in general must be God's glory, and the Churches good; for these two are inseparably linked.  
2. Charity is to be used in judging Professors, whether they fly, or die. As 〈◊〉 are not to be condemned for rashness: So, nor Confessors for timorous●…. Prophets, Apostles, yea, and Christ himself saw a time when to escape danger, and when to stand to the uttermost danger.   
This Land hath a great benefit, both by the courage of Martyrs, in Queen M●…ries time, and also of Confessors, that fled beyond the Seas in her days.   

§. 260. Of Confessors wander.  
THIS word, wander about is taken, both in a good, and bad sense, In a bad sense for a Sin, or a Judgement.  
For a Sin, either in such as do wander, or in such as cause others to wander.  

1. In such as wander, it is a sin, when men wander up and down from the 
Sinful wanderers.  charge or place where they should abide, or wherein they should be firm, and constant. This the Apostle taxeth under this phrase, Wand'ring about from house to house, 1 Tim. 5. 13. In this respect the common course of beggars is questionless sinful; but most sinful is their course, who wander up and down to beguile such, as know them not as Jugglers, Sorcerers, and such as are called Exorcists. The word here used, is applied unto them and translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  vagabonds, or wanderers. Act. 19 13. Like to these are jesuits, Friars, Priests, and other Popish vagrants, who wander up and down, to ensnare men's souls, and to make them twofold more the children of hell, than themselves are. Matth. 23. 15. They are like those whom the Apostle describes. 2 Tim. 3. 6.  

2. Wand'ring is a sin in such as cause men to wander unjustly through Tyranny, oppression, or persecution.  
Of these, the Lord thus saith, I will send unto him wanderers, that shall cause him to wander. Jere. 48. 12. Lam. 4. 16. Such therefore are accursed. Deut. 27. 18. Ezek. 34. 6.   
3. Wandering may be counted a sin in superfluous Gentlemen: who upon mee●… curiosity travel from place to place, and that many times to Idolatrous Countries where they are seduced to Idolatry.   
Wand'ring, is taken for a judgement, when it is inflicted as a punishment for sin. 
Wand'ring, a judgement.  Thus the Israelites wand●…ing forty years in the Wilderness, was a judgement. Numb. 32. 13. Psal. 107. 40. It is threatened as a Judgement. Psal. 59 ●…5.  
Wand'ring is taken in the better part, when men in God's cause, for maintaining 
Wand'ring in the better part.  his truth, keeping a good conscience, or for avoiding Idolatry, or any other evil, are forced to wander. Thus Abraham wandered. Gen. 20. 13. And sundry Levites, and others in jeroboams time. 2 Chron. 11. 13. etc. In this sense is it here taken: So as Believers may be wanderers: for this wand'ring is here brought 
Believers may be Wanderers.  in as an effect of Saints Faith: Besides the instances before noted, this i●… exemplified in Elijah. 1 King. 19 3. Yea, and in David, Psal. 56. 8.  
The grounds hereof are these,  


1. The envy, and hatred of the world against them, which will not suffer them to sit safely, and securely on their own nests. The men of this world are to Believers, as Fowlers to fowls, and Hunters to beasts. So was Saul to David. 1 Sam. 24. 11, 14. and 26. 20.  
Hereunto doth the Prophet allude. jerem. 16. 16. Micah. 7. 2. Lament. 4. 18.   
2. Saints high esteem of the truth of God, and of the peace, and quiet of their own conscience, which they prefer before house and home, kindred and Country. They had rather wander with a quiet conscience, holding the Truth, than sit at ease in their own house under their own Vines, and Figtrees with a torturing conscience upon denying the Truth.  
3. God's wise providence, who opens a way for them to escape death: yet so as their Faith is proved to be sound, by this kind of trial, which is a great one: and in the consequence thereof may prove worse than a present death. Yea, further God hereby keepeth the light of his Truth from being put out: and causeth it to shine up and down in more places. Act. 8. 1, 5.   
This being the condition whereunto Believers may be brought; they who have settled places of abode, aught to succour such wanderers. See Chap. 13. v. 2, §. 12. etc.  
This may be a motive to such as are put to this trial, patiently to passit through. It is no other condition than what the best Saints have been brought unto. An Apostle useth this argument to bear all manner of crosses, because no temptation taketh them, but such as is common to man. 1 Cor. 10. 13.  
This than must needs be a strong motive to endure this trial, because it is no other, than what is common to all Saints.  
That we may the better observe this, take notice of these rules,  

1. Be well instructed in the nature of this world and vanity of all things under Heaven. How nothing is certain, and sure. The fashion of this world passeth away. 1 Cor. 7. 31. Why then should men seek a certain abiding, in so uncertain a place.  
2. Get assurance of that house; City, and Country which is to come. Assurance thereof will make us more content to be without house, City, and Country here in this world. See v. 10. §. 17. & v. 13. 68 and Chap. 13. v. 14. §. 138, 139.  
3. In thy best security, and most settled estate be a Pilgrim in thy mind, and disposition, as Abraham, and other Patriarches were. See v. 13.   
Herewith the Apostle supports Christians. 1 Cor. 10. 13.   

§. 261. Of wand'ring in Sheepskins, and Goate-skins.  
THE first branch of the aggravation of Confessors wand'ring, is by the kind of apparel which they wore: here said to be Sheepskins, and Goate-skins. The noun translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Skins, derived form a verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excorio.  to flay. For skins are flayed off from beasts or other creatures. An adjective derived from the same verb is translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coriaceum.  leathern (Matth. 3. 4.)  
The two Epithets joined with skins, thus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ovis.  Sheeps-skin●…s, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caprinus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Caper.  Goats-skinns, show what kind of skins they were. For the former is derived from a word that signifieth a Sheep, and the latter from another word that signifieth a Goat.  
We call apparel made of such skins, leathern,  
Some apply this corpse apparel made of the wool of Sheep and hairs of Goats, which many Prophets and others, did voluntarily wear: and that on these grounds,  

1. To show their contempt of the world's vanity.  
2. To manifest their own content in the meanest things.  
3. To declare their compassion, sorrow and mourning for the in●…quity of the times wherein they lived.  
4. To be distinguished thereby, and known from others. To these purposes, it is said of Elijah, that he was an hairy-man, and girded with a girdle of Leather, 2 King. 1. 8. So of john Baptish, Matth. 3. 4. So much is implied of Isaiah, Isa. 20. 2, etc. In imitation of true Prophets, false Prophets so attired themselves, Zacch. 13. 4. To this may be applied, that which is spoken of Sheep's clothes, Matth. 7. 15.   
Others apply this to wearing of Sackcloth. Psal. 69. 11. Joel. 1. 13. This of old in common judgements was much practised.  
Though the Apostles phrase may be applied to such kind of habits: yet his main scope is not so much to set out the attire, which sundry Saints of old, on special occasions did wear, and that voluntarily upon their own choice: but what through the violence of persecution they were forced unto, because they could get no better. This therefore maketh nothing for Papists superstition in wearing shirts of hair, Gray-freeze or other like course raiments.  
The Apostle here meaneth such mean apparel, as we call (somewhat answerable to these phrases) leathern pilches, or skins of beasts cast over their back, and knit about their loins: So as they might be naked on many parts and barefoot.  
Thus this implieth that Saints may be brought to wear the meanest apparel: 
Saints clothed with mean apparel.  even to clothe themselves with Sheeps-skinns and Goats-skinns. This phrase, They caused the naked to lodge without clothing, etc. Job. 24. 7. may somewhat 〈◊〉 thereunto. The opposition made betwixt Dives and Lazarus, that Dives was clothed in purple, and fine linen, but Lazarus as a beggar (Luk. 16. 20, 21.) may intend as much. So also, that which the Apostle speaketh of cold and nakedness. 2 Cor. 11. 27.  
This giveth proof of the extent of the vigour of faith, whereby men are enabled, as patiently to bear reproaches, torments, and such other afflictions: so also want of apparel and such things as are needful for health: and to put on any thing that may hide their nakedness, be it never so corpse.  
2. This showeth the vanity of over-brave and costly apparel. For if God's 
Vanity of brave apparel.  dear ones, and Worthies in the world, were so meanly attired, as with Sheep-skinns, and Goat-skinns, surely true glory and honour consisteth not in vain apparel. What the Apostle saith of meat and drink, may fitly be applied to apparel, The Kingdom of God is not therein. Rom. 14. 17.  
Take heed therefore of setting your hearts too much on outward deckings of the body: you may be brought to such times and cases, as for keeping faith and a good conscience such bravery be abandoned. He, whose heart is set upon apparel, will hardly be brought to wander in Sheep-skinns and Goat-skinns to keep a good conscience. The young man that set his heart on wealth, left Christ rather than he would let go his wealth. Matth. 19 21.  
This Caveat is now the more seasonable and useful, by reason of that dotage, which possesseth most men and women about apparel: which yet is one of the basest dotages that can be. For it is not in any thing that is in themselves, or done by themselves: not in gifts of mind, not in parts of body, but in Weavers, Tailors, Sempsters, and other like curiosities. This is such a bewitching dotage, as makes many spend their estate thereupon, and puffs them up far above that which is meet, Preachers have just cause to take all occasions of beating down the pride of men and women herein.   

§. 262. Of the extreme want whereunto Confessors may be brought.  
THE second branch of the aggravation of Confessors wander, is in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being destitute.  
Of the notation and derivation of the Greek word, See Chap. 4. v. 1. §. 11. Here it implieth a want of succour.  
When one wanteth this or that particular, than that particular useth to be joined with this word: as where it is said, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they wanted wine, John 2. 3. But when it is put alone, it implieth a general want of all necessaries; as where it is said of the Prodigal, he began to be in want, Luk. 15. 14. In this general sense it is here taken. Thus it is opposed to a verb that signifieth, to abound, as where it is said, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.▪  to abound, and to suffer need, Phil. 4. 12.  
Here it implieth, that the intended confessors were left succourless, they had no good apparel, as was noted in the former §. nor had they sufficient food, nor other necessaries, nor yet did any pity them so far, as to supply their wants.  
Thus we see, that Saints may be brought to extreme exigencies. So was David, 1 Sam. 21. 3. And Elijah, 1 King. 17. 6, had not a Raven brought him provision, he might have starved. And so again, had not an Angel provided for him, 1 King. 19 7, 8. So Lazarus, Luk. 16. 21. and many others in all ages.  

1. God suffers this, that his Children might be the rather moved to look up unto him, and wholly and only to depend upon him. External means are many times an occasion of drawing the hearts, even of Saints, from God, Psal. 30. 6. The wiseman saith, that the rich man's wealth is his strong City, Prov. 10, 15.  
2. God suffers this, that his succouring of them, might be the more manife-fested and magnified. See more hereof in the Saint's Sacrifice, on Psal. 116. 6. §. 41. And of uses that may be made hereof. See the Saints Sacrifice on Psal. 116. 3. §. 16.    

§. 263. Of the great perplexities whereunto Confessors may be brought.  
THE third branch whereby the wander of Confessors is set forth, is in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 press●….  afflicted. Of the emphasis of the word. See Chap. 10. v. 33. §. 125. A noun commonly translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  affliction, is thence derived.  
The verb is applied to the pressing of grapes in a press, and to the pressing of people in a throng, and translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Throng Mark 3. 9 It is oft metaphorically taken, to set forth some men's oppressing of others by violent injuries. It is applied both to outward oppressions, and afflictions of the body, and also to inward perplexities, and troubles of the mind. 2 Cor. 1. 6. and 7. 5.  
To join them both together, this showeth, that Saints by persecutors oppression 
Perplexities of such as are persecuted.  may be brought to great perplexities; even to such as afflict them within, and without; In mind, and in body. 2 Cor. 7. 5. Such were Elijah's pressures, as he wished to die. 1 King. 19 4. The many Complaints which David made, through Saul's persecuting him, give evident proof hereof. Psal. 18. 3, 4, 5. and 56. 1, 2. etc. But the greatest pressures of all were Christ's. john 12. 27. See more hereof in the Saint's Sacrifice, on Psal. 116. 7. §. 44.  
Quest. How can perplexities of mind stand with Faith. 
Believers may be perplexed.   
Answ. Distinguish betwixt flesh, and Spirit, which are together in Saints, and that doubt may easily be reconciled. Faith is a fruit of the Spirit. Perplexity of mind is a fruit of the flesh. Therefore as the flesh, and Spirit are in the same subject together, So the fruits of the one, and the other may manifest themselves in the same persons.  
Though these two may be together in the same person, yet Believers must labour 
Believers must strive against inward perplexities.  to subdue all the fruits of the flesh, and in particular concerning this, they must take heed that outward crosses do not too much afflict there Spirits. For this end these rules are to be observed.  

1. Know that God hath an hand in all thy troubles. Psal. 39 9 2 Sam. 16. 11, 12.  
2. Get assurance of God's favour to thee, Psal. 23. 1. Hebr. 13. 6. 2. Pet. 1. 10.  
3. Acquaint thyself with God's promises. Isa. 43. 2. Hebr. 13. 5.  
4. Be instructed in the divine properties.  
5. Call to mind God's former works, and these both to others. Psal. 22. 4. and also to thyself. Gen. 32. 10.  
6. Possess thy soul with patience. Luk. 21. 9  
7. Stir up thy soul, with wise expostulations. Psal. 43. 5. See the Saints Sacrifice on Psal. 11. 7. §. 48.    

§. 264. Of evil entreating Confessors.  
A Fourth aggravation of the wand'ring of Confessors, is in the last word of this verse, which we thus translate, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  tormented. It is a compound, of a noun that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, habeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evil, and a verb that in the active signifieth to have, and in the passive to be handled. According to the notation of it, it signifieth be ill handled, or evilly dealt withal. See more of it on Chap. 13. v. 3. §. 28. The signification which our Translators give of it, thus, tormented, is an effect of the intent of the word. For they that are ill entreated, or ill handled, are oft tormented. In this sense it may intend such points as were noted on this word, tortured, v. 35. §. 245.  
We will here handle this word in the proper signification thereof, and show, 
Confessors evil entreated.  that Saints in their wand'ring find ill usage. So soon as Israel came into the Wilderness, the Amalakites set upon them. Deut. 25. 17, 18. 1 Sam. 15. 2. Edom in the day of Israel's affliction ill entreated them. Obad. v. 13, 14. Amos 1. 11. jeremy much complaineth hereof. Lam. 2. 16. The Apostles, wheresoever they came, were very ill entreated.  
There is but one naked, single simple truth: but impiety, iniquity, falsehood, error, 
●…nica veritas.  here●…y, idolatry and all infidelity, are Hydra's of innumerable heads. That one truth is light: All the forenamed Hydra's, and other like unto them, are darkness of several kinds: to all which light is contrary. Therefore all that are of any kind of darkness do mortally hate and abominate, both the light itself and all that hold it out: which Confessors of the Truth do wheresoever they go. Now there being in every place some kind of darkness or other, how can it be, but that Confessors should be every where ill entreated.  
Besides, Satan is the God of this world, and his dominion extendeth to every 
Be not forward to go from place to place.  part thereof. He hath every where subjects that are guided by his spirit. But in Confessors there is the Spirit of Christ, which the spirit of Satan hath from the beginning resisted. Gen. 3. 15. How then can such look for any other than ill handling, wheresoever they are.  

1. This should teach Confessors, not to be over forward in removing from place to place, upon surmise, that they may in this or that place be quiet from troubles. I will not deny, but that in some places they may be more free than in others: but to be wholly free, they cannot be in any place of this world.  
2. This instructeth them, that are forced to wander, in sundry duties. 
Duties of wan●….  

1. To prepare themselves for evil entreat, whithersoever they come.  
2. Not to think it strange, when they meet with them.  
3. To bear them patiently.  
4. To get assurance of God's favour.    
3. This should stir up those, that professing the true Faith, meet with Confessors 
Show kindness to Wanderers.  that wander, to show them all the courtesy they can, and thereby declare, that the Spirit of God, is as powerful in them to show kindness to others that have the same Spirit, as the spirit of Satan can be to do any mischief unto them.   
Of entertaining strangers. See Chap. 13. v. 2. §. 15, etc. See also Chap. 13. ver. 3. §. 28.   

§. 265. Of the world's unworthiness of Saints.  Hebr. 11. 38. Of whom the world was not worthy: they wandered in Deserts, and in Mountains, and in Dens, and Caves of the earth. 
IN the former verse the Apostle having set forth the wander of Confessors, in habitable places: In this verse he further setteth them out in places inhabitable. But betwixt them, he rendereth a reason of their wander in the one and other kind of places in these words (Of whom the world was not worthy) which in many Greek copies and sundry translations are included in a parenthesis.  
The reason is taken from the world's unworthiness of them: and compriseth a judgement inflicted on the world by this their wand'ring.  
The reason may be thus framed,  
It is just that they should be estranged from the world of whom the world is not worthy:  
But the world is not worthy of Confessors of the truth,  
Therefore it is just, that they be estranged from the world.  
The force of the argument lieth in God's just judgement against the world, manifested by removing such from it, as might be means of much good to the world, if they were well entertained therein.  
This reason is here inserted to remove an offence, which might be taken at the wand'ring of Confessors. For many imagine, that they are forced to wander from place to place: and are left destitute, afflicted and ill entreated of all men: because they are an unquiet generation, not worthy to live in any society among men.  
To remove this scandal, the Apostle setteth the saddle on the right Horse, and showeth, that is not any unworthiness in them, but the world's unworthiness of them that causeth this distance and separation betwixt them and the world.  
That the form of this reason may the better appear, two points are to be cleared.  

1. Who are meant by the world.  
2. How the world is unworthy of confessors.   
Of the notation of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  world, see Chapt. 4. vers. 3. §. 29.  
Of the metonymical acception of the word world, for the inhabitants thereof, and worse part of them, see vers. 7. §. 32.  
Here in general it signifieth the company of evil men in the world: and in particular such as persecute, and evil entreat confessors of the truth. In this respect the world is opposed to such as confess Christ, and believe in him, Joh. ●…5. 18, 19 and 17. 14.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worthy, is derived from a verb which signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to 〈◊〉, and the metaphor is taken from things poised, such things as being equally poised carry the same weight in each balance, are counted worthy of one another. But such as are not of alike weight, are counted unworthy. Thus the world is very light in comparison of true believers, and therefore not worthy of them. They are not worthy in two respects.  

1. By reason of that worth which is in Saints. A true believer by reason of his interest in Christ, and of the abode of the spirit of sanctification in him, is more worth than Millions of Worlds, as a rich and precious Jewel is of more worth than many loads of filthy mud.  
2. By reason of that benefit, which Saints bring to the places where they are, The world through ignorance taketh no notice of that benefit: or through obs●…inacy scorneth it, or through malice persecute them, who bring that benefit: and thus show themselves like hogs and dogs, and so are not worthy the society of Saints.   
In this reason, two things are necessarily implied, and two others plainly expressed.  

1. The things implied are these. 

1. The worth and benefit of Saints.  
2. The world's esteem of them.    
2. The two things expressed are these. 

1. The world's vileness.  
2. The judgement following thereon.      

§. 266. Of the word of Saints.  
OF the first point employed, which is the worth and benefit of Saints, see Chap. 13. vers. 1. §. 8.  
One special ground thereof is God's favour to them. A mortal King's favour 
Saints are Gods servants.  may make a mean man precious and of high account.  
Instance Pharaoh's favour to joseph, Gen. 41. 40. etc. And Darius his favour to Daniel, Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai, Hest. 2. 17. and 9 4. And the favour of other Kings to their favourites in all ages. Much more will the favour of the eternal God, Almighty Lord and King of Kings make men precious. There is an Hebrew word, which fitly answereth to our English word [a] favourite, whereof see Saints sacrifice, on Psal. 116. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  vers. ●…5. §. 95. 96.  
Another ground is their Union with Christ: As Christ assumed man's nature in general: So he hath united in special their persons to that mystical body whereof he is the head, they are all called Christ, 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all.  
A third ground is the abode of the Spirit of God in them, whereby they are enabled to do much good wheresoever they come.  

1. This is a matter of high admiration, and requireth much gratulation. 
1. Admiration.   
2. It is a great incitement to be of this society and fraternity, men will 
2. An honour to be of the society of Saints.  serve seven years, or more, to be of a good Company: but what Company like to this?  
3. This should make us content with this worthy estate and precious condition. With what estate shall any be content, if not with this? The honourable 
3. Worth of Saints should make content.  man is in a slippery estate, witness Haman. The rich man holds an Ee●… by the tail, for Riches fly away as an Eagle, Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom. For he that withheld not his heart from any joy, discerned all to be vanity and vexation of spirit, Eccles. 2. 11. But believers, when they wander, have cause to be more content than they that dwell in stately Palaces: and they that are clothed with Sheep's skins and Goat skins, have more cause to rejoice than Herod in his royal apparel, Act. 12. 21. When they are destitute, they have more cause of content than Dives, who fared sumptuously every day, Luke 16. 19 When they are afflicted they are in a better condition than Belshazzar, when he was most merry with his Princes, Wives, and Concubines, Dan. 5. 3, 4. When they are evil entreated, they are better than they who are applauded as Herod was, Act. 12. 22. When they are tormented, they are in a better case than they that stretch themselves upon beds of Iv●…ry, Amos 6. 5.  
4. The worth of Saints teacheth them to walk worthy of that worth. They 
4. Worth worthy.  must be like the Woman arrayed with the Sun, which trampled the Moon under her feet, Rev. 12. 1. Their worthy walking is to be heavenly minded, and to have an heavenly conversation. Their condition calls them to contemn the world: and their want of a settled place in this world, should put them on to wander heaven-ward. And to seek that City, which is to come. So did wanderers of old, vers. 16.  
5. The aforesaid worth of Saints is a great comfort and encouragement 
5. Support against scorn.  against the scoffs and scorns of the men of this world. It is enough that (whatsoever the world judge of them) they are precious in God's sight. That good angels answerably have them in high esteem, and that other Saints account them as God's chiefest Treasure.  
6. This affords a caveat to the men of this world to take heed of abusing 
6. Abuse not Saints.  these wanderers. These are they of whom the Lord saith, Touch not 〈◊〉 anointed, Psal. 105. 15. And again, He that toucheth you toucheth the apple of mine eye, Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried; and thereupon suffer adversaries and persecutors to prevail against them for a while: but assuredly as God's precious ones shall not be utterly forsaken: so their adversaries shall not go scot-free, 2 Th●…s. 1. 6, 7.    

§. 267. Of the world's vile esteem of Saints.  
THE other thing implied is the world's esteem of Saints: and that is a base and vile esteem as if they were not to be regarded. For the aforesaid instances that they wandered in Sheep's skins, etc. doth manifest a vile esteem of them. They neglected, they rejected, they ill entreated them. Is●…mael had a mean esteem of Isaac, manifested by mocking him, Gen. 21. 9 So had Saul of David 1 Sam. 22. 11▪ and Michal his daughter, 2 Sam. 6. 16. David's o●…t complaints hereof, Psal. 119. 51. and 79. 4. So job, job 30. 1. etc. The Prophets observe this to be the common conceit of the world. Isa. 62. 4. jer. 30. 17. So doth an Apostle, 1 Cor. 4. 13. Woeful experience giveth too evident proof of the truth hereof even in these our days.  
This is so by reason of many corruptions in the world, As  

1. Ignorance▪ both of the true worth of Saints, and also of God's high account 
Why Saints vilely esteemed.  of them. The world is blind in spiritual matters, 1 Cor. 2. 14. 〈◊〉  
2. Unbelief: The world will give credit to nothing revealed out of God's word, Isa. 53. 1.  
3. False principles: As false rules of judging, which are outward show, sense, and worldly glory. The world sets too high a price on external and earthly things.  
4. Malice: This adds much to their blindness: yea, it casts dust upon the eye of their reason.   
It becomes us to take heed of being beguiled with the world's esteem and account of men. Yea, and to take heed that we be not over credulous in believing the reports that the world giveth, and rumours that it spreadeth abroad of Saints. What vile reports did they give of John the Baptist, and of Christ himsel●…, Mat. 11. 12, 19 The like might be exemplified in every age of the world.   

§. 268. Of the World's unworthiness, a cause of Saints wand'ring.  
THE first thing expressed in this reason of Confessors wand'ring, is, the 
Vileness of the world.  world's vileness. The world is not worthy of them.  
This consequence is confirmed by this direction which Christ giveth to his Disciples, inquire who is worthy, and there abide: and on the contrary, if the place be not worthy, let your peace return to you, (Matth. 10. 11, 13.) that is, let them receive no benefit from you. They who preferred the things of this World before Communion with the great King, were counted not worthy of that favour to sit at his table, Matth. 22. 4, 5.  
Christ accounteth them as Swine who trample Pearls under their feet, and as Dogs who fly in the faces of them that bring precious things unto them, Matth. 7. 6.  
This should dissuade Confessors of the truth to take heed of complying too 
1 Comply not with the world.  much with the men of this world.  
This had almost cost jehosaphat his life, 2 Chro. 18. 31. He was sharply reproved for it by a Prophet, 2 Chr. 19 2.  
Saints do herein undervalue themselves, and give occasion to be trampled under foot, yea, and torn to pieces.  
The world may take great advantage hereby: but Saints may be sure to get no good. Should Saints comply with them, whom God thinks to be unworthy of them?  
This is the second thing expressed: for this phrase, was not worthy, is here 
Saints wand'ring a judgement to the world.  set down as a judgement, which followed upon Saints wand'ring from them. So as the world's unworthiness depriveth them of the society of Saints, & might be very beneficial unto them. On this ground, Christ saith to the Jews, The Kingdom of God shall be taken from you, Matth. 21. 43. And it is expressly noted that Christ returned back again from the unworthy Gadarnnes, where they besought him to depart from them, Luke 8. 37.  
This departing from the men of the world, is sometimes done by the world's forcing them. Thus by reason of a great persecution of the Church, professors are scattered abroad, Act. 8. 1. Sometimes by professing voluntary leaving them, for Christ gives this advice, when they persecute you in the City, fly you into an●…, Matth. 10. 23.  
Thus God in his wise providence maketh persecutors spoilers of themselves. 〈◊〉 spoiled himself of a very faithful, and profitable servant, by casting him into prison, Gen. 39 20. so the Jews spoiled themselves of Christ, joh. 7. 33, 34. And of the Apostles, who carried the light of the Gospel from the Jews to the Gentiles, Act. 13. 46, 47.  

1. Here we have one special reason of Saints suffering what they do by the world. It is not God's displeasure against them: for in love to them, and for their present and future glory are they here persecuted. It is for the punishment of the world to deprive it of those that would be their greatest honour, comfort, and profit, if they were well entertained among them.  

2. Herein appeareth the world's sottishness in punishing themselves by their attempts to punish Saints.  
They may spoil Saints of earthly habitations and revenues: they may put them to bodily pains; and deprive them of life: but they spoil themselves of the means of spiritual grace, of peace of conscience, and comfort of Soul: Yea, and of eternal life: and implunge themselves into easeless and endless torments.   
3. This showeth whose case is the worst, whether theirs that are persecuted, or theirs who do persecute. Surely if all things be duly weighed, we shall easily disc●…rn that the persecutors case is the worst. The persecuted therefore may say, weep not for us, but weep for yourselves, Luke 23. 28. The persecuted are as the Figs, the good Figs which were very good, but persecutors like the evil Figs, very evil, that cannot be eaten, they are so evil, jer. 24. 3.  
4. This giveth occasion to such as are deprived of faithful Ministers, and Godly neighbours to examine themselves, and consider whether their unworthiness hath not been the cause thereof.  
5. This exhorteth us to esteem Ministers, Saints, Divine ordinances, and other holy things appertaining to the Kingdom of God, so, as God may account us worthy still to enjoy them; and not take them away by reason of our unworthiness.    

§. 269. Of the meaning of these words, They wandered in deserts and in mountains, and in dens and caves of the Earth.  
THE Apostle having showed the true reason of Saints suffering in this world, returns to set out their wander, not only from one habitable place to another, but also to desolate places, and habitations of wild beasts. Hereof he giveth four distinct instances.  

1. Deserts.  
2. Mountains.  
3. Dens.  
4. Caves of the Earth.   
In expressing the main point of wand'ring, the Apostle useth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another word than before.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  former implied a going up and down from one City, or Town, or house to another in hope somewhere to find succour: but they utterly failed of their hope, as the forementioned aggravations show.  
The word here used implieth such a wand'ring as is without hope of suecour: a wand'ring in unknown places, when men know not where they are, nor whether they may go: but are as blind men: for they are said thus to wander, Lam. 4. 14. Deut. 27. 18.  
The Hebrew word signifieth the very same thing. It is used of Abraham's wand'ring from his Country, Gen. 20. 13. concerning which it is said, that he went out not knowing whether he went, vers. 8. It is also used of Hagars wand'ring, she knew not whether, Gen. 21. 12. And of Joseph's wand'ring in the field, Gen. 37. 15.  
The LXX. do use to expound that Hebrew word with the word here used by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Apostle; It is attributed to a sheep that goeth astray, called a wand'ring sheep, Psal. 119. ult. Ezek. 34. 6. Matth. 18. 12.  
The aggravation of this word by the places here expressed, showeth that such a kind of wand'ring is here meant.  
The first is styled, deserts, and that according to the true meaning, and notation of the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. desertus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desertum.  Greek and Latin word: places deserted and forsaken of men, waste places, no way tilled: none inhabiting there but wild beasts.  
The second is, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mons.  mountains. These by reason of their height are unfit for habitation, and left desolate: yet fit to hide from the sight of other men, Josh. 2. 16.  
The third, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Dens. These were holes in Rocks, which by reason of the craggednesse of stones do many times grow naturally: and beasts oft take them for their resting places.  
Sometimes holes in rocks are made by art of men, as the grave where Christ was laid, Matth. 27. 60. It is probable that Lazarus his grave was such an one, it hath this name given unto it, john 11. 38. and we translate it a 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cave.  
The Apostle here seemeth so to take it, because the other place, signifieth such a secret place, for  
The fourth place according to the notation thereof signifieth such a secret place, as he that is in it may espy others, and not be seen himself; we translate it 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Caves of the earth: so as this setteth out holes in the earth; as the former set out holes in rocks.  
Such as these, both men and beasts doth make.  
The former are oft in Scripture styled holes in rocks, Isa. 7. 19 Jer. 16. 16. And they are distinguished as here, from caves of the earth.  
Some Caves were so big as they could lodge fifty men together, 1 King. 18. 4. Yea, six hundred: For David had an Army of about six hundred men, 1 Sam. 23. 13. and they were in a cave together. When men were in Dens and Caves, it was when they durst abide no where else, as the Israelites, 1 Sam. 13. 6. and the Prophets, 1 King. 18. 4. Therefore they are said to be hid therein.  
Ordinarily and most usually Deserts, Mountains, Dens, and Caves of the earth are the habitations of wild and savage beasts. Mark 1. 13. which implieth that Confessors of the true Faith have less feared wild and savage beasts, than persecuting men: for they have fled from the habitation of such men, to the habitation of beasts.   

§. 270. Of Confessors keeping out of the sight of Persecutors.  
THE wand'ring of confessors in places not habited by men, such as were Deserts, Mountains, Dens and Caves of the earth, plainly demonstrateth, that they lived in such times, as they durst not be known where they were. This was the case of David, 1 Sam. 23, 13, 16. and 24. 3. and of Elijah, 1 King. 19 3, 4. And of the hundred Prophets whom Obadiah fed in two caves, 1 King. 18. 4. and of jeremiah and Baruck. Jer. 36. 26. So of others in others ages.  
This so fell out not upon any guilt or wrong done by them, but by the implacable hatred of the world against them. Could the men of this world get them into their clutches, they would do with them, as Dogs do with Hares, even tear them all to pieces. As Hares therefore, and other like creatures, keep as much as they can, out of the sight of Hunters and hounds: So do these, keep themselves from the sight of persecutors.  

1. Papists hence infer, that it is lawful and commendable, yea, more than ordinarily meritorious, to live as Hermit's in Deserts, Dens, and Caves, to give themselves, as they pretend, to contemplation and devotion: but to give a full answer to these. 

1. They clean mistake their grounds: For these did not voluntarily affect 
Against Popish Heremits.  such places: they were forced to do what they did.  
2. Popish Hermit's and Anchorites now dwell by Towns, Cities, and Highways to make a gain to themselves thereby.  
3. They cast themselves out of all callings, whereby they might do more honour to God, and good to men than by their pretended devotion.  
4. Their pretence of private devotion apparently hindereth public devotion: which is more honourable to God: So as they come under this censure of Christ, Thus have ye made the Commandment of God of none effect by your tradition, Matth. 15. 6, 7.  
5. By Solitariness men make themselves more subject to the Devil. Then did the Devil most fiercely set upon Christ, when he was alone in the Wilderness, Mark. 1. 12, 13.    
2. This admonisheth us to get into acquaintance with God, to be well exercised in his Word, to accustom ourselves unto divine contemplation and meditation, to be well instructed in the presence and attendance of Angels or Saints, that if we be ever forced thus to wander, we may have wherein to solace ourselves.  
3. Hereby we have a warrant of the lawfulness of Saints concealing themselves in time of persecution, Prov. 22. 3.    

§. 271. Of Persecutors cruelty exceeding brute beasts.  
THE places whereunto Confessors wandered, being for the most part, such as wild beasts do accustom themselves unto, giveth instance, that Comfessors of the Truth have less feared savage beasts, than persecuting men. It is said of Christ, when he was in the Wilderness, that he was with the wild beasts. Mark. 1. 13.  
Cruel men have been resembled to the most cruel beasts; as to a Lion. (2 Tim. 4. 17.) a Wolf, a Leopard, a Bear, an Ape, a Cokatrice, Isa. 11. 6, 7, 8. Yea, to such beasts as never were. Such as are described (Dan. 7. 4. etc.) because they exceed all beasts in savageness, and cruelty.  

1. Brute beasts make no difference betwixt professors, and others: they discern not the Image of God in man, nor the light of God's Word, which do much incense adversaries of the truth.  
2. Brute beasts have not that wit to search after such as are out of their sight, as reasonable men have: nor can they so use the help one of another to find out such as they hate, as men can.  
3. Reason abused, and perverted proves the more violent. As ordinary men 
Optimi corruptio pessinia.  are more violent than beasts to such as they hate; so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruel, than Pagans.  
4. Satan puts on men to mischief more than he puts on brute beasts.   

1. Herein we may see the power that Satan takes over men, when he is permitted. We may also see the depth of the corruption of man's heart, when man is left to himself, and not restrained. In such cases men are worse than brute beasts, Man's filthy delight in sin, is worse than any beasts delight in any thing.  
2. Hereupon we see great cause to pray, both on our own, and others behalf, to have our natural corruption suppressed, and altered.    

§. 272. Of the resolution of Hebr. 11. 33, 34, 35, 36, 37, 38.  33. Who through Faith subdued Kingdoms, wrought righteousness, obtained promises, stopped the mouths of Lions. 34. Quenched the violence of fire, escaped the edge of the sword, out of 〈◊〉 were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens. 35. Women received their dead, raised to life again: and others were 〈◊〉, not accepting deliverance, that they might obtain a better Resurrection. 36. And others had trial of cruel mockings, and scourge, yea, moreover of bonds and imprisonment. 37. They were stoned, they were sawed asunder, were tempted, were stain with the sword; they wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented. 38. Of whom the world was not worthy: they wandered in Deserts, and in Mountains, and in Dens, and Caves of the earth. 
THE sum of these six verses, is an enumeration of sundry effects of Faith. All which may be brought to two heads,  

1. Great Acts, v. 33, 34, 35.  
2. Great sufferings, v. 35, 36, 37, 38.   
Great acts are in number ten. Of them nine concern men, and one concemeth women.  
The nine concerning men are these in order,  

1. They subdued Kingdoms. 
Vers. 33.   
2. They wrought righteousness.  
3. Obtained promises.  
4. Stopped the mouths of Lions. 
Vers. 34.   
5. Quenched the violence of fire.  

6. Escaped the edge of the sword.  
In these six, there is a distinct mention, both of the several acts, and also of the subject whereon the distinct acts were exercised.   
7. Out of weakness were made strong. Here one thing is presupposed, namely, that Believers were weak. Another expressed, that they were made strong.  
8. They waxed valiant in fight. Here we have an especial property of a Believer, Valiant; And the extent thereof, in fight.  
9 Turned to flight the Army of the Aliens. Here we have, 

1. The act, put to flight.  
2. The subject whereupon it was exercised, Armies.  
3. The kind, persons, whose Armies they were, Aliens.    
10. That effect of Faith, which concerned women, is thus expressed, women 
Vers. 35.  received their dead raised to life again. Here observe, 

1. The persons whose act is was, women.  
2. The act itself, received.  
3. The subject, or thing which they received, their dead.  
4. The great alteration of that subject, which was, to life again.     
The other head of fruits of Faith are, great Sufferings, which are ten in number. Those may be reduced to three heads,  

1. The sufferings of Professors.  
2. The sufferings of Martyrs.  
3. The sufferings of Confessors. §. 259.   
Of the sufferings of Professors five distinct heads are set down.  
Of the sufferings of Martyrs four heads.  
Of the sufferings of Confessors, one general one.  
The five effects of Professors sufferings, were these,  

1. They were tortured. This is amplified, 

1. By their willing undergoing their tortures, thus, not accepting deliverance.  
2. By the end of their enduring, that they might obtain a better Resurrection.    
2. They had trial of cruel mockings. Here observe, 
Vers. 36.  

1. The reality of the thing, they had trial.  
2. The kind of suffering, mockings.  
3. The extent of that kind, In this epithet, cruel.    
3. They were scourged.  
4. They were cast into bonds.  
5. They were imprisoned.   
Three effects of Martyrs were these, 
Verse, 37.   

1. They were stoned.  
2. They were sawen asunder.  
3. They were slain with the sword.  
4. Before this last, this which was as dangerous as the other three is inserted thus, were tempted.   
The effect of Confessors is expressed in this phrase, wandered about. And it is aggravated,  

1. By the places whether they wandered.  
2. By the reason of their wand'ring.   
The places whether they wandered, were of two sorts,  

1. Habitable by men.  
2. Habitable by beasts for the most part.   
The former sort of places is employed under other men's neglect of them. This is set down four ways.  

1. By their mean apparel; Sheepskins, and Goate-skins.  
2. By their want, being destitute.  
3. By their affliction, afflicted.  
4. By men's evil entreating them, in this word, tormented.   
The reason of the wand'ring of Confessors is taken from the world's unworthiness 
Vers. 38.  of them, thus expressed, (of whom the world was not worthy.)  
The places not inhabited by men, are expressed in these four kinds.  

1. Deserts.  
2. Mountains.  
3. Denns.  
4. Caves of the earth.    

§. 273. Of observations raised out of Hebr. 11. 33, 34, 35, 36, 37, 38.  
I. FAith doth things above human power. Such were many effects of Faith 
Vers. 33.  here set down. See §. 227.  
II. War is lawful. This act of Faith, subdued, was by wars. See §. 227.  
III. Nations may be subdued by war. So much is employed under this word, Kingdoms, See §. 227.  
IV. Faith is operative. It is here said to work, See §. 228.  
V. The proper work of Faith is righteousness. Believers are here said to work righteousness. See §. 228.  
VI Divine promises are the ground of Faith. Those are they on which Faith hath an eye. See §. 229.  
VII. Promises are received by Faith. They are here expressly said to be obtained thereby. See §. 228.  
VIII. Faith can vanquish the fierceness of unreasonable cr●…atures. Lions are the fiercest of all, yet their mouths stopped by Faith. See §. 230.  
IX. Faith freeth from the most violent, senseless creatures. Fire is that creature: 
〈◊〉. 3●….  yet by Faith quenched. See §. 231.  
X. Faith preserveth from the deadliest instrument, that is the sword, See §. 23●….  
XI. Saints may be weak. This is here taken for grant in this phrase, o●…t of weakness. See §. 233.  
XII. By faith such as are weak may be made strong. This is here plainly expressed. See §. 234.  
XIII. Valour is commendable. Believers are here commended for it, in this word, waxed valiant. See §. 236.  
XIV. Faith makes valiant. This is an effect here attributed to faith. See §. 237.  
XV. Faith makes valiant in greatest danger: namely in fight. See §. 235.  
XVI. Faith makes victorious. This phrase, turned to flight, intends as much. See §, 238.  
XVII. War is especially to be against Aliens. Their armies are here said to be turned to flight. See §. 239.  
XVIII. Women may have a strong Faith. The express mention of wom●…n proves 
Vers. 35.  as much. See §. 240, 241.  
XIX. By Faith the dead have been raised. See §. 241.  
XX. Faith receives benefit from others acts. Those believing women received their dead children raised by the Prophets. See §. 242.  
XXI. Believers are enabled to endure sore trials. Such were they which follow. See §. 243.  
XXII. Matters of Faith may be quoted out of humane Authors. Such were the Authors out of whom the Apostle quotes many of these acts of Faith. See §. 244.  
XXIII. Professors of truth may be brought to exquisite torments for the truth's sake. Such were many of the torments here set down. See §. 245.  
XXIV. True Professors willingly endure their torments. They would not be delivered. See §. 246.  
XXV. Persecutors can offer favour upon yielding. So much is here intended. See §. 247.  
XXVI. Faith in the resurrection makes Professors endur●… what they do. This en●… is here expressly set down. See §. 248.  
XXVII. The last Resurrection is the best. It is here styled the better, in comparison of all other resurrections. See §. 248.  
XXVIII. Believers suffer advisedly. The end which they propound to themselves demonstrateth as much, in this word, that. See §. 249.  
XXIX. Believers suffer for their advantage. This phrase, that they might obtain, intends as much. See §. 250.  
XXX. Mockings are a kind of persecution. It's an instance of persecution they are 
Vers. 3●….  here mentioned. See §. 251.  
XXXI. Mockings pierced deep. Therefore this Epithet, cruel, is added to them. See §. 251.  
XXXII. Professors are basely handled. For they are scourged. See §. 252.  
XXXIII. Professors of the truth are used as malefactors. Witness their bonds and imprisonments. See §. 253.  
XXXIV. The things which professors endure are real. They have trial or experience thereof. See §. 254.  
XXXV. Stoning was an ancient kind of death. Express mention is here made of it. 
Vers. 37.  See §. 254.  
XXXVI. Multitudes may have their hands in persecuting Saints. For in stoning a multitude of people were used. See §. 255.  
XXXVII. Professors have been sawed asunder. This is expressly set down. See §. 255.  
XXXVIII. The death of Martyrs, hath been with much cruelty. The distinct kinds of death here specified demonstrate as much. See §. 256.  
XXXIX. Professors may prove Martyrs. This word, slain, imports as much. See §. 257.  
XL. Persecutors make many Martyrs. This instrument, sword, implies as much. See §. 258.  
XLI. Temptations on the right hand are as dangerous, as cruel Martyrdom. This word, were tempted, joined with sundry kinds of death, intendeth as much. See §. 256.  
XLII. Such as suffer not as Martyrs may prove Confessors. For it is said, that they wandered, etc. See §. 259.  
XLIII. Believers may be wanderers. So much is here expressed of them. See §. 260.  
XLIV. Confessors may fly from persecution. The word Wand●…ing, as here used, imports as much. See §. 259.  
XLV. Saints may be brought to wear leathern pilches. Sheepskins and Goate-skins here mentioned imply as much. See §. 262.  
XLVI. Confessors may be brought to extreme want. They may be destitute. See §. 262.  
XVII. Confessors may be trought to much perplexity. The word afflicted, implieth as much. See §. 263.  
XLVIII. Confessors are subject to ill usage. The word translated, tormented, implieth as much. See §. 264.  
XLIX. Saints are precious and profitable. This is the reason why God suffers them 
Vers. 3●….  to wander from the world. See §. 266.  
L. The world hath a vile esteem of Saints. Therefore it forceth them to wander. See §. 267.  
LI. The world is unworthy of Saints Society. This is here plainly expressed. See §. 268.  
LII. The world's unworthiness of the society of Saints, is a cause of their wand'ring. This is here expressed as a reason of their wand'ring. See §. 268.  
LIII. Confessors have lived in such times, as they durst not be known where they were. The places not inhabited by men here mentioned, do prove much. See §. 270.  
LIV. Confessors have feared persecutors more than wild beasts. For they have wandered in places where wild beasts were, rather than among persecutors. See §. 271.   

§. 274. Of all praiseworthy having their due.  Hebr. 11. 39 And these all having obtained a good report through Faith, received not the promise. 
THE Apostle having distinctly and largely set out, the vigour of Faith, by the admirable effects thereof, both in doing and enduring, in these two last verses, he giveth the general sum of all: So as here is a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  recapitulation, or a brief recollection of the sum of all.  
The first word being 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a copulative, showeth that all here meant, did in general agree in one, and the same Faith: which made them all praiseworthy.  
This is made more clear by these general words of reference, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  These all. They have reference to all that were before named, and to all that are implied under any of the acts of Faith before mentioned, and all others that were at any time before Christ was exhibited, of the true faith.  
This general particle, all is a word of extent, and implieth all sorts of Believers before Christ's time.  
This relative, these, is a word of restraint, and excludeth all that are not of the faith before mentioned.  
That for which they are here commended is obtaining a good report, this is the interpretation of one 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word, whereof, see v. 2. §. 6.  
The ground of that good report is here said to be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Faith, even such a faith as is described v. 1. For by it, the Elders obtained a good report, v. 2. §. 6.  
This confirmeth, that which hath been noted before, that faith especially makes men praiseworthy. And also that the worth of men hath had due testimony. See v. 2. §. 6.  
To show that all that are praiseworthy have their due, he premiseth this general particle, all. He that saith all, excepteth none at all. Take a view of the forementioned Catalogue, and you will find this general exemplified in all sorts of particulars: as in Kings, instance David: and in other Governors, instance Moses, joshua, Gideon, and others. In women also, Sara, Rahab, and others: in old men, as Noah; young men, as Isaak, when he suffered himself to be bound, and laid on the altar: honourable men, as joseph, the next in dignity to King Pharaoh: mean men basely esteemed, as they that wandered up and down: rich men, as Isaak, (Gen. 26. 13, 19 poor men, as they who were destitute.) There can hardly be named any sort of Believers, that have not obtained good report.  
There is no respect of persons with God, Rom. 10. 12. Ephes. 6. 9 
All get Faith.   
This is a good inducement to all of all sorts to do what they can to get Faith. Let none suffer any external condition to be an impediment thereunto. This incitation is so much the more needful, because men are too prone to pervert that external condition and state wherein they are, so as to hinder their spiritual good: and that by putting it off from one to another. Great men think it concerns mean men most, because they are well enough with their outward condition: but wretched is that outward estate that is destitute of Faith, though never so great. Mean men put it off to great ones, as having more leisure thereunto: but a man were better find leisure to get faith, than food for his body. It is usual in other different estates to put off all care of getting Faith from one to another: which argueth egregious folly.  
Surely such plainly show, that they are not of the Society of true Saints. They 
None but Believers have good report.  are none of those, nor like those that are mentioned in this Catalogue of praiseworthy persons, that obtained a good report through faith. They are not simply, all, but as is here expressed, all these: Those that are named and others like unto them. Praiseworthy men are a choice sort. Many more than these lived before Christ exhibited: yea, lived in the time and place that some of these did▪ yet received no good report. Cain lived, and offered a Sacrifice with Abel, yet was none of those. I'm was in the Ark with Shem; Ishmael in Abraham's family with Isaak: Esau in the same womb with jacob, Dathan and Abiram came thorough the red Sea with Caled and joshua: many other wicked unbelievers were mixed with Believers, yet they obtained not such good report as Believers 〈◊〉.  
Though their outward condition were alike, yet their inward disposition was ●…uch different. Unbelievers had not the same matter of good report in them, as Believers had. No marvel then that they had not such good report.  
Quest. May not hypocrites carry themselves as the upright, and so gain such ●…port?  
Answ.  

1. Before men they may ●… but not in their own conscience, nor before good Angels: much less before God.  
2. Hypocrites may appear for a time to be such and such: but when as corn 〈◊〉 wants rooting, they whither, when the vail of their hypocrisy falls off, and ●…ey are discovered, than that report withereth.  
3. Though their hypocrites should not be discovered in this world, yet in the wo●…ld to come it shall be. Then they shall have shame and horror instead of good report.   
Much are they deceived who conceive that they may partake of the privileges 〈◊〉 Believers, though they be no Believers. At Christ's coming to judgement, two 〈◊〉 be in one bed, two grinding together, two in the field together, yet one taken, 〈◊〉 other left, Luk 17. 34, 35. An Apostle giveth three famous instances hereof, one of the Angels that stood and fell: Another of them that entered into the Ark, and that refused: the third of the Sodomites and Lot, 2 Pet. 2. 4, 5, 6, 7.  
Therefore it stands every one in hand thoroughly to try himself, that if he find 〈◊〉 faith in himself, he may have the more sound comfort, and expect this good ●…port: If ye have it not, then to labour for it.   

§. 275. Of Christ the prime promise.  
THE forementioned vigour of Faith is much amplified in these words, received not the promise. As the words lie, they are a simple proposition, and a plain de●… of a privilege: but by the inference of the next verse, it appears that they are made a ground of a comparison betwixt Believers that lived before Christ was ●…hibited, and Believers that lived after. They received not the promise, but we 〈◊〉 received it. Bring the foresaid simple proposition into a discretive, and the ●…plification will more clearly appear thus, Though they received not the pro●…, yet through Faith they obtained a good report.  
Promise is here metonymically taken for the thing promised, as oft in this Epistle.  
And the notation of the word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  promise, See Chap. 4. v. 1. §. 6.  
Of the word which we translate 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ the prime promise.  received, See v. 19 §. 100  
Of receiving, and not receiving promises, See v. 33. §. 229.  
Here the word promise being of the singular number, implieth some eminent, excellent thing promised, and this is, Christ Jesus himself, who is elsewhere set ●…orth under this word promise, as Act. 2. 39 and 26. 6. Christ is said to be given according to the promise, Act. 13. 23. and God's promise is said to be ful●…led in raising up Jesus. Act. 13. 32.  
Christ must needs be the prime promise, in that he is the first promise since Adams●…all ●…all, Gen. 2. 15. and in that he is the compliment, or accomplishment of all other promises, 2 Cor. 1. 20.  
This might be exemplified by sundry promises made in the old Testament, and manifested to be accomplished in the New, by this and such like phrases, All this was done that it might be fulfilled, etc. Matth. 1. 22.  

1. This giveth evidence of the free grace, and rich mercy of God, in making and accomplishing such a promise. It must needs be free, in that there could be nothing in man to deserve such a promise. Glorious Angels, glorified Saints, Man in his innocency, were not worthy of such a promise, much less may sin●… be thought worthy. If jacob were less than the least of God's mercies▪ much more less is he, than this, the greatest of all.  
2. The greatness of the promise doth manifest and magnify the rich mercy of God. Mention is made of great and precious promises, 2 Pet. 1. 4. but in reference hereunto. Of all promises this is the greatest and most precious. This is that Treasure and Pearl, whereof Christ speaketh, Matth. 13. 44▪ 46.  
3. This promise should make us faithfully promise and vow ourselves, all that we have and all that we can do unto God.  
4. This promise gives us good ground in all doubtings, when through weakness of the flesh we are brought to stagger, and to question the truth of any promise, to meditate thereon, and to reason with ourselves from the greater to the less, thus, God having made good this great promise, will not fail of others: all depend on this. Rom. 8. 32.    

§. 276. Of Christ the prime promise not received by true Believers.  
OF the Believers before mentioned, and of others that lived before Christ was exhibited, is is said, they that received not the promise, that is, Saints under the old Testament had not an actual exhibition of Christ. This was one of 
Believers under the Law had not an actual fruition of Christ.  the promises, concerning which it was said of the Patriarches, they received not the promises. v. 13. In this respect it is said, that many Prophets and righteous me●… desired to see those things. (Math 13. 17.) namely, jesus Christ Incarnate, Living, Preaching, working Miracles, etc. and that the Prophets enquired and searched diligently about those things. 1 Pet. 1. 10. Therefore they did not enjoy them.  
God was herein pleased to manifest his wisdom in reserving such a promise to a fullness of time. Gal. 4. 4. and that,  

1. That his goodness might by degrees increase, as the Sun doth: and so be the better discerned. For by degrees it was more clearly revealed.  
2. That so great a blessing might be the more expected, enquired after, and longed for.  
3. That the patience and other graces of Saints might be the better exercised.  
4. That Christ himself might be the more honoured, in that he was reserved to the latter age of the world, as being a blessing which surpassed all other blessings before it.   

1. Hereby we have instruction in the nature of Faith, which is to rest upon promises for things future, as if they were actually accomplished.  
2. This doth much amplify the Faith of former Believers, in that they did and endured so great things for Christ before they enjoyed him.  
3. It checks our backwardness and dulness in believing, who live in the times wherein the promise may be and is received.  
4. This should stir us up to seek to excel them, in that we have received the promise which they received not.    

§. 277. Of God's providence in ordering men's different privilege.  Hebr. 11. 40. God having provided some better thing for us, that they without us should 〈◊〉 be made perfect. 
IN this last verse is laid down the privilege of believing Christians, above believing Jews. The author of that privilege is expressly said to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God, God maketh▪ the estates of men to differ. That which Eve said of a third Son, God hath appointed me another seed instead of Abel, gives proof hereof, Gen. 4. 25. So also doth that which is said to Noah finding grace in the eyes of the Lord, Gen. 6. 8. And the promise which God made to Abraham, Gen. 12. 1, 2. And renewed, 〈◊〉. 17. 20, 21. This is most lively exemplified in Isaac's 2. sons, even when they 〈◊〉 in their Mother's womb, Gen. 25. 23. Matth. 1. 2, 3. The Apostle plainly 〈◊〉 the point, 1 Cor. 4. 7. Hence it is that they, who are called out of the ●…orld, are styled Gods elect, or the elect of God, Rom. 8. 33. Tit. 1. 1. Col. 3. 12.  
The truest and highest reason that can be given hereof is here set down by 〈◊〉 word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vidco. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ante.  having provided. The Greek word is a compound, and signifiet●… 〈◊〉 to the true notation of it, to foresee. Our last English translators 〈◊〉 noted as much in the margin. Now God's fore▪ sight is operative: what 〈◊〉 ●…ore-seeth to be good and meet he effecteth, and therefore his foreseeing of 〈◊〉 and that is justly styled a providing it. Thus also 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid●…t.  the Hebrew word, which 〈◊〉 to see, being applied to God, implieth his providing this, or that, and 〈◊〉 is translated, Gen. 22. 8. 1 Sam. 16. 1.  
Foresight cannot properly be attributed to God, because all things past and 
How God forseeth things.  〈◊〉 are present to him. But for teaching sake in relation to us, unto whom 〈◊〉 are distinct▪ is it applied to God. Thus God is said to foresee such things 〈◊〉 ●…e doth determine and decree. For distinction sake to our better understandi●…g God determining and decreeing such things, doth thereupon foresee that 〈◊〉 than will fa●…l out: Yea, thereupon he provideth them in their sea●…, they do infallibly so and so fall out.  
Thus this word is here fitly used, to show the reason and c●…use why the better 
God doth all things after the counsel of his own heart.  〈◊〉 were reserved to the later times. Even because God having deter●… them so to be, foresaid it to be the fittest so to be: for God worketh all 〈◊〉 after the Counsel of his own will, Eph. 1. 11. There can be nothing of God ●…o move him, to do what he doth, (Psal. 115. 3.)  
And in man there can be nothing: for in man's best estate he had, what he had 
Nothing in man to move God.  〈◊〉 God, God gave him his being, and God endued him with all that excellency 〈◊〉 than he had comprised under this phrase, image of God, Gen. 1. 26▪ 27.  
B●…t since man's fall, all are under sin: There is none righteous, no not one, 〈◊〉▪ 3. 10. Well therefore might the Apostle say, it is not of him that willeth, 〈◊〉 of him that runneth, but of God that showeth mercy, Rom. 9 16.  

1. This directeth such as desire any excellency to be distinguished from other 
Seek blessings of God.  〈◊〉 natural men, as excellency of knowledge, excellency of Faith, or ex●… of any other grace, yea, or excellency of means of grace, to look to the 〈◊〉 and fountain whence that excellency cometh: & to consider the ground 〈◊〉 moveth God to do what he doth. If any hath wisdom let him seek it of God, etc. jam. 1. 5.  
2. This may be a caveat to such, as have obtained any excellency above others, 
Boast not in any privilege.  ●…o take heed that they boast not therein, 1 Cor. 4. 7. That excellency arose not 〈◊〉 a man's self, neither was there any thing in him to move God to confer what he hath done upon him, Deut. 9 4, 5, 6, 7. Rom. 11. 18. All Christians, who i●… the light of the Gospel excel jews▪ Turks, and all infidels, may apply this. So 〈◊〉 Protestant's to whom the errors of Antichristianisme are revealed: so they who have the power of Godliness in them above ordinary formal professors. God is the judge: he putteth down one and setteth up another, Psal. 75. 7.  
3. We hereby learn to return the glory of all that excellency, which God hath 
Let God have the glori●… of all.  p●…ovided for us above others unto the author thereof, who maketh thee so differ, Rom. 11. 35, 36. Yea, also to use all to the glory of his name▪ 1 Cor. 10. 31. Thus will the Lord never repent his conferring any excellency upon such grate●… persons. Ingratitude is it which moves him to withdraw blessings bestowed, but gratitude moves him to increase them.    

§. 278. Of God's providing the better things for the Christian Church.  
THAT which God is said to have provided for Christians is thus expressed, some better thing, that is a better estate, or better means for the Churches good: or rather Christ himself exhibited. He is that better thing that 〈◊〉 all other better things whatsoever.  
Of the various acceptions of this word better, see Chap. 1. vers. 4. §. 39  
Of better things reserved to the time of the Gospel, see Chap. 2. vers. 3. §. 〈◊〉.  
This in general showeth that God's previdence is still to the better, hereof see more in the progress of God's providence, on Ezek▪ 36. 11. Hence is it that i●… is said of believers that they desire a better Country, vers. 16. §. 75. And that their hope is a better hope, see Chap. 7. vers. 19 §. 87. And the Cove●…ant made to them a better Covenant, see Chap. 8. vers. 8. §. 53.  

1. Due notice is to be taken of God's wisdom in causing his goodness so to 
Magnify God's goodness.  increase for the better: that so our hearts may be the more enlarged to admire and magnify the same. This is the end that God aimeth at herein. We must not suffer God to fail of his end.  
2. Herein we ought to show ourselves Children of God, we must still grow 
Grow in grace.  and increase in all goodness. Thus shall we show ourselves to be of the Kingdom of God, in whom the spirit of God is. For the Kingdom of God and things appertaining thereunto are like Mustard▪ seed, which being of the least kind of seeds groweth up to be as a Tree, Matth. 13. 31.   
The forementioned, better thing, is expressly said to be provided for us▪ Under this phrase he compriseth himself, that lived after Christ was exhibited, and all others that lived and believed from Christ's first coming in the flesh, and shall live and believe to his second coming: so as the best things have been provided for the Christian Church; even that Church which hath been, and shall be under the new Testament. Most of the great and glorious things that were Prophe●…ied of by the Prophats of old, were concerning these times, which are styled the last days, Isa. 2. 2. Act. 2. 17. Heb. 1. 2. Hereupon an Apostle saith of the better things here understood, that it was revealed unto the Prophets, that not unto themselves, but unto us they did minister the things, which are now reported, 1 Pet. 1. 12. Hereof see more in the progress of God's providence, on Ezek. 36. 11.   

§. 279. Of the meaning of these words, That they without us should not be made perfect.  
AN especial end why God made so great a difference betwixt former and later times is thus expressed, that they without us should not be made perfect.  
By this relative, they, are meant such believers as lived and died before Christ was exhibited. Indeed this relative, they, is not expressed in the Greek; but yet necessarily understood, for the verb made perfect hath reference to the relative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  these in the beginning of the former verse.  
By this other relative, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  us, (without us) are meant believing Christians.  
There the derivation, and divers acception of the word is set down.  
Of the word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  made perfect, see Chapt. 2. vers. 10. §. 97.  
Great question is here made about the meaning of the phrase.  
Because the perfection of a thing consisteth in the well finishing thereof, and a full accomplishment of all things appertaining thereto, this word, whose derivation is taken from the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  end of a thing, is here and in sundry other places translated, to make perfect in the active; and to be made perfect in the passive▪  
This therefore some apply to the glory of Saints in Heaven, wherein their perfection consisteth. Thus is this word used, Chapt. 12. vers. 23.  
It may not be denied, but that the eternal glory of Saints in heaven is ●…prized 
How believers are perfected.  under their perfection: for till then they are not fully perfected.  
But in regard of the degrees whereby that perfection is attained▪ and the means of attaining thereunto, those means and degrees are not to be excluded. These are:  

1. The taking away of sin, which maketh man most imperfect; and the ●…ting 
Degrees of perfection.  on of righteousness, which makes us appear perfect before God. This is done by the obedience of Christ, both active and passive, whereby we are ●…fied in God's sight, Rom. 5. 19  
2. The subduing of the power of sin in us, and enabling us to walk in holiness and righteousness. This is done by the Spirit of Christ conveyed into us: whereby we are sanctified, Rom. 8. 11.  
3. The Spirit enableth such as are united to Christ, to stand against all assaults, and to persevere in a spiritual growth, till they come to be perfect men in Christ, Ephes. 4. 13.  
4. The receiving of the Soul to glory, when it leaves the body. In assured con●… hereof, not only Christ (Luk. 23. 46.) but Stephen also (Act. 7. 59) commended his soul to God.  
5. The Resurrection of the body to eternal life, john 5. 28, 29.  
6. The uniting of Body and Soul together again▪ and settling them in glory eter●…, Matth. 22. 32. Christ's Argument, as it holdeth for the resurrection of the body, so for the union of them with their souls. For God is not the God of our bodies alone, but of our persons, consisting of Body and Soul.   
All these are the degrees of man's perfection. None of them may be left out. In all these were believing Jews made perfect: and in all these are, and shall be, all believing Christians made perfect. And without every one of them can none of them be made perfect.  
Quest. 1. How then is perfection denied to them, as it seemeth to be denied 〈◊〉 thi●… phrase, that they should not be made perfect.  
Answ. It is not simply denied: but restrictively, in relation to us. Therefore it 〈◊〉 added without us.  
●…. Quest. How doth their perfection depend on us, or on our perfection. 
How are believing jews perfected with us Christians.   
Ans.  

1. In that the Resurrection of the bodies of all Believers shall be at once and so their perfect consummation in body and Soul, john 5. 28, 29. Abel the first Believer that died, and all others after him must rest in their graves, till the last of Gods elect be perfected.  
2. In that the means of perfecting believing Jews were reserved to our times: which were Christ's Incarnation, subjection to the Law and accomplishment thereof, oblation of himself, a Sacrifice, Resurrection from the dead, and Ascension into heaven. All these were in the last days, in the time of the Jewish Church they were not actually done. If in our days they had not been done, those ancient Believers had not been perfected. But being all actually done in our days, we thereby are perfected, and they also are perfected with us. For they believed, that in the latter days they should be accomplished as indeed they were: and by that Faith they were justified and sanctified in this life, died a blessed death, had their souls received to Heaven, shall have their bodies raised and united to their souls to enjoy e●…ernall rest and glory: as we also who believe in Christ exhibited.   
This I take to be the clear meaning of the text, 
Errors raised out of this text. No Saints in heaven befor●… Christ.   
Hereby sundry errors raised from thence are plainly refuted.  
1. None of the Souls of the faithful shall be in Heaven till the last day.  
This was the opinion of many ancients: as of Tertullian, Vigilantius, and others. Among other arguments they press this text. But▪ they err not knowing the Scriptures, nor the power of God, Matth 22. 29. For they apply, that to the Soul separated from the body, which belonged to the last union of body and soul together.  
I deny not but that by Christ's entrance into Heaven, there was a great access of joy and glory to such Saints, as were dead in their souls glorified before. But that then their souls should first enter into heaven may and must be denied.  
Besides, they take that to be spoken of the effect which is meant of the actual e●…hibition of the means. Whereas the means of making men perfect, which was Christ, was not actually exhibited before the last days, they deny the effects thereof, which is the perfecting of Saints thereby.  
Quest. Could the effect be before the cause.  
Answ.  

1. The highest procuring cause was before the effect: which was God's Decree and purpose.  
2. So also was a primary efficient cause, God's promise, Gen. 3. 15.  
3. So likewise the virtue and efficacy of the working cause, Rev. 13. 4.  
4. The instrumental or applicatory cause, which is faith. Hebr. 11. 1.   
As they who maintain the foresaid errors mistake the main ground thereof, which is this text, so they go against the current of other Scriptures, which are these and other like, 2 Cor. 5. 1, 2. etc. Luk. 23. 43. Phil. 1. 23.  
A second error is this. The Souls of the faithful were in a place in the uppermost 
Limbus Patrum.  part of Hell, called Limbus Patrum. Of this see Chap. 8. v. 8. §. 50.  
A third error is this, The Souls of the faithful before Christ were in a place of beatifical vision, but not in heaven. 
Saints departed before Christ, entered not into heaven.   
This is the error of some Protestants, who cut but a third betwixt 〈◊〉 and Papists. Hereof see more Chap. 8. v. 8. §. 50.   

§. 279. Of the insufficiency of external means in case of perfection.  
THE denial of perfection to the Jews before Christ exhibited, is in regard of the means which they had. Those means were not sufficient to make them perfect. All the means, which they had, may be comprised under this word; Law; but the Law made nothing perfect, Chap. 7. v. 19 §. 86. which in this case must be the moral or ceremonial Law.  
The moral Law cannot make perfect by reason of our impotency. Rom. 8. 3. In reference to that law the Apostle saith. No man is justified by the Law, in the sight of God, Gal. 3. 11.  
Of the Ceremonial Law, it is expressly said, that the offerings thereof could not make him, that did the service, perfect, Chap. 9 v. 9 §. 49. and Chap. 10. v. 1. §. 3.  
In this respect, it is called a carnal Commandment. Chap. 7. v. 16. §. 21. And the Ordinances thereof are styled, weak and beggarly Elements. Gal. 4. 9  
1. Quest. Why was that Law then ordained?  
Answ.  

1. To show we stood in need of means to perfect us.  
2. To point out those means. Therefore they are called, ●… shadow of good things to come.   
2. Quest. Were not then believing Jews made perfect.  
Answ. Yes: But by the means which were typified under their rites.  
This gives a demonstration of their blindness and folly, who expected perfection from the observation of that Law. Against such the Prophets much inveighed, Isa. 1. 11. Mic. 6. 6, 7. And Christ in his time Luk. 16. 15. And the Apostles in their time, Gall. 4. 9 Great also is their folly, who wish the continuance of that external Law, yet still: and also of them who think to be perfected by humane inventions. If external Divine Ordinances could not make perfect, ●…uch less can humane.   

§. 280. Of perfecting all Believers in all ages by the same means.  
TO show that God did not leave his people utterly destitute of all means of perfection, This phrase of limitation, Without us, is inserted. Whereby we are given to understand, that they had means to be made perfect▪ but such as belong to us Christians, and are expressly manifested in our days: Hereof see more Chap. 7. v. 19 §. 87.  
The foresaid limitation, without us, is the rather added to give evidence, that God would have all Believers in all ages perfected by the same means. In this respect, it is said, that the Ark and Baptism are, like figure (1 Pet. 3. 21.) setting out one and the same thing: yet the Ark was in the first age of the world, 〈◊〉 Baptism in the last. The like is noted of other Sacraments in the age's be●… these, 1 Cor. 10. 2, 3, 4. In this respect the Gospel is said to be preached 〈◊〉 the Jews, Chap. 4. v. 2. §. 17. And we who live under the Gospel, are said 〈◊〉 be saved, even as they, Act. 15. 11. But most pertinent to this point, is the 〈◊〉 which the Apostle hath noted of Gods making known unto us the mystery of his will in these words, that in the dispensation of the fullness of time he might 〈◊〉 her together in one, all things in Christ, etc. Eph. 1. 10, Col. 1. 20. This God hath so ordered.  

1. To show the all-sufficiency of that one only means which is Christ Jesus, 〈◊〉 is able to save, to the uttermost, Heb. 7. 25. and that in regard of, 

1. His sufficiency. He of himself without any assistance from any other can save.  
2. The manifold miseries whereunto men are subject. He is able to save from all sins, and from all miseries, that arise from their sins.  
3. The several persons that stand in need of salvation: he is able to save all of all sorts: such as lived before him, or with him, or shall live after him, Heb. 13. 8.    
2. To show his impartial respect to all, Act. 15. 9 Gall. 3. 28. Though in 〈◊〉 God saw it meet, that some should live in one age of the world, and 〈◊〉 in another, yet he prepared but one Heaven for all, and one way for all, 〈◊〉 thereunto.  
3. To give evidence of the union of all Believes in one mystical body. Had 〈◊〉 that lived before Christ been perfected without us, or by any other means 〈◊〉 we are, they had been another body: and that body had been so perfected, 〈◊〉 no more members should have been added thereto. But as there is but one lead, so there is but one body, Ephes. 4. 4. This is that Catholic Church, which 〈◊〉 been from the beginning of the world, and shall continue to the end thereof.   
This is a forcible motive to incite us to imitate them, and to walk in that way 〈◊〉 perfection, which they did. If they walked in that way, which was but obscurely 〈◊〉 to them, yet is clearly and fully made known to us: what a shame 〈◊〉 would it be for us to come short of them? They are gone, we yet live, let us 〈◊〉 that their Spirit lives in us: See more hereof, Chap. 6. v. 12. §. 83. and Chap. 13. v. 7. §. 100 etc.   

§. 282. Of the resolution of, and observations from, Heb. 11. 39, 40.  
THE sum of these two verses is, A commendation of ancient Saints. The parts are two,  

1. A general proposition. 
Vers. 39   
2. A particular amplification thereof.   
In the proposition there is  

1. An Intimation of the persons commended, these all.  

2. A manifestation of the matter for which they are commended.  
This is set out  

1. By the cause, Faith.  
2. By the effect, a good report.     
The Amplification is set down comparatively. Of the comparison there are two 〈◊〉.  

The first concerneth such as lived before Christ was exhibited.  
The other concerneth such as lived after.   
That which concerneth the former is a privation of a privilege; In setting down whereof we have,  

1. The Privilege itself, which was the promise.  
2. Their privation of it; received not.   
That part of the comparison which concerneth Believers since Christ was Vers. 40▪ exhibited, is a fruition of the foresaid privilege▪ Hereof are two parts.  

1. The kind of privilege, some better thing.  
2. The end thereof; that they without us, etc.   
The kind of privilege is set out  

1. By the Author, God.  
2. By the procuring cause, having provided.  
3. By the subject matter, Some better thing.  
4. By the persons for whom, for us.   
The end is an universal perfection, that they, etc.  
In setting down this end we may observe,  

1. The manner of propounding it, Negatively in reference to ancient Jews; Should not be made perfect.  
2. Affirmatively; To Jews and Christians together, in this phrase▪ without us.     


§. 1. Of the resolution of HEB. Chap. XII.  
THere being two main ends of the Apostles setting out Christ in his excellency, namely perseverance in the Faith, and worthy walking thereof, in this Chapter he finisheth the former, and setteth upon the later; of these two ends, See Chap. 1. v. 1. §. 10. in the end.  
To enforce the former of perseverance, he produceth many Motives 〈◊〉 encourage them against the many trials whereunto they had been brought, and ●…ight further be brought for their profession sake. Then he raiseth an exhorta●… unto courage▪ v. 12, 13.  
The Apostles motives are these,  

1. The pattern of former Believers, to whom he hath reference v. 1.  
2. The example of Christ. Concerning whom, 

1. He distinctly setteth out his sufferings. v. 2.  
2. He calleth Christians to a review or to a more serious consideration of him, v. 3.  
3. He removeth an objection, which might be this▪     
Object. we have already suffered much.  
Ans. Yet there remaineth more in that ye have not resisted unto blood, v. 4.  

3. The Author of Christians sufferings this is 

1. Propounded v. 5. It is the chastening of the Lord.  
2. Amplified in the six verses following.     
In the amplification is declared,  

1. The motive that puts on God to correct, Lave, v. 6.  
2. The evidence that he so doth, About this he 

1. Propoundeth the evidence itself, v. 6.  
2. He maketh an inference thereupon, v. 9     
The evidence is propounded two ways,  

1. Affirmatively, under a paternal affection, by the mention of Son, v. 5, 6, 7.  
2. Negatively, by denying them to be Sons, if they be without correction. v. 8.   
The inference is, that we patiently submit ourselves,  
This is set down comparatively. The Comparison is, betwixt unequals: which are the Father of Spirits, and Fathers of our flesh. v. 9 So as the Argument is from the less to the greater; In it.  

1. There is one thing taken for granted, that children are subject to the correction of the Fathers of their flesh.  
2. Another thing is inferred thereupon.   
The inference is set down,  

1. With an interrogation, thus, Shall we not? etc.  
2. It is confirmed two ways. 

1. By the different ends that the Father of Spirits, and Fathers of the flesh aim at, in correcting their children. v. 9  
2. By removing an objection. The objection is this. Afflictions are grievous.     
This is answered, by making known the effect that follows from thence; which is the peaceable fruits of righteousness, v. 11.  
The exhortation raised as a Conclusion from the former motives, importeth two duties.  
One to redress what hath been amiss v. ●…2. The other to endeavour after a better progress; v. 13.  
Hitherto of the main duty of Professors of the true faith. Hereunto are added other duties, which much gr●…ce a Christian profession.  
The 〈◊〉 duties mentioned by the Apostle are these,  

1. Peace with men.  
2. Holiness towards God. This is pressed by the benefit thence arising, implied under a negative: without it no man shall see the Lord: but with it they may. v. 14.  
3. Circumspection against Apostasy, v. 15.  
4. Avoiding such sins as disgrace a Professor. Hereof 2. sorts are mentioned. 

1. Uncleaness. Under this particular, Fornicator.  
2. Profaneness. This latter is exemplified in Esau, concerning whom, two points are noted. 

1. His sins. He sold his birthright, v. 16.  
2. The punishment. He was rejected.       
To enforce the foresaid, and other Gospel-duties, the Apostle falleth into a digression about the excellency of the Gospel above the Law. Therein he declareth ●…. points.  

1. The kind of excellency, v. 18. etc.  
2. The use to be made thereof. v. 25. etc.   
The kind of excellency is set down comparatively. The comparison is betwixt the Law and the Gospel. It consisteth of two parts.  

1. The terror of the Law.  
2. The sweetness of the Gospel.   
The terror of the Law is manifested, by ten signs.  

1. A Mount that could not be touched.  
2. A burning fire.  
3. Blacknes.  
4. Darkness.  
5. Tempest. v. 18.  
6. The sound of a Trumpet.  
7. The voice of words, which the people could not endure, v. 19  
8. Beast not daring to touch the Mountain.  
9 Striking such through, as should touch it, v. 20.  
10. Moses fear, v. 21.   
The sweetness of the Gospel is set forth by the Society whereunto it bringeth us. Hereof are eleven particular instances,  

1. Mount Zion.  
2. The City of the living God.  
3. The heavenly jerusalem.  
4. An innumerable company of Angels, v. 22.  
5. The general Assembly.  
6. The Church of the firstborn.  
7. They who are written in Heaven.  
8. God the judge of all.  
9 Spirits of just men, v. 23.  
10. jesus the Mediator of the new Covenant.  
11. The blood of sprinkling, etc.   
The use of the foresaid difference is twofold.  
One is set down negatively, and it is,  

1. Generally propounded; See that ye refuse not, etc.  
2. Enforced by the damage, which will follow upon neglect thereof.   
The damage is set down comparatively, and that by an argument from the less. Hereof are two parts.  

1. God's Judgement on despisers of the Law.  
2. His Judgement on despisers of the Gospel. v. 15.   
Both these are Amplified by the different manner of delivering the one and the other. The earth was shaken at delivering the Law. Earth and Heaven at delivering the Gospel. The point is propounded v. 26. and expounded v. 27.  
The other use is set down affirmatively. Wherein we have,  

1. The ground of the duty. A Kingdom which cannot be moved.  
2. The kind of duty. To serve God acceptably. v. 28.  
3. The motive to enforce it. God is a consuming fir●…. v. 29.    

§. 2. Of God's Witnesses.  Heb. 〈◊〉. 2●…. Wherefore seeing we also are compassed about with so great a cloud of Witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us. 
THE first word of this verse translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wherefore, showeth that this verse and others following, depend upon the former Chapter as a just and necessary consequence. In the Greek word there are three several particles compounded together, which add emphasis. That word is once more used in the 〈◊〉 Testament: namely, 1 Thes. 4. 8. It showeth that that which followeth, is 〈◊〉 as a duty on our part, to endeavour to be like unto those excellent ones, whose exemples have been set before us. And hereby he giveth us to understand that inferences and uses raised from general and indefinite points, are 〈◊〉 and useful, and that such general points as are in Scripture recorded 〈◊〉 others, may and must be in particular applied to ourselves, so far as a●…y 〈◊〉 they concern us; see more hereof, Chap. 10. vers. 19 §. 52.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we also, hath a special reference to this clause, without us, (Chap. 1●…. vers. 40.) and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means, see Chap. 11. vers. 40. §. 280. Withal it showeth, that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews. The Apostle teacheth as Christi●… to apply that to ourselves, which is registered of joshua and David, see Chap. 13. vers. 5. 8.  
This phrase, seeing we are compassed about with so great a cloud, etc. is thus in 〈◊〉 Greek, we having so great a cloud compassing us. This manner of expressing the point further confirmeth that right, which Christian Gentiles have to those things which are registered of believing Jews, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we have them, as witnesses for us. In this respect we ought the more carefully to heed them, & to be followers of them. Of imitating such Saints as have lived before us, see Ch. 13. v. 7. §. 100  
Those ancient worthies are the rather to be imitated, because they were wit●… to that Faith which they professed.  
The Greek word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  witness, is that which we in English sometimes translate Martyr, as Act. 22. 20. Rev. 2. 13. and 17. 6.  
The word is ordinarily put for a bare witness, even such an one as giveth Testimony to a thing, Chap. 10. 28. See Chap. 3. vers. 5. §. 53. When any so far standeth to the maintenace of the true Faith as he looseth his life, rather than ●…enounce the truth, he is by a kind of excellency called a Martyr. And such ●…itnesses were many of these that are here pointed at.  
Though all believers be not brought to that extent of witness bearing, as to 
All Saints God's witnesses.  confirm their Testimony with their blood, and so prove Martyrs, yet are all Saints Gods witnesses. As  

1. They who faithfully profess the truth.  
2. They who conform their lives according to the truth which they profess.  
3. They who declare and preach it unto others.  
4. They who maintain it against Gain-sayers. See more hereof, Chap. 3. vers. 5. §. 53.   
This should stir us up to do what lieth in our power, for bearing witness to God's truth, that we may be in the number of God's witnesses to our posterity.   

§. 3. Of the multitude of God's Witnesses.  
THE Apostle styled these a cloud of witnesses. The Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cloud is here only used throughout the new Testament: but there is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another word derived from it, which signifieth the same thing, and is frequently used, Math. 17. 6.  
A cloud is the gathering together of many vapours out of the earth and waters, 
What a cloud i●….  which vapours do sometimes wax dry and thin, and are driven away by winds: sometimes they wax moist, and thick, and melt out into rain.  
The Apostle here useth this metaphor in reference to God's ancient witnesses, to show,  

1. Their penalty. They are high and heavenly, as clouds are above in the Heavens, and contain those waters which are said to be above the firmament, Gen. 1. 7.  
2. Their effects; Clouds, by the vain which they distil, make the earth fruitful: they also cool it. Thus do the forementioned witnesses make the Church fruitful, and comfort it.  
3. Their end. We read of a Cloud that guided the Israelites in their way, Numb. 9 15. etc. Thus those witnesses guide the Church in the right way to the heavenly Canaan.  
4. Their number. For a Cloud containeth much water in it: even an innumerable company of drops.   
I suppose that this last respect is most especially intended by the Apostle: Thereupon he addeth this epithet 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compassed about: This implieth a thick cloud that covereth the whole face of the sky: So as wheresover we look, this cloud appeareth.  
The Greek word translated compassed about, is the same that is used, Chap. 5. vers. 2. §. 12. There is showed in what respect it is used. Thus it appeareth that we need not seek far for examples, they are every where before our eyes: we cannot know them from this cloud.  
To amplify this point the more, he premiseth this pronoun of an admirable number, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so great, whereof see Chap. 1. vers. 4. 39 Well might he here insert the word, because the like Catalogue and number of witnesses, is not to be sound together in any other place of Scripture: yet here and there many more like examples are registered. For since the beginning of the world the multitude of believers hath been very great, see vers. 32. §. 192.  
Of the aforesaid great compassing cloud it is expressed to be, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for us, that is, for our use and benefit, for our learning, that we should follow them. So as the lives of former Saints are for our imitation; see more hereof, Chap. 13. v. 7. §. 100 etc.  

Doctrines.  
I. Worth of men hath always had its due testimony. This ariseth from this 
Vers. 39  phrase, obtained good report, see §. 274.  
II. Faith especially makes men praise worthy. Good report is here said to be through Faith, see §. 274.  
III. All that are praise worthy have their due. Thus much doth the Apostle here expressly affirm, These all, see §. 274.  
IV. Praise worthy men are a choice sort. This particle of reference. These, imports as much.  
V. Christ is the prime promise, see §. 275.  
VI Gods promise is the ground of believers hope. This is here taken for 〈◊〉 in the word, Promise, §. 275.  
VII. It is a great privilege to receive a promise. Herein Christians are preferred before Jews, see §. 275.  
VIII. Saints under the Law had not the fruition of Christ. This is it that is here denied unto them, in this phrase. They received not, see §. 275.  
IX. God is the author of the difference betwixt men. So he is here expressed to 
Vers. 40.  be, see §. 276.  
X. Gods own providence moveth him to order matters as he doth, see §. 276.  
XI. God's provision is to the better. This phrase, Provided some better thing, intends as much, see §. 276.  
XII. The better things are reserved for the Christians Church. The Christian Church is intended under this phrase, For us, see §. 277.  
XIII. Saints before Christ exhibited had not then actually sufficient 〈◊〉 to perfect them. This is implied under this phrase, not made perfect, see §. 278.  
XIV. The perfection of those who died before Christ exhibited, depended on the means which we enjoy, see §. 280.  
XV. God would have all in all ages to 〈◊〉 perfected by the same means, see §. 280.    

§. 4. Of removing impediments.  
UPon the forementioned number of witnesses, the Apostle inferreth a duty on us Christians about running our race: for the better effecting whereof, he premi●… certain means to help us in our Christian race: which are in general the re●… of such things, as might hinder us in our Christian course. This in generll is employed under this word, lay aside. In the Greek it is set down with a parti●…, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  laying aside, implying thereby a necessity of using this course: in 〈◊〉 we cannot well run our race, except we lay aside such things as will otherwise under us in onr Christian course. This phrase lay aside, is the interpretation of one Greek compound word, which properly signifieth to put from one. It is used of those, 〈◊〉 put off their clothes, and lay them down, Act. 7. 58. but most frequently it is ●…aphorically applied to the putting off, and casting away of the old man, and the several corrupt lusts thereof. Thus I find it five times used, besides this place, as 〈◊〉. 4. 22, 25. Col. 3. 8. jam. 1. 21. 1 Pet. 2. 1.  
That which is here intended under this removal of impediments, is the constant 〈◊〉 of the Prophets, Isa. 1. 16. jer. 4. 4. of Christ himself, Matth. 5. 29, 30. 〈◊〉 of his Apostles, 2 Cor. 7. 1. 1 Pet. 2. 1.  
All skilful Artists take this course, for the better effecting of that good which 〈◊〉 intent. Physicians use to give preparatives; Surgeons will first draw out 〈◊〉 ses●…ring matter from a wound; husbandmen will root out Briars, Thorns, Broom, 〈◊〉 such like hindrances of good seed.  
Else all labour is lost. Thus much Christ implieth by his double repetition of 〈◊〉 phrase, It is profitable for thee, that one of thy members should perish, and not thy 〈◊〉 body should be cast into hell, Matth. 5. 29, 30.  

1. This manifesteth a reason, that men do make no better progress in their Christian course. Impediments are not removed.  
2. This teacheth us diligently to search, and wisely to observe what stumbling blocks lie in our way; that they prove not like the wounded body of Amasa in the midst of the high way, which made all the people stand still, till he was removed, ●… S●…m. 20. 12.   
When impediments are found out, they must be utterly abandoned: they must (according to the notation of the Greek word) be 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  put from us; for it is compounded of a verb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to put, and a preposition that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  from. As this word is applied to the old man, and the several lusts thereof, it signifieth ●…orow casting them off. Christ sets this forth under these phrases of plucking out, 〈◊〉 off, and casting from one.  
It is an egregious point of folly, to dally with temptations; such are like the fly that is soon burnt with the Candle.   

§. 5. Of burdens to be cast off.  
THe first impediment here mentioned, is called a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pondus.  weight. The Greek word is not elsewhere in the New Testament used. It signifieth any thing that ly●… heavy on a man: so long as such a burden lieth on him, he cannot be free to go, or run, as otherwise he might be.  
Herein the Apostle alludeth to the metaphor following, of a race. If a man be to run a race, he will be sure to suffer no burden to lie upon his back, but he will cast it off from him. He will not run in a long side-coat, which may dangle about his feet, and hinder him.  
Because there are many things which may prove burdenous, and so hinder us in our Christian course, the Apostle addeth this general, or indefinite particle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many burdens.  every. For there are very many burdens, both inward and outward. Particulars are these.  

1. Actual sins, especially if they be gross ones, Psal. 38. 4.  
2. Cares of this life, Luk. 21. 34.  
3. The world, jam. 4. 4. Under it are comprised. 

1. Riches, Mark. 11. 25. 2 Tim. 4. 10.  
2. Honours, joh. 5. 44. 3 joh. v. 9  

3. Pleasures, 2 Tim. 3. 4.  
These an Apostle doth thus set out, All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, 1 Joh. 2. 16.     
4. Company: many of an ingenuous disposition are clean drawn out of their Christian course hereby; instance Rehoboam, 2 Chro. 2. 8. And joash, 2 Chro. 24. 17.  
5. Fashions. These steal away men's hearts, Isa. 3. 16.  
6. Sundry kind of Callings: especially such as are questionable.  
7. Multitude of businesses. This makes many find no leisure for piety.  
8. A man's self, namely all his own corrupt desires. A man must deny himself, Matth. 16. 24.    

§. 6. Of original corruption besetting us.  
TO that word, weight, which compriseth under it all outward burdens, the Apostle addeth another, which intendeth inward hindrance, translated the sin which doth so easily beset us. This phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so easily beset us, is the interpretation of one Greek word, which is a double compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb signifieth to set, settle or establish, Matth. 4. 5. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumsto.  The first compound signifieth, to compass about, Act. 25. 7. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad circum●…ingendum proclivis.  double compound is here only in the New Testament used. It signifieth to be ready and forward to compass one about.  
The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sin whereunto this is here added as an epithet, is our original corruption, that inward natural pollution, wherein we are conceived and born: and which we carry in us, and about us, as long as we live. This sin is ever ready on all sides to assault and hinder us in every good course. This is it that moved the Apostle thus to complain, I see another Law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin: and when I would do good, evil is present with me, (Rom. 7. 21, 23.) This sin lives in us, flows forth out of us, and polluteth every thing that passeth from us. In all our good purposes and endeavours, it is ever at hand, and ready to molest us: so as it becometh us to be very diligent in suppressing, and keeping it down. Every one that striveth for the mastery, is temperate in all things, (1 Cor. 9 25.) He observeth a strict diet to keep down corrupt humours within, which otherwise might make him unwieldy, and unfit to accomplish his task.  
This taketh it for granted, that original corruption is truly, and properly a sin. 
Original corruption a sin.  It is here expressly so called, and in sundry other places, as, Psal. 51. 5. Rom. 5. 12. and 7. 17.  
It is against the Law, 1 joh. 3. 4.  
It is against the whole Law, which is spiritual, and requireth such integrity in man, as God in his creation endued him withal: but original corruption, is not only a waut, or deprivation of the same: but also an averseness, or depravation of the whole man: for by reason thereof, there is none righteous, no not one; for all have sinned, and come short of the glory of God, Rom. 3. 10, 23. Yea every imagination of the thoughts of man's heart, is only evil continually, Gen. 6. 5.  
In particular, original corruption is a special sin against the first commandment, which requireth an entire disposition, towards God: and against the last, which requireth an entire disposition towards man.  

1. Hereby the position of Pelagians is refuted, who taught that man's nature was like a paper, whereon nothing was written: but any thing, good or evil, might be written thereon. They meant thereby, that man's nature was neither endued with virtue, nor infected with vice: and that Adam▪ no further hurt his posterity then by example; and that all the evil which the posterity of Adam drew from him, was by imitation. These gross errors have, by ancient Fathers, and later Divines, been sufficiently refuted. 
Pigh. in controvers, de orig. pec.   
2. Papists themselves do too much mince man's natural corruption. 

1. Some hold that original corruption hath not the true nature of sin 〈◊〉 〈◊〉 that Infants have no sin in themselves, but only bear the punishment of Adam's sin.  
2. Others say, that it is less than any venial sin, which (according to their position) deserveth not damnation. Hereupon they have forged a limbus Insantum, for such Infants as die in original sin. See Chap. 8. v. 8. §. 50.  

3. Others hold, that by baptism, original sin is clean washed away: and that in the regenerate (such as they account all baptised to be) there is nothing that God hates; but that they are pure and free from all sin, till by actual sins they defile themselves.  
None of these positions can stand with this text, which manifesteth this sin to compass them about who were baptised and believed.     
3. There be that dream of a perfection of sanctification in Saints: but so long as 〈◊〉 besetting sin remains in man, which will be so long as he here lives, there can●… be any such perfection in him.   

1. This besetting sin doth much aggravate the ●…ilnesse of man's natural disposi●…. The disposition of unreasonable creatures, no not of the worst of them, is so 〈◊〉: Sin is the vilest thing that can be; it is contrary to the purity and perfecti●… of God.  

2. What cause have we then to be humbled for the same? If john had cause 〈◊〉 weep for man's Impotency, in reference to divine matters, (Rev. 5. 4.) What cause 〈◊〉 we to weep and howl for Man's natural pravity? Many can mourn for par●… gross sins: but very few take notice of this besetting sin.  
If Men well weighed what kind of sin this besetting sin is, they would cry out with the Apostle, O wretched man that I am, who shall deliver me from the body of 〈◊〉 death, Rom. 7. 24. for  

1. It contains in it the seed of all sin. All particular sins are counted works of the flesh, Gal. 5. 19  
2. It defiles the whole man, Gen. 6. 5.  

3. It is ever soliciting man to go on further and further in sin, Rom. 7. 23.  
In this respect it is said to lust against the Spirit, that is, readily, eagerly, sorely to assault and fight against the new man, Gal. 5. 17.     
3. The power of the divine Spirit is much magnified by restraining, suppressing, and renewing the corrupt nature of man.    

§. 7. Of suppressing inward corruption.  
THe foresaid besetting sin is here set down as an inward impediment of a christian in his race; & joined with the former outward weight, by this copulative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and: So as it dependeth upon the participle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of laying aside: Man's endeavour must be for suppressing of his inward, inbred corruption, as well as for laying aside external weights. We must, as much as in us lieth, lay aside this besetting sin.  
This title 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Original sin.  Sin, in the singular number, is frequently put for our natural corruption. Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called, a body of sin, a body of death, flesh, old man. Exhortations about this sin are, that we suffer it not to reign, Rom. 6. 12. that we destroy it, Rom. 6. 6. That we 〈◊〉 it, Gal. 5. 24. that we cast it off, Eph. 4. 24.  


1. The condition of this enemy should the rather incite us to subdue and destroy it. It is an enemy within us. More danger ariseth from Traitors that are within a Nation or City, then from foreign enemies without. David was never in such danger, by reason of any, or of all the Nations without, as of those that rose against him in his own Kingdom.  
As for this inbred enemy, no enemy without, nor world, nor Devil, nor all the 
Why original sin to be suppressed.  power of Hell, can hurt our souls, unless they get this Traitor within to take part with them.   
2. This enemy is tumultuois and troublesome, never at rest: as it can easily, so it will wilfully on every side set upon us. We cannot do, speak, or think any thing but it will infest us, and that at all tin●…es, in all places: in Company, when we are alone, at Church, and at home, in duties of piety, Charity, and Justice, in duties of our Calling, Waking, and Sleeping.   
Great is their folly who let this enemy do what he please, who care not to hold him in, much less to cast him off.  
This is the cause of the many outward abominable enormities that men fall into, that they suffer this enemy within them, to plot and practise what he lists.  
For suppressing of this besetting sin, observe these few rules. 
How original sin may be suppressed.   

1. Keep thine heart with all diligence, Prov. 4. 23. The heart is as a spring, Matth. 12. 34, 35.  
2. Keep the doors of thy soul, by which good or evil is let into it. These are thy senses, job 31. 1.  
3. Use such means as in God's word are sanctified for subduing Corruption; they will be as water cast upon fire: Such are, Temperance, Sobriety, Diligence in Calling, Duties of piety, Fasting, and other ways beating down thy body, 1 Cor. 9 27.  
4. Set the bias of thy thoughts aright. Acquaint thyself with the divine art of meditation, especially when thou ar●… alone, or awake in thy bed. men's thoughts will be working, and that on evil, if they be not set on good matter. If good seed be not sown in the ground, it will send forth noisome weeds.  
5. Get the stronger man into thy house, Matth. 12. 29. This is the Spirit, Gal. 5. 17. For this pray, Luke 11. 13. Thus thou shalt be safe.    

§. 8. Of a Christians course resembled to a race.  
THe main duty which the Apostle intendeth, by setting before us the example of such as well finished their course, is in these words, Let us run with patience the race that is set before us.  
He doth here set out a Christians course of life by a race: and answerably the 
Our life as a race.  manner of carrying themselves, to their behaviour, who in running a race look to get the prize. For they will make all the speed they can, with as much patience as they may, till they come to the end of that race which they are appointed to run, and where the prize is to be had.  
In setting out the point, he appropriateth not the duty to himself, saying, I will 
He inciteth himself and others.  run; Nor putteth it off to others, thus, do ye run: but by a word of the first person and plural number, includes others with himself; and incites both others and himself, by this phrase, Let us run. Hereof See Chap. 2. v. 1. §. 4.  
In the foresaid exhortation every word hath an emphasis: and are all pertinent to the Metaphor of a race, whereunto he doth resemble a Christians course: which is some what more fully set out, 1 Cor. 9 24.  
Particulars wherein they may be resembled, are these. 
Wherein our life a race.   

1. There is a distance betwixt the goal where they begin, and the goal where they end. On earth we begin our race, at death it is 〈◊〉, 〈◊〉 in Heaven is the prize. We may not think to be in heaven so soon as we 〈◊〉 into this race.  
2. There is a prize at the end of the race, 2 Tim. 4. 7, 8.  
3. An endeavour must be used to attain the prize, Luk. 13. 24.  
4. There are many runners, Luk. 13. 24.  
5. All that run do not obtain the prize.  
6. Runners fit themselves to the race; so do true Christians, 1 Cor. 9 24.  
7. There are like duties to be observed by Christians, which runners in a race observe, 2 Tim. 2. 5.   
God hath thus ordered our Christian course.  


1. To give proof of those graces which he conferreth upon children of men.  
As of Faith, Hope, Obedience, Patience, Courage, and other like. Our Faith in God, our Hope of Heaven, our Obedience to God's word, our Subjection to his will, our Patience in holding out, our Courage against opposition, are hereby manifested, proved and exercised.   
2. To wean us from this world, Had we not a race to run, and a prize set before us, we should be like Peter, and think it is good to be here still, Matth. 17. 4.  
3. To make us long for Heaven, and to make death the more welcome.   
In these and other like respects, our Christian course is also resembled to a jour●…, to a pilgrimage, to a battle, to a labour, and to other like things. Answe●…, Christians▪ are styled travellers, pilgrims, soldiers, labourers.   

§. 9 Of running our Christian race with patience.  
OF the Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Run, see Chap. 6. v. 20. §. 158. It is an act, that importeth the best speed that a man can make. Man hath not wings like ●…owles, to flee: It is by running, that he doth most put forth himself to the speedy attaining of a thing; and in a race especially doth he most manifest his speed by run●…: a little laziness may lose the prize. The Apostle than doth here by this metaphor 
Diligence to be used.  imply, that we may not be slothful in our Christian course: but diligent, earnest, and zealous therein; striving to outstrip others, as runners in a race do. See more hereof, Chap. 4. v. 11. §. 64. and Chap. 6. v. 11. §. 79.  
Every one in his Christian course, is like to meet with many Crosses, which may 
Patience to be added.  prove, as sharp stones, or stumps in the way; or as briers, and thorns; or as stumbling blocks, which may hinder him, & slacken his speed; the Apostle therefore prescribeth the best remedy that can be, to pass them over the more lightly, which is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Patience. Hereof see Chap. 6. v. 12. §. 86. and Chap. 10. v. 36. §. 135.  
This phrase, Let us 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  run the race, implieth, an holding out in our Christian course, till it be finished. A man may run in a race, and leave off before he come to the Goal: but he that runs the race, holds out till he come to the end thereof: So as to diligence, patience and perseverance must be added.   

§. 10. Of a race set before use  
TO show that Diligence, Patience, and Perseverance, must be in a right course, the Apostle addeth this clause, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That is set before us. Of the meaning of the Greek word translated set before, see Chap. 6. v. 18. §. 149.  
The word may be taken two ways.  

1. Passively, for that which by God is set before us.  
2. Actively, for that which a man sets before himself, and hath an eye upon, for his encouragement. Thus it is especially taken in the next verse, where it is said, that Christ for the joy that was set before him, endured the Cross; that is, having his eye fixed upon that joy, endured.   
In this verse I take the former sense to be especially intended, namely, for that 
Run God's course.  which God doth prescribe unto us: after which we ought to endeavour: so as prudence must be added to diligence, patience, and perseverance.  
All must be in a right course. This doth the Church promise, where she sayeth to Christ, I will run after thee, Cant. 1. 3. And David thus, I will run the way of thy Commandments, Psal. 119. 32 The way of God's Commandments is the race set before us. The phrase of turning neither to the right hand or to the left, (Deut. 5. 32.) importeth thus much, 1 Sam. 12. 6. 2 King. 22. 2. The right way is opposed both to the right and to the left hand, Isa. 30. 21.  

1. The price is only at the end of that course which is set before us.  
2. Whatsoever is done in a wrong course, is not only fruitless, but damageable: and the more diligence, patience, and continuance is used in a wrong course, the worse it is. Thus it falls out with travellers out of their way. Paul's eagerness much increased his sin, Acts 26. 9 Phil. 3. 6. So the eagerness of Pharisees in a wrong course, Matth. 23. 15.   

1. This limitation of running in a course set before us, demonstrates the grossness 
Unwarrantable courses.  of this error, that a man may be saved in any religion.  
2. This discovereth the folly and vanity of all that zeal, patience, courage, and constancy, which Papists pretend in their superstitious, and idolatrous courses. The like may be said of all others that run in a race not set before them.  
3. This teacheth us to seek and search after the right way. God hath set the right way before us in his word. This is the main end, why the Scriptures were written, 2 Tim. 3. 16.   
Out of God's word, we may know what race God hath set before us, these six 
How the right race is set before us.  ways.  

1. By precept. This is the surest rule of all: For that which is commanded us, is without contradiction set before us.  
2. By counsels, Rev. 3. 18. Under this, I comprise all advices, admonitions, exhortations, persuasions, and incitations.  
3. By promise. That whereunto, if we do it, God promiseth a reward, is set before us to be done: Promise therefore is one of those ten words, whereby the Law of God is set out.  
4. By Prayer. What Gods faithful servants have prayed to be enabled thereto, is a duty set before us.  
5. By inhibiting the contrary. Where the Apostle forbiddeth vain glory, he requireth humility, Gal. 5. 26.  
6. By example and practice: and that of God, God-man, and good men, Eph. 5. 1. 1 Cor. 11. 1.   
Because a general warrant is not sufficient, unless it belong to us in particular, the Apostle addeth this relative pronoun 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  US, set before us; for every one must consider what in special belongeth unto himself. Hereof see more Chap. 7. v. 13. §. 73.   

§. 11. Of the concatenation of all needful graces.  
THe concatenation, or chaining, and knitting of the foresaid graces together, sheweth, that Christian graces depend one upon another; they neither can be, nor will be singly alone. They are all as several links of one Chain, and depend one upon another: the want of any one of them, makes all the rest fruitless. If one link of a Chain drawing up somewhat by it, break, the whole Chain is broken: and that which was held up thereby, will fall down. Of what use can diligence be, if patience be wanting? crosses will soon cool the zeal and fervour of the most forward. What good will patience do, if we do not persevere? The man that salleth from that whereunto he hath attained, loseth all the benefit thereof. What good will perseverance do, if it be in an unwarrantable course, but aggravate his folly the more? what good will a general warrant do, if it concern not us in particular?  
To show that the latter duties depend upon the former, as well as the former upon the latter, go backward, and consider, whether pretence of a matter belonging to our place, if in general it be not warrantable, be a sufficient pretence. Again, what benefit is it to do that which is lawful, if it be done only for a time, and not finished? And canst thou finish any weighty, and commendable matter without patience? And will patience stand a luskish, lazy, slothful Christian in any stead?  
It is observable, that blessedness is attributed to every needful grace, Matth. 5. 3, etc. which could not be, unless he that hath one needful grace, had every needful grace; for where one grace is that is requisite to blessedness, there are all graces that make up, and consummate blessedness.  
God hath thus linked all sorts of graces together, and made them all in their 
Why all graces linked.  kind necessary, in regard of himself, and of us also.  

1. In regard of himself; to manifest his manifold wisdom, which lively appeareth by different graces, all tending to the same end.  
2. In regard of us, to produce the better trial of our obedience.   
Hereupon it becomes us  

1. To be well instructed in all those graces that are requisite for finishing our Christian course.  

2. To use all good means, and do our best endeavour for attaining them.  
We may not be idle, and slothful; we must run: we may not be weary, or discouraged; we must run with patience: we may not think it enough with diligence, and patience, to enter upon the race; we must run the race.    
We may not be fervent, patient, and constant in an unwarrantable course: we must run with patience, the race that i●… set before us.  
We may not think every warrant sufficient: but that which is proper, and per●… to ourselves, and to our own calling.   

§. 12. Of jesus, an help in our Christian race.  Heb. 12. 2. Looking unto jesus, the author, and finisher of our faith; who for the joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the throne of God. 
THe manner of inferring this verse upon the former by a participle, thus, Looking unto jesus, showeth that it dependeth thereon, as a further means to help us on 
What it is to look on.  in our Christian course. Run, Looking unto jesus.  
The Greek word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  looking, is a compound. Of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. video.  simple 〈◊〉, See Chap. 2. v. 8. §. 68 That properly signifieth to see. This compound carrieth emphasis, and properly signifieth, to 
c Respi●…ere:  look back, or see again: and joined with the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition, which signifieth unto (as here it is joined) intimateth 
e Oculos defigere in aliquid.  withdrawing of the eyes from all other objects, and fastening them on that which 〈◊〉 behold.  
That the word, seeing, or looking, is taken sometimes literally, sometimes metaphonically, hath been showed, Chap. 2. v. 9 §. 72.  
Here it is taken metaphorically, and applied to the eyes of the mind, and settling them on Jesus.  
The eye of the soul is faith, wherewith things invisible to the bodily eye, may be seen, Heb. 11. 27. Thus Abraham saw Christ, before he was actually incarnate, 〈◊〉 8. 56. So may we that live since his ascension look on him. Thus have, thus 〈◊〉 all true believers look on Christ, from the beginning of the world, to the end thereof.  
Of this title jesus, see Chap. 2. v. 9 §. 73. It setteth forth the main end of Christ's 
Jesus why to be looked on.  assuming our nature: which is, to be our Saviour: and that to save from our sins, Matth. 1. 21. It is here fitly used, in that thereby we are put in mind of that help we may expect from Jesus: for this title showeth, that Christ hath undertaken to be our Saviour, and to free us from all dangers, and from all things that may hinder us in our race to heaven.  
This direction of looking unto Jesus, giveth us to understand, that the ability which we have to run our Christian race, is from Jesus. This is demonstrated.  

1. Affirmatively thus, I can do all things through Christ, which strengtheneth me, Phil. ●…. 13. In this respect, is Christ resembled to a vine, Joh. 15. 1. And to an head, Eph. 4. 14.  
2. Negatively; without me, saith Christ, ye can do nothing, Joh. 15. 5.   
By Christ, that disability which man at first by his sin brought upon himself to good, is taken away. His nature is altered, he is made a new creature, 2 Cor. 5. 17.  

1. Much doth this commend the goodness of God, who though he hath set an hard race before us, yet he hath provided sufficient help. He deals not with his people as Pharaoh, with the Israelites, who imposed an heavy task upon them, and yet denied ordinary means for the accomplishing the same, Exod. 5. 7.  
2. This goodness of the Lord should encourage us against our own weakness, and encumbrances inward or outward. jesus can do more for our help, than the Devil and all his instruments for our hindrances. He is ready at hand to put out his hand to save us, as he did Peter, when we are ready to sink, Mark. 14. 31.   
This metaphor, looking, setting forth the act of faith, gives evidence that faith is the means of obtaining help from jesus. This was lively represented by the Israelites looking upon the brazen serpent, Numb. 21. 8. joh. 3. 14, 15.  
Christ is the fountain, faith the pipe whereby grace is conveyed to us. See the Church's Conquest on Exod. 17. 11. §. 43.   

§. 13. Of Christ, the Author of Faith.  
TO enforce the foresaid duty of looking unto jesus, he is here set forth, to be he Author and Finisher of faith.  
Of this word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Author, See Chap. 2. v. 10. §. 95. There it is translated, A Captain, but such an one, as is also the beginner and first author of a thing. It being here premised before the other title, Finisher, it implieth such an Author as is the primary beginner, as hath the absolute ordering of that which he beginneth: so as he can and will finish it according to his mind. Thus is Christ the Author of our faith. This is evident by these and such like general proofs, Faith is the gift of God, Eph. 2. 8. It is given to you to believe, Phil. 1. 29. But more particularly in that the Apostle prayeth for faith from the Lord jesus Christ, Eph. 6. 23. On this ground this gift is styled, the faith of jesus Christ, Rom. 3. 22. Gal. 2. 16, 20. For as Christ is the revealer of faith, and the object of faith, and the matter of faith, so also the Author of it.  
The means whereby this grace is wrought are of Christ, as the principal outward means, which is, the preaching of the Gospel, styled, the word of faith, Rom. 10. 8. And the Sacraments, which are seals of the righteousness of faith, Rom. 4. 11. Yea also the Spirit, which is styled, the spirit of faith, 2 Cor. 4. 13. And faith is said to be given by the Spirit, 1 Cor. 12. 9 All these means outward and inward, are of Christ, therefore the grace wrought by them, must also be of him.  
It is not of man by nature: neither doth the law reveal or work it: but it is by jesus.  

1. This clearly demonstrateth, that without Christ, no faith, at least no such faith as should bring men to salvation. For this author of faith is also styled, The Captain, or Author of salvation, Chap. 2. v. 10. And Chap. 5. v. 9 §. 50.  

2. It informeth us in the kind of this gift, that it is supernatural.  
The Son of God came from the bosom of his Father, to reveal it, and to work it in us.   
3. It is our duty to use such means as Christ hath sanctified for attaining this gift. He that is the Author of it, will work it in his own way and course.    

§. 14. Of Christ, the Finisher of Faith.  
TO show that Christ goeth on in that good work of faith which he hath begun, The apostle addeth this other work of Christ, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Finisher.  
Of the Greek 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb, whence the noun here translated, Finisher, is derived, See Chap. 2. v. 10. §. 97.  
According to the notation of the word, it signifieth one that perfecteth what he taketh in hand: and so, as nothing needs be added thereto. So as faith is perfected by Christ. With much confidence doth the Apostle thus confirm this point, I am confident of this very thing, that he who hath begun a good work in you, will perform it until the day of jesus, Phil. 1. 6. But more expressly speaking of Christ, he thus sayeth, Who shall confirm you unto the end, that ye may be blameless. In this respect saith 
1 Cor. 1. 8.  Christ himself, Him that cometh to me, I will in no wise cast out, Joh. 6. 37.  
Thus he giveth his sheep eternal life, joh. 5. 28.  
Christ doth finish what he undertakes, because,  

1. It is his Father's will that he should so do, joh. 6. 39, 40.  
2. To manifest his Power, Wisdom, Faithfulness, and other like excellencies. He is far from a foolish builder, Luk. 14. 28. etc.  
3. To move men to depend on him, in that he will in no wise fail such as believe on him, 1 Pet. 2. 6.   

1. Here we have the true ground of a believers confidence, and of persevering unto the end. Hereof see more, Chap. 3. v. 12. §. 133.  
2. This cannot but much encourage us against our own weakness, and manifold temptations whereunto we are subject, that he who is the Author of our faith, is also the finisher thereof.  
3. This giveth proof of that sufficient help which we may have from Christ to finish our course aright. For he that is the Author of our faith, and sets us in the way, is also the finisher thereof; so as he will uphold us till he brings us to the end thereof. What can more be desired then to be brought into the right way, and to be enabled to hold ou●… unto the end. Christ is not only as other Saints, a Companion in our way with us, nor yet only as a Guide to go before us, and show us the right way; but an Helper, and Supporter, enabling us to run and finish our race.    

§. 15. Of Christ's setting joy before him.  
THe more to encourage us in our Christian race, to look unto jesus, the Apostle 
Christ to be imitated.  further setteth him forth in those things which he did, as a pattern for our imitation, in these words, he endured, etc.  
Of imitating Christ, See Chap. 13. v. 13. §. 132.  
For our greater encouragement and better direction for following Christ, the Apostle premiseth that which Christ aimed at in his sufferings, and whereby he was encouraged the more cheerfully to endure them, in these words, for the joy that was set before him.  
The preposition translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, is of a different signification.  


1. It signifieth 
b Instar, vice loco.  instead, or in the place or room: as where it is said, Archilaus 〈◊〉 instead of Herod, Matth. 2. 22. And thus, Will he for a fish give him a serpent: that is, instead of a fish, Luk. 11. 11. Thus do many take this phrase, grace for grace, (John 1. 16.) 
c Pro legis gratia gratiam evangeliis. Aug. Epist. 11.  one grace instead of another. They who thus take it here, give this interpretation of it, Christ, instead of that glory which he had in heaven, voluntarily ●…umbled himself to earth, and there 〈◊〉 the Cross, and despised the shame.  
In the general this collection is a truth: and the phrase simply considered in itself may well bear it. It is expressly set down, Phil. 2. 6, 7, 8.   
2. It implieth a final cause: and here setteth down the prize which Christ aimed at ●…n enduring the cross, and despising the shame.   
That here it is so taken, is evident by these reasons.  

1. This preposition is frequently so used, as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter.  
2. The participle here used, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  set before, is the same that was used, v. 1. §. 10.  
3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point.  
4. The great encouragement that we may hence have in running our race. For by this joy set before Christ, we may know, that we also have a joy set before us.   
Thus this shows, that Christ, by having his eye set upon the joy which should follow upon his sufferings, was thereby encouraged to endure what he did. For with the nature of our infirmities, he assumed the infirmities of our nature. In this respect it is said, that he trusted in God, Chap. 2. v. 13. §. 119. On this ground it is said, that an Angel appeared to him in his Agony, strengthening him, Luk. 22. 43.  
This is a good warrant unto us to have an eye upon that recompense which will follow upon all our undertake and sufferings in that course whereunto God calls 〈◊〉. See hereof Chap. 6. v. 18. §. 149. and Chap. 11. v. 26. §. 146.   

§. 16. Of that joy which Christ set before him.  
THat end which Christ especially aimed at, is here styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  joy: and is derived from a verb that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rejoice, or be glad, joh. 11. 15.  
This grace of joy or rejoicing, is set down under 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  another Greek word, Chap. 3. v. 6. §. 63. There is distinctly showed, what rejoicing is, and what joy is.  
Here joy is taken in a very high, and transcendent degree, As 
What joy was set before Christ.   

1. For all that glory which Christ left, when he descended into the lower parts of the earth, Eph. 4. 9 Therefore a little before his ascension thereunto, he thus prayeth, O Father glorify thou me, with the glory which I had with thee, before the world was, John 17. 5.  
2. All that was added by the work of redemption: as, 

1. A clearer manifestation of God's divine properties.  
2. The exaltation of his human nature.  
3. Man's redemption, and Salvation following thereupon.  
4. The praises that through all Ages should be given to him.  
5. The preaching the Gospel through the whole world.     
These and other particulars like to these are expressed under this title joy, In four respects.  

1. In opposition to the Cross, and shame, which were very bitter and grievous.  
2. In regard of that true, and great joy, which that glory did give in itself. For he was to be ever before his Father, in his presence, at his right hand, Psal. 16. 11.  
3. In regard of that joy, and delight which Christ took therein. The very expectation thereof was very joyous, Psal. 16. 9 Much more the fruition.  
4. In regard of the joy, which it bringeth to all that are given him of his Father, Heb. 3. 16.   
By this we see, that Christ's cross, and shame, had joy appertaining to it: even while he was on earth.  
The place, and time of his suffering, and shame, jesus rejoiced in spirit, Luk. 10. 21. This was foretold, Psal. 16. 9, 10. Christ cheerfully enduring the one, and the other, giveth further proof hereunto.  
By this we are informed in sundry remarkable points: such as these.  

1. The kind of Saints sufferings. Th●…y, are herein▪ like to Christ. Therefore Christ biddeth them to rejoice, Matth. 5. 12▪ So his Apostle, 1 Pet. 4. 13. On this ground they have rejoiced, Acts 5. 41. 1 Pet. 1. 6.  
2. The difference betwixt Saints, and others sufferings. Saints suffer as member●… of Christ, with him and for him: and in that respect have joy accompanying them. Others sufferings are not so.  
3. The difference betwixt faith and sense. What is grievous to sense, is joyous to faith.  
4. God's tender care over his Son, and all that belong unto him. Though in wisdom he see it meet to make them fulsompotions, and to swallow bitter pills, yet he so sweetens them, as they willingly, and joyfully take them.  
5. The reason why so many shrink from the Cross, or faint under the burden of it: and why they are troubled at shame. Surely it is want of a due apprehension of this joy. They are either ignorant of it, or believe it not, or regard it not, or do not well poise the one with the other, the Cross and shame with the joy. They walk by sense, and not by faith.    

§. 17. Of Christ's Crosses.  
THe things which moved Christ to set the foresaid joy before him were two: Gross, and Shame.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A Cross, properly taken, signifieth a frame of wood, wherein one piece is fastened across unto the other: fitted for Malefactors to be stretched thereon. As we use to hang Malefactors upon a Gallows, or Gibbet: So the Romans were wont to nail them to a cross. So was Christ being delivered by the jews to the Remans'. So as here the instrument of Christ's death is Metonymically put for the kind of his death: which was a most painful and shameful death, yea, and a cursed death too, Gal. 3. 13.  
Here also under this word Cross Synecdochically, all Christ's suff●…rings from his Conception to his Ascension may be comprised. For this word Cross, both in sacred Scripture, and also in other Authors, is put for all manner of afflictions. In this 
●…ota Christi vita crux fuit Bern. de Pass. 〈◊〉. C. 5.  respect Christ's whole life was a Cross, that is, full of afflictions.  
Christ's crosses were either connatural, or accidental.  
connatural were such degrees of his humiliation as made him like unto man. Hereof see Chap. 2. v. 17. §. 169.  
Accidental crosses were such as arose from external causes. Hereof See Chap. 2. v. 10. §. 96.  
His heaviest Crosses were at the time of his death: for that was the hour of his 
Christ's sufferings at the time of his death.  adversaries, and the power of darkness, Luk. 22. 53.  
Those crosses may be drawn to four heads.  

1. His apprehension.  
2. His examination.  
3. His condemnation.  
4. His execution.   

1. To apprehend him, one of those whom he had chosen to be his disciples, and an Apostle, came as a guide. This was foretold as an aggravation of the point, Psal. 55. 12, 13, 14. Others that followed that Traitor came with swords, and staves, as to ●… thief, Luk. 22. 52. and they bound him as a notorious Malefactor, joh. 18. 12.  
2. To examine him, they hurry him from one Judge to another five several times. 〈◊〉 all which places he is egregiously abused: and kept waking all night, and the next day to his death. 

1. He is brought to Annas, John 18. 13. There they smote him with a staff, or wand.  
2. From Annas to Caiphas, Joh. 18. 28. There they spit in his face and buffet him, Matth. 26. 67.  
3. From Caiphas, they send him to Pilate, Luk. 23. 1.  
4. From Pilate to Herod, Luk. 23. 7. There he was ill entreated by Herod, and his guard.  
5. From Herod to Pilate again, 〈◊〉▪ 11. There they scourged him, and plaited a crown of thorns on his 〈◊〉, joh. 19 1, 2. and smote him with their staves on the head so crowned, Matth. 27. 30.    
3 He is condemned 

1. By the Senate of the jews, who adjudged him worthy of death, Matth▪ 26. 66.  
2. By the suffrage of the common people, a Murderer and raiser of sedition is acquitted, rather than he.  
3. By the like suffrage, it is required that he should be crucified.  
4. By Pilate the Judge he is condemned to the cross, merely upon the importunity of the jews: for the Judge professed that he found no fault in him, Matth. 27. 24.    
4. About his execution. 

1. They force him to carry his own Cross, under which, by reason of his former ill usage, he even fainted: So as a stranger was forced to help him to bear it. Compare joh. 19 17. wiith Luk. 23. 26.  
2. They bring him to a most noisome place, Matth. 27. 33.  
3. They gave him Vinegar to drink mingled with Gall. So they did again whilst he was hanging on the Cross, Matth. 27. 34, 48.  
4. They disrobe him and strip him naked to all kind of weather, Matth. 27. 35.  
5. They nail to the Cross his Hands and Feet, the most sensible parts of his body, where store of sinews and nerves meet together, joh. 20. 25.  

6. They caused him so nailed, to hang on the Cross till he died.  
By the aforesaid particulars we may observe how they offended all his senses.      

1. His Hearing, by crying, Crucify him, Crucify him.  
2. His Sight, with scoffing and scorning gestures.  
3. His Smell, with the noisome place of Golgotha.  
4. His Taste, with Vinegar, Gall, and Myrrh.  
5. His Feeling, with Thorns on his Head: boxes and blows on his cheeks, filthy spittle on his face; piercing his hands and feet with nails; cruel lashes on all his body: So torn was his flesh with whipping, as Pilate thought it might have satisfied the jews. Thereupon bringing him out in that case he said, Behold the Man, Joh. 19 1, 5. Thus from the crown of his head to the soles of his feet, there was no part not vexed, not tortured.   
Great and heavy were these crosses: but his inward anguish of soul was infinitely more. Hereof see Chap. 2. v. 9 §. 76 And Chap. 5. v. 7. §. 38  
An internal curse accompanied the kind of Christ's death, which was upon a Crosse. By the law this kind of death was accursed, Deut. 21. 23.  
Quest. Why this kind of death rather than any other?  
Answ. To be a type of that curse which Christ took upon him, as our surety, Gal. 3. 13.  
The heavy weight of Christ's Cross doth  

1. Much commend the transcendent love of God and of Christ to man.  
2. It doth aggravate the horrible nature of sin.  
3. It doth amplify the invaluable price of man's redemption.    

§. 18. Of Christ's enduring the Crosse.  
OF the aforesaid Cross, collectively comprehending all Christ's sufferings, it is said that Christ 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Significat impetum hostilem magno animo sustinere.  endured it. Of this verb, See Chap. 10. v. 32. §. 121. The word is sometimes used to set out a courageous standing against an hostile power. Here it implieth a so bearing the Cross, as not to be discouraged or hindered thereby in his course.  
Among other virtues, it intendeth two especially, namely Patience, and Constancy. The verb is translated to take patiently, 1 Pet. 2. 20. and the noun, Patience, Luk. 21. 19  
It is also put for perseverance, Matth. 10. 22. Act. 17. 14. Rom. 2. 7.  
Thus Christ most patiently endured 〈◊〉 Cross: and constantly abode under it.  
Christ's Patience had respect to God, 〈◊〉, and his enemies the instruments of 
Christ's patience under the Crosse.  his troubles.  

1. In relation to God, Christ did, 

1. Obediently submit himself to Gods will. This was the ground of all, Phil. 2. 8. In nothing did he thwart the same: nor failed in fulfilling any part thereof, Heb. 5. 8.  
2. Contentedly he endured what was the good pleasure of his Father to lay upon him: though otherwise, through the great extremity of agony, he could have wished that it might have passed over, Matth. 26. 39  
3. He willingly endured all.  
4. With much humility he submitted himself. He humbled himself, Phillip 2. 8.  
5. Confidently he depended on God in his greatest extremity. This title My Father; and the ingemination of this phrase, My God, My God, show as much, Matth. 26. 39 and 27. 46. He neither doubted of his Father's favour, nor despaired of his succour.    
2. In relation to himself, Christ most meekly and mildly endured the Cross, without any inward fretting and vexing his Spirit. Indeed his Soul was troubled and very heavy: but that was by some unexpressible burden that pressed upon his Soul: not by perplexing his Soul through outward afflictions. They who deny that he suffered in Soul, and apply all his inward Agonies to external causes, come too near an undue charging of Christ with overmuch discontent. His not opening of his mouth, and the resemblance of him to a sheep, (Isa. 53. 7.) give evidence of his meek and quiet Spirit.  
3. In relation to his enemies, Christ's patience was manifested.   
1. By his continuing to do all the good he could to them, notwithstanding their continual seeking to do all the evil they could to him. For  

1. He continued to instruct them.  
2. He miraculously helped them according to their needs.  
3. He forbade his Disciples to strike them.  
4. He healed the wound, that was rashly made by one of his Disciples, Luk. 22. 49, 51.  
5. He prayed for them.  
6. He excused them by their ignorance, Luk. 23. 3●….   
Christ's constancy under his sufferings was manifested 
Christ's constancy in suffering.   

1. By his invincible resolution to endure the uttermost. He so set himself thereto, as he would not be kept from it, Luk. 9 51. and 12. 50. Matth. 16. 22, 23.  
2. By his continuing to do the things which occasioned his sufferings; and that was to discover the superstition, hypocrisy, pride, ambition, and other corruptions of Priests, Scribes, Pharisees, and others among the Jews. This he did not long before his death, Matth. 23. 3, etc.  
3. By resisting unto blood●… that is, as long as he could suffer in this world.  
4. By finishing, and accomplishing all that was to be endured, as is evident by this phrase, It is finished, Joh. 19 30.   

1. Christ's enduring the Cross, is a motive to us to endure that Cross which God shall lay upon us: for shall not we be willing to do what Christ did?  
2. Christ's manner of enduring the Cross, affordeth a good direction for well bearing our crosses. Therefore we ought duly to observe the several circumstances of his enduring.    

§. 19 Of the shame whereunto Christ was put.  
ONe thing which moved Christ to set joy before him, was the Cross which he endured; The other was shame.  
Of the notation of the Greek word translated, shame, see Chap. 2. v. 11. §. 108.  
Shame properly taken, is a disturbed passion upon conceit of disgrace.  
But here it is metonymically taken for that which causeth shame: namely reproach or disgrace: the effect being put for the cause. So it is used, Phil. 3. 19 Their glory i●… their shame: that is, in that which should make them ashamed, they glory. Thus here Christ with a kind of scorn passed by those reproaches which ordinarily cause shame.  
This joined with the Cross, showeth, that the Cross useth to be accompanied with shame: that is, with such reproaches, and disgraces, as are enough to work sham●…. This might be exemplified in sundry sufferings of Saints: but we will exemplify it only in the examples of Christ, who was put to as great shame, as ever any:  
Shame was laid on him by words and deeds.  
By words, in these particulars.  

1. By upbraiding to him his country (joh. 7. 52.) and his kindred, and his education, Mark. 6. 3.  
2. By casting his company into his teeth: and therewith slandering him, Matth. 9 1●…. and 1●…. 19  
3. By cavilling at his doctrine, joh. 7. 12. Matth. 5. 17.  
4. By blaspheming his miracles, Matth. 12. 24.  
5. By slandering his whole life, john 9 24.   
At his death, the floodgates of shame were opened against him.  

1. judas in scorn saith to him, Hail Master, Matth. 26. 49.  
2. False witnesses charge him with false crimes, Matth. 26. 60. Luk. 23. 2.  
3. They accuse him of blasphemy, Matth. 26. 65.  
4. They blindfolded him, and bid him prophesy who smote him, Luk. 22. 64.  
5. In scorn they say, Hail King of the jews, Matth. 27. 29.  
6. One of the thiefs that were crucified with him reviled him, Luk. 23. 39  
7. When he was on the Cross, they bid him in derision come down, Matth. 26. 41.  
8. Passers by reproach him, Matth. 26. 39  
9 When in the bitterness of his agony, he cried, Eli, Eli, mockingly they replied, He calleth for Elias, Let Elias come and save him, Matth. 26. 46, etc.   
By deeds they put him to shame, in these particulars.  

1. They lay hold on him, as if he had been beside himself, Mark. 3. 21.  
2. They send Officers, as a malefactor, to apprehend him, joh. 7. 32.  
3. They bind him as a thief, when they had taken him, joh. 18. 12.  
4. The Priest's men blindfold him, spit in his face, and buffet him, Luk. 22. 64. Matth. 26. 67.  
5. They preferred Barrabas a Mur●…herer before him, Matth. 27. 21.  
6. Herod, with his men, in scorn array him with white, Luk. 23. 11.  
7. Pilat's Soldiers strip him, array him in Purple, plate a Crown of Thorns on his head, put a reed as a Sceptre into his hand, bow their knees to him as to a King, but all in derision, Matth. 27. 28.  
8. For the greater disgrace they made him bare his own Cross, joh. 19 17.  
9 They put him to a shameful death, in a disgraceful place, betwixt two thiefs, at a solemn time, when all sorts assembled to jerusalem, Matth. 27. 33, etc.  
10. They nod their heads in mockage of him, when he was on the Cross, Matth. 27. 39  
11. They give him in derision vinegar and gall to drink, Matth. 27. 34, 48.  
12. They cause his Sepulchre to be sealed, and watched, as if he had been a seducer, Matth. 27. 63.  
13. To conceal the power of his resurrection, they give it out, that his Disciples stole him away, Matth. 28. 13.   
Never was such shame laid on any: and that by all of all sorts; Great, Mean; Young, Old; Priest, People; Rulers, Subjects; Countrymen, Strangers.   

§. 20. Of the aggravation of Christ's shame.  
THere are three circumstances, which much aggravate the shame whereunto Christ was put.  

1. The eminency of his person.  
2. The integrity of his life.  
3. The goodness of his disposition.   

1. To lay shame upon a Noble man, an honourable person, a great officer, is counted Scandalum magnatum: and maketh one liable to an heavy censure. To lay it on a King, is little less than treason. Who in eminency of place, or calling, to be compared to Christ? Did ever any in nobility, in high and excellent offices, or in any other kind of greatness, excel him?  

2. To lay shame on an innocent person, who hath no way deserved any blame, is a monstrous defamation. David doth oft aggravate the wrong, which in this case was done unto him, Psal. 69. 4. and 109. 3.  
But who is to be compared unto Christ in innocency, and integrity? He was holy, harmless, and undefiled.   
3. To lay shame upon a good man, such an one that might win all of all sorts to speak well of him, is an exceeding shameful thing. More than barbarous inhumanity. David doth also much aggravate the undue shame that was laid on him, by this circumstance, Psal. 38. 20. and 109. 4, 5.   
In goodness Christ exceeded all. Never did any more good. Never did any more freely and readily do the good which he did. He never put any back, that came to him for any good: but freely offered much good to many that sought it not.  
Shame is further aggravated by the persons that lay this shame on another: as if they be of the same profession. If familiars; if such as have been made partakers of the goodness of those whom they seek to disgrace. By this circumstance, was the shame laid on Christ much aggravated: as is evident by these typical complaints, which are most properly appliable to Christ, Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me, Psal. 41. 9 It was thou, a man, mine equal, my guide, and mine acquaintance: we took sweet counsel together, etc. Psal. 55. 13. Thus I suppose, that the shame of Christ appears to be the greatest, that ever was unduly laid upon any.   

§. 21. Of Christ's despising shame.  
OF the foresaid shame it is said, that Christ 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  despised it. The Greek word is a compound. The simple verb signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to mind a thing. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition, against, thus this compound verb, to have one's mind set against a thing: So as it importeth a light esteem of a thing: So light, as not to be moved at all therewith, but rather to pass it by, as a thing not to be regarded.  
It is taken in a bad, and in a good sense.  


1. When things worthy of high esteem are vilified, and despised, the word is used in a bad sense, as to despise government, 2 Pet. 2. 10.  
That is a fault, and a Sin. The more excellent the thing is, the greater is the Sin in despising it.   
2. When things not to be regarded, are despised, that kind of despising is good. The shame which Christ is said here to despise was despicable, and contemptible, ●…ad in that respect well despised.   
Two things do clearly demostrate, that Christ despised the shame cast upon him.  

1. They did no whit distemper his mind.  
2. They did no way hinder his good course.   
His undistempered mind was manifested two ways.  

1. By his silence: in that he gave no answer at all, to many disgra●…es.  
2. By the meekness of those answers that he gave.   
He was silent,  

1. Before the Priests, when many false witnesses were suborned against him, Matth. 26. 62, 63.  
2. Before Herod, and his Courtiers, though he were accused vehemently, Luk. 23. 9, 10.  
3. Before Pilate, so as the Governor admired his patience, Matth. 27. 14.  
4. Before all sorts that gathered about him: as Soldiers, common people, and strangers: notwithstanding the reproaches were laid on him.   
This silence was expressly foretold, Isa. 53. 7.  
The meekness of his answers may be exemplified in these particulars.  

1. Against their upbraiding to him his Country, and kindred, he only useth this proverbial speech, A Prophet is not without honour, save in his own Country, and i●… his own house, Matth. 13. 57  
2. To their exprobration of his company, he answereth, I came to call sinners to repentance, Matth. 9 13.  
3. To their cavils at his doctrine, he thus replieth, My doctrine is not mine, but his that sent me, Joh. 7. 16.  
4. Their blaspheming of his miracles, He refuteth with sound arguments, Matth. 12. 25, etc.  
5. To all their reproaches on the Cross, his answer is prayer for them, Luk. 23. 34.   
Not to insist on more particulars, it is said, when he was reviled, he reviled not again, etc. 1 Pet. 2. 22.  
The second evidence of his depising shame, was, that he was not hindered thereby from doing any good.  

1. The upbraiding of his Country, and kindred, kept him not from them: but on all occasions, he had recourse to them, and did good unto them.  
2. Their blaming his company, restrained him not from taking opportunity of calling sinners.  
3. Their slandering his doctrine and miracles, moved him not to forbear the one, or the other.  
4. Their accusing him of breaking the Sabbath, hindered him not from doing works of mercy on the Sabbath day.   
The like is verified of every good thing for which he was slandered.  
As the shame which Christ despised ministereth much comfort to the members of Christ, who for the profession of his truth are put to much shame; for therein they are made conformable to their head: So it affordeth an excellent direction for their carriage in that case of shame. In which respect that which hath been noted of Christ is the more throughly to be considered. See Chap. 13. v. 13. §. 137.   

§. 22. Of Christ's sitting at the right hand of the throne of God  
AS Christ had an eye in his sufferings on the joy that was set before him: so after he had suffered he was made partaker of that joy, which is expressed in this high transcendent phrase, And is set down at the right hand of the throne of G●…d. This containeth the recompense which followed upon his sufferings: and in general it setteth out an advancement above all creatures, next unto God himself. It is to be taken of Christ in that relation wherein he suffered: namely, in reference to his humane nature; but so as united to his divine nature; even that person which was God-Man, as hath been showed, Chap. 1. v. 3. §. 34.  
Every word in this reward carrieth an especial emphasis.  

1. The particle of connexion, being copulative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and, sheweth, that it followeth upon his cross▪ and shame.  
2. The verb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is set down, is of the active voice: and is translated, Sat, in reference to Christ himself, Chap. 1. v. 3. and Chap. 10. v. 12. It implieth a joint act with his Father. His Father said unto him, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sit, and he sat. It intendeth a settled continuance in that honour. See Chap. 1. v. 3. §. 31.  
3. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Right hand, is here metaphorically taken: and setteth forth the high degree of Christ's dignity, which was next unto God himself, above all creatures. See Chap. 1. v. 3. §. 33.  
4. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The throne, is a royal seat, as hath been declared, Chap. 1. v. 8. §. 106.  
5. This title of 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God, much amplifieth all the forenamed degrees of Christ's advancement. He was set by God. He was set at the right hand of God. He was set on the Throne of God. To manifest that this, of God, is an amplification of Christ's advancement, it is thus expressed, of the Majesty, Chap. 1. v. 3. Of the Throne of the Majesty, Chap. 8. v. 1. Hereof see Chap. 1. v. 3. §. 32.   
This recompense far exceeded all his sufferings. And by a due consideration of this, which Christ knew would follow upon his sufferings, was he encouraged to endure what he did.  
It affordeth unto us sundry weighty considerations.  

1. Christ was advanced as high as ever he was brought low.  
2. He hath a supreme power.  
3. There is no more suffering for Christ. He is set down on a Throne.  
4. Sufferings shall not lose their reward.  
5. The reward shall exceed all sufferings▪   
These, and other like recompenses, which were conferred upon the head, may be expected by the several members of the mystical body, according to that degree that they are capable of, and is fit for them.   

§. 23. Of considering weighty Matters.  Heb. 12. 3. For consider him that endured such contradiction of Sinners, against himself, l●…st ye 〈◊〉 wearied, and faint in your minds. 
THis causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  FOR, showeth, that this verse is inferred upon the former as a reason thereof: The reason may be taken from the dignity of the person that was put to shame, implied in this emphatical particle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Him, & in the kind of contradiction against him, in this relative 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Such, and it thus lieth, We ough●… the more throughly to consider the shame whereunto Christ was put, because he was so excellent a person, and yet the shame so great.  
The word translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  consider, is a compound. The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to think, (1 Cor. 13. 5.) To reason, (Mark. 11. 31.) To conclude, (Rom. 3. 28.) The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition with which this word is compounded, in composition signifieth again●…▪ So as this 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound signifieth to reveiw, or to think again and again upon a thing; to ponder upon it: this is to consider. It is in other Authors attributed to men's casting up, and to their reviewing of their accounts.  
Of considering weighty matters, and of Christ above all to be considered, See Chap. 3. v. 1. §. 21, 22, 23.  
The word here used, which importeth a thinking on a thing again and again, de●…, that it is not sufficient advisedly to heed a weighty matter, at the first hearing, or reading thereof, but that it must be pondered on again, and again.  
For this end two especial duties are requisite. 
Of Meditation see Chap. 11. v. 19 §. 96.   

1. Meditation with ourselves thereupon:  
2. Conference with others there abouts.   
Meditation is an especial part of consideration: whereby men call to mind what they have learned, & so come to conceive the same. For that which is not throughly 〈◊〉 at first, will be by meditation more throughly understood. Meditation to man's mind, is as chewing the cud to beasts: that meat which is not at the 〈◊〉 eating well digested, by the beast, through chewing the cud is throughly conco●…. It will therefore be useful to meditate on such weighty points as men hear and 〈◊〉: yea and if they have time, to write down their meditations.  
Conference about what we have heard may be more useful than meditation, in 
Conference.  that thereby we have not only our own help, but also the help of others: yea we may also thereby bring much help to others.   

§. 24. Of the Contradiction of sinners which Christ endured against himself.  
THe person whom we ought especially to consider, is here described by his great patience. Before it is premised an emphatical particle, which implieth such an 〈◊〉 as none like unto him.  
We translate it, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Him. Some the more fully to express the emphasis, translate it with a pariphrase thus, 
b Quis ille si●….  who he was, or what manner of person he was. He was s●…ch an one, as never the like was, will be, or can be in the world again. Yet He 〈◊〉.  
The word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  endured, is the same that was used §. 18. and it implieth Patience and Constancy.  
To amplify Christ's patience, the proof thereof is set out in this word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Contradiction. It is the same word that was used Chap. 6. v. 16. §. 121. and translated 〈◊〉. but Chap. 7. v. 5. §. 46. it is translated as here, Contradiction. It implieth an oppo●… against Christ's doctrine and works.  
They opposed against Christ's doctrine, in saying, that he deceived the people, Joh. 7. 12. They accused him before Pilate for perverting the people, Luk. 23. 14. And for speaking against Caesar, (John 19 12.) whereas he taught them to give to Caesar that which was Caesar's, Matth. 22. 21. When by their importunity he plainly declared who he was, they accused him of blasphemy, Matth. 26. 65. The like they did when ●…e pronounced remission of sin to a poor distressed sinner, Matth. 9 3. When he declared who were of God, and who were not, They said, that he was a Samaritan, and had a devil, John 8. 48. It is said of the Jews, that They spoke against those things which were spoken by Paul, contradicting and blaspheming, Acts 13. 45. So they did against Christ.  
They also spoke against his works, as against works of mercy, on the Sabbath day, Mark. 3. 2. Against his conversing with sinners, though it were for their conversion, Matth. 9 11. Against his miracles, as don by the Prince of Devils, Matth. 12. 24.  
In these and other like respects, this word, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such, is fitly added. It carrieth emphasis. It was such contradiction, both in the matter, and manner, as never the like offered to any other. It was such as may justly astonish and amaze those that hear it: Such as cannot sufficiently be set out. This was part of that shame which is set out v. 2. §. 19  
This is much aggravated by the persons who did so contradict him. It is said to be the contradiction 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are counted Sinners.  of Sinners.  
The word, Sinners, is in the New Testament usually put, for such as are impudent, and obstinate in sin; who live, and lie impenitently therein; who are so far from Christian contrition, and godly sorrow, for sins past; or from care to have their sins covered before God, by Faith in Christ; and before men, by true repentance; as they account it nothing to be accounted Sinners. In this sense, Publicans and Sinners o'er oft joined together, Matth. 9 10, 11. and 11. 19 This title is given to a notorious strumpet, Luk. 7. 37, 39 and to the chief among Publicans, Luk. 19 2, 7. The Jews in detestation of Christ attribute this epithet, Sinner, to Christ, 〈◊〉. 9 24.  
Sinners are ordinarily opposed to the righteous, that is to such as having repent of their sins past, endeavour to live righteously, 1 Tim. 1. 9 1 Pet. 4. 18.  
The sinners here intended were  

1. The Scribes, and Pharisees. Howsoever the Pharisees made a great show of sanctity before men; yet before God, they were such, sinners as are here intended; They were out of measure proud, covetous, superstitious, and cruel. In these, and other like respects, john the Baptist, and Christ himself styled them a general▪ on of Vipers, Matth. 3. 7. and 12. 34. They were oft taxed for the foresaid vices, and yet they obstinately continued in them: they repented not, Matth. 21. 31, 32. In their oppositions against Christ, and persecutions of him, and his, they were most impudent.  

2. Sadduces: who were among the Jews as Epicures among the Heathen. For they say, That there is no resurrection, neither Angel, nor Spirit, Act. 23. 8.  
Therefore they gave themselves to all licentiousness.   
3. The high Priests men, Luk. 22 63, 64.  
4. Herod, and his men, Luk. 23. 11.  
5. Pilat's Soldiers, Matth. 27. 27.  
6. The Thief crucified with him, Luk. 23. 39  
7. The common rabble that followed men to execution, Matth. 27. 39   
To be so thwarted by the worst sort of people must needs be a grievous contradiction.  
Further, to aggravate this contradiction, it is said to be, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  against himself; indeed sometimes they contradicted his Disciples, to blame him thereby, as in the case of not fasting, Matth. 9 14. and rubbing corn on the Sabbath day, Matth. 12. 1. and eating with unwashed hands, Matth. 15. 2. But even against his own self▪ against that doctrine which he himself preached, and the works which he himself wrought. They regarded not the dignity of his person, the integrity of his life, the benefit of his works, nor any other thing in him, which might have restrained them from their violent contradiction, but impudently they contradicted him himself.  
By this it appears, that the most excellent, and innocent persons▪ may have the most virulent oppositions by the vilest among men.   

§. 25. Of being weary and fainting in our Christian course.  
THat Christ's pattern in enduring such contradictions as he did, may be the more deeply weighed, the Apostle declareth the damage that may follow upon neglect of that means.  
The damage is in general hinted in this particle, lest, which is the interpretation of two Greek words, (a) that not: that ye faint not. It is a word of caution, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  prevention: implying, that such a damage of mischief is like to follow upon neglect of the foresaid duty.  
The damage consisteth of two branches. The first is thus translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 wearied.  
The Metaphor is taken from runners in a race: or from such as labour and toy●… in any hard work, and with the difficulty thereof, or rather through their own sluggishness, and laziness, wax weary, and give over the former course.  
I find this word used in two other places, as where it is said, the prayer of faith shall save him that is weary, and ready to faint; we translate it sick, Jam. 5. 15. and where Christ saith, thou hast laboured, and hast not fainted, Rev. 2. 3.  
Here is added the subject 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  your minds) wherein such may be wearied, or faint. In the Greek it is so placed between two verbs, as it may be referred to either of them. Thereupon some thus translate it, lest ye be wearied in your minds, and faint▪ Others, thus, lest you be wearied, and faint in your minds. There is no great difference in referring it to the one, or the other; It hath reference to both, and is fitly fixed betwixt them. They who be wearied in their minds, faint in their minds. And they who faint in their minds, are wearied in their minds.  
The latter word translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  faint, signifieth to be loosed; it is used of things fast knit, whereby they remain strong, and steady, as a man's joints, and limbs. But if they be loosed, they lose their strength, and become feeble and weak. It is used of the fainting of the spirit, or soul of man, for want of food, Matth. 9 36. and 15. 32. And to such a fainting under affliction, v. 5. Here it is taken in a spiritual sense, 〈◊〉 appears by joining it with this phrase, in your minds. And thus it is taken, Gal. 6. 9  
By the inference of this danger, the Apostle giveth us to understand, that virulent 
Contradictions make men weary.  contradictions, and strong oppositions, may make men weary of good courses, Psal. 73. 13, 14. jer. 20. 7, 8, 9  
As those crosses are in their kind grievous, so humane frailty is much perplexed therewith. And because good courses are occasions of such contradictions, many wax weary of their good courses.  
Well therefore did the Apostle premise this note of caution, and prevention, lest. We have cause to be circumspect over ourselves herein, and carefully use all means to encourage ourselves against those temptations.  
Hereof see more Chap. 3. v. 12. §. 122.  
This last clause, and faint in your minds, is added as the reason of their wearisomeness 
A fainting spirit soon weary  in good courses. Howsoever the bitterness of contradiction may give occasion of being weary, yet the proper cause thereof resteth in ourselves, even in our own faint spirits. Hereupon, saith the wise man, If thou faint in the day of ad●…, thy strength is small, Prov. 24. 10. David acknowledgeth thus much of himself, I said, this is my infirmity, Psal. 77. 10. It was inward fainting, that made many of them who believed in Christ, to be afraid to confess him, joh. 12. 42.  
That weariness ariseth from fainting in men's minds, is evident by the different disposition of men diversely minded. For where there is the same occasion of wea●…inesse in all, there is not the same effect. In the time of the captivity, many Levi●…es went away from the Lord: but the Sons of Zadock remained faithful, Ezek. 44. 10, 15. And in the time of the primitive persecution, many forsook Paul, 2 Tim. 4. 16. yet not all.  
The spirit of a man will sustain his infirmity, Prov. 18. 14. Nothing dismayeth a man of courage: instance Moses, David, job, the Prophets, the Apostles, and Martyrs, in all ages. It is not simply contradiction, but pusillanimity, which causeth wearisome●…esse. It is an undue plea, to pretend the grievousness of contradiction for excuse of men's wearisomeness in their Christian course. it becometh men, rather to take notice of themselves, and of their own faintheartedness, that they may be the more humbled, and brought to repentance for the same; that so the Lord may be the more merciful unto them. When men duly load themselves, God will be ready to ●…ase them; but if men by laying the blame elsewhere think to ease themselves, the Lord will load them the more. Now whether it be safe for a man to ease himself, and the Lord load him; or to load himself, and the Lord ease him, judge ye.  
This further showeth, how needful and useful it is to get an undainted spirit, and 
Spiritual courage needful.  an invincible resolution to go on in our Christian course, though all the world should contradict us. Courage, and resolution, doth much in temporal, and earthly matters: yet they may in their bodies, notwithstanding all their courage, wax weary; as in war, in running a race, in travelling, in undertaking any other task: but spiritual courage will so enable us, as we shall not only well begin, and hold out a good while, but go on to the end of our Christian race.   

§. 26. Of resisting unto blood.  Heb. 12. 4. Ye have not yet resisted unto blood, striving against Sin. 
THe Apostle doth in this verse, declare how far the forementioned duty of imitating Christ in suffering, is to be extended, even unto blood.  
The word which we translate, resisted, is a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  double compound. Of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  simple compound, see Chap. 2. v. 7. §. 62.  
The preposition added in this double compound, signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  against, and is well translated, resisted. It is a Soldierlike word, and importeth a manly standing against an enemy, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  foot to foot, spear to spear: not yielding a foot, or hai●…es 
(d) ●…ede pes, & cuspide cuspis.  breadth, as we say: and that unto blood, that is, so long as blood or breath remains in our bodies: or so long as we live. Man's life remains in his blood, when that is clean split, life is gone.  
He setteth down this extent of enduring, negatively, thus, ye have not yet resisted, to meet with an objection about that which they had already suffered. For the Apostle granteth, that they had already suffered much, Chap. 10. v. 32, 33. 34, which he here implieth under this particle 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet, as if he had said, ye have indeed endured much, yet, ye may endure more.  
The objection may be thus framed, What needeth thou, O our Apostle, so much press Christ's sufferings, as a pattern to us, seeing thou thyself knowest, what a great fight of affliction we have endured?  
To this the Apostle answereth, that they might be brought to endure more, because they yet lived, and so were subject to more trials. Their blood was yet in them, so as they had not resisted unto blood.  
Hereby it is e●…ident, that professors may be brought to seal their profession with their blood. Hereof see more, Chap. 11. v. 37. §. 257.  
It is also as evident, that professors cannot promise to themselves immunity from sufferings for their profession, so long as they live.  
Professors therefore have need to take heed of security, by reason of some trials that they have passed through. Experience hath showed how dangerous this hath been in reference to temporal deliverances, and victories. Much more dangerous is spiritual security. For Satan being cast out, will seek to make a reentry, Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies: So as it is a great point of wisdom, after some trials, to prepare for others.   

§. 27. Of striving against sin.  
TO avoid another extreme opposite to security, which is an unnecessary casting ones self into danger, the Apostle adds a limitation about Saints sufferings, in this phrase, striving against sin.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  striving, is a compound. It is derived from a root that signifieth, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strife; It is the word that was used v. 1. §. 8.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  preposition with which it is compounded, signifieth against. It is fitly▪ translated, strive against. It is, as the former verb, a soldierlike word, which implieth, an opposing, or fight, as an enemy, to whom a man will not yield.  
The opposed enemy is here styled, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sin.  
Some here take sin metonymically for sinners, who commit sin: as Heretics, Idolaters, or other impious persons, that would draw us from the profession of the truth. This is a good sense; but there is no need of using a trope here: for the sufferings of Saints, are for the most part, not against the persons of men, but against Vices themselves, as Idolatry, Heresy, Error, or it may be, impious and licentious liberty. Sufferings of Saints are, because they will not yield to those, and such like sins of their adversaries.  
Others apply the sins here meant to Saints own corruptions, which they say, are by afflictions subdued. This also is a truth in itself: but not pertinent to this place.  
The sins of the adversaries of professors of the truth are questionless here meant, and so they set out the cause of Saints sufferings, which is sin. We must strive against sin, either by fast holding the truth, that, by falling from it, we sin not: or by not yielding to that which is sin in itself.  
Observe the approved and justified sufferings of Saints, in all ages, and you shall 
Sin the cause of Saints suffering.  find this verified.  
Daniel strove against sin, when he would not cease from calling upon his God, 〈◊〉. 6. 12. The Apostles strove against sin, when they would not forbear to preach the Gospel, Act. 4. 2, 3, 19 and 5. 29. Believers in the Apostles time strove against sin, ●…hen they would not renounce their profession of Christ, Act. 9 2. So the Martyr's 〈◊〉 suffered in heathenish Rome, and in Antichristian Rome.  
On the other side, joseph strove against sin, when he would not yield to commit 〈◊〉 with his Mistress, Gen. 39 12. And daniel's three companions, when they would 〈◊〉 bow to Nebuchadnezars' Image, Dan. 3. 16.  
It is the cause, and not the suffering, which makes a Martyr. Therefore to incitati●… 
Causa non poena facit martyrem.  ●…o suffer, and remunerations of sufferings, the cause useth to be added, expressly, 〈◊〉 implicitly.  
Great is their folly who run a contrary course; who strive for sin, and suffer in 〈◊〉 striving, as Heretics, Idolaters, Traitors, Murderers, Thiefs, Adulterers, and 〈◊〉 such gross sinners: yea and busybodies also, 1 Pet. 4. 15. So did Achan suffer, 〈◊〉. 7. And Ahab and Zedekiah, Jer. 29. 21. So Servetus, Legat, Campion, and other 〈◊〉 Traitors. They strove to uphold the man of sin, and mischievous plots a●… the Land of their Nativity.  
It is a special point of wisdom, in all our strive and sufferings, throughly to 〈◊〉 the cause thereof. He that shall fail in his cause, his sufferings will be so 〈◊〉 from bringing comfort, as, without sound repentance, they will be the begin●… of Hell torments: and a means of aggravating the same. To suffer for sin, so 〈◊〉 suffering draws him not from sin, importeth impudent obstinacy. But if our cause ●…e good, that we strive against sin, then may we have much comfort in our suffer●…. Thus striving against sin, let us resist unto blood.   

§. 28. Of the Resolution of the four first verses of Heb. 12.  Vers. 1. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Vers. 2. Looking unto jesus the author and finisher of our faith; who for the joy that was set before him, endured the Cross, despised the shame, and is set down at the right hand of the throne of God. Vers. 3. For consider him that endure such contradiction of Sinners against himself, le●…t ye be wearied and saint in your minds. Vers. 4. Ye have not yet resisted unto blood▪ striving against Sin. 
IN these four verses are declared helps for well finishing our Christian course.  
Herein we may observe,  
Vers. 1.  

1. The Inference, Wherefore.  

2. The substance: which setteth down the kinds of helps.  
They are of two sorts,  

1. Examples of former Saints, v. 1.  

2. The pattern of Christ himself, v. 2, 3, 4.  
The former setteth down,  

1. The motive, to follow them.  

2. The matter wherein we should follow them.  
This latter is,  

1. Propounded, In the end why the pattern of former Saints is registered, impli●…d in this word, witnesses.  
2. Amplified, and that two ways, 

1. By the multitude of them.  
2. By the right we have to use them.           
Their multitude is implied under this me●…aphor of a cloud, and amplified by this note of comparison, So great.  
Our right to them is intended in this phrase, We are compassed about; or word for word, having compassing us▪  
The matter sets out two duties.  

1. To cast off impediments.  
2. To use fit helps.   
Two sorts of impediments are here expressed.  

One outward, in this word weight. Amplified by the extent thereof, in this word, every.  
The other, inward, styled, the sin, and described by this effect, which doth easil●… beset us.   
In setting down the latter, about use of helps, we may note,  

1. The manner of propounding it, in the first person and plural number, let us.  
2. The matter whereof it consisteth, which is set down in a metaphor of running a race, whereby is intended a right finishing of our Christian course; and it pointeth at four virtues. 

1. Diligence and speed, in this metaphor, run.  
2. Patience, which is plainly expressed.  
3. Perseverance, In this phrase, run the race.  
4. Prudence, In these words, set before us.     
This noteth out two points,  

1. The warrant we have for what we do, In this phrase, set before.  
2. The special right which concerneth us, In this word, us.   
The former showeth a direction.  
The latter a limitation.  
Vers. 2. The pattern of Christ himself is,  

1. Propounded, v. 2.  
2. Amplified, v. 3, 4.   
In setting down this help, The Apostle noteth,  

1. A duty, which showeth what we must do.  
2. A reason why we must do that duty.   
In setting down the duty observe,  

1. The action required, In this word, Looking unto  
2. The object of that act, jesus.   
The reason here alleged, for looking unto jesus, is taken from that which Christ did; which is of two sorts,  


1. What he works in us, Faith.  
This is amplified by two kinds of working,  

1. His beginning it, The Author.  
2. His perfecting it, The Finisher.    
2. What he wrought, or rather endured for us.   
This is,  

1. Propounded.  
2. Amplified.   
The proposition consisteth of two branches, In both which is set down, The object and the action thereabout.  
The first object is, cross: The action appertaining thereunto, endured.  
The other object is, shame: And the Action thereabout, despised▪  
That which Christ endured for us is amplified two ways.  

1. By that which Christ set before him, which is here styled, joy.  
2. By that which followed upon his suffering. Here note, 

1. The method or order in this copulative, and. He first suffered and then was exalted.  
2. The matter, which was an high exaltation▪     
This is described,  

1. By the stability of it, is set down.  
2. By the eminency of it, at the right hand.  
3. By the dignity or royalty of it, of the throne.   
All these are amplified by the person whose right hand and whose throne it was, namely Gods.  
The amplification of the foresaid pattern of Christ is set down two ways,  

1. By a review thereof, v. 3.  
2. By the extent of following Christ, v. 4.   
In the review, we may observe,  

1. A duty enjoined.  
2. A reason to enforce the same.   
About the duty observe,  

1. The act required, consider,  
2. The object thereof; Which is described, 

1. By the dignity of the person, Him.  
2. By the kind of opposition against him, contradiction, amplified by the greatness thereof, such.  
3. By the special person opposed, himself.  
4▪ By the condition of the persons who opposed him, Sinners.  
5. By his manner of bearing it, endured.     
The reason is drawn from prevention of a great damage, wherein is set down,  

1. The kind of damage, lest ye be wearied.  
2. The cause thereof, and saint in your minds.   
Vers. 4. In the extent of following Christ we are to observe,  

1. The manner of propounding it: which is negatively, ye have not.  
2. The matter; wherein are four points considerable, 

1. The act to be done, resist.  
2. The continuance thereof, unto blood.  
3. Another act, striving.  
4. The object thereof, against Sin.      

§. 29. Of Observations raised from Heb. 12. 1, 2, 3, 4.  
Vers. 1. I. Example's of Saints before us are to be followed. The inference of this verse upon the former chapter, implied in this word, where●…, intendeth as much. See §. 2.  
II. Former examples of jews are registered for us Christians. Thus much is implied in this phrase, we also. See §. 2.  
III. Suffering Saints are Gods witnesses. They are here so expressly called. See §. 2.  
IV. God hath a multitude of witnesses. This metaphor, a cloud, and these two epithets, compassing, and so great, do fully demonstrate this point. See §. 3.  
V. Impediments must be removed. This is the first kind of helps here prescribed. See §. 4.  
VI Impediments must be clean abandoned. This word, lay aside, intendeth as much. See §. 4.  
VII. Things burdensome hinder Christians in their race. This is implied under this word, weight. See §. 5.  
VIII. Every burden is to be laid aside. The universal note, every, is here expressly set down. See §. 5.  
IX. Original corruption is properly a sin. That is the sin which is here intended. See §. 6.  
X. Original corruption is ready to stir us up to actual sins. This is the meaning of this phrase, doth so easily beset us. See §. 6.  
XI. Inward and inbred corruption is to be s●…bdued. The sin here spoken of must be laid aside. See §. 7.  
XII. General directions are to be applied to ourselves. The manner of expressing the duty in the first person, us, declares as much. See §. 8.  
XIII. Christian's must draw on others to the duties which they perform themselves. The manner of expressing the duty in the plural number, which hath reference to others, proves this point. See §. 8.  
XIV. A Christians course is a race. The metaphor of running a race here used, proveth as much. See §. 8.  
XV. Diligence is requisite for the finishing of our Christian course. This metaphor, run, intendeth as much. See §. 9  
XVI. Patience must be added to diligence. Thus much is plainly expressed. See §. 9  
XVII. Perseverance is requisite for finishing our Christian course. This phrase, run the race, implieth perseverance till we come to the end of our race. See §. 9  
XVIII. Prudence is requisite for well ordering our Christian course. It is an especial point of prudence, to observe what is set before, that is, what is warranted in God's word. See §. 9  
XIX. That is most warrantable which is prescribed to us in particular. This is that which is set before us. See §. 9  
Vers. 2. XX. Ability to run our Christian race, is from jesus. For this end is he here brought in, and described unto us. See §. 12.  
XXI. An especial means of receiving grace from Christ, is to know, and believe ●…n him. This is intended under this word, looking unto. See §. 12.  
XXII. jesus first worketh faith in us. In this respect, he is the author of our faith. See §. 13.  
XXIII: jesus perfecteth the good work of faith which he hath begun. In this respect he is styled the finisher of our faith. See §. 14.  
XXIV. Christ is a pattern to Christians. For this end that which he did, and endured, is set before us. See §. 15.  
XXV. Christ had joy set before him. This is here expressed. See §. 15.  
XXVI. By the joy that was set before Christ, he was encouraged to endure what ●…e did. This preposition, For, intendeth so much. See §. 15, 16.  
XXVII. Christ had his Crosse. This is implied under this word, Crosse. See §. 17.  
XXVIII. Christ endured his Cross to the full. The word, endured, intends as much. See §. 18.  
XXIX. Christ was put to shame. This is here taken for granted. See §. 19, 20.  
XXX. Christ despised the shame that was laid upon him. This is here plainly expressed. See §. 21.  
XXXI. After Christ's sufferings followed glory. This copulative AND implieth as much. See §. 22.  
XXXII. Christ's glory is an established glory. Therefore it is here said, he is sat down. See §. 22.  
XXXIII. Christ's glory is an eminent glory. It is at the right hand of God: above all creatures next to God himself. See §. 22.  
XXXIV. Christ's glory is a royal dignity. He sits on a throne: even the throne of God. See §. 22.  
Vers. 3. XXXV. Matters of weight are to ●…e well weighed. The word consider imports as much. See §. 23.  
XXXVI. Christ's deeds and sufferings are especially to be weighed. This is gathered from this relative, him. See §. 23.  
XXXVII. Professors of the truth must look for contradictions. As the head was dealt withal, so shall his members. See §. 24.  
XXXVIII. The vilest of men are subject to contradict the best. Sinners contradicted Christ. See §. 24.  
XXXIX. Christ was so contradicted as never any more. This particle of admiration, such, intendeth as much. See §. 24.  
XL. Christ himself was not spared. There were contradictions, not only against hi●… Disciples, but also against himself. See §. 24.  
XLI. Christ endured the contradictions that were against himself. Thus much is plainly expressed. See §. 24.  
XLII. Dangers are to be prevented. This particle, lest, intends as much. See §. 25.  
XLIII. Contradictions may make Christians weary of their good courses. This inference, lest you be wearied, imports as much. See §. 25.  
XLIV. Weariness of good ariseth from men's own inward remissness. This clause, 〈◊〉 ●…aint in your minds, intends as much. See §. 25.  
XLV. A due consideration of Christ's enduring will move us to endure. This I gather 〈◊〉 the inference of this verse upon the former, by this causal particle, For. See 〈◊〉. 23.  
XLVI. Professors may be brought to seal their profession with their blood. This is 〈◊〉 taken for granted. See §. 26.  
XLVII. Christian's must stand to their cause so long as they have any blood in them. This phrase, ye have not yet resisted unto blood, implieth as much. See §. 26.  
XLVIII. Sin is the only true cause of Saints sufferings. They must strive against 〈◊〉. See §. 27.   

§. 30. Of remembering encouragements to hold out.  Heb. 12. 5. And ye have forgotten the exhortation which speaketh unto you, as unto children, My Son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. 
A Third motive to stir us up to persevere in the faith, notwithstanding our suffering for the same, is taken from the Author of our sufferings, which is God himself.  
The first motive was taken from the example of former Saints, v. 1.  
The second from Christ's pattern, v. 2, 3, 4.  
Thus this is the third.  
The first particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And, being a copulative, showeth, that that which follow●…, is in general of the same kind that that which went before was.  
The word which we thus translate 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  y●… have forgotten, is a compound, and ●…ere only used in the New Testament. But the same simple verb, compounded with 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Obliviscor.  another preposition which intendeth the same thing, is frequently used, and translated, as this word, to forget. It is used thrice in this Epistle, Chap. 6. v. 10. Chap. 13. v. 2, 16  
To forget is at least an infirmity, and so it is here taxed.  
Some, to aggravate the reprehension, set it down interrogatively, thus, Have 〈◊〉 forgot? But this phrase ye have forgotten is the more pertinent, because the Apostle here setteth himself with all mildness to manifest their weakness.  
Which way soever we read it, it is apparent, that to forget the encouragements which God affords, is a fault. It is taxed in the ancient jews, Psal. 78. 11. and 106. 13, 11. It is expressly forbidden, Deut. 6. 12.  
It is a branch of that corruption, which seized on man by his fall: for thereby, as 
To forget encouragements a fault.  other powers of a man's soul, and parts of his body were depraved, so his Memory, which was placed in man, as an useful treasury, to lay up, and fast hold the directi●…, and consolations of God's Word.  

1. People are to take heed of this fault: for hereby the use of good directions, and consolations is lost.  
2. Ministers, as they see occasion, must lovingly put their people in mind hereof.  
3. Means must be used for strengthening memory.   
The inference of this taxation upon v. 3. where he giveth a hint of their wearisomeness, and fainting in their minds, showeth, that forgetting grounds of encouragements is an occasion of fainting.  
This was it that made the Disciples afraid, Matth. 8. 25. Man by nature hath a fainting spirit in himself, he is like a lamp, that will fail to give light, if there be not a continual supply of oil. So a fire, without supply of fuel, will go out.  
This may be a motive well to heed the encouragements of God's Word. While men well consider the same, they think all the power, and terror of hell, cannot make them shrink. But if those encouragements be forgotten, every little blast makes them shake like an Ashen leaf.   

§. 31. Of Exhortations spoken to all of all sorts.  
THat which the Apostle taxeth them for forgetting, is here styled, The exhortation. Of the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb whence this noun 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  exhortation is derived, see Chap. 3. v. 13. §. 143.  
Some translate the noun here Consolation, and so it is oft used, as Luk. 2. 28. 2 Cor. 1. 3. So it doth also signify, exhortations, as Act. 13. 15. Rom. 12. 8.  
Here this word hath reference to the text of Scripture that followeth: which in regard of this sweet compellation, My Son, is a great consolation, and in reference to the manner of expressing the point, thus, despise not, nor faint, It is an exhortation. So as either signification may be used in this place. It is a consolatory exhortation, and an exhortatory consolation. To the metaphor of running here used by the Apostle, the latter word, Exhortation, is the more proper: For runners in a 
Plausuque volat tremituque secundo. Virg.  race, by exhortations, and acclamations, are much quickened. Whereby it appeareth how useful exhortations are. See more hereof, Chap. 3. v. 13. §. 143.  
This relative 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which, hath reference to that exhortation which is quoted in this verse. It is an elegant figure: for a voice, or faculty of speaking is attributed to the exhortation recorded in Scripture. So as the word written, is as a Sermon preached, it hath a kind of voice, whereby it speaketh to us: as Chap. 3. v. 7. §. 74. in the end.  
The word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  speaketh, is a compound, and signifieth more than a simple speaking, namely a reasoning, or disputing, or convincing a man of the equity of what he speaketh, Mark. 9 34. Act. 17. 17. and 19 8, 9 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The title of the art of reasoning is set down under a word derived from the same root.  
The persons to whom this was spoken are comprised under this relative, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  unto you. He means hereby those to whom he wrote; which were, both these Hebrew, and all other Christians, that should read, or hear this Epistle; For God in his word, speaketh to all of all sorts, to all of all degrees, to all of all places, to all of all ages, to all of any other distinction whatsoever. This Christ thus plainly expresseth, What I say unto you, I say unto all, Mark. 13. 37. and Moses thu●…, Neither with you only do I make this covenant; but with him that standeth here with us this day before the Lord our God, and also with him, that is not here, Deut. 29. 14, 15. Thus may, thus ought every one to apply the word of God, wherein it concerneth him, to himself, though at first it were spoken to others. See Chap. 13. v. 5. §. 68   

§. 32. Of God's speaking to Saints, as to Children.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as unto Children, hath reference to that sweet compellation, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  My Son, in the following Exhortation.  
This giveth an evident instance, that God respecteth Saints as a Father his children, Psal. 103. 13. jer. 3. 19 and 39 9 
God as a Father to Saints. Ex gratia special & mero ●…otu nostris.   

1. This ariseth from his mere mercy, and free grace. Princes' when they grant favours use to render this reason, out of our own special grace, and mere motion, we grant this: yet may they have many inducements from their subjects: but God can have nothing out of himself to move him to do what he doth. These therefore be frequent phrases in Scripture: For my own sake, for my name's sake, Isa. 48. 9, 11. Grace, Eph. 2. 5. Free gift, Rom. 5. 15. Rich mercy. Great Love, Eph. 2. 6.  
2. This relation of Children to God, is by virtue of our union with Christ. Christ is his true proper Son: but Saints are one with Christ, members of his body, and in that respect his Children.   

1. This is the ground of Saint's confidence. If God speak to them as to Children, they have good ground to fly to God, as to a Father, and in all time of need to ask and seek of him all needful blessings, Matth. 7. 11. yea and in faith to depend on him for the same, Matth. 6. 31, 32. What useful thing shall such want? what hurtful thing need such to fear? If God deal with them as with Children, he will provide for them every good thing, he will protect them from every hurtful thing, he will hear their prayers, he will accept their services, he will bear with their infirmities; he will support them under all their burdens, and assist them against all their assaults: though through their own weakness, or the violence of some temptation, they should be drawn from him, yet will he be ready to meet them in the midway, turning to him. Instance the mind of the Father of the Prodigal towards him. See more hereof in the Guide to go to God, or Explanation of the Lords ●…er, §. 8.  
2. This is a forcible motive to stir us up to bear a childlike respect to God. The ●…le of relation requireth as much, as is showed in the place before quoted.    

§. 33. Of the paternal and childlike relation betwixt pastor and people.  
TO make the foresaid exhortation to be the more heeded, the Apostle addeth the express words of Scripture, wherewith it was first set down, but quoteth ●…either Book, Chapter, nor Verse. Hereof see Chap. 2. v. 6. §. ●…0.  
The Text is taken out of Prov. 3. 11, 12. In quoting it the Apostle holdeth close ●… the interpretation of the ancient lxx. Of whom see Chap. 1. v. 6. §. 72. Only there is one little difference: for the lxx do not express this relative pronoun, 〈◊〉, But yet by speaking to one in the vocative case do understand that pro●…. In the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew it is expressly set down.  
This title, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  my Son, as here used, and as used by the wise man, seemeth to 〈◊〉 reference to the Minister that utters it: because he hath herein reference to the Lord as to a third person: thus, My Son despise not thou the cha●…ening of the Lord.  
I will not deny, but that this compellation, My Son, may be taken in reference to God: because Ministers, borh extraordinary, and ordinary, stand in God's room: and in God's room speak to God's people: yea God in the mouth of his Ministers, speaketh to his people. Thus it confirms Gods Fatherly respect to his people, whereof see §. 32.  
If it be taken in reference to the Prophet, it showeth that God's Ministers, are as 
Ministers as Fathers to people.  Fathers to God's people: and God's people as children to them. Frequently is this relation mentioned betwixt God's Ministers and people.  

1. Ministers are means of their people's regeneration, 1 Cor. 4. 14, 15. Philem. v. 10.  
2. Ministers provide for the souls of people, as parents do for their children's bodies. Their care is to nourish, and build them up in grace, 2 Cor. 12. 14.  
3. Ministers bear a fatherly affection and respect to God's people, 2 Cor. 6. 11, 13. ●…il. 4. 1.   
This relation directeth both Ministers and people how to be affected, and how to ●…rry themselves one towards another.   

§. 34. Of general doctrines intended to particular Persons.  
THe particular application of the former point of well bearing afflictions unto 
General points to be applied by every one.  one particular Person in the singular number and vocative case thus, My Son, giveth evidence, that general doctrines are intended to every one in particular.  
We heard before, §. 31. that what was spoken to people of one age was intended to all ages: Here it is farther showed, that that which is common to many is intended to every one; as if it had been in special directed to every one. Thus Christ by name enjoins that duty to Peter, which belongeth to all Ministers, joh. 21. 15. These indefinite phrases, If any man thirst, John 7. 37. All ye that labour, Matth. 1●…. 28. Whosoever will, Rev. 22. 17. do intend as much. For this end Sacraments are applied to particular persons.  

1. This manifesteth the impartial respect of God to all.  
2. It giveth proof of God's Wisdom, in leaving every one that receiveth not the word, without excuse. God speaks to every one in particular, why then shall any put away from him that salvation, which in and by the word is offered unto him.   
This shows what good ground of faith every one hath.  
It is in this respect an incitation to every one to apply to himself what he heareth out of God's Word. The power, the life of preaching consisteth herein.  
The premising of this title, My Son, before the following dissuasion, giveth 
Insinuations of meekness.  instance that dissuasions, and other kind of instructions, are to be sweetened with mild insinuations. See Chap. 3. v. 12. §. 121.   

§. 35. Of reconciling Prov. Chap. 3. v. 11, 12. With Heb. 12. v. 5, 6.  
THere is some difference in words and phrases, betwixt the testimony following, as it is in the Hebrew, and as it is in the Greek, yet in sense they both fully agree.  
Some differences are more in the translation of the Hebrew, then in the text itself.  

1. This negative, neither be weary, is thus translated, neither faint. Both the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew, and the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek import one and the same thing. For wearisomeness causeth fainting, and fainting implieth wearisomeness.  
2. Where Solomon saith, neither (c) be weary of his correction, the Apostle thus, nor 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  faint when thou art rebuked of him. Correction is a real rebuke, and rebuke is a verbal correction: so as one may well be put for the other.   
To put the verb for the noun thus, being rebuked or corrected of God, for the correction of God, is but the different dialect of different tongues.  
In the next verse the first clause thereof in Hebrew and Greek do fully agree. In the latter clause there is some difference in words and phrases. For where Solomon sayeth, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Even as a Father the Son in whom he delighteth: the Apostle thus, He 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  scourgeth every Son whom he receiveth. The expression of Son, implieth Gods fatherly respect: so as in sense it is all one, as if he had said, even as a Father: and to receive a child, importeth a delighting in him.  
The Apostle agreeth with the Greek LXX word for word.  
Of this LXX, and of varying from the letter where the sense is kept, See Chap. 1. v. 6. §. 72.   

§. 36. Of God the Author of Saints afflictions.  
IN directing us well to bear afflictions, the Apostle laboureth to remove two contrary impediments.  

One is in the excess, despise not.  
The other in the defect, faint not.   
The Hebrew 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word signifieth, to reject, or detest a thing.  
It is used of those builders, which 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  refused the head stone of the corner, which was Christ himself, Psal. 118. 22. 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The (c) Greek word, also, carrieth emphasis with it: For according to the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Parvam curam habere, negligere, contemnere.  notation of it, it signifieth, to have little care of a thing, to neglect it, or to contemn it. A fit word. It is used to express the fault of a child, or servant, in two light an esteem of his parent, or Master; which is a plain contempt of them, opposed to that honour, which is required in the fifth Commandment.  
That which is here forbidden to be despised is styled 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chastening.  
The Greek word is derived from a root that signifieth a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  child: and in general it implieth a Father's dealing with his child. It is used sometimes for instruction, as 2 Tim. 3. 16. Sometimes for correction, as here; and they who correct, have 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their notation from this word, v. 9 And the act itself of correcting, is expressed under 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a verb sprouting out from the same root, Luk. 23. 16, 22. A Father's correction is for instruction.  
The notation of the 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigare  Hebrew word, intendeth as much as the Greek. It implieth such a correction as Fathers give to their children, whereby they may be the better instructed. It is also oft used for instruction, Prov. 1. 2, 3.  
The Latin have a 
k Disciplina.  fit word to express both these senses, which we in English translate discipline. For men are disciplined both by instruction and correction.  
The chastening here spoken of, is said to be of the Lord. God is the author and orderer thereof, Isa. 10. 5. 2 Sam. 16. 11.  
Object. Satan, men, other instruments, do much afflict Saints.  
Answ. Yet God hath the ordering and disposing of them, that he may restrain them as he seeth cause: that he may turn all that they do to his own glory, and his children's good. God's glory is the supreme end of all, john 9 3. Subordinate thereunto is his children's good, Rom. 8. 18. See more hereof in the Whole Armour of God, on Eph. Chap. 6. v. 11. §. 2. and v. 11. §. 13.  
By this we are taught, in all crosses to look up unto God, to search after the end which God aims at, and to call on him.  
This is a point much pressed by the Prophets, Isa. 17. 7. and 45. 22. Mic. 7. 7.  
This also giveth us a ground of patient bearing all crosses, because the Lord is author of them.   

§. 37. Of Saint's afflictions being chastisements.  
THe word whereby the afflictions of Saints are here set down, is styled, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The ends why God afflicteth his children.  chastening▪ and according to the notation thereof, signifieth such correction as a 〈◊〉 giveth to his child, and that for his amendment, Rev. 3. 19 Psal. 89. 30, 31. 2 Sam. 7. 14.  
That they are such, is evident by the ends which God aimeth at therein.  
One general end is their good, Prov. 8. 28. Therefore some of them have acknowledged it to be good for them, Psal. 119. 71. Lam. 3. 27.  
Particular grounds have reference either to this life, or the life to come.  
In this life the grounds are either privitive, or positive.  
Privitive in regard of sin: and that  

1. To prevent sin, 2 Cor. 12. 7.  
2. To redress it, Psal. 119. 69.   
The positive grounds have respect to grace: namely to prove it, 1 P●…t. 1. 7. or to exercise it, job. 1. 12.  
The good of afflictions hath respect to the world to come two ways.  

1. To prevent damnation, 1 Cor. 11. 31.  
2. To increase heavenly glory, 2 Cor. 4. 17.   
This maketh an apparent difference betwixt the afflictions of Saints and others. 
Difference betwixt the afflictions of Saints and others.  They may be all in their external appearance alike: for all things fall out alike to all, Eccles. 9 2. but yet there is a great difference betwixt the afflictions of the one, and the other, as,  

1. In the moving cause. Love putteth God on to chastise his children, v. 6. But wrath puts him on to judge the wicked, Deut. 29. 23, etc.   
Object. God was angry and wrath with Moses, Deut. 1. 37. and 3. 26.  
Answ. That anger and wrath was not vindictive, but Paternal.  
The words, Anger and wrath, are used  

1. To give evidence that God neither approveth, nor justifieth sin in any, not in his beloved ones, 2 Sam. 12. 14.  
2. To prevent the like for the future.  
3. To be a warning to others, 1 King. 13. 23.  
4. To revenge others sins in the chastisements of his children, 2 King. 22. 20.   

2. In the ends, whereof we heard before. For God aimeth not at those ends in judging the wicked, at which he aimeth in chastising his children.  
3. In the effects. For, 

1. Saints by afflictions have some sins prevented, and some redressed, Luk. 15. 17. But others have thereby sins occasioned, Exod. 16. 2. and increased, 2 King. 28. 22.  
2. Afflictions draw Saints to God, Host 5. 15. but they drive others from God, 2 King. 6. 33.  
3. Saints by afflictions are the more humbled under God: and brought to acknowledge his divine justice, yea and mercy, Dan. 9 7. Lam. 3. 22. Others have their mouths opened against God, Rev. 16. 9     
This is a farther invitation patiently to bear the afflictions which God is pleased to lay upon us, even because they are chastisements: they are for our instruction. Though they be grievous to the flesh, yet they are needful and useful to the Soul.  
On these grounds we willingly take bitter pills, and fulsome potions, and patiently endure corrosives, lanching, seering, & cutting off of members. Let judgement and faith help us in Gods dealing with us. Rebuke a wise man, and he will love thee, Prov. 9 8. Hear ye the rod, and who hath appointed it, Mic. 6. 9   

§. 38. Of avoiding extremes in reference to crosses.  
THe expression of two extremes, namely, excess, by despising, and defect, by 
Both the extremes in the excess and defect to be avoided.  fainting, giveth us to understand, that both the extremes are conscionably to be avoided. It is good that thou shouldest take hold of this: yea, also from this withdraw not thine hand, Eccles. 7. 18. This is implied under this phrase, You shall not turn aside to the right hand, or to the left, Deut. 5. 32.  
Both extremes fail of that end, which God aimeth at in chastising his children: which is, to better them by afflictions, to raise up their heart to him, and to draw them unto him. Both the one and the other extreme draweth men from God, and depriveth them of the true comfort and profit of afflictions.  
We ought hereupon to be well instructed in that golden mean, that lieth betwixt 
Stulti dum fugiunt vitia in contraria 〈◊〉. Horat.  these extremes: that we may not like fools avoid one extreme so far as we fall into the other. Virtue is placed in the midst betwixt two extremes: as the temperate Zones which are habitable, betwixt the extreme cold, and extreme hot Zones: both which are inhabitable. The Philosopher discerned by the light of nature, the aberrations of both the extremes, the excess and the defect, and thereupon defined virtue to be the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Ethic. l. 2 C. 6. A fault in the excess to despise afflictions.  middle of two evils. God's Word doth plainly set out that middle way which lieth betwixt two extremes: wherein and whereby we may be brought to eternal life.  
The first extreme is in the excess, it is to despise Gods fatherly dealing with us. Of the notation of the Greek and Hebrew word, See §. 36.  
This is a great fault, God by his Prophets much complaineth against it, jer. 2. 30. and 5. 3. Ahaz is set out as a fearful instance hereof, 2 Chron. 28. 22. Hereupon he is branded with this black mark, This is that King Ahaz.  
1. Great dishonour is hereby done to God. His authority and sovereignty is herein trampled upon.  
Great wrong is hereby done to man himself. It doth not only deprive him of the benefit of afflictions, but also turns mercy into wrath, Leu. 26. 18. Amos 4. 5.  
The other extreme is in the defect, here translated faint. Of the notation hereof, 
A fault to faint under crosses.  See §. 35.  
Hereby it appears that it is a fault to faint under Crosses.  
I confess: it is not so blame-worthy as the excess in despising affliction. The worse and the wickeder sort of people fall into the former. The weaker and many times the better sort yea Gods dear Saints, oft fall into this latter; yet a fault and blame-worthy it is.  
Of these two extremes; Of directions to keep men from them, See the whole Armour of God, On Eph. 6. 15. Treat. 2. part. 5. §. 18, 19 etc.   

§. 39 Of afflictions convincing men of sin.  
THe affliction of the Lord is set out in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rebuked, and that the rather, to aggravate the latter extreme, which may seem to be the lighter. The word is used of convincing one of a sin.  
Thus the very word is translated convicted, joh. 8. 9 And a noun coming from thence is translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  evidence, Heb. 11. 1. §. 4.  
The H●…brew word in the derivation thereof, signifieth as much.  
This word is here used in two r●…spects.  

1. In regard of the order which the Lord useth in rebuking. He first convinceth, and 〈◊〉 rebuketh them.  
2. In regard of the effect that followeth. By God's rebuke men are convinced of 〈◊〉. And because by afflictions men use to be rebuked and convinced, Rebuke is put for afflictions, Rev. 3. 19 Afflictions then convince men of somewhat that God would have them to take notice of. This may be well exemplified in Joseph's Brethren, Gen. 42. 21. The case of Israel about Achan may also be an instance thereof; and about the fiery serpents, Numb. 21. 7. And in their undertake against the Benja●…, judg. 20. 26.   
Prosperity, as dust flieth in the eyes of men's understandings, so as they cannot well see, & discern their disposition. It is like a fawning flatterer, who speaketh nothing but well, according to the mind of him with whom he speaketh: As Ahabs false Prophets, 1 King. 22. 13.  


1. Hereby we have an instance of the necessity of afflictions: we should be exceedingly bewitched if it were not for them.  
They are rebukers in the gate, Amos. 5. 10. And we have great need of such rebukers.   
2. This also showeth the utility and benefit of afflictions. It is very useful to be convinced and rebuked, Prov. 9 8, 9  
3. This is a good ground of patience. Things so needful and useful aught to be patiently borne.  
4. This teacheth us well to observe in all afflictions, what it is for which the Lord rebuketh, Lam. 3. 40, 41. josh. 7 13. Want of this search makes many crosses to fail of their kindly work.   
Men have two helps about searching out their sins.  

One is God's word, which is a declaration of God's mind, and showeth why he doth so and so afflict men.  
The other is, their own conscience, whereby they may know how to apply such generals, as are revealed in God's word, to themselves in particular.   
Of searching out sins, See A Plaster for the Plague, On Numb. 16. 44. §. 4, 5, etc. And Dearths Death, On 2 Sam. 21. 1. §. 18.   

§. 40. Of the meaning of Heb. 12. 6.  Heb. 12. 6. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. 
THe more to keep us from the forementioned extremes of despising afflictions, or fainting under them, the Apostle produceth the procuring cause whereby God is moved to afflict his Children: and this is his own love towards them. The first particle being causal, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, giveth proof hereof.  
Of this affection of Love in general, See the Saints sacrifice, on Psal. 116. 1. §. 4.  
God by assuming to himself this affection of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Love, in referance to Saints, showeth that his heart is knit to them; and that they may be made the sitter for him, be chasteneth them.  
Of the word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chastening, as it setteth out a Parents correcting of his child, See §. 36.  
To this he addeth another verb, which implieth a severe kind of correction. For to scourge importeth more than to chastise. A child is ordinarily chastised with a rod, but scourged with a whip: and they are so dealt withal, when they prove stubborn.  

d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Flagellum.  The root, from whence this 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word cometh, signifieth a scourge, or a whip. Of this word scourging, See more, Chap. 11. v. 36. §. 252.  
See an exemplification of the difference betwixt Christ's chastening and Scourging, 2 Sam. 7. 14. Psal. 89. 32.  
Though the latter of these two do intend more severity than the former, yet both of them being here applied to a Father, are opposed to the usual practice of a Judge, which is to take away the life of a Malefactor, and is set out by these instruments of punishment, Sword, Halter, Fire, etc.  
This last phrase, Whom he receiveth, is added as another motive whereby God is induced to scourge his Children. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The greek word is a compound. 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. r●…cipio.  The simple verb signifieth to receive. This compound addeth emphasis, and implieth to receive one, as to acknowledge him to be his: and thereupon to take special care of him. Thus it is an amplification of the former motive concerning God's love. It is an evidence thereof.  
In Hebrew it is thus expressed: In whom he delighteth, Prov. 3. 12. There is expression again made of a Son, thus, The Son in whom he delighteth, or whom he accepteth. For the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew word signifieth to accept. So it is oft translated by our English: as Eccles. 9 7. Deut. 33. 11. and in sundry other places.  
As the former word expresseth the love of God: So this latter setteth forth his care of them. He receiveth them for his Sons: he calleth them into the communion of Saints, which is his Church, even his House, (1 Tim. 3. 15.) and answerably dealeth with them.  
Concerning this general phrase, every Son, two doubts are raised. 
ay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

1. Whether none but Sons are scourged.  
2. Whether every Child without exception is scourged.   
Answ. To the first, Correcting Children, doth not necessarily imply others impunity. A▪ Father that correcteth his Child, may also punish a Slave. Yet take correction in the proper ends and fruits thereof, and it will be found proper to Children.  
Answ. To the second, Never was there, never shall there be, a Child of God in this world without correction, v. 7, 8.   

§. 41. Of God's love in receiving those whom he doth 〈◊〉.  
IT is here taken for granted, that God loves his Children. God himself professeth 
God loveth men.  as much, Mal. 1. 2. jer. 31. 3. And Saints acknowledge as much, Deut. 7. 8. Eph. 2. 4.  
No ground of this can any where be found but in God himself. It is therefore said of him, that he set his love upon the Israelites, because he loved them, Deut. 7. 7, 8.  
Of Christ's love to his Church, the order, the truth, the cause, the quality, the quantity, and the continuance thereof, See Domest duties, Treat. 4. §. 61, 63, 65, 67, 69, 72.  
Of love, the cause of Gods chastening his Children, See the whole Armour of God, Treat. 2. On Eph. 6. 15. part. 5. §. 25.  
It is said of those whom God loveth, that he receiveth them also, he taketh them into his house, he taketh the especial care of them. The many invitations which the Lord maketh to such as come unto him, sheweth how ready he is to receive them, Isa. 55. 1. joh. 6. 37. The example of the Father of the Prodigal, is an evidence hereof, Luk. 15. 20. Christ is said to receive sinners, Luk. 15. 2. Namely penitent sinners: who thereby had evidence that they were loved of God.  
The Lord received them, to assure them of his special care for their good. Men use to take care of such as they do receive, as of Wives, Children, Servants, Friends, and others: much more will God. This is one special reason of all those relations which God vouchsafeth to pass betwixt himself and children of men.  
This is a forcible motive unto such as are received of God, to cast their care on him, Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents. Christ doth much press this point, Matth. 7. 11.   

§. 42. Of God's scourging his Children.  
TO the former word of 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chastening, he addeth this other (b) scourgeth. Of the difference betwixt these two words, See §. 37, 40. It here implieth soar afflictions wherewith God afflicteth his Children. He oft useth a whip instead of a rod, 2. Sam. 7. 14. David was a man after Gods own heart, yet severely scourged. His manifold complaints give proof hereof, as Psal. 6. 6. and 31. 9, 10. and 32. 4. But more grievous are jobs complaints. The Histories of them both doth show, what cause they had to complain as they did.  

1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them. This was jobs case.  
2. For manifestation of his detestation of their enormous and scandulous sins. This was David's case.   

1. This gives us just cause, when we are scourged of the Lord, to examine our carriage towards him, and to search after such sins as have provoked God to scourge 〈◊〉. Hereof see §. 45.  
2. It admonisheth us to take heed of offending our loving Father too much: 〈◊〉 we so far grieve his Spirit, as to scourge us. Though he do not clean withdraw his love from us, yet in love he may so scourge us, as to force us to repent again and again of our foolish carriage towards him. He can tame us, though be do not damn us.  
3. It teacheth us to carry ourselves under scourging answerably to Gods dealing with us, that will be by a deeper degree of humiliation, josh. 7. 6. judg. 20. 23. 1 Sam. 7. 6. A Father expecteth as much. To the truth of humiliation must be added a greater measure of watchfulness against sin for the future, Numb. 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do, both for fear of smart (a burnt child dreads the fire) and also to prevent his Father's grief.  
4. This manifesteth the undue censures of many concerning Gods children, that they are no children of God, because they are scourged of God. This was the censure of jobs wife and friends, and of many that beheld David in his troubles.  
5. It directeth us to be prepared, not for chastening only, but for scourging also. Consider what hath been registered of God's ancient Worthies, Chap. 11. 35, etc.  
6. This may comfort us in our sore afflictions whereunto we are subject: that God may receive us and take us for his Children, though he scourge us.   
It is not want of love, but great wisdom that moveth him to deal with us as he doth.   

§. 43. Of conditions accompanying Gods grants.  Heb. 12. 7. If ye endure chastening, God dealeth with you as with sons. For what son is he whom the Father chasteneth not. 
IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted.  
From thence he inferreth the main point, which is, that God in chastening men dealeth with them as with sons: but upon this condition, that they endure his chastening.  
The manner of bringing in this evidence of God's love by way of condition, for something to be performed on our part, thus, if ye endure chastening, showeth, that there is a condition to be observed on man's part, for obtaining the benefit of God's gracious dealing with him. In all Covenants betwixt himself and man, it was so. In the first Covenant the condition was, do this, Gal. 3. 12. Hereby was intended perfect obedience, which then man was enabled to perform.  
In the other Covenant of grace, the condition is, Believe and repent, Mark. 1. 15. Faith hath respect to our justification, and compriseth under it all things tending thereto. Under repentance all sanctifying graces are comprised, whether they respect mortification, or vivification, the two parts of repentance.  
Quest. How can free grace stand with a condition? 
How conditions stand with free grace.   
Answ.  

1. With a condition of works to be done by ourselves it cannot stand.  
2. The condition of the Gospel which is faith and repentance, are the work and gift God, Eph. 2. 8. jer. 10. 23. 2 Cor. 3. 5. jer. 31. 18, 33. In this respect they are so far from impeaching the grace of God, as they do much magnify the same. God of his own free grace works in us that which he requireth of us for attaining life.  
3. Faith is not to be considered in this case as a work of man, but as an hand, or instrument, whereby we lay hold on Christ.  
4. Repentance is but a mere qualification, for fitting us to enjoy that which Christ hath purchased for us.  
5. Both faith and repentance are evidences of our right to Christ Jesus, and therefore are enjoined, that we might have some sensible assurance of our eternal Salvation.   
On this ground we are to inquire after the condition which God requireth, for the partaking of that which he freely granteth us, as we do desire the benefit of the grant.   

§. 44. Of the benefit of Afflictions arising from enduring.  
THe particular condition here required on our part, is, to endure chastening. Under chastening all manner of affliction that God layeth upon his children are comprised. They are called chastening, by reason of the end that God aimeth at in afflicting them, which is their good: as hath been showed, §. 36, 37.  
Of the meaning of the word enduring, and of Christ's excellent pattern in enduring the Cross, see §. 18. That is a worthy pattern for us: and it is the more to be heeded by reason of that inference which the Apostle here maketh, that afflictions are made profitable by enduring them, Matth. 10. 22. 2 Tim. 2. 12. jam. 1. 12. and 5. 11. This therefore did the Apostle glory in, on the behalf of the Thessalo●…ians, 2 Thes. 1. 4. See more here of in The whole Armour of God, on Eph. 6. 15. §. 16, 17.  

1. By this we may discern an especial reason of that little good which many gain by crosses: they fail of observing this main condition. They may bear the cross, because they cannot cast it off: but they do not endure it contentedly, willingly, in obedience to God. What they do is perforce, with much inward grudging and outward muttering.  
2. Thou mayst learn hereby how to gain good by afflictions, even by enduring them: which that thou mayst the rather do, observe well these few directions.   

1. Look to God that smiteth, and duly weigh his supreme Sovereignty, his almighty power, his unsearchable wisdom, his free grace, his rich mercy, his great forbearance, and other like excellencies.  
2. Be circumspect over thine inward disposition; to keep thyself from fretting, vexing, and perplexing thy spirit.  
3. Be watchful over thine outward behaviour, that thou manifest no discontent therein.  
4. Be well informed in the manifold trials whereunto the best are subject in this world.  
5. Take to thyself an invincible courage and resolution to hold out; and still prepare thyself for more, when some are past.    

§. 45. Of the need and benefits of Afflictions.  
UPon observing the foresaid condition of enduring chastisement, it is added, that God dealeth with them as with Sons.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb translated, dealeth with, properly signifieth, to offer to. See chap. 5. v. 1.  
Here it hath a reciprocal reference to God himself; as if it had been said, he offereth himself, or he is offered to you as to Sons.  
Of God's respecting Saints as Children, see v. 5. §. 32.  
The inference of God's atherly respect to Sons of men upon their enduring chastisement, gives further proof that afflictions are fruits of Gods fatherly care over his children, as hath been proved v. 5. §. 37.  
It is further manifested by the need we have of correction, and by the good which cometh to Saints thereby. 
The need of afflictions.   


1. The need ariseth from without us, and from within us.  
Without us, The world, and the things thereof, as plenty, peace, pleasure, preferment, & such like allurements do ordinarily make men secure, wanton and loose: But afflictions take away the sweet of all those alluring baits, & experimentally discover the vanity of them. Witness the mind of men in pain of body, in sickness, in 〈◊〉 of liberty, and other crosses, Isa. 30. 22.  
Within us are proud thoughts, ambitious imaginatious, covetous desires, noisome lusts, and many other abominable corruptions, which as festering matter lie in the soul, eating up the life thereof: But afflictions are as a razor to l●…nch the sores of the soul, and to let out the putrifying infecting matter. They are as purging pills and potions to purge out noisome humours, and in that respect needful.   
2. The good that cometh to Saints by afflictions, is an effecting of those ends 
The benefit of afflictions.  which their wise Father aimeth at: even such as these. 

1. Examination of men's selves, to find out that corruption which is to be purged out, Lam. 3. 40.  
2. Humiliation under God's hand, josh. 7. 6, etc.  
3. Deprecation, not only of the Judgement, but of the cause thereof, Psal. 32. 5.  
4. Conversion unto God, 2 Chron. 33. 12.  
5. Circumspection, that they offend not in the like again, Psal. 119. 67.     
Of the good fruits of afflictions, See more v. 5. §. 37.  
The principal duty hence arising, is that which the Apostle himself hath noted in the beginning of this verse, that we endure afflictions, See §. 44.   

§. 46. Of all of all sorts subject to trials.  
TO commend Gods dealing with his children so as hath been set forth, by afflicting them, the extent thereof is thus set out, for what Son is he whom the Father chasteneth not. The manner of bringing in this extent, with this causal particle, for, sheweth that it is a proof of the point. The proof is taken from the constant course thereof: That which is done to every child, none excepted, must needs be needful, and useful. Experience of the good it doth where it is used, moves a wise Father impartially to use it towards every child.  
The phrase may either be comparatively used, in reference to earthly parents: or simply, to our heavenly Father.  
In the former reference thus: as earthly parents correct their children, so doth God all his.  
In the latter reference thus: God doth impartially deal with all his children. There is none at all whom he suffereth to pass through this world without chastisements.  
Yet to add the more force to this assertion, he sets it down interrogatively, thus, what Son, etc. Hereby the Apostle doth challenge all to give an instance of the contrary: as if he had said, show me the child of God, who hath been freed from all manner of afflictions. Nay tell me, if you have read of any such in the records of truth.  
It is therefore most evident, that afflictions are the common condition of all God's children.  
See more hereof in the Whole Armour of God, Treat. 2. Part 5. on Eph. 6. 15. §. 12.  
Hereupon it becomes every child of God to prepare for trials, and to treasure up consolations and encouragements tending thereunto.   

§. 47. Of bastards being without correction. Heb. 12. 8.  But if ye be without chastisement, whereof all are partakers, then are ye bastards and not Sons. 
IT appears that this point of enduring chastisement, is of great concernment, in that the Apostle so long insisteth upon it, and returneth unto it again and again.  
The former interrogative, What son, etc. carried great emphasis: yet behold here a more emphatical expression under the denial of the said point, If ye be without chastisements, 
Contrariorum contraria consequentia.  then are ye bastards, etc. This followeth as a necessary consequence from the former general point, and that by the rule of contraries. If all Sons are chastised, than they who are not chastised, are no Sons.  
This particle of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but, implieth the contrary consequence.  
Of the word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  chastisement, see v. 5. §. 36. It implieth such correction as is for instruction, to prevent or redress evil: so as if God let lose the reins to a professor, and suffer him to run riot, and to follow his own carnal lust, and worldly delights, and restrain him not by some afflictions, he is assuredly no child of God, but a bastard.  
The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spurius.  Greek word is here only in the New Testament used. It implieth one that is not born in lawful wedlock. He h●…re m●…aneth one that is supposed to be a child, being in the house in appearance as a child, but not begotten of the Father of the house: thereupon not nurtured as a Son, nor estranged of any unlawful liberty; but suffered to run into all looseness and licentiousness.  
The Greek word is by other Authors put, not only for one born in adultery: but also for a strange child; a child that is not a man's own; and thereupon the less care taken of it.  
By some it is here taken for a changeling. They profess themselves, and answerably 
Suppositisius.  are taken, to be God's children, but never were put in by God.  
This is here brought in to meet with an objection, thus, There are in the Church who are without chastisement.  
Answ. It may b●… so: but then they are not of the Church; they are bastards or changelings.  
To make this argument more full and clear, the Apostle inserteth the general point as in a parenthesis, thus, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whereof all are partakers.  
By way of explanation he addeth, not sons: as if he had said, Though they may be thought, by reason of some outward profession, to be sons, yet indeed they are none.  
The main point here intended is, to show that immunity from crosses is a bastard's prerogative. If it be a prerogative, it is of such an one as may be in the Church, partake of divine ordinances, profess himself to be a Saint, and be so supposed by others; but not so accounted by God himself. Dives may be supposed to be such an one, Luk. 16. 25. So the rich fool, Luk. 12. 19  
Not correcting, when there is need (and who is he that liveth in the fl●…sh, and needeth not correction?) implieth a negl●…ct of him, as if he were not cared for. A child left to himself brings his Mother to shame, Prov. 29. 15. Thereupon Father and Mother are accounted careless of their duty. If two children be committing evil together, a wise Father will take his own child and correct him, but will let the other alone. Who more wise, who more righteous, who more merciful th●…n God?  

1. By just consequence, that false note of continual peace and prosperity, or temporal felicity, as they call it, of the Church, is manifested. Surely, if this Text be true, as true it is, that cannot be a true note of a true Church. That hath hitherto been the true Church, which hath suffered for the truth, purity, and power of religion.  
2. This showeth their condition to be in truth a miserable condition, who so boast of all things, according to their hearts d●…sire, as they know not what pain is, or sickness, or loss, or restraint of liberty, or any other cross. Such are to the life described, job 21. 8, 9, etc. By this Apostles verdict, if they live in the Church, they are bastards.   
If any state give us just cause to question Gods Fatherly care over us, it is all manner of external contentment to the fl●…sh, and freedom from all crosses. An heathen man, that had all his life time enjoyed much prosperity, being delivered from an accidental calamity with which many others were destroyed, thus cried out, O fortune, to what misfortune hast thou reserved me?   

§. 48. Of the Apostles much pressing the benefits of afflictions.  
THis clause, whereof all are partakers, hath been before, and is hereafter again and 
Benefits of afflictions twelve times inculcated.  again inculcated; and that at least twelve times.  

1. By the Apostles intimation of God's mind, v. 5. he speaketh unto you as unto children.  
2. By the title which in the name of the Lord is given to the afflicted, thus, My Son, v. 5.  
3. By making correction a fruit of love, whom the Lord loveth, v. 6.  
4. By extending it to every Son, v. 6.  
5. By making affliction an evidence of God's respect, v. 7.  
6. By inculcating Gods usual dealing, interrogatively, What Son is it, & c? v. 7.  
7. By accounting such as are not so dealt withal to be bastards, v. 8.  
8. By returning to the same again, in this phrase, whereof all are partakers, v. 8.  
9 By paralleling the like dealing of earthly parents with their children, v. 9  
10. By noting the different ends of earthly parents, and Gods, v. 10.  
11. By removing what might be objected against it, v. 11.  
12. By showing the blessed fruits of afflictions, v. 12.   
We may not think that these are so many tautologies, or vain repetitions of the 
Fruits of afflictions very remarkable.  same things; for the Apostle was guided by a divine Spirit, which made him well to poise all his words; and not set down a phrase or word rashly.  
There are sundry weighty reasons for repeating and inculcating one and the same thing: whereof see The Saint's Sacrifice, on Psal. 116. 16. §. 48.  
A special point hence to be observed is this, That men are hardly brought to believe that afflictions are fruits of God's love. It is not a novices lesson, it is not learned at first entrance into Christ's School. Christ's Disciples, though they had Christ himself to be their instructor, could not at first apprehend it. This made Christ very frequently inculcate this principle, of taking up the Cross and following him. Ignorance of this made many Christians in the Apostles times faint and fall away, 2 Tim. 4. 16. Yea some of God's worthies have in the trial made doubt hereof, Psal. 〈◊〉 7, 8, 9 job 23. 24, 25. Lam. 2. 4.  
This principle is against common sense, and natural reason: yea against experimental feeling. I may say of them, who are persuaded of the truth thereof, as Christ did of Peter, Flesh and blood hath not revealed it unto you, but my Father which is in heaven, Matth. 16. 17. The rule according to which natural men judge matters, is bodily sight, outward sense, such experience as flesh and blood useth to take. No marvel then though they be so hardly brought to believe this truth.  
This may be a good incitement to labour after faith, that we may walk by it, rather than by sense.   

§. 49. Of Fathers of the flesh correcting their Children.  Heb. 12. 9 Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits and live. 
THat which the Apostle had formerly set down simply in reference to God; he doth further amplify by way of comparison, and that betwixt our earthly Fathers, and our heavenly Father.  
The first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  furthermore, showeth that this is a further proceeding in the same point. The Argument which the Apostle addeth, is taken from the less to the greater; and it is so laid down, as the equity of our duty, in enduring God's chastisement, is thereby proved. For the Apostle here declareth what subjection nature teacheth Children to yield to their earthly Parents, even in correcting them. Much more ought God's Word, and God's Spirit, teach Saints how to subject to 
Fathers of the flesh.  their heavenly Father's chastisements.  
By 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Fathers of the flesh, he meaneth such as under God are the instruments or means of our bodily and earthly being. Our former English hath translated it Fathers of our bodies: But the Greek word properly signifieth, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the flesh.  
Flesh is oft used to set out our humane nature, as john 1. 14. And also our corrupt estate, Rom. 7. 18. In both senses it is used joh. 3. 6. And in this place may well be so taken, as is evident by the opposition of this word, Spirit. For God is both the Father of our souls, Gen. 2. 7. and gives unto us that spiritual estate which we have, even the Spirit, john 3. 6. In regard of our spiritual estate, which is oft called Spirit, we are said to be born of God, John 1. 13.  
The opposition thus taken betwixt our corporal and spiritual estate, maketh the argument the more evident. For if means for our temporal good be well taken, much more for our spiritual good.  
Our earthly Fathers are here said to be, word for word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  correctors, which is very emphatical; it showeth that they take that care and burden upon them, to order it, as seemeth good to themselves, for their children's good.  
This description of our Parents on earth, taketh it for granted, that they can give but an earthly being. Hereupon they that come from them are styled, Sons of men, Psal. 8. 4. Flesh, John 3. 6. Clay, Isa. 64. 8. Dust and ashes, Gen. 18. 27. 〈◊〉, Job. 25. 6.  
Nothing can give more than it hath: But man as a man hath b●…t an earthly being. 
Nil dat quod non habet.   

1. This is enough to make men humbly minded.  
2. In particular this should teach Parents to use all the means they can, that their Children may have another being, than they have from themselves. Hereof see more in Domest. Duties Treat. 6. Of Parents, §. 4.   
This office here attributed unto Fathers, to be 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  correctors, giveth proof, that it is a Parents duty well to nurture his Child; and that by correction, as occasion requireth. See more hereof in Domest. Duties, Treat. 6. Of Parents, §. 46, etc. 
Father's office in correcting.    

§. 50. Of children's reverencing the Parents that correct them.  
FRom the forementioned office of Fathers, about correcting their Children, the Apostle maketh this inference, We gave them reverence. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word is a compound: the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to turn. This 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound being of the middle voice signifieth to reverence one, which is manifested by turning to him. It is negatively used, Luk. 18. 2. It here intendeth that filial respect which dutiful Children bear to their Parents. It is here brought in as a granted case, which the very light and instinct of natute teacheth Children: making them so far from disrespecting their Parents, or rebelling against them for correcting them, as they stand the more in awe of them, and are the more fearful to offend them, and careful to please them.  
Hereupon he thus bringeth it in as a ruled case, We gave them reverence. So as genuine Children do not the less respect Parents for correcting them. Correct thy Son and he shall give thee rest: Yea he shall give delight unto thy soul, Prov. 29. 17. See more hereof, in Domest Duties, Treat. 5. Of Children, §. 33, 34.   

§. 51. Of God the Father of spirits.  
FRom the forementioned reverence, which nature teacheth Children to yield to their earthly Parents that correct them, the Apostle maketh this inference, Shall we not much rather be in subjection to the Father of spirits.  
It is God who is here styled the Father of spirits; and that in opposition to Fathers of our flesh: so as hereby he intendeth that God is the author of our spiritual being, john 1. 14. john 3. 6. Numb. 27. 10. This he is in that  

1. He createth immediately from himself that part of man which is called spirit, Gen. 2. 7. Eccles. 12. 7.  
2. He worketh in men the gifts of the spirit: even that ability which their spirits have to act any thing, Exod. 35. 31. Numb. 11. 27. judg. 13. 25. In this respect God is said to give a spirit to such and such, Exod. 31. 3. Numb. 11. 25. judg. 13. 25. 1 Sam. 10. 9   
To be a Father of spirits is a divine work: for it is a new creation, and in that respect proper to God.  
On this ground  

1. Use all means which Gd hath sanctified, for obtaining such a spirit as may make us new creatures.  
2. In the use of means, call on God for his Spirit; for this he hath promised, Luk. 11. 13. 1 Cor. 3. 7.  
3. Ascribe the glory of this work to God, Rom. 11. 35.  
4. Use the Spirit, and the gifts thereof, to the glory of God, 1 Cor. 10. 31.    

§. 52 Of subjection to God's Correction:  
THat which is required of us by reason of the foresaid prerogative of God, that he is the Father of spirits, is, that we be in subjection to him.  
Of the emphasis of the Greek, word, be in subjection, See Chap. 2. v. 5. §. 43. And Domest. Duties, on Eph. 5. 22. Treat. 1. §. 12.  
It hath here an especial reference to God's correction: that we should humbly, 〈◊〉, patiently, penitently, endure the same. This is expressly enjoined jam. 4. 〈◊〉. 1 Pet. 5. 6.  
The Scripture doth plentifully note out the disposition of God's people in this 〈◊〉: as of Aaron, Leu. 10. 3. of Eli, 1 Sam. 3. 18. of David, 2 Sam. 15. 26. and 16. 11. and Hezekiah, 2 King. 20. 19 and sundry others. Simple and absolute 〈◊〉 is to be yielded to God.  
This is the rather to be done, because all the comfort and fruit that we can ex●… 
Subjection to be yielded to God, rather than to men.  from God's correction, ariseth from our subjection thereunto. See more hereof 1. 7. §. 44.  
This subjection unto God, is much enforced by this comparative interrogative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall we not much rather? So as God is more to be respected in his dealing with 〈◊〉, than man in his. In reference hereunto, saith the Lord of Miriam, If her Father 〈◊〉 but spit in her face, should she not be ashamed seven days? N●…mb. 12. 14. And 〈◊〉 his Sons, If one man sin against another, the judge shall judge him; but if a 〈◊〉 sin against the Lord, who shall entreat for him? 1 Sam. 2. 25. So job 34. 18, 19 M●…l 1. 8. Luk. 12. 4, 5. Acts 4. 19 & 5. 29.  
There is an infinite difference betwixt God and man, and that in every thing wherein man may seem to have any excellency. The highest sovereignty and supremest power that any earthly Monarch hath, is but servitude and villanage to Gods. The wisdom of the most prudent is but foolishness to Gods. The power of the strongest men is but weakness to Gods. So in other things.  
How base is their disposition, who, to soothe men, sin against God? as flattering subjects, men-pleasing Servants, servile Children, and other such like.  
Let our care be, frequently and seriously to meditate on the difference betwixt God and man, that we may know how to prefer the more excellent.  
Let all such, as on conscience, or in policy testify respect to superiors on earth, 〈◊〉 occasion to raise up their hearts to God, and say, Shall I not much more testi●… all dutiful respect to my Lord, my Husband, my Father in Heaven?   

§. 53. Of Life, the effect of God's Correction.  
TO enforce the aforesaid subjection to God, the Apostle addeth this blessed effect thereof, and live. If we be in subjection to the Father of spirits, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we shall live. Hereby he means such a spiritual life, as will bring us to eternal life. In this respect saith the wise man, he is in the way of life that keepeth instruction, etc. Prov. 10. 17. Eli●…u noteth this to be a means of delivering a man from going down to the pit, job 33. 24. Yea, it is said of earthly Parents correction, thou shalt deliver his soul from hell, Prov. 23. 14.  
A due consideration of the distinct kinds of life, will clearly demonstrate the equity thereof.  

1. By afflictions men are restrained from such distempers as would shorten their days; Yea, and from capital crimes, which cause many to be cut off by the Magistrates Sword. This is one reason, why children's obedience to Parents is said to prolong their days, Exod. 20. 12. To this purpose may fitly be applied that which the Psalmist saith, Psal. 94. 12, 13.  
2. By afflictions, many, who before they were afflicted, ran on headlong in the ways of death and destruction, are pulled out of those ways, and brought to walk in the ways of life, Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17.  
3. By afflictions here, eternal death is in many prevented, 1 Cor. 11. 32. and eternal life assured, 2 Cor. 4. 17.   
This discovereth the woeful plight of such as are suffered to spend all their days in ease, liberty, pleasure, wealth, honour, and what else their corrupt hearts can desire, and are not afflicted as other men. They are like those, who have mortal and incurable diseases insensibly breeding upon them, and no means to prevent or redress them.  
This very fruit of afflictions, life, is enough to move us humbly, contentedly, and patiently to subject ourselves to God's visitation. The life here intended, will make full satisfaction for all. What will not men endure for life? temporal life makes men willing to take any thing prescribed by Physicians, or to endure any thing done by Surgeons, job 2. 4. But it is a spiritual and eternal life which God aims at in correcting his, and it is the fruit that will follow thereupon.   

§. 54. Of man's doing good but a few days.  Heb. 12. 10. For they verily for a few day's chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. 
THis verse is added as a reason further to enforce subjection to God's chastisement. The causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for, intends as much. The reason is taken from other differences betwixt earthly Fathers, and our heavenly Father.  
To make it the more heeded, he inserteth this note of observation, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  veril●…, whereof see chap. v. v..  
The first difference here set down, is in reference to the time thus expressed, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for a few days.  


1. This circumstance of time may be referred to the minority of Children, or 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the time of their Childhood; or at the uttermost, to the time of their mortal life on earth. Of expressing that time under the title of days, see chap. v. v..  
In the former respect it compriseth but the fourth part of an old man's life, twenty years at the most; and in that respect but a few days. Very few Children are kept in awe by their Parent's correction so long. Well therefore doth he insert this clause, for a few days.   
2. The time here may have reference to the Parents life, or abode with his Children, which oft falleth out to be but a short time. For many Parents are taken away in their children's minority; and among these, some sooner, some later. Thus they can keep them in awe but a few days.  
3. It may also be referred to the whole life of a Child. For the life of a man is usually set out by days, by reason of the short continuance of life, Psal. 90. 9 Yea, it is set out by few days, Gen. 47. 9 Thus taken, it may have respect to the end, which most Parents aim at in correcting their Children, which is, that in this life, they may carry themselves civilly and honestly; and that they may restrain them from riot and excess in this world. But God's end is to keep his from everlasting destruction, 1 Cor. 11. 32. and to bring them to eternal glory, 2 Cor. 7. 14.   
This in general showeth, that the good which man doth to man, is but for a while. Thus much is implied of an Heir, that is under Tutors and Governour●…, until the time appointed of the Father, Gal. 4. 2. Manasseh had his Father to tutor him, but till he was twelve year old: he might have done better, if he had enjoyed him longer, 2 King. 21. 1. The good which Kings do for people, is but for a few days; for they may of good prove naught, or else they may in their prime be taken away. The like may be said of good Ministers, Husbands, Masters and others.  
Men in this world are subject to many changes.  

1. Their mind may soon alter, jer. 34. 10, 11.  
2. They may lose their ability to do good, Ezek. 3. 26.  
3. The opportunity which they have had, may soon fail, Eccles. 3. 1. Gal. 6. 10.  
4. Such as are liable and ready to be wrought upon, may prove inflexible. Prov. 29. 21.   
How should this stir up all, who reap any benefit by other men here in this world, ●…ell to use them while they do enjoy them? for that is like to be but a few days. The shorter the time is for enjoying any good thing, the more careful aught we to be in improving that time. This is the main scope of that prayer, that God would teach us to number our days, Psal. 90. 12.  
This is more plainly expressed, Eccles. 9 10. and exemplified by Christ himself, john 9 4.  
The main intendment of the Apostle in limiting the good which a man doth to a 
God's everlasting care.  few days, is to manifest an especial difference betwixt God's dealing and man's. What God doth, he doth it for ever and ever. God hath power over all, not only for a few days, but all the days of this life, yea and for ever hereafter, Psal. 27. 10. In this respect therefore is God's dealing with us to be more regarded than man's, though he be the father of our flesh. Hereof see more v. 9 §. 52.   

§. 55. Of men's doing things after their own pleasure.  
AN other difference betwixt our earthly fathers, and our heavenly Fathers correcting, is in the end which the one and the other aimeth at.  
The end which fathers of the flesh aim at, is thus expressed, After their own pleasure.  
The end which our heavenly Father aimeth at, thus, For our profit.  
This phrase, after their own pleasure, may thus be turned, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as seemeth good to themselves. This is to make their own will the ground and end of what thy do to their children: which in men, who are subject to inordinate and perverse passions, is a corrupt and dangerous rule.  
That earthly Parents correct their Children after their own pleasure, is manifest by the two extremes whereunto they are subject; One in the defect, which is too much lenity: The other in the excess, which is too much severity. Hereof see more, In Domest. Duties, Treat. 6. Of Parents, §. 48, 49.  
Of rules for correcting Children, See ibid. §. 47.  
This particular giveth instance, that men are prone to make their own wills their rule. This, all that have authority over others, do much put in practice, as he that said, Have not I commanded you? 2 Sam. 13. 28. Thus Prophets Spoke the vision of their own heart, Jer. 23. 16. Of others it is said, Every man did that which was right in his own eyes, Judg. 21. 25. These phrases, They boast of their hearts desire, (Psal. 10. 3.) Our lips are our own, who is Lord over us, (Psal. 12. 4.) We will certainly do whatsoever cometh forth out of our mouth, Jer. 44. 17.  
Sundry corruptions in man are the causes hereof, as  

1. Self-conceit and an over high esteem of their own wits and wisdom: as if none could better tell how to order and dispose matters. This the Prophet exemplifieth in Tyrus, Ezek. 28. 2, 3, 4.  
2. A scornful and disdainful spirit, which makes them vilify whatsoever seemeth contrary to their own humour. Such a spirit was in the men of Sodom, who said of Lot, He is come alone as a stranger, and shall he judge and rule? Gen. 19 9  
3. A rash and over heady humour, impatient of delay, or of any check or stay. Whatsoever first cometh into their head, that they presenly put in execution: though afterwards they much repent it.   
This showeth the reason of those many mischiefs and inconveniences which ordinarily arise out of men's projects and performances. The rule and level of them is man's pleasure; a leaden rule, which may be turned this way or that way as a man listeth: Yea it is a most crooked rule, that hath no straightness in it. For man is in all the powers of his soul depraved. When men did what seemed good in their own eyes, the worst of evils were committed, as Idolatry, Adultery, Sodomitry, and all manner of cruelty.  
It becometh us therefore to suspect our own sudden apprehensions & imaginations: and to take heed of rash and sudden execution thereof. It is a special point of wisdom to weigh and ponder the things that come into our minds, especially before we bring them to practice. We Christians, if we may be brought to ponder and prove what we intent, have a most certain and sure touchstone to try them by, which is God's Word: whereby if we square and alter our projects, we shall not need to repent of them. For so we shall do according to God's pleasure, which is the best of all: and not after our own pleasure, which is commonly the worst of all.   

§. 56. Of God's holiness conferred on Saints  
GOD is so far from wronging his Children in correcting them, as he doth it for their profit. Herein it differeth from earthly Parents, as is evident by this particle of opposiion, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated profit, signifieth that which bringeth something with it, namely some good thing, 1 Cor. 7. 35. and 12. 7. In this sense it is here fitly used. For God in afflicting his Children, aimeth at their good. Afflictions are especially comprised under those All things, which work together for good to them that love God, Rom. 8. 28. David upon experience averreth thus much, It is good for me that I have been afflicted, Psal. 119. 71. And the Church, It is good for a man that he bear the yoke in his youth, Lam. 3. 27.  
Of the particular good things which arise from Gods afflicting his Children, See v. 5. §. 37. and v. 7. §. 45.  
If our own emolument, be not motive enough, to work patience under Gods correcting of us, what can be enough?  
The particular kind of profit here especially aimed at, is thus expressed, that we might be partakers of his holiness. How great a profit and benefit holiness is, hath been showed, Chap. 3. v. 1. §. 7.  
Of the notation of the Greek word translated holiness, see Chap. 2. v. 11. §. 100  
The more to commend the commodity here intended unto us, he thus styleth it, His holiness. The relative his hath reference to God: so as it is God's holiness that is here intended. A greater commendation could not have been set upon a commodity. In this respect, Saints are styled the people of God's holiness, Isai. 63. 18. and they who walk unworthy of their holy calling, are said to profane the holiness of the Lord, Mal. 2. 11.  
It is said to be God's holiness sundry ways.  

1. In regard of the excellency thereof. For in Canaan's language, excellent things are said to be of God.  
2. In regard of the original of it. It cometh from God, jam. 1. 17.  
3. In regard of the nature and kind of it. It is a divine grace: of the nature of God himself. This is that which is styled the divine nature, 2 Pet. 1. 4.  
4. In regard of the likeness and resemblance we have therein to God, Leu. 19 2. 1 Pet. 1. 15, 16. There is nothing wherein a creature can more resemble his Creator, then in holiness. This is that Image of God, after which God at first created man, Gen. 1. 26, 27. Eph. 4. 24.  
5. In regard of the communion which thereby we have with God. For without holiness no man shall see God, v. 14. But they who have communion with God are styled an holy Priesthood, an holy nation, 1 Pet. 2. 5, 9 God therefore hath chosen u●…, that we should be holy before him, Eph. 1. 4. Christ for this end, gave himself for his Church, and sanctified, and cleansed it, that it might be holy, and so fit to be presented unto God, Eph. 5. 25, 26, 27.   
Besides these generals, there are other particulars which show why the holiness of justification, and why the holiness of sanctification are said to be Gods.  
The holiness whereby we are justified, is said to be Gods,  

1. In regard of the very matter and essence of it. For it is the holiness of the Son of God, our surety very God. In this respect we are said to be made the righteousness of God in him, 2 Cor. 5. 21.  
2. In regard of Gods imputing his Son's righteousness to us, and accounting it ours, Psal. 32. 1. Rom. 4. 6.  
3. In regard of Gods accepting it as ours. For that which God accepts, may well be styled his, Eph. 1. 6.   
The holiness whereby we are sanctified, is said to be Gods,  

1. In regard of the immediate worker of it in us: which is the third person in sacred Trinity, who is very God, the Spirit of God: who in regard of this divine operation, is styled the Holy Ghost, Rom. 15. 16. and sanctification is said to be that of the Spirit, 2 Thes. 2. 13.  
2. In regard of the instrumental means of working it, which is God's word.  
3. In regard of the pattern of it, whereunto it is framed: that is God's will, Mat. 6. 10. 1 Thes. 4. 3. Rom. 12. 2. God's will is like the mould whereinto metal is cast; and our sanctification is like metal cast into that mould: so they who are truly sanctified, carry the very Image of the will of God.   
This giveth an evidence of the good and great respect which God beareth to his in conferring upon them his own holiness, even the excellency of his excellencies. It was an high degree of dignity, that God should at first create man after his own Image: but, after man had forfeited that dignity, to confer a greater, which is the holiness of God here meant, is beyond apprehension. The honour which Ahas●…erus did to Mordecai, in causing the royal apparel to be put on him, and the royal Crown to be set upon his head, and he set upon the King's horse, was counted so great, as this proclamation was made thereof, Thus shall it be done to the man whom the King delighteth to honour, Est. 6. 8. etc.  
But behold a dignity infinitely greater than that, Saints are arrayed with the holiness of God: God's holiness is as a Crown set on their heads. Thus shall it be done to them whom the King of heaven delighteth to honour.  
Of the grace of God, See v. 15. §. 82.   

§. 57 Of Saints partaking of God's holiness.  
IT is said concerning the forementioned holiness of God, that we are 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  partakers of it.  
Of the notation of the Greek word, translated partakers, see Chap. 6. v. 8. §. 47.  
It here showeth that Saints have not of themselves the foresaid holiness of God: They receive it, and so are made partakers of it, 1 Cor. 4. 7. Phil. 1. 7. 1 Pet. 4. 10. 2 Pet. 1. 4.  

1. It being Gods holiness, man cannot possibly have it, but by participation from God: who can have any thing that is Gods, but by God's gift?  
2. Man by nature is clean empty, and utterly destitute of all holiness, Psal. 14. 3. 2 Cor. 3. 5.  
3. Man of himself is most unholy, by the stock whence he cometh: by his conception and birth, by his condition and disposition, Gen. 6. 5.   

1. This taketh away all ground of self-boasting from them that have this holiness of God.  
2. This gives just cause of returning the praise and glory of all that holiness, which we have, to him that hath made us partakers thereof, Rom. 11. 35, 36. This is one end whereat God aimeth in making men partakers of his holiness.    

§. 58. Of afflictions working God's holiness.  
MEntion is here in special made of God's holiness, to give proof of the profit of correction●…. They work in men that admirable gift of God's holiness. Thus much an Apostle intendeth under this phrase, that the trial of your faith might be found 〈◊〉 praise, and honour, and glory, 1 Pet. 1. 7. On this ground another Apostle exhorteth Christians to count it all joy when they fall into divers temptations, jam. 1. 2. Manasse (2 Chro. 33. 12.) and the prodigal, are special instances hereof.  

1. Afflictions bring men to sight of sin, to sorrow for the same, to an humble confession thereof, and to earnest deprecation from the guilt and punishment of sin. Thus they come to obtain some sweet evidence of the remission of their sins, and justification of their persons, Psal, 32▪ 4, 5.  
2. Afflictions are grievous to the ●…lesh, and thereupon put on men to seek some ease and refreshing in spirit, which can be no other way, then by partaking of God's holiness.  
3. Afflictions are an especial means to wean men from the vanities of this world, and to subdue the unruly lusts of the flesh, whereby the first part of sanctification, which is mortification, is wrought in them, Host 5. 14, 15.  
4. Afflictions make men inquire after God, and learn what may be pleasing unto him. Upon this enquiry duly made, it will be found that nothing is more pleasing to God then holiness, Host 6. 1.   
Add this motive to sundry others that have been noted before, and it cannot but bring us to endure what it shall please the Lord to lay upon us.  
This is an especial means of trial, whether afflictions have had a kindly work on us or no: If they have, we have thereby been made partakers of the holiness of God.   

§. 59 Of the meaning of these words, No chastening for the present seemeth to be joyou●…, but grievous.  Heb. 12. 11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, 
Of propounding and answering objections. See Chap. 2. v. 8. §. 68  afterward it yieldeth the peaceable fruit of righteousness, unto them who are exercised thereby. 
THis verse is added to meet with that which flesh and blood might object against all the comforts, and encouragements before delivered, for well-bearing afflictions: and that is, experience and sense, will say, we find no joy, but feel much grief under afflictions.  
To take away 〈◊〉, the Apostle grants that to be true, which sense opposeth, that chastening for the present is grievous.  
The grant, as expressed in Greek, is very emphatical.  
For  

1. It is set down in the most 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  general term, thus, All Chast●…sement seemeth not to be joyous, that is, as our English hath to the sense fully expressed it, no Chastisement. The Hebrew and Greek do oft express the general with a negative, though the Latin and English account a negative general to be as a special.  

2. The Apostle useth the negative, because that which he had said before might seem to imply that there is pleasures, delights, and joys in afflictions.  
But this he expressly denyeth, in this phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not joyous.   
3. He adds the affirmative, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but grievous, because sense feels it to be so.  
4. The substantive in Greek is used instead of the adjective, thus, not 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of 〈◊〉, but of grief. It is matter, not of joy, but 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of grief. There is much emphasis herein.  

5. To mitigate, and mollify the matter, he addeth a limitation of the time, thus, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for the present.  
Hereby is meant, that time wherein the affliction lieth upon a man, and wherein he feeleth the smart and grief of it.   
6. He addeth another limitation, in this word, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seemeth: Which is taken sometimes in opposition to truth, and reality. For many things seem to be what 
Multa videntur quae non sunt.  they are not, Luk. 8. 18. 1 Cor. 3. 18. But here it is taken for experimental sense, as where it is said, the Ship-men deemed that they drew near, Act. 27. 27. Yet this is here so to be taken, as when sense feels grief, faith may conceive comfort. Affliction is indeed grievous to outward sense, and in that respect seemeth to be so: but not to faith. Thus it is a limitation.    

§. 60. Afflictions are grievous.  
THat which the Apostle here granteth concerning the grievousness of affliction, giveth us to understand, that God well understandeth Man's condition: he understandeth the nature of afflictions, the weight and smart of them: He understandeth Man's sensibleness of them, and weakness in enduring them. God himself witnesseth as much concerning the afflictions of the Children of Israel in Egypt: 〈◊〉, I know their sorrow, Exod. 3. 7. He knoweth our frame, Psal. 103. 14. Thou hast 〈◊〉 my trouble, thou hast known my soul in adversity, saith David to God, 〈◊〉. 31. 7:  

1. It is God himself that afflicteth: 〈◊〉 he must needs understand the hea●… and sharpness thereof.  
2. God knoweth a man within and without, Chap. 4. v. 13. §. A skilful Physician seeing a body anatomised, soon discerneth the diseases and anguishs thereof.   
This is a great comfort to us in our greatest distresses. For we cannot but know, that if God understand our grievous condition, he will answerably support us and help u●….  
This God will the rather do, by reason of the matter here granted, that afflicti●… are not joyous. For where affliction is, joy is said to be darkened, Isa. 24. 11. 〈◊〉. 5. 15. Experience giveth sufficient proof hereof.  
Obj. We are commanded to rejoice in afflictions, Matth. 5. 12. jam. 1. 2.  
Answ. Not simply for the affliction: but for the cause and effect thereof. Of these see verse 5. §. That heaviness in the affliction, and joy in the cause and effect may stand together, it is evident, 1 Pet. 1. 6.  
This gives proof of the inhuman, and more than barbarous cruelty of them, who from the patience and constancy, and from the comfort and alacrity of Mar●…, infer that their sufferings are a pleasure and delight unto them: and thereupon seek to lay the more load upon them.  
Too near to this barbarousness do they come, who in the sore trials of Saints ●…antingly say, now be merry, now sing; like the cursed Chaldeans, Psal. 137. 3.  
This gives instance of the unconceivable work of the Spirit, who can raise joy out of that which is not joyous. Surely this is no less admirable than God's first work, Gen. 1. 2, 3.  
The Apostle contents not himself with the negative, that afflictions are not joyout, 
Afflictions are grievous.  but adds as a granted case, that they are grievous. So doth another Apostle, 1 Pet. 1. 5.  
The grievous complaints, not only of weak men, women, and children, but also of the stoutest hearts, and men of greatest courage, give sufficient proof hereof.  
They are contrary to flesh and blood, whereof all consist: they press, they pinch it, and in that respect are grievous.  
Consider the particulars, and this general will the more evidently appear. Persecutions by imprisonment, banishment, sword, fire, sundry tortures, are they not grievous? so sundry diseases, as Stone, Gout, Strangury, etc. so reproach, loss of goods, oppressions, etc.  
O Pity and bear with them that are afflicted: succour and support them in what you can. Their condition being grievous, it needs and requires compassion, help, and succour. Herein show yourselves like unto God. See the Saints sacrifice, on Psal. 116. 5. §. 29.   

§. 61. The grievousness of afflictions are especially to sense.  
THe Apostle doth many ways mitigate the grievousness of afflictions; as first that it is especially to sense, implied in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seemeth. Thus much is intended under this phrase, Is my flesh of brass, job. 6. 12. It is from sense, that men's complaints of afflictions are so great as they use to be.  
Object. The soul and spirit of man, is oft sorely afflicted, Psal. 42. 5, 6.  
Answ.  

1. That is by reason of a sympathy with the body.  
2. There is a sense of the soul, as well as of the body. Were the soul insensible, spiritual judgements, which are the heaviest, would prove to be no judgements.   
Hereby we may see a ground of that difference, which is betwixt party and party, in enduring the same kind of affliction. Some will inwardly fret, and vex themselves, and outwardly toss and tumble, rage and roar, and show much impatience: Others, on the other side, meekly and quietly, with much humility and patience, bear the affliction. The reason is, because the former are led only by sense; as they feel, so are they affected: The latter have an ability above sense to endure whatsoever is laid on them, and that by faith in God, his properties, and promises.  
Two things may be here objected.  

1. They who have faith are oft much disquieted: witness job and David.  
2. Heathen men, who have no faith, manifest admirable patience, as Regulus.   
Answ. To the first. Believers have flesh in them, as well as Spirit. That flesh is so sensible of sharp afflictions, as it oft hindereth the exercise of faith, Matth. 26. 41.  
To the second. Many heathen and natural men, through vain glory, or some other buy and base end, have taken to themselves an invincible resolution, not to manifest any sense of the affliction which they endure, and thereupon seem to have no sense.  
We Christians, by a patient enduring of that which seems not joyous but grievous, may gain and give evidence, that the Spirit is more prevalent in us then the flesh.  
For this end we must be well acquainted with the true grounds of comfort, which are these, Who afflicteth? God our Father. What moveth him? his Love. What aims he at? our need. What will he produce? our good. What will follow thereupon? everlasting glory. 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Another mitigation of the grievousness of afflictions, is, that they are but for a time, for the present, even for a little season. See more hereof on Chap. 10. v. 37. §. 138.   

§. 62. Of the future profits of afflictions.  
A Full solution of the forenamed objection concerning the grievousness of afflictions, followeth in these words, Nevertheless, afterwards, etc. The Greek word translated, Nevertheless, is that little particle of opposition which is commonly translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT. It here implieth a discretive proposition, as if it had been thus more fully expressed, Though afflictions may for the time seem grievous, yet afterward they will produce a quiet fruit. 
Truth impeacheth not truth.   
By this it appears that granting one truth impeacheth not another.  
Truth is not contrary to truth. There may be some seeming contradiction, but upon a through inquisition into the matter, reconciliation will soon be made betwixt truths. See more hereof Chap. 10. v. 1. §. 2. 
Afflictions are profitable   
The truth which the Apostle here standeth to, is, that afflictions are profitable. They yield their fruit.  
The Souls of Saints are thereby made as good ground, which by ploughing and harrowing, or digging and raking, is made more mellow and more fit to bring out a good crop: As Children who by their Father's correction have been brought from debauched and desperate courses, to a civil, honest and peaceable life. Of the profit of afflictions, See v. 5. §. 36.  
The profit of afflictions is here referred to the time to come, in this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  afterward. 
The profit of afflictions is afterwards.  This doth he testify that said, Before I was afflicted I went astray: but now have I kept thy word, Psal. 119. 67. Take instance hereof in such as by afflictions have been brought to God, 2 Chron. 33. 13, 14. Luk. 15. 17.  
Afflictions are as medicines, which have a time to work.  
They bring a man to a consideration of his former course, to an examination of himself, to a finding out of his sin, to a loathing and confessing of it, to purpose, promise, and covenant to forsake it for the future.  
Hereby we learn to judge ourselves and others, not according to the present pain of afflictions, but to the future gain.  
If afterwards they be bettered, then hath the physic kindly wrought. God●… physic for the present makes the patient sick. Ploughing and harrowing ground makes it for the time seem barren: but afterwards the benefit of these and other like means ariseth. There must therefore be a patient expectation of future fruit.   

§. 63. Of the peaceable fruit of righteousness arising out of affliction.  
THe particular and special fruit of affliction, the Apostle setteth out under this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  righteousness.  
Of righteousness what it is, See Chap. 〈◊〉. 9 §. 114. Of the excellency of righteousness, See Chap. 11. v. 7. §. 33.  
Though sundry distinctions may be made betwixt holiness and righteousness; yet I conceive that the Apostle here intendeth under this word righteousness, the same thing, that he did under this word holiness, v. 10. §. 58.  
This fruit of affliction is amplified by an especial epithet, in this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  peaceable. This is so set down as it may have reference to chastening, thus, It yieldeth a peaceable fruit: that is, chastisement worketh quietness and peace in a man. Or it may have reference to righteousness, the fruit of chastisement, thus, It yieldeth righteousness which is a peaceable fruit. Both tend to the same end, and imply that there is a peaceable fruit growing out of chastisement, either immediately or mediately, by righteousness, which ariseth from chastisement, and produceth this peaceable fruit. For righteousness and peace are oft joined together, as Isa. 32. 17. Psal. 85. 10. Rom. 14. 17. And Peace and Comfort are oft noted to arise from affliction, Psal. 126. 5. Matth. 11. 29. This will more clearly appear by a distinct consideration of the several kinds of peace.  

1. Under external peace, may be comprised freedom from troubles, and all manner of outward prosperities. After job was well exercised with sore trials, God gave him this kind of peace, all manner of prosperity, job 42. 10.  
2. Under internal peace, are comprised God's favour, reconciliation with him, remission of sins, and peace of conscience. That this kind of peace followeth upon afflictions, is evident, Psal. 116. 7. Matth. 11. 29. 2 Chron. 1. 3, 4. Afflictions are a means to draw us to God, to make us search after his promises, and to apply them to ourselves; these cannot but breed peace of conscience. Besides God useth to minister this inward peace to his Saints, that they may be the better enabled to endure the chastisement.  
3. Under eternal peace is comprised all that celestial glory and happiness, which God hath prepared and promised to such as overcome. That this kind of peace is a fruit of affliction is evident, 2 Cor. 4. 17. 2 Thes. 1. 7. 1 Pet. 4. 13.   
Here behold an evidence of the unsearchable Wisdom and Almighty Power of God, who can raise contraries out of contraries. Such are afflictions and peace. He can bring meat out of the eater, and sweetness out of the strong, judg. 14. 14.  
Among other motives for enduring afflictions, let this blessed fruit be well noted; A peaceable fruit followeth from from thence.  
The expression of righteousness in this case further showeth, that righteousness is the means, whereby the foresaid peaceable fruit ariseth from affliction, righteousness is the proper fruit of quietness. And this two ways.  

1. Privatively. For righteousness keepeth men from offending God, and from wounding and vexing their own conscience, and from running headlong into the broad way that leadeth unto destruction. Yea furthermore it keepeth men from the penalty of the humane Laws, from incensing such as have authority over them, and from contentions and quarrels with others.  
2. Positively. Righteousness is acceptable to God; it causeth the light of his favour, which cannot but work much peace in a man's Soul. It gives evidence of men's title and interest in Christ, which of all things doth most work peace of conscience, Rom. 5. 1. Besides, righteousness is the way to walk in, for attaining eternal peace.   
Hereby we have information in the true cause of the quarrels betwixt God and man; of the troubles and perplexities of conscience; of the discords and contentious among men; and the endless and caselesse torture in H●…ll: this is want of righteousness.  
Learn hereby how to get a plentiful crop of peace and quietness. Sow the seed of righteousness, Host 10. 12. Gal. 6. 7. In this kind, He that soweth plentifully shall ●…eap plentifully.   

§. 64. Afflictions are as means of exercising Saints.  
THat it may be known who they be 〈◊〉 partake of the foresaid benefit of afflictions, The Apostle thus setteth 〈◊〉 ●…ut, Them that are exercised thereby.  
Of the notation of the Greek word, which we translate 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  exercised, See Chap. 5. v. 14. §. 75. Though the word were at first used for such as strive for Mastery, or Victory at the Olympian games, yet use hath applied it to all manner of exercises, and that of the body and soul. Mention is made of bodily exercise, 1 Pet. 4. 8. and of and heart exercised, 2 Pet. 2. 14. From the common use of this word, a name is taken and given to a place of any exercise, even for a school of Learning.  
The word here used is of the passive voice: but hath reciprocal signification answerable 
Hithpael.  to the last Hebrew conjugation, to exercise one's self: as if it were thus translated, Who by it shall exercise themselves. For a man may passively be too much exercised with affliction, and yet not reach the forementioned fruit thereby. Instance Ahaz, 2 Chron. 28. 17, 18, etc.  
But they are properly said to be exercised, or to exercise themselves by afflictions, who thereby are brought contentedly and patiently to endure them; So as thereby they take occasion of manifesting their sound faith, patient hope, undaunted courage, simple obedience, and other like graces.  
Here it is taken for granted, that afflictions are means of exercising Saints: They are as the exercises of Champions, or as dangerous wars to Soldiers, or as tempestuous Seas to Mariners, or as scholastical exercises to Scholars, to try them, to prove them, to discover of what spirit they are. In this respect the learned languages put one and the same word for Instruction and Correction. In this respect an Apostle faith, that faith is tried by affliction, 1 Pet. 1. 7. Yea expressly he faith of afflictions, that they are to try them, 1 Pet. 4. 12. We heard before that God's ancient worthie●… had trials of mockings and scourge, Chap. 11. v. 36. §. 253.  
As the fire consumes the dross of Gold or other like metal: So doth affliction such corruptions as cleave to men. This teacheth us to labour after truth in grace, that so it may abide the trial: and also to fit and prepare ourselves for trials. An unexercised man will not dare to enter into the list.  
Afflictions prove fruitful by Saints exercising themselves therein. In this respect an Apostle pronounceth him blessed, who endureth temptation, Jam. 1. 12.  
They may be said to be exercised by afflictions, who with patience and courage undergo the hardness of the trial, and with all persevere and hold out unto the end. Patience and Perseverance are requisite for that exercise which by affliction brings profit. Of Patience, See Chap. 10. v. 38. §. 135. Of Perseverance, See Chap. 3. §. 68   

§. 65. Of the resolution of Heb. Chap. 12. v. 5, 6, 7, 8, 9, 10, 11.  Vers. 5. And ye have forgotten the exhortation which speaketh unto you, as 〈◊〉 Children, My Son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. Vers. 6. For whom the Lord loveth he chasteneth, and scourgeth every Son whom ●…e receiveth. Vers. 7. If ye endure chastening, God dealeth with you as with Sons: for what Son is he whom the Father Chasteneth not? Vers. 8. But if ye be without chastisement, whereof all are partakers, then are ye bastards and not Sons. Vers. 9 Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits and life? Vers. 10. For they verily for a few day's chastened us after their own pleasure, but 〈◊〉 for our profit, that we might be partakers of his holiness. Vers. 11. Non no chastening for the present seemeth to be joyous, but grievous: Nevertheless, afterward it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby. 
IN these seven verses is set down comfort for the afflicted.  
Two points are herein to be considered.  

1. The manner of propunding the comfort.  
2. The matter whereof it consisteth.   
The manner is by a preface, whereof there are two parts.  

1. A mild reprehension.  

2. A sweet insinuation.  
In the reprehension we have  

1. The act blamed, ye have forgotten.  
2. The subject, The exhortation.    
3. The insinuation noteth out two points. 

1. A relation betwixt God, and such as he afflicteth. They are his children.  
2. A manifestation thereof, in this phrase, which speaketh unto you.     
The matter of the comfort is  

1. Propounded in a Text of Scripture, v. 5, 6.  
2. Amplified by an exposition of that Scripture.   
In the Text of Scripture we have  

1. A mild compellation, My Son.  
2. A wise direction.: wherein is declared, 

1. The matter enjoined, v. 5.  
2. A motive to en●…orce it, v. 6.     
The matter discovers two extremes to be avoided.  

One of the excess.  
The other in the defect.   
In both of them the fault is propounded and aggravated.  

The first fault in the excess, is to despise.  

The second in the defect, is to faint.  
The aggravation of both is set down two ways.  

1. In the kind of afflictions, in two words, Chastisements, rebukes.  
2. In the author and orderer thereof, the Lord.     
Vers. 6. The motive to enforce the foresaid direction, is taken from the procuring cause of Gods correcting his.  
Herein are two points.  

1. The distinct kinds of motives, which are two. 

1. Love, whom the Lord loveth.  
2. Care, whom he receiveth.    
2. Distinct kinds of afflictions. 

1. Chastising.  
2. Scourging.     
Vers. 7. In the exposition of the foresaid Text, there is,  

1. A clearing of the sense thereof.  
2. A removing of an objection from it, v. 11.   
The Text is cleared two ways.  

1. Simply, v. 7, 8:  
2. Comparatively, v. 9, 10.   
The simple consideration of the point is set down,  

1. Affirmatively, v. 7.  
2. Negatively, v. 8.   
The affirmative part is,  

1. Propounded.  
2. Proved. 

1. A restraint of the main point.  

2. An extent thereof.  
The restraint declares a supposition of a duty to be performed on our part, If ye endure chastisement.   
2▪ An illation, or inference of Gods dealing with us. He dealeth with us as with Sons.     
The proof is taken from God's impartial and constant dealing with all his Sons: where is manifested the extent of the forenamed restraint.  
In this proof observe,  

1. The manner of propounding it, interrogatively.  
2. The matter whereof it consisteth. And that in four particulars. 

1. The author of afflictions, The Father.  
2. The patient afflicted, Son.  
3. The kind of affliction, Chastisement.  
4. The universality, What Son not.     
The negative consideration of the point, sets down the condition of such as arenot chastened: which is a condition clean contrary to the former. This is,  
Vers. 8.  

1. Propounded.  
2. Proved.   
It is propounded,  

1. Affirmatively, Ye are bastards.  

2. Negatively, Not Sons.  
In the proof of it is laid down,  

1. The ground of that condition, set down conditionally, If ye be without chastisement.  
2. The kind of proof, God's constant dealing with all: Whereof all are partakers.     
Vers. 9 The comparison whereby the Apostle doth further illustrate the foresaid point of Gods chastening his children in love, is taken from earthly Parents. It is propounded, v. 9 and illustrated, v. 10.  
The comparison propounded, consisteth of two parts.  

1. A Proposition.  
2. An application.   
In the proposition there is  

1. A description of the persons, with whom the comparison is made, Fathers of our flesh.  
2. Their act, which corrected us.  
3. Our respect to them notwithstanding that correction. We gave them reverence.   
In the application we are to consider.  

1. The manner of applying it, with this emphatical interrogation, Shall we 〈◊〉 much rather.  
2. The matter whereof it consisteth. Herein are expressed 

1. A description of God, the Father of spirits.  
2. The duty of believers to God, be in subjection.  
3. An effect following thereupon, and live.     
Vers. 10. The illustration of the forementioned comparison, is, by the difference of earthly Fathers, and our heavenly Fathers correcting: which are these.  

1. The time of their nurture. They for a few days. The contrary intended of God, is, that he doth it so long as there is need.  
2. The end. They after their own pleasure. But God for our profit: This latter is amplified by the particular benefit that thence redoundeth: which is 

1. Expressed in this word, holiness.  
2. Illustrated two ways. 

1. By the excellency of it, in this relative particle his▪ that is Gods.  
2. In our participation thereof. That we might be partakers of it.       
Vers. 11. In removing the objection against the foresaid direction about enduring afflictions, there is  

1. The objection propounded.  
2. A solution added.   
In propounding the objection there is  

1. A concession or grant.  

2. A limitation thereof.  
The concession is set down two ways.  

1. Negatively. No chastening is joyous.  
2. Affirmatively. But grievous.     
The limitation is do●…ble.  

1. In reference to outward sense, seemeth, namely to sense.  
2. In reference to the time. For the present.   
The solution is taken from the future benefit. Here note,  

1. The intimation of the answer. Nevertheless.  
2. The expression thereof. Wherein is set down 

1. The time, when the benefit is received. Afterwards.  
2. The kind of benefit. Righteousness. Amplified by the effect thereof, peaceable.  
3. The means of obtaining it. It yieldeth the fruit.  
4. The persons that partake thereof. Them that are exercised thereby.      

§. 66. Of Observations raised from Heb. 12: v. 5, 6, 7, 8, 9, 10, 11.  
V. 6. I People's failings are to be made known. So doth the Apostle here, v. 5▪ Ye have forgotten. See §. 30.  
II. It is a fault to forget encouragements. This fault the Apostle here expressly tax●…th. See §. 30.  
III. Gods word affordeth consolatory exhortations. The Greek word translated, ex●…ortations implieth as much. See §. 31.  
IV. Forgetting grounds of encouragement makes men faint. This is the reason, why the Apostle here reprehendeth their forgetfulness. See §. 31.  
V. God in the Scripture speaketh unto us. This word, speaketh, hath reference to the Scripture. See §. 32.  
VI Gods word is for all ages. That which was spoken to the Church in Solo●… time, is here spoken to the Church in the Apostles time, as is intended in this phrase, unto you. See §. 31.  
VII. God dealeth with Saints as a Father with children. The metaphor of children here used proveth as much. See §. 32.  
VIII. It is sufficient to quote the words of Scripture, though Book, Chapter and verse ●…e not named. So doth the Apostle here. See §. 35.  
IX. People are as children to their Pastor. It is the Minister that here saith, My son. See §. 33.  
X. General doctrines are intended to particular persons. This hint of a particular person, My son, giveth proof hereof. See §. 34.  
XI. Divine principles are with testimonies of love to be instilled into men's hearts. This compellation, My Son, is a testimony of love. See §. 33.  
XII. Afflictions are of God. They are here called, the chastisement of the Lord. See 6. 36.  
XIII. Saint's afflictions are chastisements. So they are expressly called. See §. 37.  
XIV. There are extremes about afflictions, whereinto men are ready to fall. Here are two mentioned, despising, and fainting. See §. 38.  
XV. Extremes are to be avoided. We must neither despise nor faint. See §. 38.  
XVI. To despise chastisements is a great fault. It is here forbidden in the first place. See §. 38.  
XVII. It is a fault also to faint under afflictions. This is also reproved. See §. 38.  
XVIII. God by afflictions instructeth his children. The meaning of the word translated chastisement implieth as much. See §. 37.  
XIX. Afflictions are convictions of sin. The word translated rebuketh, implieth thus much. See §. 39  
Vers. 6. XX. God loves Sons of men. This is here taken for granted, in this phrase, whom the Lord loveth. See §. 41.  
XXI. God takes care of his children. This is intended under this phrase, whom he receiveth. See §. 41.  
XXII. Afflictions are evidences of God's love and care. So they are here brought in. See §. 41.  
XXIII. God oft sorely afflicteth his children. The word scourging, implieth as much. See §. 42.  
XXIV. God's love and care in afflicting his should make them willing to submit to him. Thus much is intended under this causal particle FOR. See §. 40, 42.  
Vers. 7. XXV. God's grant hath its condition. This is implied under this phrase, If ye, etc. See §. 43.  
XXVI. Afflictions are made profitable by enduring. This is the condition here expressed, endure. See §. 44.  
XXVII. God dealeth with his as Sons. This is expressly set down. See §. 45.  
XXVIII. Afflictions are fruits of Gods Fatherly care over Saints. The inference of Gods dealing with them upon chastening proves as much. See §. 45.  
XXIX. Afflictions are the common condition of all God's children. This is the intent of this emphatical interrogative, What Son is he, & c? See §. 46.  
Vers. 8. XXX. Immunity from afflictions is a bastard's prerogative. The Apostle saith of such that they are bastards. See §. 47.  
XXXI. Men are hardly brought to believe that afflictions are fruits of Gods fatherly love. The Apostle therefore again inculcateth this, that all are partakers of afflictions, and that they are not Sons, who do not partake of them. See §. 48.  
Vers. 9 XXXII. Argument upon argument must be used in matters hardly believed. After sundry arguments the Apostle addeth this word, furthermore. See §. 49.  
XXXIII. Men can produce but an earthly being. They are Fathers of the f●…esh. See §. 49.  
XXXIV. Parents must correct their children as there is cause. The Greek word attributed to them signifieth correctors. See §. 49.  
XXXV. Genuine children do not the less respect their Parents for correcting them. This phrase, we gave them reverence, intends as much. See §. 50.  
XXXVI. God is the author of our spirits. He is here styled the Father of spirits. See §. 51.  
XXXVII. God's correction is patiently to be endured. This is to be insubjection. See §. 52.  
XXXVIII. Patience under God's affliction bringeth life. The addition of this phrase, and live, intendeth as much. See §. 53.  
XXXIX. God is more to be respected in his dealing with us, then earthly Parents. This interrogative, shall we not much rather, imports as much. See §. 52.  
Vers. 10. XL. The good that man doth for man is but a while. It is but for a few days. See §. 54.  
XLI. Men ar●… prove to make their own will their rule. This phrase, after their own pleasure, declares as much. See §. 55.  
XLII. men's own will puts them on to correct their children. They chastened after their own pleasure. See §. 55.  
XLIII. God in afflicting his children aims at their good. He doth it for their profit. See §. 56.  
XLIV. Afflictions work holiness. This is the particular profit here expressed. See §. 58.  
XLV. Men are made partakers of God's holiness. This relative, his, hath reference to God. See §. 56.  
XLVI. Saints receive that holiness which they have. They are made partakers of it. See §. 57  
Vers. 11. XLVII. Conceits which thwart truth are to be removed. Here the Apostle removes an objection, which might keep men from yielding to that truth which he had delivered. See §. 59  
XLVIII. God well understandeth man's condition. He here granteth that afflictions are grievous. See §. 60.  
XLIX. Afflictions are no pleasing things in themselves. Thus they are not joyou●…. See §. 60.  
L. Afflictions are grievous. Thus much is here granted. See §. 60.  
LI. The unpleasingnesse, and grievousness of afflictions, is▪ especially to sense. This word, seemeth implieth as much. See §. 61.  
LII. The unpleasingnesse, and grievousness of afflictions is for a while. It is here said to be, for the present. See §. 62.  
LIII. Granting truth impeacheth not a just cause. This is implied under this particle, nevertheless. See §. 62.  
LIV. Afflictions, as ordered by God, are profitable. The profit is here set down in this verse. See §. 62.  
LV. The profit of affliction ariseth after enduring it. This word of time, afterward, implieth as much. See §. 62.  
LVI. Righteousness is the proper fruit of affliction. It is here expressly set down. See §. 63.  
LVII. Afflictions produce quietness of mind. This Epithet peaceable, hath a general reference to afflictions. See §. 63.  
LVIII. Righteousness is the root of quietness. It is therefore styled a peaceable fruit of righteousness. See §. 63.  
LIX. Afflictions ar●… a means of exercising Saints. They are exercised thereby. See §. 64.  
LX. Afflictions prove fruitful by Saints exercising themselves therein. Unto them, It yieldeth the foresaid fruit. See §. 64.   

§. 67. Of the meaning of Heb. 12. 13.  Vers. 12. Wherefore lift up the hands which hang down, and the feeble knees. Vers. 13. And make strait paths for your feet, lest that which is lame be turned out of the way: but let it rather be healed. 
THe first illative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wherefore, showeth that this verse hath reference to the former, as an use to be made thereof, and that by prescribing means for the better observing the foresaid point of well enduring afflictions.  
The means are set down metaphorically.  
The Metaphors are two.  
One in this phrase, Lift up the hands which hang down.  
This is taken from Fencers, or Wrestlers, or Soldiers, or other like Champions.  
The other in this phrase, And the feeble knees. This is taken from runners in a race.  
Champions use their hands: runners their legs, made useful by the joints in the knees.  
Both these parts in the body are very pertinently produced, because they are of all parts most active, and most useful for acting, and effecting any thing.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which hang down, is the interpretation of one compound Greek word, which signifieth slack, or lose. It is derived from a simple verb, which signifieth to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  send, or let go.  
The epithet here used, applied to hands, signifieth dangling hands, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hands that have lost their strength. A body that hath lost its ability, agility or vigour, by inordinate pleasures, hard labours, much sickness, or old age, is called a spent, 
Corpus lan. guidum, confectum.  or wasted or weak body.  
The other epithet applied to the knees, is also a Greek compound; we translate it, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  feeble. It is derived from a simple verb that signifieth to 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sol. vo.  lose, Luk. 13. 15. The compound participle here used is oft taken by way of a substantive, and translated, taken with a Palsy, and the disease itself, namely a 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Palsy, hath in Greek a derivation from the same root. A Palsy is a resolution of the nerves, sinews, arteries, and other ligaments. By this means a man's knees and other joints come to be very weak and unfit for their function. Fitly therefore is the word here translated feeble.  
Concerning the foresaid dangling hands and feeble knees, the Apostle here exhorteeths 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to lift them up. The word here used is derived from a noun that signifieth 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  right, and properly signifieth to rectify, re-edify, or make up again that which is decayed, Acts 15. 16. Luk. 13. 13. It is a very fit word to express the Apostle●… intent about redressing that which is amiss.  
The things which are here spoken of the parts of the body, hands and knees, are meant of the Soul, and the faculties thereof. Thus are they used, job 4. 3, 4. Isa. 35. 3.  
The meaning of the Apostle may more plainly and fully be expressed in this paraphrase.  
Considering that most precious and glorious fruit ariseth out of the affliction●… whereunto God's Children in this world are subject, be not dejected in your mind●…, nor faint in your spirits by reason thereof: but as Champions use their arms and hands with their best ability; and runners in a race use their knees and legs with their best agility; and in case their hands or knees begin to fail, they will with their utmost endeavour raise them up again: So do ye, in your Souls be courageous; and in case your spirits begin to fail, quicken them up again, and endeavour to renew your spiritual strength and courage.  
Quest. How can such as have hands hanging down, and feeble knees, lift them up▪ Such hands and knees import weakness, but lifting up, strength.  
Answ.  


1. Christians in their greatest weakness have some strength●… for weak grace presupposeth some grace, and some spiritual life: Where there is life, there is some ability to move, to stir, to do this or that.  
Herein lieth the difference betwixt those that are spiritually dead, and weak. The dead can do nothing at all. The weak may do somewhat.   
2. There are degrees of strength: Some strength is in so small a degree, as it may be rather counted weakness then strength. Thus much is hi●…ed in this phrase, I believe, help my unbeleef, Mark. 9 24. If lifting up be taken for an act of strength in the highest degree, weakness cannot lift up: but in some low degree it may. A sick man may go, though not so strongly as an healthy man.  
3. God is so gracious in accepting the truth of man's endeavour, as if he offers to lift up his hand and knees, he will accept thereof; yea he will thereupon give strength, and enable them indeed to lift up.    

§. 68 Of the meaning of these words, Make strait paths for your feet.  
TThe Apostle in the thirteenth verse followeth the metaphor taken from runners in a race: who as they fit, and prepare their parts to run nimbly, and speedily, So they are very careful to keep the right way, which will bring them to the goal. This he thus expresseth, and make strait paths for your feet.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  paths, properly signifieth the tract of a Cart wheel made in the ground. It is also used to signify a beaten path.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To make a path, is to manifest the course wherein one goeth, so as others may see it, to follow him. For a path is a common way for many to walk in. He that maketh a path, showeth people thereby in what way they must walk.  
Hereby the Apostle imports, that a Christians course is exemplary: as a path directing others in their way. Or as a Cart or Coach wheel leaves impressions in the ground, So a Christians carriage leaves such impression as all sorts take notice thereof.  
In reference thereunto▪ the Apostle addeth this epithet 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strait.  
In English this word strait, is used in a double respect.  

1. For that which is narrow, opposed to wide and spacious, Matth. 7. 13, 14.  
2. For that which is right, opposed to crooked, Luk. 3. 4, 5.   
I take it to be here meant in this latter respect.  
This phrase 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for your feet, is in the Greek, so set down indefinitely without any preposition, as it may be diversely taken: and so it is by divers expositor●….  
Our last English, thus turn it, for your feet; others thus, to your feet; others thus, with your feet.  
The difference is not great.  
Feet are here metaphorically taken for a man's carriage, behaviour, or course of ●…ife: and in every of the forementioned phrases the metaphor implieth, that a Christians course is so to be ordered, as it may appear, that it is in the right way ●…at leadeth to life.   

§. 69. Of the meaning of the latter part of Heb. 12. 13.  
TO enforce the foresaid direction of making strait paths, The Apostle addeth a motive taken from the damage which otherwise may follow upon neglect thereof. The motive is thus expressed, Lest that which is lame, etc.  
Of this particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lest, See v. 3. §. 25.  
In expressing the damage he followeth his former metaphor taken from runners in a race, whereunto they are most unfit who are 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lame.  
The word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lame, properly belongeth to the body, and useth to be applied to such as are defective in their feet, legs, or other limbs, whereby they are ●…able to go. It is attributed to him that was a Cripple from his Mother's womb, Act. 3. 2. and it is reckoned up amongst Christ's miracles, that the lame walk, Matth. 11. 5.  
It is here applied to the soul, and intendeth a defect in the faculties thereof. We know that a lame man is very unfit to run a race, and by reason of his halting may soon step awry and leave the right way. Thus a professor that is not thoroughly informed in his understanding, and settled in his will and affections about his Religion, but ready to wander now to this side, then to that, as occasion moveth him, is in danger to be turned out of the right way: So much doth the Apostle express under this phrase 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  turned out of the way. This phrase is the interpretation of one Greek compound word. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to turn. This compound to turn from, or to turn away: and being applied to runners, to turn out of the way, a●… here it is fitly translated.  
It is a great damage for such as are in the right Christian course to be turned out of that way, the Apostle therefore addeth this seasonable advice, but let it rather 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ●…e healed.  
Many that have been lame in their limbs have been cured, and made whole and sound therein, and that both miraculously and also by ordinary means. The Apostle here implieth that the like may be done concerning the soul. The word translated healing, is frequently used in the four Evangelists: & in the Acts: and applied to the ●…ure of all manner of maladies, whether inward diseases, or outward soar: yea to the casting out of Devils, Act. 10. 38.  
The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nouns that signify healing, are derived from the same root: and so is the title given to a Physician, whose calling is to heal. 
Sanatio.   
The main intent of the Apostle here is to bring them to redress what is amiss, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they may not continue in their failings, and so wax worse and worse, but rather use all means to recover that which they may seem to have lost: or to attain to that which they had not before, though they might and should have had it.  
The Apostle useth two particles, one a conjunction of opposition, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but, the other an adverb of comparison, rather, whereby he doth much enforce the point, as ●…f he had said, Let not your lameness turn you out of the way, but rather use all possible means whereby that lameness may be cured.   

§. 70. Of the Analysis of, and observations from, Heb. 12. 12, 13.  Vers. 12. Wherefore lift up the hands which hang down, and the feeble knees. Vers. 13. And make strait paths for your feet, lest that which is lame be turned out the way; but let it rather be healed. 
THe sum of these verses is, A direction for Christians well to bear afflictions.  
Vers. 12. Herein we may observe the inference which the Apostle maketh of it, upon that which he had before delivered, in this word, Wherefore.  
2. The substance, wherein is manifested  

1. The matter enjoined.  

2. A motive to enforce it.  
The matter sets down two duties.  

1. One to redress what is amiss, v. 12.  
2. The other to prepare for a better progress, v. 13.     
In the former is expressed,  

1. An act to be done, lift up.  
2. A double object thereof: Both enforced with their several adjunct●…▪   
The former object is expressed under this metaphor, the hands. The 〈◊〉 thereof, which hang down.  
The latter object is in this metaphor knees, the adjunct thereof, feeble.  
Vers. 13. In the latter▪ about preparing for a better progress, two poynt●… are laid down.  

One, to go on in the right way.  
The other, to redress swervings therein.   
In the former, one thing is implied, that professors make paths for or by their feet.  
The other expressed in this word strait: they must be strait paths.  
The motive to enforce all the foresaid duties, is taken from the damage that may follow upon the neglect of them.  
That damage is,  

1. Generally hinted in this particle, lest.  
2. Particularly exemplified, wherein are two points considerable. 

1. A manifestation of a mischief.  
2. A prescription of a remedy.   
In setting down the mischief is noted,  

1. The cause, that which is lame.  
2. The kind of mischief, be turned out of the way.   
About the remedy we may observe,  

1. The manner of setting it down, but rather.  
2. The matter whereof it consisteth, Let it be healed▪     

Doctrines.  
I. Particular duties are to be inferred upon general Doctrines. Upon the general Doctrine of affliction, the Apostle inferreth the duties following, with this particle, Wherefore. See §. 67.  
II. True Christians may be weak Christians. They to whom the Apostle wrote were true Christians, yet they had hands hanging down, and feeble knees, which imply weakness. See §. 67.  
III. Weakness must be strengthened. This is the main intent of the Apostles exhortation. See §. 67.  
IU. Man's best endeavour must be used for obtaining strength. This metaphor of lifting up hands hanging down, and feeble knees, proves as much. See §. 67.  
V. Strength obtained must be well ordered. This ariseth from the connexion of the 13. v. being a direction with the former verse, by this copulative AND. See §. 68  
VI A Christians course is exemplary. This phrase of making paths for their feet implieth as much. See §. 68  
VII. A Christians course must be a right course. The word translated paths implieth as much. See §. 68  
VIII. Professors are subject to inconstancy This is intended under this metaphor lame, as here used. See §. 69.  
IX. Inconstancy makes way to Apostasy. The mention of lame turned out of the way, intends this point. See §. 69.  
X. Inconstant persons must be established. This is meant by healing the lame. See §. 69.  
XI. Fear of falling must make men more careful of recovery. This is gathered from these two emphatical particles, but, rather. See §. 69.    

§. 71. Of Peace.  H●…b. 12▪ 14. Follow peace with all men, and holiness, without which no man shall see the Lord. 
TO the forementioned duties about afflictions, the Apostle addeth other duties 
Peace.  that must grace a Christians profession, and may be a means to keep them steadfast therein, The first is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  peace.  
Peace, according to the Greek word, signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to knit in one: So as Peace is an agreement in one betwixt different parties. Therefore it is styled a bond, Eph. 4. 3. 
In unum nectere.  And he inferreth peace upon union thus, be of one mind, live in peace, 1 Cor. 13. 8.  
According to the different persons betwixt whom peace is, peace useth to be distinguished. 
Divers kinds of peace.   
The parties are of three sorts,  

1. God and man.  
2. Man and his own conscience.  
3. Man and man.   
Peace betwixt God and man consists in that reconciliation which Christ hath 
Peace with God.  made betwixt God and man: who is in that respect styled the Prince of peace, as is showed, Chap. 7. v. 2. §. 21.  
Indeed all peace cometh from God, and thereupon is he styled the God of peace. See Chap. 13. v. 20. §. 163.  
Peace betwixt man and his own conscience, is an effect of the forementioned reconciliation 
Peace of conscience.  apprehended by faith, whereby the conscience ceaseth to trouble man, and resteth quiet in it.  
Peace betwixt man and man is an agreement betwixt them.  
This agreement is inward and outward. Inward, when men are joined together 
Peace with other men.  in the same mind and in the same judgement, 1 Cor. 1. 10. This is properly betwixt Saints: for they have one and the same word to enlighten their judgements, and to ground their opinion thereon. The particular unities mentioned Eph. 4. 3, 4, etc. demonstrate as much.  
Outward peace betwixt man and man is a quiet and peaceable conversing together. It consisteth in forbearing to wrong others, and in being ready to do all good offices of love and kindness. When this outward peace is joined with the inward, then is it most perfect. Such was the peace of the Christians in the primitive Church, Act. 4. 32. Yet outward peace hath an excellency, though it be severed ●…from the inward; in that it showeth a readiness in man to have as much peace with others as he can.  
The peace here meant is the third kind, peace betwixt man and man: for he had before encouraged these Hebrews to stand to their profession against all the opposition that a man could make: as a means thereto he addeth this direction, follow peace: for by following peace the violence of adversaries may be assuaged, and their opposition allayed. Besides, the Apostle expressly setteth down the subject of peace here meant, in this phrase, with all men.  
This virtue and grace of peace is the more proper to Saints, by reason of the Spirits 
Peace most proper to Saints.  altering and renewing their natural disposition. For by nature man is of a wrathful, revengeful, tumultuous, contentious disposition. They are as ravenous and devouring beasts one to another: but by the Spirit this disposition is altered, Isa. 11. 6, 7, 8.  
1. Obj. Many Saints are subject to contention, 1 Cor. 1. 11. Act. 15. 39  
Answ.  

1. God's Church on earth consists of a mixed company. There are therein Children of the kingdom, and Children of the world, Matth. 13. 38. These latter be the contentious persons in the Church: and of such may the Apostle speak, 1 Cor. 1. 11. And thereupon he adviseth to mark such, and to avoid them.  
2. They who are on earth in the best manner regenerate, are but in part renerate. The flesh remains in them: and that inclination which is in them to contention is from the unregenerate part: and in this respect was it that two great Apostle had so great a contention betwixt them, as they departed asunder one from the other, Act. 15. 39   
2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition, and have followed peace.  
Answ.  

1. That disposition which is in heathen, or in other natural and unregenerate persons, was but a mere seeming disposition: it had but a show of the grace or virtue. It could not come from true love, but rather from self-love, aiming at by-respects. This caveat of doing no wrong except provoked, shows that their 
Nisi lacessitus.  peaceableness was no true virtue. A fierce dog may be quiet till he be provoked.  
2. Though the Spirit renewed not such men, yet it restrained them for the good of polities and societies, which otherwise could not have stood. God's Spirit by restraining grace moved the spirit of Cyrus, Darius, and sundry of those Kings under whom the jews were, to afford them peace. So were sundry Heathen Emperors moved to Christians.    

§. 72. Of following peace.  
THe word whereby the Apostle expresseth our endeavour after peace, is thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Follow. It is an emphatical word. It is attributed to an eager pursuit of such things as fly from one. It is used of hunters and hounds, which follow the game to take it, if it be possible.  
In the New Testament it is taken two ways, 1. In a bad. 2. In a good sense.  
In a bad sense for persecuting Saints, which useth to be done with the greatest eagerness that can be, even from City to City, Matth. 10. 23. and 23. 34. Act. 22. 4.  
In a good sense for using our uttermost endeavour to attain the things that are good, as charity, 1 Cor. 14. 1. Righteousness, 1 Tim. 6. 11. That which is good, 1 Thes. 5. 15. and the Mark, for the price of the high calling, Phil. 3. 14. yea such things as concern peace, Rom. 14. 19 We must so seek after peace, as we seek after every thing that makes thereto. There is another word as emphatical used to this purpose, which we translate, endeavour, Eph. 4. 3. But it is translated, 〈◊〉, (Heb. 4. 11.) and study, 2 Tim. 2. 15. The more to press an eager pursuit of peace, two words are joined together, thus, seek peace, and follow after it, Psal. 34. 14. 1 Pet. 3. 14. These two phrases, If it be possible, and as much as lieth in you, (Rom. 12. 18.) though they may seem limitations of this duty, yet they are also amplifications of the same, and show, that there must be nothing wanting in our endeavours: but our uttermost ability must be put out in following after peace. We have a worthy pattern hereof in David, who was for peace, when others were for war, Ps. 120. 7. So deals God with us, Rom. 5. 10. jer. 3. 1. And Christ our Saviour, Eph. 2. 17. With much vehemency of affection, and expression of speech, doth the Apostle press this, 1 Cor. 1. 10.  
The excellency, necessity, and utility thereof, do much commend it unto us.  


1. For the excellency of it, peace doth much adorn and beautify the best Estates. 
Excellency of peace.  When jerusalem was the glory of the whole world, it was a City compact together. The Citizens thereof were all of one mind, Psal. 122. 3.  
In the purest time of the primitive Church, the multitude of them that believed, were of one heart and one mind. In the first and purest estate wherein God made man, there were no divisions, no dissensions.  
In Heaven, where the blessed Angels and Spirits of just men made perfect abide, there is a sweet and perfect agreement of them all. Agreement is that which maketh us most like the blessed Trinity in unity. Hence is it, that all things appertaining to the Church, are styled things of peace, as the God of peace, (Heb. 13. 20.) the Lord of peace, 2 Thes. 3. 16. Christ the Prince of peace, Isa. 6. 9 The Spirit, whereby the Church is sanctified, produceth peace, Gal. 5. 22. God's Covenant, a Covenant of peace, Numb. 25. 12. The Gospel of peace, Epb. 6. 15. The Ministers, publishers of peace, Isa. 52. 7. The Members of the Church, sons of peace, Luk. 10. 6. That whereunto we are called, is peace, 1 Cor. 7. 15. The reward prepared for Saints, is peace, Rom. 2. 10.   
2. For the necessity of peace, it is absolutely necessary for preserving polities and societies, Mat. 12. 25. and for participating of the mutual gifts and abilities, which God hath conferred on several men. Where there is no peace, there will be no employing of them for the mutual good of others. Nay, where there is no peace, men cannot with comfort, and in safety, live one by another: they will be as fierce Dogs, Wolves, Leopards, if not as very Devils. The more prudent they may seem to be, the more they will undermine others: the mightier they are, the more they will oppress. Take instance of Nations that are at enmity one with another; of Kingdoms, where are tumults and insurrections; of Cities and incorporations, of Parishes and of families, where are dissensions and contentions.  
3. For the utility of peace, it is much every way. The Psalmist, as it were ravished 
Utility of peace.  with a serious consideration of the benefit of peace, sets it out with an holy admiration, thus, Behold how good, etc. Psal. 133. He there resembleth it to the precious Oil of the Tabernacle, which was the most precious composition that ever was made, and to the dew that falleth from the Mountains into the valleys, which makes them most fruitful.   
The Profit of peace will more clearly appear, by considering it in the divers kinds of peace.  

1. There is an Ecumenical peace, when several Nations do mutually enjoy 
Ecumenical peace.  the Commodities one of another. It is said of Solomon, that he had peace on all sides round about him, 1 King. 4. 24.  
2. There is a National peace, whereby in the same Nation good Orders are 
national peace.  kept, Magistrates respected according to their place, Subjects relieved according to their need, good Laws made and put in execution, together with sundry other be●….  
3 There is an Ecclesiastical peace, when there is a good agreement in the Church 
Ecclesiastical peace.  of God. Hereby God's Houses are preserved and beautified, God's Ordinances are freely and duly observed. People are better edified, Ministers maintained, and good Discipline executed.  
4. There is a Domestical peace, whereby Families are made comfortable 
Domestical peace.  Societies: Husband and Wife sweet yoke-fellows, Children well educated, Parents duly reverenced, Masters had in honour, Servants well provided for, and the affairs of the Family well prosper. So many, so great are the benefits of peace, as they can hardly be reckoned up. No marvel then, that peace hath been promised, prayed for, given as a blessing, and praise rendered to God for it. See more hereof in the Church's Conquest, on Exod. 17. §. 96.   
Just occasion might here be taken, of complaining of the want of so excellent, needful, and useful a gift. Where is peace to be ●…ound? Wars are every where among Nations, even among those that profess the true Religion. Tumults and insurrections every where, schisms and dissensions in Commonwealths, Churches, Families, and other societies.  
This is a lamentation, and shall be for a lamentation.   

§. 73. Of peace with all men.  
THe persons with whom peace is to be followed, are set down in this large extent, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with all men.  
This must be taken of man's best and uttermost endeavour. The word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  follow, though it imports an eager pursuit, yet, but a pursuit, not simply an obtaining. The most eager Hunters and Hounds that can be, oft lose the game: so may they who do the uttermost that they can to procure peace, fail thereof. Therefore the Apostle in pressing this point, hath pertinently and prudently inserted these two limitations, If it be possible, and as much as lieth in you, Rom. 12. 18. They show, that no more than our uttermost endeavour is required: no impossibility is imposed upon us, yet nothing must be omitted that may make thereunto.  
Peace is a fruit of love, which must be extended to all; for all sorts of men are comprised under this word, Neighbour, whom the Law maketh the object of love, Matth. 22. 39  
That the extent of this Apostolical precept may be the better discerned, I will ●…xemplifie it in some particulars.  
Our endeavour after peace must be  

1. With those that are of the true Religion; with them internal and external peace must be followed. The many unities set down, Eph. 4. 3, 4. are allegded for this end.  
2. With such as are linked by special bonds of relation, as Magistrates and Subjects, Ministers and people, Husbands and Wives, and other the like.  
3. With strangers and foreigners, and such as are a far off. Christ preached peace to them that were a far off. This moved joshua to make peace with the Gibeonites, Josh. 9 9  
4. With enemies, Mat. 5. 44. Even such as are so far from doing good to us, as they are ready to take all occasion of doing us wrong.  
5. Such as are of another Religion, Gen. 14. 13. and Mat. 21. 32.   
Obj. 1. jehosaphat was reproved for helping the ungodly, in that he went to war with Ahab, 2 Chron. 19 2.  
Answ.  

1. There is a peace of confederacy, whereby men of different Religions bind themselves from offering violence, or any hurt one to another: yea, to communicate each to other, of their several Commodities, and to afford help each to other, against such as shall wrong either of them, Gen. 26. 31. this is not unlawful.  
2. There is a peace of amity and familiarity, whereby men give evidence of an approbation of one another's courses, and of so great affection one to another, knitting themselves as fast together as they can; and that in the nearest bond of relation that may be; for this was jehosaphat reproved, 2 Chron: 19 2.   
Obj. 2. We are forbidden to receive him that bringeth not the truth, 2 john, v. 10.  
Ans. We must distinguish betwixt persons of another Religion; some are not among us, but in other Nations and Countries: In this respect, there is no great danger of being seduced by them. There are also some of quiet spirits, and seek not to seduce others. With such there may be peace and concord.  
Others live among us, are of turbulent spirits, take all occasions of gainsaying the truth, and endeavour what they can to seduce professors of the truth. Of such spe●…keth the Apostle, 2 joh. v. 10.  
Obj. 3. Christ himself saith, that he came not to send peace, but a sword, Matth. 10. 34.  
Answ. Christ doth not properly speak this as the end of his coming, but as a consequence following thereupon. The most proper end of Christ's coming, was to bring peace: but because the Gospel, whereby that peace was revealed, was such a light, as discovered the darkness wherein men lived, they that loved their darkness, would not endure that light: but by all the violence that they could, sought to suppress it, thence arose the sword.  
Quest. If peace be to be followed with all men, how can one Christian go to Law with another?  
Answ. See an Answer hereunto, In the Guide to go to God, or explanation of the Lords Prayer, §. 150.  
Quest. 2. How may Christians wage war?  
Answ. See hereof, The Church's Conquest, on Exod. 17. 9 §. 17. 87.  
Both Law and War rightly used, are means of procuring, recovering, and preserving peace.   

§. 74. Of peace-breakers.  
IF peace be to be followed with all men, what may be thought of peace-breakers▪ Such as these.  

1. Busi-bodies, and intermedlers with matters that belong not to them, 1 Pet. 4. 15. 
Who are peace-breakers.   
2. Men of Churlish disposition: Such as Naball was, 1 Sam. 25. 17. He endangered himself, and whole Family.  

3. Suspicious heads, who in all things imagine the worst. Not without cause it this Epithet given to this vice, Evil surmises, 1 Tim. 6. 4. This caused Saul so to persecute David as he did.  
To this head may be referred hard censures.   
4. Whisperers, Tale-bearers●…, Reporters of such things as may stir up contention. The wise man resembleth such to fuel that maketh fire to burn, Prov. 26. 20, 22.  
5. Quarellers, Such as on all occasion are ready to raise strife.  
6. Proud persons, who scorn to pass by wrongs, or to speak peace, Prov. 13. 10. In the pride of their heart they say, My friend shall find me to be his friend: Mine enemy shall know with whom he hath to do. A speech more beseeming an heathenish Roman, than a Christian professor.  
7. Irreconcilable persons, who will accept of no atonement, no peace, like the fellow-servant, Matth. 18. 30. Such an one was Saul.  
8. Men ready on all occasions to go to Law, 1 Cor. 6. 1.  
9 Lawyers, that stir up their clients to hold out their suits in Law, and help them in their unjust causes, as Tertullus, Act 24. 2.  
10. All sorts of notorious sinners, who provoke the Lord to take away peace from people, jer. 16. 5, 12.    

§. 75. Of means to procure and preserve peace.  
FOr procuring peace the Apostle commends five special virtues, Eph. 4. 2, 3, 4.  

1. Humility, or lowliness of mind, whereby we think as meanly of ourselves as is meet: and are ready to prefer others before ourselves. This will keep a man from pride, scorn, and other incendiary properties.  
2. Meekness; which is a quiet disposition of the soul, whereby a man is of a mild temper to others, whether they be mild, or harsh to him, as a sheep is ever like itself. A dog also may be sometimes quiet, but if it be provoked, it will fly in your face. Meekness keeps men from quarrelling, from whispering, from all manner of turbulent disposition.  
3. Long suffering; which is a patient disposition, whereby a man is moved to bear with wrongs. This moderateth anger, cruelty, and rage: this restraineth revenge.  
4. Forbearing one another; this hath respect to others infirmities, which they behold with such pity and compassion, as it makes them to pity them the more, but not the less to respect them. This keeps men from churlishness, which is a great enemy to peace.  
5. Love, this is a uniting grace, it knits men's hearts together, 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace. It keeps down incentives to contention, and composeth men to peace, 1 Cor. 13. 4, 5.   
For preserving peace, two things are to be observed.  

1. Avoiding things that break peace which are set down, §. 74.  
2. Labour after the things that make to peace, even such as these.   

1. Be of one mind, 1 Cor. 1. 10.  
2. If that cannot be, be sure that that wherein thou dissentest be a truth grounded on God's word.  
3. Dissent in love.  
4. If men be such as we cannot be in amity and familiarity withal, yet let there be external unity.  
5. Embrace all offers of peace, Luk. 17. 4.  
6. Stand not on punctilios, who should first begin, be thou the forwardest, Gen. 13. 8.  
7. Cease not to follow it upon others refusal, Psal. 120. 7.  
8. Mediate with others, and for others, though thou thyself be'st not at difference with either party, Matth. 5. 9 Exod. 2. 13:  
9 If God take away peace, humble thyself, repent and earnestly call upon God to restore peace, 2 Chro. 7. 14.    

§. 76. Of joining holiness with peace.  
ANother grace which dependeth on the foresaid verb, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  follow, which is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  holiness.  
Of this grace, See Chap. 3. v. 1. § 5, 6, etc.  
It is joined with peace by this copulative 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND: so as peace and holiness must go together. He that was King of peace, was also King of righteousness, Chap. 7. v. 3. §. 22. Hezekiah thus joineth them together, Peace and truth: by 〈◊〉 〈◊〉 meaneth purity of Religion; Peace and righteousness, are said to kiss 〈◊〉 another. They are like two turtle Doves, which seldom part: but very oft are billing one another. The kingdom of God is said to be in righteousness and peace, Rom. 14. 17. And the wisdom that is from above is first pure, then peaceable, Jam. 3. 17.  
Peace hath an especial relation to man and his good; holiness to God and his honour. These two may no more be severed, than the two Tables of the Law.  

1. This union of these two graces discovereth the uncertainty of that note which Papists give of a true Church, namely Union, Concord, Peace. These simply in themselves cannot be a note of the true Church, because they may be without holiness; but the true Church is an holy Catholic Church. There may be communion and peace amongst the most impious that be. If they could sh●…w holiness of doctrine, holiness of order and discipline, holiness of life and conversation, their union were to purpose. But their Idolatry, Heresy, manifold errors, and superstitious ordinances, their filthiness, and licentiousness, take away the glory of their pretended union.  
2. This showeth, that the agreement of the common sort in disorderly courses, which they call good fellowship, is no true Christian peace, because it is without holiness.  
3. This manifesteth the folly of those, who upon pretence of peace neglect, if not reject holiness; such as these. 

1. They who to keep their people the faster together, as they think, setup a religion of their own invention, and restrain them from God's holy ordinances. So did jeroboam, 2 King. 10. 31.  
2. They who suffer a toleration of Idolatry where the Gospel is professed, upon pretence of keeping peace. So Sid Solomon, 1 King. 11. 4, etc. And joash, 2 Chro. 24. 17.  
3. They who being in Idolatrous places, subject themselves to Idolatry, to keep peace, and avoid trouble, Ezek. 23. 5, 12.  
4. Governors, who to have the good will of their people, either yield to an unholy act, as Aaron did, Exod. 32. 24. Or suffer their people to do that which is unholy, as Zedekiah did, jer. 38. 5.  

5. Subjects, who to gain and retain peace with their governors, conform themselves to their unholy pleasure, joh. 12. 42. This may be applied to all sorts of inferiors; yea and to friends, and neighbours. A heathen man being moved by his friend to swear for him in a false cause, returned this answer, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that a friend must accommodate his friend so far as the Altar, that is, so far as may stand with holiness.  
Peace is a most precious thing: but, as gold, it may be bought too dear. And it is bought too dear, if holiness be let go for it.     
4. In all endeavours after peace, either of gaining or retaining the same, be sure 
Pericles.  that it want not this companion of holiness. If peace and holiness cannot in this or that case stand together, let peace depart, rather than holiness. These limitations, if it be possible, as much as lieth in you, are not to be applied to holiness. It is not in our power to let holiness go away. Neither may it be presupposed that it is impossible to attain holiness, as peace: for peace consisteth in the agreement of others as well as of ourselves; but holiness consisteth in a man's own disposition: all the men in the world cannot keep him that hath a mind to be holy from holiness. Lot●…emained ●…emained holy in the midst of Sodom, 2 Pet. 2. 8. Well therefore might the Apostle press his exhortation to holiness with the same emphatical 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb.    

§. 77. Of Seeing God.  
TO put us on the more to endeavour after holiness, The Apostle useth this motive, Without which no man shall see the Lord. Though this relative Which, may seem to have reference, both to peace and holiness. For it may be of both ●…umbers; yet the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek putteth this doubt out of question; for it is of the singular number, and masculine gender, as the Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  holiness is.  
The motive is taken from the damage of wanting holiness, which is an impossibility of seeing God.  
Of this word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  seeing, and the divers kinds of sight, See Chap. 2. v. 9 §. 72.  
It is here implied that God may be seen, so Matth. 5. 8. 1 joh. 3. 2. and it is said of jacob and Moses, they saw the Lord, Gen. 32. 30. Heb. 11. 27.  
Obj. The contrary is affirmed, that no man can see God, Exod. 33. 20. Joh. 1. 18. 
Divers kinds of seeing Gods.  ●… Tim. 6. 10.  
Therefore he is styled, invisible, 1 Tim. 1. 17.  
Answ. Seeming contradictions in words must be reconciled by distinguishing the different significations and acceptions of them.  
For the point in hand, Man is said to see two ways.  

1. With Corporal eyes.  
2. With Spiritual. 
Corporal sight.    
Both these are ordinary, or extraordinary: and that in this life, and in the life to come.  
Things ordinarily seen with corporal eyes, are sensible, and visible objects, within the ordinary reach of Sight, Gen. 24. 63, 64.  
Things extraordinarily seen with corporal eyes, are extraordinary visions, Dan. 10. 7. or visible objects, at an extraordinary distance. As when Stephen on earth saw the humane nature of Christ in heaven, Act. 7. 56.  
In the life to come, after the general Resurrection, Saints with their bodily eyes shall see such glorious objects, as the very sight thereof will add much to their blessedness.  
The spiritual eyes of a man's soul are two. 
Spiritual sight.   

1. Understanding, Eph. 1. 18.  
2. Faith, Heb. 11. 27.   
The former is more common; for all of all sorts, regenerate, and unregenerate, Christians, and Heathen, may with the eye of understanding, see God in some measure, that is, conceive that there is an eternal, Almighty, most wise, just, and gracious God, Rom. 1. 20.  
The latter is proper and peculiar to the Saints, and in that respect styled, The Faith of Gods Elect. Tit. 1. 1:  
Spiritual sight of God is in this world imperfect; but will be perfected in the world to come, 1 Cor. 13. 9, 10, 11, 12.  
To apply these distinct kinds of sight to the point in hand, the forementioned seeming contradiction about seeing him who it invisible, may be thus reconciled.  

1. God simply considered in his divine essence is a Spirit, and cannot be seen with bodily eyes.  
2. God fully considered in his infinite excellency, and majesty, is incomprehensible, So as no man, no not with the eyes of his soul, can see God to the full, 1 Tim. 6. 16.   
Yet in some respect may God be seen both with corporal and spiritual eyes.  
He was seen with corporal eyes, in sundry apparitions, and resemblances: as in a cloud, Exod. 13. 21. Levit. 16. 2. In brightness, Ezek. 1. 26, 27, 28, 29. In an humane shape, Gen. 18. 3. In a true body, joh. 14. 9 1 Tim. 3. 16.  
The three former were extraordinary, proper to the old times, before Christ was exhibited.  
The last was for that time that Christ lived on earth; then all that would come to him, might see God made manifest in the flesh, even with their bodily eyes. Yea after his ascension, when Christ was in heaven, Stephen saw him with his bodily eyes, Act. 7. 55. and Paul also, 1 Cor. 15. 8.  
At the day of judgement, all men shall see him with their bodily eyes, 2 Cor. 5. 10. and in heaven, after that day, shall Saints continually behold him, 1 joh. 3. 2. 1 Thes. 4. 17.  
Some restrain this of my Text to seeing Christ in heaven, and that because, he is styled, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Lord.  
But though this be not excluded, yet so general a phrase is not to be restrained to one particular.  
For in a larger extent the Lord may in some measure be seen with both the eyes of the Soul.  
Understanding, and faith, in this world, and the world to come.  
In this world, The Lord is seen in his holy ordinances, as his word, and Sacraments, Prayer, and praising him: in which being duly performed, the soul is as it were wrapped out of the body, and presented before God, contemplating him.  
Yea further, in this world the Lord is seen by an experimental knowledge of hi●… grace, and favour to believers: and by an assured faith, and confidence; which is so clear, and evident, as if they did see God's face. That which is seen to the eyes of the body, cannot be more sure.  
In the world to come, the Lord is seen by an apprehension, and sensible fruition of God's glory and favour, so far as the creature is capable of.   

§. 78. Of the honour and benefits of seeing God.  
THe foresaid point of seeing God, giveth evidence of the great and good respect which God beareth to man: though God be invisible, incomprehensible, yet he is pleased to afford means whereby man may see him. Among the Persians and other Heathen, it was accounted an high honour to be admitted to see the King's face, Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth? It is one branch of that which the Apostle styleth a great mystery, that God was seen of Angels, 1 Tim. 3. 16. What is it then to be seen of sons of men? Moses desired this as an especial evidence of God's favour, Exod. 33. 18. and Iac●…b, as a testimony of his high account thereof, and as a memorial to all posterity of that favour, named the place where he saw God, Peniel, that is the face of God, Gen. 32. 30. This honour and favour have all true believers.  
This honour is the greater in regard of the many benefits which flow from thence, both in this life and the life to come.  
In this world sight of God  

1. Makes men fearful of sin: and that not only in the sight of men, but also in secret, where they see God, Gen. 39 9 Herein lieth a main difference betwixt the unholy and holy. God seeth them both: but the unholy see not God as the holy do.  
2. It maketh men careful to please God, instance Enoch, Gen. 5. 24. Heb. 11. 5.  
3. It imboldneth against all that man can do and maketh Saints endure any thing, Heb. 11. 27. For by seeing God they are assured to have sufficient assistance, and seasonable deliverance.  
4. It much encourageth, and comforteth, even in death itself: witness the case of Stephen, Act. 7. 55, 56.  
5. It assureth us of a blessed resurrection.   
In the world to come that sight which Saints shall have of God, will possess and fill their souls with all the content, joy and delight that possible can be, Psal. 16. 11. 
Beatific●… visio.  and 17. 15. It is therefore styled a beatifical vision. The sweetness, the fullness, the happiness thereof, no tongue can express, no heart can conceive. The souls of the glorified Saints are ravished therewith. This is it whereof most truly it may be said, Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9   

§. 79. Of holiness, as a qualification of them that see God.  
THe aforesaid honour of seeing God is not common to every one; It is proper to holy ones. Christ himself termeth those that were made partakers of this honour, pure in heart, Matth. 5. 8. which is all one as holy. All who in Scripture are noted to see God, as jacob, Gen. 32. 30. Moses, Exod. 33. 23. Isa. 6. 5. Ezek. 1▪ 29. Dan. 7. 9 and 10. 5, etc.  
God himself is holy. This they who best know God do with much earnestness profess, Isa. 6. 7. Rev. 4. 8. I will not deny, but that this trebling of the word, ●…oly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉, ●…oly, may have reference to the three Persons: yet withal, and that most especially, to the infinite excellency of God's holiness. Now nothing makes us so like to God, as holiness. Nothing makes us so amiable in his sight, and so pleasing unto him, as holiness. This therefore must needs be an especial means to move God to afford us access to himself, to come into his presence, and to behold his face. hester's beauty pleased Ahashuerah: therefore she had access to him, Hest. 5. 6. No beauty, no deckings, can make any Woman so gracious in man's eyes, as holiness makes Saints in Gods.  

1. This doth much amplify the benefit of holiness. Whereof see Chap. 1. v. 1. §.  
2. This is a good incitation to labour after holiness, even because it is the means of seeing God. Hereof see more, Chap. 3. v. 1. §.   
The greater care ought to be taken hereabouts, because of the absolute necessity thereof. This is two ways set down in my text, and that by two negatives.  
The first denies the thing. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Without holiness God cannot be seen.  
The second denies the persons. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  No man, of what rank and degree soever he be, can without holiness see God.  
There are in the Greek these three negatives, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not, without, no man. Of the emphasis see Chap. 13. v. 5. §.  
It is said concerning heaven, that there shall in no wise enter into it any thing that defileth, Rev. 21. 27. but unholy ones defile. This the Apostle referreth to the judgement and conscience of men themselves, thus, Know ye not that the unrighteous shall not inherit the kingdom of God? 1 Cor. 6. 9  
There is such an infinite distance betwixt the holy God, and unholy men: so as these can no way come to see him.  

1. This manifesteth an absolute necessity of holiness. It is as necessary as to see God; but in the sight of God consisteth our happiness. A man were better not be, th●…n not be happy.  
2. This manifesteth the great damage which unholy persons bring to themselves; they deprive themselves of that which is most to be desired, even of seeing God. Without this we can have no experimental comfort in Gods gracious presence: no sound confidence in his mercy, or in any thing to be done by him for our good; yea all hope of future communion with God in celestial glory, is taken away. And is this all? were it all, it were enough, and too much. But from this deprivation of ●…eeing God, followeth in this world, horror and terror of conscience, and a certain fearful looking for of judgement, Heb. 10. 27. And in the world to come, torture and torment, endless and easeless, merciless and remediless.   
The schools raise a dispute about the privation of the beatifical vision, and subjection to hellish torment, whether of them be the greater vengeance. But that dispute is in this place needless, in that unholy ones stand guilty of both.  
This negative generality of the persons, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no man, is of use to quicken up every one, Magistrates and Subjects, Rich and Poor, Learned and Unlearned, Male and Female, Old and Young, and all others whatsoever, to labour after holiness. There is nothing at all that can make any one partakers of this privilege, but holiness.   

§. 80. Of the resolution of, and observations from, Heb. 12. 14.  
TWo special graces are commended in this verse. Herein two points are to be considered  

1. A proposition.  

2. A proof of part thereof.  
The proposition contains  

1. The distinct graces, which are two, Peace and Holiness.  

2. Our endeavour after them, Follow.  
The former of the graces, peace, is amplified by the extent thereof, with all  
The latter hath a motive to enforce it.  
The motive is taken from the damage that may follow upon neglect of the duty. In setting down the damage observe  

1. The manner of expressing it, in these negatives, without which no man.  
2. The matter whereof it consisteth, which is a precious privilege forfeited. In these two points are considerable, 

1. The privilege its self, which is, to see God.  
2. The means of forfeiting it, want of holiness.         

Doctrines.  
I. Peace is a commendable, Christian duty. It is here by the Apostle commended to Christians. §. 72.  
II. Peace must earnestly be sought. It must be followed and pursued. §. 72.  
III. Christians must endeavour to be at peace with all men. This extent is expressly set down. §. 73.  
IV. Holiness must be added to peace. The Apostle doth here so add it. §. 76.  
V. Matters of moment are with emphasis to be expressed. These negatives, without which, no man, intent as much. §. 77.  
VI God may be seen. This is here taken for granted. §. 77.  
VII. Holiness is the means of seeing God. This is here implied by the mention of holiness. §. 79.  
VIII. Without holiness it is not possible to see God. This is here expressed. §. 79.    

§. 81. Of the meaning of the former part of the 15. verse.  Heb. 12. 15. Looking diligently, lest any man fail of the grace of God: lest any root of bitterness springing up, trouble you, and thereby many be defiled. 
THe manner of inferring this verse upon the former, with a participle, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Looking, implieth, that it dependeth on the former, as a means for the better performing of those graces that are there required. God's grace is that means; 
God's grace the ground of peace and holiness.  they that fail of God's grace, can atta●…n neither to true peace, nor holiness. It is by God's grace, that men are enabled to live peaceably with other men, and holily with God. Great reason therefore, that they diligently look, lest any fail of the grace of God.  
The Greek participle translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  looking diligently, is the interpretation of one Greek compound word.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple verb, whence it is derived, signifieth, to look about. Thence a noun, which signifieth, a 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Specula.  watchtower; and another noun, which signifieth him that is set upon the watchtower, a 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Speculator.  watchman.  
This compound is used 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to oversee, or to take the oversight, 1 Pet. 5. 2. and he that is appointed to overlook, orover-see others, is styled, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  overseer.  
It is attributed to Christ himself, 1 Pet. 2. 25.  
The ancient Grecians gave this title to God himself, because the eyes of the Lord in every place behold the evil, and the good. Our Ecclesiastical writers apply the word to such as have the oversight, care, and government of Church affair●…s. Our English styleth them Bishops.  
As there are public persons to oversee public affairs, so there may be for private affairs, private overseers. The Apostle therefore layeth this duty to the charge of every private Christian.  
The simple verb signifieth to look, or see, Phil. 2. 4.  
The compound here used carrieth emphasis; and importeth a thorough looking, and viewing. To express that emphasis, our English hath added this adverb, diligently.  
Further to show, that a Christians care must not only be about himself, the Apostle addeth another clause, lest any man. This particle, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest, intendeth caution, circumspection, and prevention.  
The other word, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  any man: under which are comprised men's own selves, and others also: as if he had said more amply, lest you yourselves, or any other, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fail.  
Of the Greek word translated, fail, see Chap. 4. v. 1. §. 11.  

l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The preposition, showeth, that failing in this place, hath reference to that which was once had, but in part lost.  
They failed of that, which they well began to obtain, and might have retained, and increased farther.  
That whereof the Apostle would not have them fail, is styled grace, which is diversely taken in Scripture. The several significations thereof may be drawn to two heads.  

1. The free favour of God, which is the cause of all the good we have. See Chap. 2. v. 9 §. 78. and Chap. 4. v. 16. §. 97.  
2. Those gracious gifts which God is pleased to work in us. Of this distinction, see Chap. 13. v. 25. §. 196.   
In this sense it is here especially taken.  
Of Christians watchfulness intended in this phrase, diligently looking, see Chap. 13. v. 17. §. 149.  
Of circumspection over ourselves, see Chap. 3. v. 12. §. 123.  
Of circumspection over others, see Chap. 3. v. 12. §. 124.  
Of Christians impartiality in their circumspection over others, see Chap. 2. v. 12. §. 124.  
Of preventing Apostasy, or falling away from grace, see Chap. 3. v. 12. §. 122.  
Of professors being subject to fall from grace, see Chap. 3. v. 12. §. 131, 136, 137.  
Of God's grace the ground of all good, see Chap. 4. v. 9 §. 97.   

§. 82. Of Grace, as applied to God.  
IN the expression of grace, it is here said to be, of God. So it is very frequently styled▪ yea this phrase is used, the God of all grace, 1 Pet. 5. 10.  

1. God is the original fountain whence all grace floweth, jam. 1. 17.  
2. The Spirit of God works in us that grace which we have. This Spirit doth God pour upon his people, Zac. 12. 10.  
3. Grace is a part of God's Image, whereby we are made partakers of the divine nature, 2 Pet. 4. 4.   

1. This doth much commend grace, and sets out the excellency thereof. For in Scripture phrase, excellent things are said to be of God.  
2. Herein appears a manifest difference betwixt that gift which cometh from above (jam. 1. 17.) and is freely given: and that which is acquired by the industry of man. The former is of God, the latter of man. It is usual in Scripture thus to distinguish the things of God from the things of men: and to show that they are not of men, they apply them to God, joh. 1. 13. Gal. 1. 10.  
3. We may hereby learn, how we may get or increase grace. Ask it of God, Jam. 1. 5. and use such means, as he hath sanctified for that end: such are, the Gospel of the grace of God, and the word of his grace, Act: 20. 24, 32.  
4. This should restrain us from perverting grace, because it is the grace of God. 
Non est tutum ludere cum sacris●…▪  The things of God are sacred: and sacred things are not to be perverted. To pervert and abuse grace is a kind of despighting the Spirit of grace. How heinous a thing this is, is showed, Chap. 10. v. 29.  
5. Two special duties hence arise, that grace is said to be of God. One, to return all the praise to God for any grace we have: the other, to use every grace to the glory of God. See of this title, His holiness, v. 10. §. 56.    

§. 83. Of breeding corruptions.  
TO the former kind of object, whereabout Christians subjection must be exercised, is that corruption whereunto we are subject, thus expressed, lest any root of bitterness springing up, etc. This latter dependeth on the first word of the verse, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  looking, as is evident, two ways.  

1. In that the former particles are here repeated, namely, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest any.  
2. In that a participle, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  springing up, is used in this latter sentence. Of this particle of caution, lest, and of the extent thereof, in this word, any, see §. 81.   
This word, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  root, is metaphorically used, and setteth forth our corruption. We know that that part of a plant, which lieth within the earth, draweth the moisture of the earth to it, quickeneth and putteth a life into that moisture, and so sendeth it up into the body and branches of the plant, and thereby maketh it fruitful. Thus it showeth, that that inward corruption, which lurketh in a man, sprouteth forth into manifold sins. This in Scripture is styled, the flesh, Gal. 5. 17, 19 The old man, and the body of sin, Rom. 6. 6.  
This phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  any root, implieth, that there are many sprigs & strings of the great root. For there is but one general capital root. That, and other inward corruptions, are all of them breeding, jam. 1. 15. They are like leven, 1 Cor. 5. 6.  
This will further be manifested by an induction of particulars, such as these.  

1. The flesh, Gal. 5. 19, 20, 21. Hence sprout all actual sins.  
2. Error, This is styled leven, Matth. 16. 6, 12. Grant one absurdity, and many more will follow from thence.  
3. Hypocrisy, This also is a leven, Luk. 12. 1. It sets men on work to invent a thousand tricks.  
4. Lust, Jam. 1. 14, 15. Hence arise many grievous sins.  
5. Covetousness, This is the root of all evil, 1 Tim. 6. 10.  
6. Maliciousness, This also is a leven, 1 Cor. 5. 8. To this may Envy be added.  
7. Pride, This is the cause of all contention, Prov. 13. 10. and of sundry other sins, Ezek. 7. 10.  
8. Anger, Gen. 49. 7. Prov. 29. 22.  
9 Idleness, Ezek. 36. 49. 2 Sam. 11. 7.  
10. Infidelity, This draweth from God, Heb. 3. 12. To these I might add, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and such like, as the Apostle doth, Gal. 5. 21.   
This teacheth us to be watchful, as against every sin, so especially against breeding corruptions. A skilful gardener thinks it not enough to cut off the heads of weeds, but will pull up the roots. Be watchful over thine heart and soul, Matth. 12. 25. and 15. 19 Above all, suppress natural corruption, and inward passions and lusts. For this end observe these rules.  

1. Get assurance of regeneration, whereby corrupt nature is altered. Till a man be born again, all will be in vain.  
2. Be well instructed in the mysteries of Godliness, that so thou mayst be kept from being seduced with errors.  
3. Bring thy will into subjection to Gods.  
4. Keep thine heart with all diligence, Prov. 4. 23.  
5. Be of a tender conscience, 1 Sam. 24. 6. 2 Sam. 24. 10.  
6. Set thine affections aright.    

§. 84. Of the bitterness of corruption.  
TO make Christians the more watchful against the forenamed root of corruption, he addeth this Epithet unto it, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bitterness.  
The manner of expressing it in the abstract, thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  root of bitterness, implieth much emphasis: that it is a most bitter root. The like is used, Act. 8. 23. It is an Hebraism, wherein, and whereby, the excess of a thing is set down; as in these phrases, Man of sin, 2 Thes. 2. 3. Child of perdition, Joh. 17. 12. Children of disobedience, Eph. 2. 2.  
Herein the Apostle alludeth to this phrase, root that beareth gall, and wormwood, Deut. 29. 18. Gall, and wormwood, are both exceeding bitter. Experience testifieth as much. So also doth sacred Scripture. Of Gall it is thus said, Their grapes are grapes of gall, their clusters are bitter, Deut. 32. 3●…. Thou art in the gall of bitterness, Act. 8. 23. Of wormwood also it is said, Her end is bitter as wormwood, Prov. 5. 4. And he hath filled me with bitterness, he hath made me drunken with wormwood, Lam. 3. 15. Yea to express the greater bitterness, they are oft times both joined together, Gall and wormwood, Deut. 29. 18. Jer. 9 15. and 23. 15. Lam. 3. 19  
The corruption here intended appeareth to be very bitter. Thus evil and bitter are joined together, to show the bitterness of evil, jer. 2. 19 In this respect corruption is like to the waters of Marah, Exod. 15. 23. and like the water of jea●…sie, Numb. 5. 18. So as I may say of it, as Abner did of the sword, It will be bitterness in the latter end, 2 Sam. 2. 26.  

1. This bitterness is manifested by the opposition, yea and plain contrariety of corruption to God's word: which is sweeter than honey, and the honey comb, Psal. 19 10. Yea it is contrary to all God's excellencies.  
2. The very taste thereof appears to be bitter to a man regenerate, who is enabled to disce●… betwixt that which is spiritually sweet and bitter. The sweetest thing to his spiritual taste is grace: therefore corruptions must needs be bitter. Hereupon it is noted, that Peter wept bitterly, Matth. 26. 75.  
3. It is bitter in the effects: and those temporal, Lam. 3. 15, 19 and also spiritual: which are the wrath of God, the curse of the law: bondage under sin and Satan, which are worse than the bondage of the Israelites in Egypt, whereby their lives were made bitter, Exod. 1. 14. For this is it which causeth weeping and gnashing of teeth, Matth. 25. 30.   

1. This manifesteth the distempered estate of such as take delight in sin. To drink gal●…, worm●…wood, and other bitter things with delight, cannot be the effect of a good temper, and taste. A woe is denounced against such, Isa. 5. 20. yet such are all by nature, especially they who take pleasure in unrighteousness, 2 Thes. 2. 12. And unclean persons, Prov. 5. 3, 4.  
2. This is a strong dissuasion from all corruption, which cannot but work upon those who duly poise the seeming pleasingness of sin, with the certain bitterness thereof. They who have their understanding well enlightened, and have a good temper in their souls, shall find gall and wormwood too little to set out the bitterness of corruption. By external bitterness a child is weaned from the breast; Yet that is but an outward taste. Should not we by this real bitterness be much more weaned from sin? This use is the main end of adding this epithet of bitterness to the root of corruption.  
3. Learn how to remove this bitterness. This must be done by taking bitter pills, which are the pills of contrition, Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spiritual grief for offending God, and for the danger we bring to the soul, Psal. 51. 4, 12. They who thoroughly feel the bitterness of sin will willingly take these pills, 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11.    

§. 85. Of keeping down corruption.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  springing up, added to the foresaid root of corruption, showeth, that that root is to be kept down, and in the very beginning to be suppressed. Herein the Apostle alluded to a skilful and careful Gardner: who will weed up all noisome weeds, so soon as they begin to spring and peep above ground. So did David, 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter, Matth. 26. 75.  
This is to be done  

1. In regard of the nature of it, which is growing and increasing. Like an ill weed that groweth apace: and the longer it groweth, the stronger it groweth; and the stronger it groweth, it is the more hardly rooted out. It is said of the Crocodile, that no creature grows from so small a beginning to so great a magnitude as it doth: and that no creature is so dangerous to man, as it is. Corruptions in the soul are like noisome humours in the body, which suffered to abide, prove incurable. Experience gives sufficient evidence hereof, jer. 13. 23. In relation to the metaphor, note Prov. 24. 30, 31.  
2. Corruption is speedily to be rooted out, in regard of the effects: For it is ●…trary to God's purity, it offendeth his majesty, and incenseth his wrath, which is as a fire. See more hereof in The plaist●…r for the Plague, on Num. 16. 46. §. 32. 

1. This showeth an especial reason of that abundance of corruption which every where aboundeth. Breeding corruptions are suffered to spring and grow up, to get head, and so to soak out the life of grace.  
2. This discovereth the folly of putting off, and deferring repentance. See The whole Armour of God, on Eph. 6. 14. Treat. 2. Part. 4. §. 12.  
3. To observe the main direction here given for diligent circumspection against corruption. For this end observe these rules. 

1. The first peeping of corruption, which is in the heart and affections. Herein every one hath a great advantage over himself, because he knoweth the things within himself, 1 Cor. 2. 11. This we cannot know of others.  
2. Do what thou canst to pluck it up by the roots; other ways, it may sprout up again.  
3. So soon as the blade of corruption is seen to grow up in others, suffer it no longer to grow in them, Leu. 19 17.        

§. 86. Of the trouble which corruption causeth.  
A Fearful effect of the forementioned corruption springing up, is thus expressed, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  trouble you. This is in Greek a compound word, and here only used in the New Testament. The simple verb is used to set out that anguish and vexation which the Devil doth oft use to those whom he possesseth, Luk. 6. 18. Act. 5. 16.  
This compound loseth nothing of the emphasis, but rather addeth thereto. It i●… by other authors used to set out noisome savours, irksome sounds, which molest and trouble the senses; it is also used to set out importunate Creditors, who will not let their debtors be quiet; and to wind in the body, which much troubleth it, and to all such as cause trouble in a man's house, in the Church, and Commonwealth. Thus the sprouts of the forenamed bitter roots will exceedingly molest a man's mind and conscience, and never let him be quiet, till he redress what is amiss.  
That growth of corruption causeth trouble, is evident by the Holy Ghosts joining evil and trouble together, Deut. 31. 17, 21. Take a particular view of the distinct kinds of ●…roubles which arise from thence, and the point will more evidenly appear.  

1. It troubles the conscience: instance judas, Matth. 27. 3, 4. In this respect it is said, that there is no peace to the wicked.  
2. It troubles a man in his body, by noisome diseases, and pains, and want of necessaries. In this respect the wise man sayeth of a wicked man, that he troubleth his own flesh, Prov. 11. 17.  
3. It troubles his estate, by wasting or entangling it. For he is said to trouble his own house, Prov. 11. 27.  
4. It troubleth his children, kindred, and such as any way depend on him, 2 King. 10. 31.  
5. It troubleth the Church. This it doth by false teachers, Gal. 1. 7. and 5. 12.  
6. It troubleth the whole state, josh. 7. 25. 1 King. 18. 13.  
7. The worst trouble of all is in the world to come, Rom. 2. 9 2 Thes. 1. 6.   
It was before noted, that corruption incenseth God's wrath. God's wrath is a fire. The longer that houses on fire continue to burn, the more trouble they bring.  
Learn hereby, when troubles arise, to search after the cause thereof. Hereof see The Plaist●…r for the Plague, on Numb. 16. 46. §. 4. As the cause is found out, so remove it. Hereof s●…e Dearths death, on 2 Sam. 21. 1. §. 18.   

§. 87. Of Corruptions defiling many.  
TO the former effect of troubling, the Apostle addeth another of defiling. The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word is properly translated, as jude v. 8. and in sundry other places. There are nouns derived from it, whereof one signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  pollution, 2 Pet. 2. 20. The other 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  uncleanness. The adding of this effect to the former showeth, that the trouble before mentioned is no such trouble as any can have comfort therein, in that it i●… a defiling trouble. For corruption, which is the cause of that trouble, infecteth and defileth. In this respect sundry corruptions are resembled to Leven, which soureth and infecteth; as corrupt doctrine, Matth. 16. 6. hypocrisy, Luk. 10. ●…. maliciousness, 1 Cor. 5. 8. lewd and evil company, 1 Cor. 5. 6, 7. Our spreading 〈◊〉 infecting nature. The Apostle reckons up sundry effects that sprout from thence, 〈◊〉. 5. 9  
Obj. The kingdom of hevean is said to be as leven, how then can leven infect?  
Answ. Things resembled to leven, are to be taken according to their own kind, whether they be good or evil: and the metaphor of leven is used in the general nature of it, which is, to diffuse to others that virtue which it hath in itself. If the 〈◊〉 itself be good, than it intendeth a diffusion of that which is good. If it be 〈◊〉, than it intendeth infection and diffusion of that which is evil. Thus the word i●… said to be a savour of life unto life, and a savour of death unto death: thus Christ and 〈◊〉 Devil are both resembled to a Lion: Christ in his strength and courage; the Devil in his voracity and desire of mischief: so in sundry other things, the same si●… litude may set out contrary matters.  
Corruption is also set out to be of an infecting nature, by the comparison of a 〈◊〉, 2 Tim. 2. 17. which fretteth, infecteth, and eateth up one part after another. Yea it is also resembled to a fire.  
This is also a strong motive to make men watchful against corruption, that they ●…e not infected and defiled therewith. How watchful are men against the Leprosy, and against the Plague? in that these diseases do infect and defile a man.  
The last word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  many, doth add much emphasis to the point, and showeth, 
Corruption defileth many.  that the infection of corruption is very great, not only parties themselves, but others also, and those many, are defiled therewith. By jeroboams sin were many defiled, 1 King. 12. 30. This was his stile, jeroboam which made the people to sin, 2 King. 10. 29. So many were defiled with the God of Ahab, as Elijah thought none free but himself, 1 King. 19 14. The false prophecies of false Prophets defiled more than the true and faithful Prophets could instruct and heal: witness jeremiahs' time. Not only Scribes and Pharisees, and the rest of the Jews, but also Christian disciples were infected with the Pharisaical conceit of an external and worldy Monarchy of the Messiah. Multitudes of believers in the Apostles time were infected with the leven of the Ceremonial Law. After the Apostles time, as other Heresies, so that pestilent heresy of arianism spread exceeding far: in so much as the Arrians assembled sundry Councils, which ratified their heresies, and Bishops gave their suffrages thereto. An Ancient Father hath this elegant expression of the fierce spreading of this heresy, The whole world doth groan, and wonders that she is made an Arrian. Yet Popery hath spread itself far further. How many in Germany, Denmark, Swethland, and other places, who have renounced the Popish Religion, are notwithstanding infected with consubstantiation, ubiquity of Christ's body, free will, and many like errors. Arminianism also, and Anabaptism, hath much prevailed. I would to God that the infection of many of those leprosies and plagues, had not spread so far as they have done into this Island, whereby many have here been defiled.  
As this circumstance of multitude is a great aggravation of corruption, so the suppressing of it is a great amplification of their good pains, who do their best endeavour to suppress it.   

§. 88 Of the resolution of, and observations from, Heb. 12. 15.  Looking diligently, lest any man fail of the grace of God: lest any root of bitterness springing up, trouble you, and thereby many be defiled. 
THe sum of this verse is a Christians Caveat. Hereof are two branches,  

1. The inference, in this particle, Looking.  
2. The substance, wherein 

1. The act required.  

2. The Object thereof,  
In setting down the act, Observe  

1. The kind of duty required, look:  
2. The extent thereof, diligently.       
The object is twofold,  

1. Concerning grace,  

2. Concerning corruption.  
The former is amplified  

1. By our care of failing of it.  
2. By the extent of that care, that no man.  
3. By the excellency of the grace, grace of God.   
The second kind of object is double  

1. Set down metaphorically; in this word, root.  
2. Amplified. 

1. By the bitterness of it.  
2. By the increasing nature of it, springing up.  
3. By the trouble it bringeth.  
4. By the infection of it, defiled. This latter is amplified, by the multitude defiled, many.       

Doctrines.  
I. By God's grace it is that men live peaceably with others, and bolily before God. This ariseth from the inference of this verse upon the former. See §. 81.  
II. Christians must be watchful over themselves. The word translated looking, intendeth as much. See §. 81.  
III. Christian's watchfulness must be a serious watchfulness. The emphasis of the Greek word intends as much. See §. 81.  
IV. A Christians watchfulness must extend to others. Thus much is inferred from this phrase, lest any man. See §. 81.  
V. Grace is the special object of a Christians circumspection. So much is here expressed under the mention of grace. See §. 81.  
VI A Christians grace is God's grace. See §. 82.  
VII. Professors may fail of grace. So much the Apostle implie●…h here. See §. 8●….  
VIII. Circumspection must be against corruption. The joining corruption with grace, under the word of watchfulness, proves as much. See §. 83.  
IX. Corruption is of a breeding nature. As the word root, so this epithet springing up, demonstrateth as much. See §. 85.  
X. Corruption is speedily to be suppressed. The word diligently looking, intends as much. See §. 85.  
XI. Growth of corruption causeth trouble. See §. 86.  
XII. Corruption is infectious. In this respect it is said to defile. See §. 87.  
XIII. The infection of corruption spreadeth far. See §. 87.    

§. 89. Of Fornication.  Heb. 12. 16, 17. Vers. 16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. Vers. 17. For ye know, how that afterward when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. 
THese verses depend on the former, as is evident by this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lest any. Now it depends on that which goeth before, as a particular exemplification of a general caveat. Fornication and profaneness are roots of bitterness; therefore Fornicators and profane persons, we ourselves may not be, nor may we suffer such to be among us; for so much doth this phrase in the extent thereof import, lest there be any, that is, lest you yourselves, or any among you, be such. It seemeth that these two vices were too rise among the Hebrews, therefore he exemplifieth the general into these two particulars, viz. Fornication and profaneness. As in the fourteenth verse he enjoined peace, which hath especial respect to man, and holiness, which respecteth God: so here he forbiddeth a special sin against man, which is fornication, and also a sin against God, which is profaneness.  
O●… the notation of the word translated fornication, of the difference betwixt it and adultery, of the heinousness of each sin, and of the remedies to redress them, see Chap. 13. v. 4. §. 37, etc.   

§. 90. Of profaneness, and the heinousness thereof.  
THe second particular, whereby the Apostles general caveat is exemplified, is profaneness, which is amplified in a particular instance of a profane person, namely Esau.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word in the original is derived from a word which signifies a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  threshold; most usually applied to thresholds of sacred places; from whence is derived the word in the original, translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  profane person, that is, one who is unworthy to step over a sacred threshold. The notation of the 
d Profanus quas●… procul d fano.  Latin word imports as much, namely far from the Church, which is a sacred place. Our English word profane comes from the Latin.  
The notation of the word gives good light to the signification of the thing. Profaneness is a slighting of sacred things. The Apostles exemplification thereof shows as much; as will evidently appear by the story, Gen. 25. 32. This sin is styled a neglect of Salvation, Heb. 2. 3. How shall we escape, not caring for, or 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  neglecting Salvation? and to set out this sin to the life, and to aggravate it, he adds this Epithet, so great Salvation. So as profaneness is a light esteem of things of great price; as all sacred things are: Such are they which Christ means, Matth. 7. 6. Sacred things are th●…re styled pearls (which are most precious things) and profane persons are resembled to hogs and dogs, which lightly esteem pearls.  
The heinousness of this sin is manifested by the object whereabout it's exercised, and that is sacred, as in general was showed before, and is in Scripture exemplified by many particulars, as,  

1. God himself, Ezek. 22. 26. I am prosaned among them. 
The objects of profaneness.   
2. God's name, under which is comprised whatsoever God hath made known himself by, Leu. 18. 21. and 19 12.  
3. God's Covenant, Mal. 2. 10.  
4. God's Sanctuary, (Leu. 21. 12, 23.) which was the place of God's holy presence.  
5. God's ordinances, (Leu. 22. 9) wherein and whereby God is sanctified.  
6. God's Sabbaths, Neh. 13. 17.  
7. All the holy things of God, Ezek. 22. 26.  
8. God's Ministers, Leu. 21. 9   
Now because profaneness doth manifest itself in and about holy things, these two use to be opposed, Ezek. 44. 23. 1 Tim. 4. 7. And accordingly such as profess themselves to be holy and godly, or would be accounted so, aught to oppose and set themselves against all profaneness, and avoid the same.  

1. How unblamable then is the unworthy walking of many Christians? whose unworthy walking as it is sundry other ways manifested, so in particular by their profaneness. In this respect the complaint of God, by the mouth of his Prophet (Host 8. 12.) against the Israelites, may be taken up against Christians, God hath committed to us many sacred & precious things, but they are all counted as strange things, lightly esteemed, much profaned. Yea God himself (as he complaineth, Ezek. 22. 26.) is profaned; he is too lightly esteemed; he is not feared, reverenced, admired, adored, nor praised as he should be by Christians, to whom he hath so clearly made known himself to be the only true God. In like manner the Lords house, the Lords table, the Lords day, the Lords word, the Lords Ministers, the Lords holy ones, yea all the holy things of the Lord are too lightly esteemed, & too much profaned. Is it any wonder if God lightly esteem us, and cause us to be profaned and polluted with new and strange judgements? Yea we have cause to fear, that he will cause us, and all the good things which we enjoy, to be profaned, as he profaned the King's Crown by casting it to the ground, Psal. 89. 39 and as he profaned the Princes of the sanctuary, Isa. 43. 28.  
2. Let us therefore be stirred up to avoid profaneness. For your help take these few directions. 

1. Observe what things are holy: God's word will well inform thee herein. Tha●… 
Helps against profaneness.  shows, How God himself is holy. How the place where he manifesteth his presence is holy. How his people are holy.  
2. Be informed in the excellency of holiness, whereof see Chap. 3. §. 7.  
3. Be well instructed in the difference that is betwixt holy and common things, as Ezek. 44. 23.  
4. Frequently and seriously meditate on God's indignation against profane persons.     
By these and such like rules we may be kept from profaneness.   

§. 91. Of Esau, and his impious disposition.  
THe person in whom the instance of profaneness is given, is Esau's. Grammarians and Etimologists of Hebrew names, give the notation of the name to be a work done, because he was born hairy all over, as if he had been fully wrought in his Mother's womb. Hereunto the Holy Ghost seemeth to allude, Gen. 25. 25. He is branded by the Holy Ghost for a very reprobate, a despiser of God, of goodness, and goodmen. He it was of whom God said, Esau have I hated, Mal. 1. 3. Rom. 9 13.  
As he was rough in the constitution of his body, so also in the disposition of his soul. He in his person was contrarily affected to his brother jacob, the beloved of God; and his posterity to the children of jacob, the Church of God. The Psalmist complaineth much of the hatred of the Edomites, which were the posterity of Esau; and so do the other Prophets.  
From this Esau proceeded Amaleck (Gen. 36. 12.) the despitefullest enemy that Isra●…l ever had. The first that annoyed them after their deliverance out of Egypt, Exod. 17. 8. Deut. 25. 18, 19 But concerning the very person of Esau himself, 
〈◊〉 impious disposition.  these particulars are given of his impious disposition.  

1. His calling was to be a cunning, wild and fierce hunter, Gen. 25. 27. He so pursued his pleasures, as it made him faint again.  
2. He contemned his birthright, which is the particular specified by the Apostle here; whereof more hereafter.  
3. He married wives of the accursed Nation, the Hittites, which were a great grie●… to his Parents, Gen. 26. 34, 35.  
4. His heart was set on the things of this world.  
5. He hated and thought to destroy his pious brother, for his prudence in getting the birthright and blessing: and to aggravate his impiety herein, he appointed the time of murdering his brother, to be in the days of mourning for his Father, Gen. 27. 41.  
6. Notwithstanding his former impiety in marrying daughters of the Hittites, he added to those wives another wife, not much better, being the daughter of Ishmael the scoffer and persecuter of his Father Isaac, Gen. 28. 9  
7. Twenty years' absence of his brother jacob could not assuage his wrath, hatred and envy. For hearing of his brother's return from Padan Aram, he went out with 400. Soldiers to meet him and slay him. But God changed his purpose, Gen. 32. 6.    

§. 92. Of the privileges of the birthright.  
THe particular sin of Esau expressed by the Apostle, was the selling of his birthright. The word in the original, translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  birthright, is of the plural number, importing many privileges belonging to it.  
The privileges appertaining to the first born amongst the members of the Church, are recorded in Scripture to be of two sorts.  

1. Temporal.  

2 Spiritual.  
The Temporal privileges were two.  


1. Dignity; for upon death, or resignation of the Father, the first born was the Governor of the Family. In this respect God saith to Cain the elder brother, in relation to Abel the younger (Gen. 4. 7.) thou shalt rule over him: q. d. Though I have accepted thy brother and his Sacrifice before thine, yet have I not taken from thee the dignity and authority of the firstborn. In this respect Esau having sold his birthright, God so ordered it, that jacob should have the dignity and dominion over him, Gen. 27. 29, 37.  
By virtue of the first-borns dignity and dominion, he sustained the office of a Prophet, to instruct the Family; and of a Priest, to pray; at least till God set the tribe of Levi apart for that function: for the Levites were taken instead of the firstborn, Numb. 3. 41.   
2. The other temporal privilege was duplicity of portion; for the firstborn had at least a double portion. Thus the birthright being translated to joseph, the firstborn of Rachel, his seed made two tribes, Ephraim and Manasseh, 1 Chro. 5. 1, 2. There was an express Law for this, Deut. 21. 17.   
The spiritual privileges were also two.  

1. One was to be a type of Christ, who was th●… firstborn, or first-begotten of his Father, by reason by his eternal generation, Col. 1. 15. Heb. 1. 6. And the firstborn of his Mother, in that he first opened her womb, Matth. 1. 25.  
2. The other spiritual privilege was, that it was a type of the heavenly inheritance, in which respect the heirs thereof are styled firstborn, Heb. 12. 23.     
In regard of the two former temporal respects, Esau showed himself an egregious fool; for who but a fool would sell lands and inheritances for a bauble. But in the two latter spiritual respects, he showed himself notoriously profane, in lightly es●…eeming so holy and heavenly privileges.  
These he is said to sell, that is, to part with his birthright, and the privileges thereof clean away, without any expectation of having it again: for men expect not the things again which they sell, as they do the things which they lend.  
The particular commodity for which Esau sold his birthright, is said to be one ●…orsell of meat.  
Object. Gen. 25. 34. It is expressly said, that Esau sold his birthright for bread and pottage.  
Answ. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word which the Apostle useth, signifieth 
c Edulium.  whatsoever may be eaten, so as this general, meat, compriseth that particular of bread and pottage under it.  
And this showeth it was the satisfying of his appetite that he preferred before the birthright.  
And to aggravate his sin the more, the Apostle addeth this particle 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one, one 〈◊〉, which showeth the smallness of the price, for which he sold his birthright.   

§. 93. Of the use to be made of God's judgements on others.  V. 17. For ye know, how that afterwards, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. 
THe punishment of Esau's profaneness is here set down; and that as a motive to us to keep us from the like sin. That it is a motive, is evident from this causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR: As if he had said, Be not ye profane as Esau, because Esau's profaneness was after such a manner punished.  
For judgements on some are caveats for others: whereupon the Prophet jeremieh 
Judgements on some are caveats for others.  setteth before the people of the jews, the judgement of God upon Shilo, where his name was placed at first, as a caveat unto them, not to place their vain confidence in the Temple, as jer. 7. 12. Go ye now to my place, which was in Shilo, where I set my name at first, and see what I did to it, for the wickedness of my people Israel. And in 1 Cor. 10. 7, etc. The Apostle setteth before the Corinthians the judgements of God upon his people of old for their sins, as caveats for them, to keep them from those very sins, for saith he, Neither be ye Idolaters,▪ as were some of them. Neither let us commit fornication, as some of them did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyers, And in the close makes this application, Now all these things happened unto us for ensamples, & they were written for our admonition, upon whom the ends of the world are come.  
And truly, if we consider God's unchangeableness, how he is still as pure, as just, as jealous, as potent a God as ever he was, what of old he hated, he still hateth, we have just cause to make his judgements on others, caveats and admonitions unto us, not to adventure upon their sin, left their judgements light upon us.  
Obj. Judgements are not so frequent, and severe as of old.  
Answ.  

1. God having in former ages showed what in justice he may do, what by his power he can do, and what sinners provoke him to do, he forbears them the more, that they may the more thoroughly consider his former dealing, and be the more warned thereby.  
2. He then dealt with his as with Children, he had then rods for them, and used them more frequently. He hath scourges for his Churches grown to a riper age. The rods were corporal and temporal judgements; The scourges are blindness of mind, hardness of heart, a reprobate sense, infidelity, impenitency, and such like spiritual judgements.  
3. God now reserves impenitent sinners to greater torments in hell: as our Saviour speaks of Chorazin, Bethsaida, and Capernaum, Matth. 11. 21, 22. etc. how that it should be more tolerable for Tyre and Sidon at the day of judgement, then for Corazin, and Bethsaida. And more tolerable for Sodom then for Capernaum, in regard that they had greater means of grace vouchsased unto them.  
4. Greater temporal judgements have been inflicted under the Gospel for despising it. The last destruction of the jews was the soarest. Fearful judgements have befallen all the Churches planted by the Apostles. When were more fearful judgements on any, then lately on the Churches in Germany?   
This doth afford direction in the right use of such judgements as we read of, or hear of, especially of such as are recorded in sacred Scripture; not as matters of admiration, but as matters of admonition, that as we fear such and such judgements, so to take notice of the cause; and as we fear the judgement, take heed of the cause, lest the like befall us, or a worse.   

§. 94. Of the knowledge of the Scriptures.  
THe Apostle, to convince them of Esau's punishment, appealeth to their own knowledge & understanding which they had out of the sacred Scriptures, wherein that History is recorded, saying unto them, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ye know. Whereby the Apostle implieth, That the Sacred Scriptures ought to be well known by us: which our Saviour implieth in john 5. 39 Where he expressly commandeth us, to search the Scriptures: saith he, Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. And saith the Apostle Col. 3. 16. Let the word of Christ dwell in you richly in all wisdom.  
All inducements that may be of force to move us to be acquainted with any writings, concur in sacred Scripture.  

1. Many take great delight in antiquity, and thereupon take great pains in searching ancient records: But none comparable to sacred Scripture in antiquity. It beginneth with the beginning of the world, yea it revealeth what God decreed before the world, even from eternity.  
2. Others are much taken with rare and extraordinary matters; and even herein doth the Scripture surpass all other writings. Witness the story of the Creation, of the deluge, of the destruction of Sodom, of Gods bringing his people out of Egypt, and governing them in the wilderness, and se●…ling them in Canaan, and the many miracles therein recorded, etc.  
3. Many seek after profound mysteries; and what books herein comparable to the sacred Scriptures? for instance, the great mysteries of Religion, as of the Trinity of Persons, incarnation of the Son of God, his Birth, Life, Death, Resurrection, Ascension, Intercession etc.  
4. Many prudently study the things that are most profitable; but there are no writings that make more thereto, than the Scriptures. They both declare what is truly profitable, and most advantageous. They make known true riches, and true honour. They show the way how to attain thereto. Among other books, Solomon's Proverbs are of singular use to that end. Note 2 Tim. 3. 16, 17.  
5. None but fools would spend their time and study about fables and lies; but would be informed in the truth of matters.   
Now no book can better do that, than the sacred Scriptures. For it is the word of the Lord God of truth; all whose words are most true▪ Psal. 119. 160. john 17. 17. This, among other excellencies of the word, is not the least. As it is an excellency in itself, so it is the excellency of all other excellencies. For what is antiquity, rarity, profundity, or any other seeming excellency, without truth, but as so many p●…arles in a blind eye, which make it the more deformed? The more ancient, the more seemingly rare, profound and profitable, falsehood is, the more detestable and pernicious it is.  
How blame worthy then are they who neglect the reading of the word, and thereby deprive themselves of the means of knowledge? How many be there who never in their lives read thorough the Scripture? How far short do they come of these Hebrews, whose knowledge in the Scriptures the Apostle doth here grant.  
And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures, whereof the Hebrews here are a worthy pattern unto us?   

§. 95. Of Esau's seeking the blessing too late.  
THe punishment of Esau's profaneness, was a denial of the divine blessing which Isaac his father as a prophet of God, and therein the hand and instrument of God, conferred upon jacob. The blessing was a ratification of the birthright. For it comprised under it all the prerogatives thereof, as  

1. Dignity and Dominion, Gen. 27. 29.  
2. Patrimony, v. 28.  
3. The spiritual prerogatives are comprised under these words, Cursed be he that 〈◊〉 thee, and blessed be he that blesseth thee.   
It's rightly styled a blessing, because thereby he was made blessed.  
This blessing in regard of the temporal privileges thereof, Esau would fain have had: for it is said, He would have inherited the blessing. In the Greek, it is said, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was willing or desirous to inherit.  
This word, inherit, in the Text, importeth two things.  

1. A right to it, as firstborn, by virtue of his birth which he had sold. He would eat his cake, and have it.  
2. A perpetual right thereto, for himself and his posterity. For inheritances have no set term of days, or years, but extend to men and their children, and children's children, without date, if it be not cut off.   
Thus he was desirous to have inherited the blessing, but when it was too late, as this word, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  afterward, importeth; for it may have a double relation, one to the selling of his birthright, Gen. 25. 33. After he had sold his birthright, he desired a ratification of it to himself by his Father's blessing. But it was too late to think of recovering that which was clean sold away. The other relation is to his Father's conferring it on jacob, Gen. 27. 30. In this respect Esau's seeking the blessing was too late, as this word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he was rejected, showeth: For it hath respect to isaack's refusing to bless Esau after he had blessed jacob. They therefore that apply this to divine reprobation, and bring this instance to make it temporary, do clean mistake the mark. True it is, that so soon as Esau came to Isaac, and made himself known to be Esau, it is said (Gen. 27. 33.) that Isaac trembled very exceedingly. He was cast into a strange ectasis, or into a great astonishment, and that by a divine work, which brought into his mind that ancient word of God, Gen. 25. 23. The elder shall serve the younger, where with as with a bridle he was held back from altering what he had done. In this respect its added, that, Esau 〈◊〉 no place of repentance. First, no means to move his Father to repent, and alter his mind, and to reverse, or recall the blessing which he had conferred on jacob. For saith he, Gen. 27. 33. I have blessed him, and he shall be blessed. Wherefore they also clean mistake the mark, who apply this to Esau's repentance, and thence inter, that repentance may be too late; yea some take occasion from hence to impeach the authority of this Epistle; whereby we see, how dangerous it is to mistake the sense of sacred Scripture.  
But though repentance were applied to Esau, yet would none of the foresaid errors follow thereupon; for Esau's repentance could be no better than the repentance of judas (Matth. 27. 3.) which was merely legal, more for the punishment then for the sin.  
That which perplexed Esau, was the loss of earthly dignity and patrimony, which is intended under that relative particle 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it, ●…e sought it, which may have reference either to the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blessing, or to 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  repentance; both be of the feminine gender, and both tend to the same purpose: for in seeking that blessing which Isaac thus conferred on jacob, he sought to have his father repent of what he had done; and he sought to make his father repent, that he might have the blessing.  
From Esau's rejection here upon his seeking the blessing, it doth follow, that blessings may be sought too late; which the Church sadly acknowledgeth, Cam. 5. 6 I opened, saith she, to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed when he spoke; I sought him, but I could not find him, I called him, but he gave me no answer.  
This the five foolish virgins found true by sad experience, Matth. 25. 3, etc. And so much God threateneth, Prov. 1. 24, 25, etc. For God who is the fountain of blessing, (as the Apostle james acknowledgeth, jam. 1. 17.) hath his fit times and seasons; as he hath means in and by which he conveigheth his blessings, and out of which he will give no blessing; so likewise his seasons, hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found; and also the Prophet Isaiah in cap. 55. 6. implying thereby, that there is a time when God will not be found.  
Whence we may learn one special reason, why many who seek comfort to their souls, and peace to their consciences, and assistance of the spirit, and other divine blessings, fail of them; namely, because they seek them too late. Indeed God hath promised to such as sack, that they shall find, Matth. 7. 7. But it is to such as seek aright; for note what the Apostle james saith, jam. 4. 3. ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.  
Now there are many ways, whereby men fail in seeking.  
First, some fail in and about the means: they have means of their own invention, and subject not themselves to the means which the Lord hath warranted, and sanctified, as Rom. 10. 2, 3. All the heathen, all infidels, all pagans which are without the light of God's word, whereby the means of seeking God aright is revealed, miss of the right means. So do all sorts of Heretics, that pervert God's word; yea and ignorant persons, who have not the knowledge thereof.  
Secondly, others fail in and about the matter of seeking of God, in that they seek him, and divine blessings from him, only in show and appearance, as all manner of hypocrtes, whereof the Lord complaineth, Ezek. 33. 31. Or if in truth, yet very loosely, and carelessly, as if God and his blessing were the least thing to be regarded, Note jer. 48. 10.  
Thirdly, Many fail in the time, as the instances before show.  
There is a failing in the the time of seeking two ways.  

1. When men begin too late.  
2. When they continue not long enough, as Saul in 1 Sam. 13. 8, 9, 10.    

§. 96. Of Esau's seeking the blessing with tears.  
Esaus' earnest desire of the blessing is expressed by his seeking of it by tears. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word whereby his desire is set forth, is a compound verb, which adds much emphasis. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth to seek, but the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound signifieth 
Exquisisset.  more than ordinary seeking; therefore our English hath to that purpose added this epithet carefully; though he sought it carefully with tears.  
And that he did more than ordinarily seek it, is evident by that which is added, namely, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with tears. This is thus expressed, Gen. 27. 34. He cried with a great and exceeding bitter cry; and v. 38. thus, He lift up his voice and wept. This was in external evidence of a very earnest, and vehement desire; yet he prevailed not thereby. So that earnest desires may sometimes be in vain. And therefore it will be the wisdom of such as are moved as Esau did, diligently to seek divine blessing, and yet find no better issue and fruit in their seeking then Esau did, to search after the cause thereof. This was the counsel given by God himself, josh. 7. 13, etc. See my ●…laister for the Plague, §. 4. and Dearths Death, §. 18.  
First therefore, examine thyself concerning thy spiritual estate, whether true grace be in thee or no. If thou be not an Israelite indeed, (as was said of Nathaniel, John 1. 47.) thou hast no cause to expect thy prayers, thy cries, thy tears should be heard, for an hypocrite shall not come before the Lord, Job 13. 16. and God abhors s●…ch, Psal. 106. 40.  
Secondly, Consider the end thou aimest at, whether it be not some buy and sini●… respect, in regard of thyself, and own advantage, as Numb. 22. 8. james 4. 3.  
Thirdly, Call to mind, whether thou hast not formerly stopped thine ear against God's outward call by his word: for thereupon the Lord threateneth to turn a deaf ear to our prayers, as Prov. 1. 24, 28. Because I have called, and ye refused, I have 〈◊〉 out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproofs, etc. v. 28. They shall call upon me, but I will not answer; they shall seek me early, but they shall not find me. Or whether thou hast not stopped thine ear to God's inward call, as Matth. 13. 15.  
Fourthly, Observe whether there be not some execrable matter lurking in thy soul, as josh. 7. 13. Note, judg. 20. 21, 25.  
Fifthly, Well weigh the matter of prayer, whether it be not such as the Lord is resolved not to grant, as Deut. 3. 26. 1 Sam. 16. 1. 2 Sam. 12. 14, 16.  
Sixthly, Take notice of the manner of thy prayer, if it be not too coldly. For note what the Apostle james sayeth, jam. 5. 16. It is the fervent prayer only that is effectual.  
It is further observable in Esau, that though he sought the blessing 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with tears, yet was he rejected, so that not only his cries, but also his tears were in vain. Neither of them did prevail; which may seem the more strange, because of that high account which God maketh of men's tears, as I have showed, in My whole Armour of God, on Eph. 6. 18. §. 97.  
Which may inform us of the difference betwixt Gods discerning of spirits, and man●…. Men may be taken and beguiled with tears, as jer. 4. 1. 6. But God cannot.  
And it may instruct us how to judge of tears, our own, or others; for this, distinctly note the forementioned ground and kind of Esau's tears.  
Q. When are tears acceptable? 
When tears are acceptable.   
R.  

1. When they are from a broken heart, joel 2. 12.  
2. When for grief of sin, either our own, as Luk. 7. 38. Matth. 26. 75. Or for other men's sins, Psal. 119. 136.  
3. When for God's displeasure, or anger, Psal. 6. 1, 8.  
4. When out of an expression of earnest desire, as 1 Sam. 1. 10. Host 12. 4. Mark. 9 24.  
5. When upon threatening of judgements, or foresight of them, 2 King. 22. 19  
6. When in agony, or sense of pain, Heb. 5. 7.   
God pities those whom in such cases he sees weeping. As an evidence hereof, he is said to wipe away tears, Psal. 116. 8.   

§. 97. Of the resolution of, and observations from, Heb. 12. 16, 17.  Vers. 16. Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat, sold his birthright. Vers. 17. For ye know, how that afterward when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears. 
THe sum of these verses, is the exemplification of the Christians caveat. Hereof are two branches.  
Vers. 16.  

1. The inference, in these words, lest there be any.  
2. The substance; wherein two vices are condemned. 

1. Fornication.  
2. Profaneness. This latter is 

1. Propounded, in these words, or profane person.  

2. Amplified in a particular instance of a profane person.  
In setting down this instance, we may observe  

1. The person in whom the exemplification is made, namely Esau.  
2. The point whereof the exemplification consisteth, where we have 

1. His sin, verse 16.  
2. His punishment, v. 17.           


1. His sin was the selling of his birthright for a morsel of meat.  
Wherein we may observe  

1. The act, he sold.  
2. The commodity which he sold, viz. his birthright.  
3. The price for which he sold it, namely, Meat, which is amplified by the smallness thereof, one morsel of meat.   
Vers. 17.   
2. His punishment was a denial of the divine blessing which Isaac his Father as a Prophet of God had conferred upon jacob, expressed in v. 17. Wherein we may observe 

1. The inference, in this particle FOR.  
2. The substance, in the words following. In which we have 

1. The proof, in these words, ye know.  

2. The point wherein the punishment is distinctly noted.  
The point is  

1. Propounded.  
2. Aggravated.   
In the proposition we may observe,  

1. The kind of punishment.  
2. The time.   
In the aggravation we have  

1. The reason, which was his Father's unalterable resolution.  
2. The means for the recovery thereof, he sought it carefully with tears.         

Doctrines.  
Vers. 16. I. Generals are to be exemplified by particulars. This ariseth from the inference of this verse upon the former. See §. 89.  
II. Fornication ought to be shunned by Christians. This ariseth from the first vice here condemned by the Apostle, namely, fornication. See §. 89.  
III. Christians must not be profane: This ariseth from the other vice condemned, namely profaneness. See §. 90.  
IV. One sin as well as another must be avoided. Profaneness as well as uncleanness. This ariseth from the disjunctive particle, OR, Let there be no fornicator, OR pr●…fane person.  
V. Evil examples are to he avoided. This ariseth from the example of profane Esau, instanced here by the Apostle.  
VI Pious Parents may have most impious children. As Isaac a profane Esau.  
VII. External privileges of old had mystical prerogatives. For many prerogatives were included under the external privilege of the birthright. See §. 92.  
VIII. Mean matters for the body are by many preferred before the greatest spiritual blessings. This ariseth from Esau's preferring a morsel of bread before his birthright, and the privileges thereof. See §. 92.  
IX. God's choicest blessings are by many little regarded. The birthright was a very choice blessing, and yet how little regarded by Esau? See §. 92.  
X. A man given to his appetite, will let go any thing for it. This ariseth from Esa●…s selling his birthright for one morsel of meat. See §. 92.  
Vers. 17. XI. judgements on some are caveats for others. This ariseth from the Apostles bringing in of Esau's profaneness, as a motive to keep us from the like sin. Whereof See §. 93.  
XII. The sacred Scriptures ought to be well known. This the Apostle taketh for granted in the Hebrews; for to convince them of Esau's punishment, he appealeth to their own knowledge, and understanding in the Scriptures; saying, ye know what is recorded concerning Esau. See §. 94.  
XIII. Blessings may be sought too late. This ariseth from Esau's rejection, notwithstanding he so earnestly sought the blessing. See §. 95.  
XIV. Earnest desires may be in vain. For though Esau sought the blessing carefully, yet was he rejected. See §. 96.  
XV. Tears may nought prevail. Though Esau sought the blessing with tears, yet was he rejected. See §. 96.    

§. 98. Of the abrogating of the legal Discipline and Sacrifices.  Vers. 18. For ye are not come unto the Mount that might be touched, and that burned with fire, not unto blackness, and darkness and tempest. Vers. 19 And the sound of a Trumpet, and the voice of words, which voice they that heard, entreated that the word should not be spoken unto them any more. Vers. 20. For they could not endure that which was commanded: And if so much as a beast touch the Mountain, it shall be stoned, or▪ thrust thorough with a dart. Vers. 21. And so terrible was the sight, that Moses said, I exceedingly fear and quake. 
FRom the beginning of verse 18. to the end of this Chapter, we have a digression from those practical points, which he began to lay down v. 14. and in which he proceeds Chap. 13.  
The digression is about the difference betwixt the Law and the Gospel; which though it be a digression, yet is it a very pertinent one; and that both to the main scope, which the Apostle aims at in this Epistle; and also to the particular points going immediately before. For the said difference is here inserted as a reason to enforce what was before delivered.  
The first particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, importeth as much.  
Now the reason may have reference to the main scope of this Epistle, which is 〈◊〉 in well entertaining the Gospel. For if the Gospel be far more excellent than the Law, it ought to be with all faithfulness entertained.  
The argument may be thus framed. The most excellent aught to find best entertainment: But the Gospel is the most excellent;  
Therefore it ought to find best entertainment.  
The assumption is proved, by comparing it with the Law.  
This reason may also have a fit resemblance to the sin immediately before taxed; which is profaneness, or a vilifying of the Gospel; For the most sacred things ought least to be vilified: But the Gospel is the most sacred thing: Therefore aught lest to be vilified; if it be, we have cause to expect the soarer vengeance. This for the dependence.  
The sum of the digression is, The Christians 〈◊〉, which is, That the legal discipline is taken away from them, which was foretold, jer. 31. 31, 32, etc. Behold 〈◊〉 days come, saith the Lord, that I will make a new Covenant with the house of Israel, 〈◊〉 with the house of Judah. Not according to the Covenant that I made with their Fa●…, in the day that I took them by the hand, to bring them out of the Land of Egypt, 〈◊〉 my Covenant they broke, although I was an husband unto them, saith the Lord. But this shall be the Covenant that I will make with the house of Israel, etc. And Heb. 10. 9 The Apostle saith expressly, He taketh away the first, that he may establish the 〈◊〉, where the Apostle sets down the abrogating of legal sacrifices, and the establishing of Christ's sacrifice.  
The Reasons thereof may be taken both from the weakness, and unprofitableness of the legal discipline and sacrifices.  

1. The weakness thereof appeareth, in that the Law was utterly unable by itself, 
Reasons for the abrogating of the legal discipline and Sacrifices.  and by strict observance of the rites thereof, to do that which was needful to be done, namely to make the observers perfect.  
2. The unprofitableness thereof appeareth in this, that though a man be zealous of the Law, and take much pains, and be at great costs thereabouts, yet he shall get nothing thereby, but lose all his pains and costs: all will be in vain. The Apostle found this true by experience. For after he had set forth his zeal about the Law, and declared how blameless he was, touching the righteousness which is in the Law, he addeth, what things were gain to me, those I counted loss and dung, Phil. 3. 6, 7, 8.   


1. Which shows the blindness, and foolishness of the jews, who after the Gospel preached, continued to cleave close to the Law; yea such as believed would have the Law joined with the Gospel, Act. 15. 5. This both caused the first Council, and occasioned the Epistle to the Galathians.  
Much more blinded and hardened are the jews at this day. So likewise Turks, Persians, Morochians, and all who hold Moses, and deny Christ.   

2. This may inform us in God's goodness, who hath taken from his Church that terrible and deadly law.  
He brought his people to it at first to keep them in awe, to make them more long for liberty, and to make it more welcome to them, and to move them more readily and thankfully to embrace and entertain it. But when he had long enough tutured his Church under that Discipline, he sent his Son who took it away.   
3. Let us be admonished to take notice of those ends which God aimed at in his legal discipline, and to walk worthy of that liberty that is brought to us.   
From the comparison which the Apostle here useth, For ye are not come into the Mount, etc. Ye are not come to such things as cause terror: but ye are come to Mount Zion, etc. We may observe,  
That the best things are reserved for the last times; the many Prophecies of these times prove as much, as Isa. 2. 2. joel 2. 28. So sundry hyberbolical speeches prove as much, as Isa. 11. 6. and 30. 26. and 54. 11, 12, 13. jer. 31. 33, 34. Ezek. 36. 11. See more hereof, In my Sermon on Ezek. 36. 11. preace before the House of Lords, Sep. 24. 1645.   

§. 99 Of the terror of the Law.  
NOW followeth the particular circumstances mentioned by the Apostle.  
The first is touching the place where the Law was given, here called a mount that might be touched. Some expound it, a mount touched, viz. by God, and thereby became a terrible mountain, smoking and burning, according to that which the Psalmist sayeth, (Psal. 104. 32.) He toucheth the moumtaines, and they smoke.  
This sense is somewhat agreeable to that which followeth, & the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  original word will also bear it, but our English translation doth better translate it, a mount that might be touched, that is, an earthly mountain, which might be felt; now by this he meaneth the mount Sinai, whereon the law was given, opposed to spiritual Zion, much spoken of in the Scriptures, and mentioned, v. 22.  
So that herein lieth one main difference betwixt the Law and the Gospel; that the Law is but earthly in comparison of the Gospel; for thus much intimateth the Apostle by this description of mount Sinai, whereon the Law was delivered, it was a mount that might be felt and touched, Exod. 19 11. That the Law and the things thereof were but earthly and carnal, in comparison of the Gospel. See Chap. 7. v. 16. §. 80, 81.  
The second circumstance is touching the terror of the Law, which is set out  

1. By external signs.  
2. By fearful effects.   
The signs which appeared at the delivery of the Law, whereof we may read more at large, Exod. 19 and Deut. 5. were these.  

1. A mount touched, (1.) that did tremble and quake, as the Psalmist expresseth, Psal. 68 8. The earth shook, the heavens also dropped at the presence of God, even Sina●… itself was moved at the presence of God, the God of Israel.  
2. Burning with fire, which is the first here mentioned. And it is said, Deut. 4. 11, 12. That God came down on Mount Sinai in fire, and spoke unto the people out of the ●…idst of fire. This is here mentioned, partly to set forth the Majesty of God; and partly to declare the terror of the law, which burneth up all things before it, even as the fire doth consume stubble, therefore it's called a kill letter, a ministration of 〈◊〉, 2 Cor. 3. 6, 7. Whereas the Gospel giveth the spirit of life.  

3. Blackness and darkness, mentioned, as in Deut. 5. 22. so here by the Apostle. These two only imply the same thing: Blackness here meant, is that duskishness which appears in the air, when a thick cloud hath covered the whole face of the 〈◊〉: Moses maketh mention of a thick cloud, and of a great smoke which appeared on Mount Sinai, whence proceeded this blackness and darkness here mentioned.  
This betokened the obscurity of the Law, together with the blindness and ignorance of man; and also that dim light which the Law revealeth, in comparison of that bright light, and clear Sunshine manifested by the Gospel: wherein lieth a special difference between the Law and the Gospel.   
4. Tempest, that was another sign of terror, which properly signifieth a fierce violent storm. Under this word the Apostle compriseth that thundering and lightning which Moses mentioneth, (Exod. 20. 18.) This implieth that trouble and vexation of conscience which the Law bringeth: wherein there lieth another difference between the Law and the Gospel; for the Gospel bringeth and breedeth in a man peace and quietness of conscience.  

Vers. 19 5. Sound of Trumpet, was another sign of terror. Of sounds, a trumpet is ordinarily the sh●…illest and loudest. Reports of Cannons were not then in use. Trumpets were of most use in war, as josh. 6. 20. judg. 7. 22. and in that respect terrible.  
To inquire what kind of trumpet, whether silver, or brass, or horn, is too curi●…. Trumpets are attributed to Angels, (Matth. 24. 31. Rev. 8. 2.) to set out a st●…ill and loud sound, which much affrights. Trumpets also set out the Majesty of a King. And it is added here to set out the Majesty of the Lawgiver: for before Kings and great Monarches, they used to sound trumpets, as 2 King. 11. 14.   

6. Voice of words, was another sign of terror; thereby is meant a distinct, articulate voice, not as of thunder, or tempest, but as of man; such a voice as might be understood; for it was a voice of words, namely those ten words (as they are called, Exod. 34. 28. Deut. 4. 13.) of which the moral Law consisteth: For it's said, Ex. 20. 1. That God spoke all these words. It being the voice of God, it must needs be a terrible voice, (as the Psalmist expresseth, Psal. 29. 4, 5.) especially the voice of such ●…ords as the moral law containeth.  
The terribleness of this voice appeared by the effect which followed thereupon. Namely the people were not able to endure it: for saith the Apostle, which Voice they 〈◊〉 heard, entreated that the word should not be spoken to them any more; for they could 〈◊〉 endure that which was commanded, v. 19, 20.  
Now as the former signs were terrible to the fight, and feeling, so these two latter were terrible to the ears. Herein also lieth another difference betwixt the Law and the Gospel; for the Gospel began first to be preached by Christ himself, having taken upon him our nature, and so become like unto us, and after from time to time 〈◊〉 continued to be preached by men, like ourselves: Whereas the law was delivered by God himself.   

Vers. 20: 7. Stoning of beasts and thrusting thorough with darts, was another sign of terror; these we find recorded by Moses, Exod. 19 13. and repeated here by our Apostle. Hereby is implied, that by tempest, thundering, and lightning, stones were raised out of the mountains, or else that such stones fell from heaven, as josh. 10. 11. and thu●…der-bolts which were as darts. This could not but cause much terror.  
These were the signs of terrors.  
The effects concerned beasts and men.  

1. Beasts might not, yea durst not come near the mount. Though they had no understanding of the Law, yet they were affrighted with the manner of delivering it.  
2. Men likewise were affrighted, both of the common sort, and also the most eminent and excellent amongst them all; he that had greatest familiarity with God, and freest access to him, and was the strongest in spirit, even Moses himself was affrighted.     
The common people v. 19 entreated that the word should not be spoken to them any more. See Exod. 20. 19 and Deut. 5. 24, 25.  
The reason hereof is rendered in v. 20. where it is said, They could not endure that which was commanded. And that in regard both of the matter of the law, and also of the manner of delivering it. The matter is an exact observance of all that the Law requires, which is impossible by reason of flesh; and a curse upon every transgression. Who could endure this? The manner was noted before to be so terrible, as none could endure it.  
As for Moses, though a man eminent in grace, yet he professeth of himself, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I 
Vers. 21.  exceedingly fear and quake. Our English hath well put in this adverb, exceedingly.  
For the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  two compounds have their emphasis.  
This is a great aggravation, that such a man as Moses should be so affrighted.  
Quest. Where is this recorded concerning Moses?  
Answ.  


1. Some say, that Moses being the Mediator for the people, might say it in the people's name.  
But to this Answer may be replied, that thus the Apostles aggravation of the terror of the Law, is taken away.   
2. Thomas, Liranus, and Cajetan apply it to Exod. 3. 6. But to their answer may be replied, that's nothing to the scope of the Apostle, who spoke of the Law.  
3. It's noted, Exod. 19 19 that in the midst of the terrors Moses spoke, and God answered him. Moses might then speak these words, and God thereupon comfort him.  
4. The Apostle might come to the knowledge of them by special inspiration, or extraordinary revelation; for note what the Apostle saith, Gal. 1. 12.  
5. This of Moses might be registered in civil Chronicles of the Jews, as 1 King. 14. 19   
Thus you have seen how terrible the discipline of the Law was, manifested by the first manner of delivering it; it's further proved in 2 Cor. 3. 6, 7, 9 where its called, a letter that killeth, the ministration of death, the ministration of condemnation.  
Many weighty reasons may be given hereof. 
Reason's showing why the Discipline of the Law was manifested with such terror.   

1. To set out the Majesty of God, as Psal 68 7, and 50. 3.  
2. To set out our vileness and weakness, as job. 40. 4. and 42. 6. Isa: 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law, it evident, Exod. 20. 19 Deut. 5. 24, etc.  
3. To draw them from the Law, that they might not rest on it for justification. note Gal. 4. 21, etc.  
4. To seek after other means, as the Apostle expresseth, Gal. 3. 24. where the Law is said to be our Schoolmaster: a sharp and severe Schoolmaster, that it might force us to seek after another discipline.  
5. To work earnest desire after Christ, and high prising of him, as it's said, joh. 8. 56. Matth. 13. 17.  
6. To make the ministry of the Gospel be better respected, 2 Cor. 3. 6, etc.  
7. To keep us from despising man's ministry. For that terror of the Law upon Gods delivering it, shows a necessity of man's ministry.   
This terror of the Law affords us many profitable uses, as,  

1. Instruction in the Majesty and terror of God. Where he is pleased to manifest his glory, Mountains will quake and tremble, Psal. 68 8. Fire shall devour before him, and it shall be very tempestuous round about him; read Psal. 97. 2, 3, 4, 5. and 18. 7, 8, etc. such is the glory of his Majesty, such his terror, as it hath frighted the most excellent of men, as Isaiah (Isa. 6. 5.) Ezekiel (Ezek. 1. 29.) Daniel (Dan. 10. 8.) Saint john (Rev. 1. 17.) jacob (Gen. 28. 17.) Moses, Exod. 33. 22. The Angels, Isa. 6. 2.  
2. Admonition, to fear that fearful Lord, and to tremble before him. A heathen King made a decree to this purpose; as Dan. 6. 26. I make a decree, saith King Darius, that in every dominion of my Kingdom, men tremble and fear before the God of Daniel; who should not fear before such a God as this is?   
Object. We never saw him arrayed with such terror.  
Answ. It's enough that he hath given evidence thereof; and that that evidence is come to our hearing; should he continually show his glory, the earth could not stand, it would be turned upside down. It is for man's sake that he conceals his glory so much as he doth: wilt thou so far pervert his goodness to thee, as to respect him the less; because he tenders thy weakness, and covers that from thee, which would not only dazzle and affright thee, but also confound, or consume thee? He deals with thee, as he did with Moses (Exod. 33. 22.) I will cover thee (saith God) with my hand, while I pass by thee. O the more than monstrous ingratitude of men. Thus dealt they with Christ, because he humbled himself so low as he did, for our sake, he was despised. So much was foretold, Isa. 53. 3. But ●…oe to them that now despise him. He shall appear in such glory, as will make such as have here lightly esteemed him, to tremble. Note Rev. 6. 12, etc.  

3. Dissuasion from resting on the Law, or thinking to be justified thereby. It's a terrible Law, a kill letter. It can work no true sound confidence, but terror in soul, and horror of conscience. In many things thou transgresseth against it, and therefore art thou cursed, as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them.  
4. Exhortation, with all due respect to use the Ministry of men; though they be but as other men, yet are they not to be despised. Our weakness requireth such kind of Ministers. The Israelites at the delivery of the moral Law, experimentally ●…ound the need thereof; Wherefore they make an humble motion for it, and God granted it. Therefore he hath appointed such as we are able to endure▪ to be his Ambassadors. In that respect they are to us in God's room: Esteem them as God's Ambassadors, receive their word as the word of God, Note Luke 10. 16. and john 13. 26.    

§. 100 Of Mount Zion a type of the Church of Christ.  Vers. 22. But ye are come unto Mount Zion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels. Vers. 23. To the general assembly, and Church of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect. Vers. 24. And to Jesus the Mediator of the new Covenant, and to the blood of sprinkling, that speaketh better things then that of Abel. 
HEre beginneth the second part of the Comparison which concerns the Gospel.  
The sum whereof is, A description of the evangellical discipline.  
It consists of ten distinct branches, which may be brought to two distinct heads.  

1. The places whereunto under that discipline we are brought.  
2. The persons to whom we are joined.   
The places are described by three metaphors: Mount Zion, the City of the living God, the heavenly jerusalem.  
The first metaphor whereby the place where unto we are brought, is here said to be Mount Zion▪  
Here consider  

1. What Mount Zion was,  
2. How fitly the Church is set out by it.   
For the first, Mount Zion was situate in the best part of the world, which was Canaan, the land which flowed with milk and honey, Exod. 13. 5. and it was in the best part of that land, which was the tribe of judah, and in the best part of that tribe, even in jerusalem, and in the best part of that City, which moved David to build a City there, which was called the City of David, 2 Sam. 5. 9 On it was a very strong fort, which the jebusites held till David's time, and thought it to be impregnable, and thereupon scoffed at David when he went about to take it, 2 Sam. 5. 8. After that David had built this fair City, called Zion, he placed the Ark there, 2 Sam. 6. 12. 1 King. 8. 1.  
This Mount Zion is opposed to Mount Sinai, which was situated in the driest, barrenest, and most parching place of the world; even in a wilderness, where was no water to drink, and therefore God caused water to flow out of a rock, and to follow the people, Exod. 17. 6. Psal. 105. 41. 〈◊〉 Cor. 10. 4. Nor did the ground bring forth corn, (they had Manna from heaven, Exod. 16. 3, 14, 15.) Nor trees to shelter them from the heat of the Sun, Psal. 105. 39 They had an extraordinary cloud to cover them.  
Fitly therefore doth the Mount Sinai set out the Law; which can afford no succour, no refreshing: and as fitly doth the Mount Zion set out the Gospel, which is simply the best estate that possibly can be.  
Because the Ark (which was the most lively representation of God's presence) was set in Zion, it was made a choice type of the Evangelicall Church where the Lord dwelleth. Therefore the Prophets frequently set out the Christian Church, under the name of Zion, as Psal. 2. 6. Isa. 28. 16. joel. 3. 21.  
2. In sundry respects is the Church of Christ set out by Zion.  

1. Zion, before David took it and built it, was the habitation of jebusites, 2 Sam. 5. 6. So the Christian Church, of Gentiles, before Christ dwelled in it, Eph. 2. 2, 11.  
2. Zion was an high Mountain, Psal. 133. 3. so the Church, Isa. 2. 2.  
3. Zion was a strong Fort, 2 Sam. 5. 7, 8. and Psal. 125. 1. So the Church, against which the gates of hell shall not prevail, as our Saviour expresseth, Matth. 16. 18.  
4. The Ark was in Zion, 2 Sam. 6. 12. So in the Church are God's ordinances.  

5. It was in sundry respects the most excellent of all Cities, Psal. 48. 1, 2. therefore called the Mountain of God's holiness, in the forementioned Psalm. whereof glorious things are spoken, as the Psalmist expresseth, Psal. 87. 3. It is styled the perfection of beauty, out of which God hath shined, Psal. 50. 2.  
So is the Church of Christ the most excellent place of all the world. Such is the excellency thereof, as Saint john maketh choice of the most choice things of the world to set it out, Rev. 21. 10, 11, etc. Could the beauty and glory of the Christian Church be discerned by us, all pearls, and precious stones, would seem more to obscure, then illustrate it. This is she that is all glorious within, Psal. 45. 13.   

6. God himself chose Zion for the place of his habitation, Psal. 9 11. and 76. 2. and 132▪ 13, 14. In this respect its styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City of God, Psal. 48. 1, 2. and 87. 2, 3. On this ground all the excellent things that are spoken of the City of God, are to be applied to Zion.  
Thus the Church is the house of God, 1 Tim. 3. 15. And God is said to dwell among the members of the Church, 2 Cor. 6. 16. And Christ to walk in the midst of the seven golden Candlesticks, which are the Churches, Rev. 2. 1.   
7. God r●…igned in Zion more conspicuously, then in all the world beside, Isa. 24. 23. There was the throne of David, who was an especial type of Christ. So the Church is in an especial manner the Kingdom of Christ. See my Guide to go to God, in 2 Petit. §. 35, 36.  
8. Out of Zion came the Law, Isa. 2. 3. There's the blessing and life for evermore, Psal. 133. 3. So in the ●…hurch is Salvation. Out of it is no Salvation. From it proceed all the means of Salvation.  
9 God's love was most set on Zion, Psal. 87. 2. So on his Church, Eph. 5. 25.   

1. This affords ground of contentment to such as are of the Church. They are in the most excellent, the most sure and safe estate that can be, there where God dwelleth and reigneth, there where the brightness of his favour most shineth, there where is the bread of life, and the water of life; where is peace, joy, and all happiness. So as they who are in the true Church, and of it, may well say (as Psal. 16. 6.) The lines are fallen unto me in pleasant places; yea I have a goodly heritage.  
2. This may ex●…ite us to abide in the Church, ourselves, and to draw others into it. Peter's resolution (john 6. 68) becomes us all for ourselves. And the Churches ●…ind for other, Cant. 8. 1, 2, 8.) Every one to do what he can to bring in others. Note Matth. 23. 15.  
3. This may stir us up to pray for the good of the Church. So did the Psalmist 〈◊〉 Zion, in Psal. 122. 6, 7, 8. Note Isa. 62. 1. Our Church far excelleth Zion, there●… we ought to be the more earnest.  
4. This may afford ground of humiliation for the distresses and desolations of 〈◊〉 Churches. So the Jews of old for Zion, note Psal. 137. and the Book of La●…. If we cast our eyes abroad, we shall find great cause of humiliation in 〈◊〉 respect.  
5. This may afford ground of gratulation to praise God for the prosperity of the Church. We especially that are of the Church ought to do it, as the Psalmist in●… in Psal. 65. 1. Praise waiteth for thee, O God, in Zion, and Psal. 147. 12. Praise the Lord O jerusalem, praise thy God, O Zion.  
6. It affords an use of direction to walk as becometh a Citizen of Zion.    

§. 101. Of the Church, the City of God.  
THe second Metaphor, whereby the place whereunto we are brought is, The City of the living God. Whereby is here meant the Church, which is oft styled in 〈◊〉 the City of God, as Psal. 87. 3. and Psal. 48, 1, 2, 8. Glorious things are spoken 〈◊〉 thee, O City of God. So likewise in Isa▪ ●…0. 14. and Rev. 3. 12.  
That the Church is a City, see Chap. 11. v. 10. §. 47.  
And it is called the City of God.  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for excellent things are said to be of God.  
2. For distinction from Cities of men.  
3. Because God is the author and governor of it.  
4. Because the ordinances, immunities, and privileges thereof, are all of God.   


1. In that the Church is a City, it may inform us in the state and condition 〈◊〉 the Church; it is a well-ordered estate, an estate that hath different degrees of persons; some for government, some for subjection, some to make known Gods will, some to bring men into obedience thereto.  
There are also laws, orders and ordinances, proper and peculiar to the Church.   
2. It doth afford a ground of consolation to such as in this world are as strang●… and foreigners, that have no City to go to; if they be of the communion of Saints, they are Citizens of the best City that can be, the most safe and secure City, the best governed City, best provided for, which hath the best orders, fairest privileges, and fullest immunities that can be.  
3. It should stir up such as are of the Church, to carry themselves as becometh Citizens of such a City, Phil. 1. 27.   
For this end take notice of the laws and ordinances of this City.  
In that the Church is the City of God,  

1. It doth exceedingly amplify the excellent estate and condition of this City: It is not a City of man, but of God: So the laws, ordinances, and all things appertaining thereunto are of God.  
2. It should stir us up to pray to God for it. God will provide for, protect, and every way bless his own Kingdom.   
God is here said to be the the living God. The City 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the living God. Of the living God, see Chap. 3. v. 12. §. 138, 139.   

§. 102. Of the heavenly Jerusalem.  
THe third Metaphor whereby 〈◊〉 place whereunto we are brought, is the heavenly jerusalem.  
Of Jerusalem, see the Saints sacrifice, on Psal. 116. §. 115.  
The special thing here to be noted is that epithet Heavenly, added to jerusalem, which is so called,  

1. For distinction sake, to distinguish it from earthly, and therefore, Gal. 4. 26. called jerusalem which is from above.  
2. For excellency sake.  
3. To manifest the end of it, which is, to bring us to heaven, Matth. 19 ●…8. Rev. 19 6.  
4. To show the nature and kind of it, it is an introduction to heaven, yea a part of heaven, the beginning thereof. See My guide to go to God, 2 Pet. §. 38.   
Uses arising from this title heavenly, attributed to the place whither we come, may be these.  

1. Incitation, to desire and endeavour to be of this City, Citizens of this jerusalem. It is an heavenly jerusalem. Note Heb. 11. 16. This is a part of that heavenly City; Of this we must be, before we can be of that.  

2. Admonition, not to envy the Glory, Pomp, Riches, etc. of this world: Nor the privileges of any earthly City.  
Ye are come to an heavenly City. Ye that are Citizens hereof, have more cause to pity them, yea to triumph over them. All theirs are but earthly, all ours heavenly, and what comparison is there between earthly and heavenly?   

3. Dehortation from setting our hearts upon this world, upon the promotions, profits, and pleasures thereof; they are all earthly, they become not such as are Citizens of this heavenly jerusalem, no more than the habit or attire of jews, and▪ Truk●…, sworn en●…mies of Christ becomes a Christian.  
Doting and setting our hearts on them bewrays an earthly and worldly mind, and heart, which is no way suitable to this heavenly jerusalem. Nay farther, there is a bewitching force in the things of this world to our corruptnature, whereby they are stolen and alienated from this heavenly jerusalem, and from the heavenly thing▪ thereof.  
All the things of this heavenly jerusalem, are things of God. But God and this present world are contrary each to other. Note james 4. 4. 1 john. 2. 15.   

4. Exhortation, to get an heavenly disposition, and to show forth an heavenly conversation, for we are Citizens of the heavenly jerusalem. This is the main scope of the third petition in the Lord's prayer.  
The particulars implied under this general exhortation, are three.  

1. Let us cleanse ourselves from all filthiness of the flesh, and of the spirit. As the Apostle expresseth, 2 Cor. 7. 1. In heaven there is nor can be, any unclean thing, Rev. 21. 27.  
2. Grow up unto full holiness, as the Apostle implieth in these words, (2 Cor. 7. 1.) perfecting holiness in the fear of God. In heaven all are holy. Heaven itself is the most holy place, Heb. 9 8, 12. and 10. 19 The supreme Sovereign thereof is the holy God, holy in his nature, holy in each person: holy Father, john 17. 11. holy Son, Act. 4. 27, 30. Holy Ghost, Matth. 28. 19 The inhabitants there are all holy: Holy Angels, Mark 8. 38. Holy Saints. When the Angels fell from their holiness, they fell from that excellent habitation.  
3. In all things have an eye to Gods will. So it is in heaven; therefore in the third petition, our Saviour hath taught us to pray, That Gods will might be done by us on earth, as it is done by Angels in heaven. Matth. 6. 10.  
4. So far as Gods will is made known, do it. If ye know these things, happy are ●…e if ye do them, saith our Saviour, john 13. 17. To know, and not to do, aggravates condemnation, Luk. 12. 47.  
5. Do Gods will after a right manner, as it is done in heaven by the Angels, sincerely, entirely, cheerfully, diligently, zealously, constantly. He that said our conversation is in heaven, Phil. 2. 20. showed himself a Citizen of this heavenly jerusalem.      

§. 103. Of the innumerable 〈◊〉 of Angels.  
Hitherto of the description of the Christian Church by the Place whereto we are brought. The Persons to whom we are joined follow.  
The first of them are set out in this phrase 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an innumerable company of Angels. Of their Name, Nature, Properties, Functions, etc. vid. Chap. 1. v. 7. §. 84, 85, 86, 87, etc.  
Their number is implied under 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  these words innumerable company. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word in the Greek doth signify ten thousand. But as sexcenta by the Latins is frequently put for an indefinite, and infinite number; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Grecians. Our English Translators have accordingly well translated it an innumerable company: For indeed the number of Angels is innumerable. We read of an host of Angels (Rev. 12. 7.) but no number put to it. We read 2 King. 6. 17. of a mountain full of horses and Chariots of fire, whereby are meant Angels, but no number of them. There was then a great host of enemies that compassed the City, yet of that troop of Angels saith Elisha, They that be with us are more than they that be with them. Those Angels did Hezekiah mean, when he said, 2 Chro. 32. 7. There be more with us, then with the King of Assyria. Yet of the King of Assyrians Army were slain at a clap 185. thousand▪  
Object. We read of a set number, Matth. 26. 53. viz. of twelve legions of Angels, which in common account amount to 80000.  
Answ.  

1. The Text doth not precisely express that number, but saith 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more than twelve legions.  
2. That number is to be taken indefinitely.  
3. Christ means not all the Angels in heaven, but so many as in man's opinion might be thought sufficient to guard him against all the opposition which the Jews could make: For twelve legions of good Soldiers, were reputed an invincible Army. The like answers may be given to that greater set number, whereof we read Dan. 7. 10. as, thousand thousands, yea ten thousand times ten thousand, for 

1. They set out an indefinite and infinite number.  
2. All the Angels of God are not there meant, there were many others in other places.     

1. This number, or rather innumerable company of Angels did God at first make, and doth still preserve in their first entire estate, the more to set out his own magnificence. Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants.  
2. To animate and encourage Saints against the multitude of devils; for we read Rev. 12. 7. The Dragon gathered together an host of evil Angels. There were not only seven devils in one woman, but a legion, that is 6666. in one man. If at once there were so many in one man, how many were there in all the world beside? for certainly no man is free at any time, but hath devils attending on him, to solicit him to evil. There is need therefore of an innumerable company of good Angels to guard him. There are many more Angels than men; so as every Saint may have assurance of so many to guard him, as he may well say as Elisha, 2 King. 6. 16. they that be with us, are more than they that he with them.   

1. This may serve for the resutation of their presumptuous conceit, who undertake to set down the distinct number of Angels, which yet the Apostle here styleth innumerable.  
2. This may raise up our hearts in admiration of God's great and glorious Majesty. If in regard of the visible host of heaven, the Psalmist might say as Psal. 8. 1. O Lord, our God, how excellent is thy name in all the earth, who hast set thy glory above the heavens. How much more in regard of this innumerable company of invincible and spiritual creatures? For this end meditate, as on the nature, properties, and functions of Angels, so of the innumerable company of them.    

§. 104. Of the general Assembly.  
HAving showed the first sort of excellent creatures, to which we are brought by the Gospel, namely Angels; Come we now to the second sort, who are here said to be holy men: who are  

1. Generally propounded, in this phrase, General assembly.  
2. Particularly exemplified, by the name, Firstborn.   
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  general assembly, is a word which is used, to set out a solemn public meeting of many people, from sundry places, to some great solemnity. The meeting of all sorts of people, out of all parts of Greece to see the Olympian games performed, was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; which term the Apostle here applieth to the Catholic Church.  
Catholic is a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word, which signifieth general or universal. That this general assembly is meant of the Church, is evident by the next word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Church, which is joined to it by a copulative pa●…ticle, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND. The next word, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Firstborn, sets out the Persons that belong to this general assembly.  
From the former we may observe, That the Christian Church is a general assembly. The notation of the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word which is derived from the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  verb to c●…ll ●…ut, showeth that its an assembly called together. The compound 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word 〈◊〉 that it is a general assembly.  
This general assembly is excellently set out Rev. 7. 9 The prophecies of old 
compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…aetus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or universalis.  concerning the amplitude of the Christian Church import as much, as Isa. 60. 4, etc. But most expressly is this proved Eph. 1. 9, 10. Col. 1. 20.  
That the truth of this point may be the more distinctly discerned, Let us take a brief view of the respects wherein the Christian Church is styled a general assembly.  

1. In respect of persons. For the whole number of God's Elect are comprised under 
In what respect the Church is▪ styled a general assembly.  this assembly. This our Apostle notes in this phrase, whose names are written in the Book of life.  
2. In respect of place. For the Christian Church is not bounded within the borders of judea, nor of the ten tribes, but diffuseth itself among the Gentiles. This was of old foretold, as the Apostle proveth by many testimonies, Rom. 15. 9, 10. In this extent its said, joh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life.  
3. In respect of the time, from Adam to the end of the world, so long as it should be increasing, and after to continue to eternity.   
The reason of this general assembly cannot be in them who are of it: For they of themselves are no better by nature than they who are out of it, Eph. 2. 3, 11, 12. But it resteth wholly and only in God, in his free grace, (1 Cor. 15. 10.) and rich mercy, as Eph. 1. 7. and 2. 4, 7.  
The means of bringing us into this general assembly are  

1. Outward, the Word, Eph. 1. 23▪ and 2 Thess. 2. 14.  
2. Inward, the Spirit. Of both these, see The whole Armour of God, on Eph. 6. 16. §. 19   


1. This may give satisfaction to that great Question, Whether the Church was before Luther's time?  
I answer, it was where this general assembly was.   
2. This may serve for the refuting of Papists, in arrogating and appropriating this title Catholic to the Church of Rome. For 

1. It implies a plain, direct contradiction. Catholic is universal, Roman is particular; for the same thing in the same respect to be universal and particular is contradictory.  
2. The Church of Rome hath so much, and so far erred from the Catholic Faith, as it cannot be accounted a part of the Catholic Church.  
3. This informs us     

1. In the difference betwixt the jewish Synagogue and the Christian Church. 
Differences betwixt the Jewish Synagogue, and the Christian Church.  

1. That was of one people; This of all nations.  
2. That in one small part of the world; This throughout the whole world.  
3. That tied to the Temple at jerusalem for their solemn services; This extended to all places, Mal. 1. 11.  
4. That to continue till Christ's first coming; This to the end of the world.    
2. In the difference betwixt the Catholic Church, and particular Churches. 
Difference betwixt the Catholic Church, and particular Churches:    


1. That is invisible: for howsoever the members thereof be Children of men, who are visible creatures; yet their essential and specifical form which makes them to be indeed of the Catholic Church, is not visible, for it is an inward, spiritual, effectual calling.  
But particular Churches are visible: for profession of the true faith, and subjection to the ordinances of a particular Church is sufficient to make men members thereof. Hypocrites may be as true members of a particular Church, as the upright, especially till they be discerned and discovered. So was judas, Ananias, Saphira, Demas, and sundry others.  


2. Hence arifeth a second difference. The Catholic Church consists only of the elect being effectually called, such are here described, firstborn, whose names are written in heaven.  
But particular Churches are mixed assemblies, as the parables of sundry sorts of grounds, of corn and tares, of the draw-net, of wheat and chaff, of the fruitful and barren Fig▪ tree, of vessels of honour and dishonour, show.   
3. The Catholic Church can never fail, Matth. 16. 18. Particular Churches may; for where are the Churches planted by the Apostles?  

4. The Catholic Church is diffused throughout the whole world and extendeth itself to all times, as I showed before.  
But particular Churches are tied to certain places, as national Churches, and parochial Churches.   
5. The Catholic Church extendeth itself beyond this world, even to heaven; for part of it is triumphing in heaven, as this phrase, spirits of just men made perfect, showeth.     
But particular Churches are only on earth. No divisions, or distinctions, or relations, or ordinances in heaven as on earth, Rev. 21. 22, 23.  
These and other like differences are the rather to be observed, because of our adversaries, who confound the Catholic and particular Church of Rome, and thereby apply to their particular Churches, all the properties, privileges, and excellencie●… of the Catholic Church; whence have risen the many and great controversies betwixt us and them about the Church; as about the essence of it, the visibility, stability, infalibillity, and authority of it.   

§. 105. Of regeneration, and the causes thereof.  
THe first particular, whereby that blessed society to which we are brought by the Gospel, is set out in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Church of the firstborn.  
The Greek word translated Church, cometh of a Greek 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voca●…e  verb which signifieth to call, the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evocare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caetus evocatus.  compound whereof signifieth to call out; hence the word here translated Church, which signifieth a company called together; of their calling outward and inward, and of the means of the one, and the other, God's word and Spirit, see Chap. 3. §. 13.  
By the word men are called to profession of the true faith; which is the outward calling. Hereby visible particular Churches are constituted. By the Spirit true faith is wrought in them, whereby they are brought to yield from the heart true obedience to the faith which they profess. These are they which constitute the forementioned general assembly, the true Catholic Church; and these are they, who are here intended under these words, Firstborn, whose names are written in heaven.  
The title 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Firstborn is a compound word, of a verb that signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pario.  to bear, or bring forth, and of an adjective, that signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus.  First: It importeth two things  

1. A Nativity or birth.  
2. The excellency thereof.   
The birth here intended cannot be meant of a birth 
g Secundum carnem.  after the flesh. In that respect Nicodemus his scruple is to purpose, joh. 3. 4. How can a man be born when he is old? can he enter the second time into his Mother's womb, and be born?  
All such kinds of birth in this mystery are excluded, joh. 1. 13. in those phrases, Not of blood, nor of the will of flesh, nor of the will of man. It's therefore styled (Tit. 3. 5.) 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  regeneration, a being born again, or a new birth. And this must needs be spiritual.  
The excellency of this birth is noted in this particle, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FIRST:  
For the first is a word of order, and of honour▪  
It's applied to Christ the second person in sacred Trinity, and to Sons of men. See Chap. 1. v. 6. §. 67, 68  
In this place it may be appropriated to the jews, or extended to all Saints. Yea both these may even in this place well stand together.  
For the jews being Gods firstborn, and we being brought to them, and made partakers of their privileges, are also Gods firstborn, as well as they.  
From this privilege, we may observe,  
1. They who are of the true Church, are newborn. The metaph or of firstborn being applied to the Church, imports as much. So much likewise is intended, Psal. 87. 5. And of Zion it shall be said, this and that man was born in her. But more fully expressed, joh. 1. 12, 13. and jam. 1. 18. Christ makes it a matter of absolute necessity, joh. 3. 3, 5, 7. Except a man be born again, he cannot see the Kingdom of God.  
The reason thereof may be taken from that utter depravation which hath seis●…d on man: for repairing whereof no patching or piecing will serve the turn, but a new making.  
It's called a new birth, to distinguish it from our general birth; and it's styled a birth, to set out the work of God more lively.  

1. Hence we should be stirred up, to put ourselves upon examination, whether we be of the number of God's new borne: till we have some evidence thereof, we can have no assurance of any interest to the general assembly, or to the privileges appertaining thereunto. For your help herein, take these few signs of regeneration. 

1. A new form and image, even such an one, as after God is created in true holiness 
Signs of regeneration.  and righteousness, Eph. 4. 24. Hereby Saint Paul knew, that they at Rome to whom he wrote were born again, because, saith he, Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  into which ye were delivered. Here he useth a fit resemblance taken from a mould into which metals are cast: the metal will be of that shape whereof the mould is, and bear that image which is engraven on the mould. Thus they who by the word are begotten again, will carry the shape and image of the word, which is the image of God. So do all creatures that are not monsters, bear the image of that which begat them. If ye say of a Pig, or Puppy, this is a woman's Child, will any believe you? Much less will I believe that he who carries the Devil's image is born of God.  

2. Spiritual life manifested by spiritual motions, and affections, such as the Apostle intendeth under this phrase, (Rom. 8. 5.) They that are after the Spirit, do mind the things of the Spirit. And also under this, God will quicken your mortal bodies by his Spirit, v. 11. A Child that is not stillborn, will soon manifest life in it, by the natural motions thereof.  
Now in regeneration none are stillborn. If therefore there be no spiritual life, no spiritual motions surely there is no regeneration.   
3. Readiness on all occasions to go to God, as to his Father, and of him to seek every needful thing. To whom will Children more readily go for supply of their wants, then to their Parents, of whom they were begotten and born? I will arise and go to my Father, saith the Prodigal, Luk 15. 18.  
4. A constant purpose, and faithful endeavour to avoid all sin. This is that which Saint john, 1 Epist. 3. 9 intendeth, in this phrase, Whosoever is born of God doth not commit sin, with the inner man, in the renewed part he doth not commit sin. Of this inner man the Apostle speaketh, Rom. 7. 17. where he saith, It is no more I that do it, but sin that dwelleth in me.    
2. Hence we should be stirred up, to use all means for the beginning and accomplishing of this blessed work.   
This especially concerns such as upon examination find not this work begun. They are to take due notice of the causes of regeneration, which concur to the working 
Causes of Regeneration.  thereof, which are briefly these.  

1. The primary author is God. For in this respect we are born of God. God 
1. The efficient.  hath begotten us, Jam. 1. 18. Even God the Father of our Lord jesus Christ, 1 Pet. 1. 3.  

2. The procuring causes are Gods will and God's mercy.  
There could be nothing out of God to move him. It must needs therefore arise from his own mere will. So saith the Apostle, (jam. 1. 18.) Of his own will begat he us.  
And there could be nothing in man to move God hereunto. For man by nature is most miserable.  
It must needs therefore arise from God's mere mercy: for misery is the proper object of Mercy. On this ground it is justly said, (1 Pet. 1. 3.) that God according to his abunda●…t mercy hath begotten us again.   
3. The immediate matter of regeneration is God's Spirit. In this respect we are said to be born of the Spirit, John 3. 4. And regeneration is styled the renewing of the Holy Ghost, Tit. 3. 5. For it is a divine work, above h●…m me ability.  
4. The ordinary instrumental cause is God's word, so jam. 1. 18. God begat us by the word of truth; In this respect the word is styled incorruptible seed, 1 Pet. 1. 23. The Gospel is that part of God's word, which is most effectual hereunto, and it is thereupon styled the Gospel of salvation, Eph. 1. 13. And the power of God unto salvation, Rom. 1. 16.  
5. Ministers and Preachers of the Gospel are ministerial causes of regeneration; who are, in relation to their ministry, said to beget us, and styled Fathers, 1 Cor. 4. 15. Philem. v. 10.   
All these are comprised under the efficient cause, and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration, being subordinate one to another, and may in this order be placed together. It being the will of God to show mercy to man, he ordained Ministers to cast the seed of his word into men's souls, which being quickened by the Spirit, men are hereby born again.  

II. The material cause of Regeneration is Christ incarnate: God made manifest 
2. The Matter.  in the flesh, as the Apostle speaketh, 1 Tim. 4. 16. In this respect we are said, Eph. 5. 30. to be of his flesh, and of his bones.  
III. The formal cause of Regeneration, is God's Image planted in us, which 
3. The Form.  consists in holiness and righteousness●…. After this Image we are said to be renewed, Eph. 4. 24. This makes an essential difference betwixt a natural and regenerate man.  
IV. The final causes next and subordinate to the glory of God's free grace and 
4. The Ends;  rich mercy are especially two. 


1. To make men able to do good, namely such good as may be acceptable and honourable to God, profitable to other men, and truly advantageable to themselves.  
The Apostle therefore (Eph. 2. 10.) speaking of Regeneration (which is a kind of creation) thus expresseth this end, we are created in Christ jesus unto good works.   
2. To make men fit for glory; For corrupt flesh cannot partake of celestial glory. Whereupon saith Christ, joh. 3. 3. Except a man be born again, he cannot see the Kingdom of God. So far shall he be from being admitted into it, as he shall not come so near as to see. That fitness for heaven is an end of Regeneration, is thus declared, 1 Pet. 1. 3, 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible, etc.      

§. 106. Of Saints being Gods firstborn.  
II. IN that the society to which we are brought by the Gospel, is set out by this phrase, Church of the firstborn, we may observe, That all they who are new born, are Gods firstborn. For as the believing Jews were so by virtue of their priority; so the believing Gentiles, being brought into the Jews society, and made partakers of their privilege, are so likewise. Where the called of God are comprised under this collective word, Ephraim, they are styled Gods firstborn, Jer. 31. 9 So where the called of God are comprised under this collective word Israel, they are styled Gods firstborn, Exod. 4. 22. The whole Church was comprised under the title Israel. In the same respect all Saints are called Heirs, Rom. 8. 17. and Kings, Rev. 1. 6. Yea all, not only one body, as 1 Cor. 12. 13. but also one spouse, Cant. 5. 1. 2 Cor. 11. 2.  
The Reasons of Saints being Gods firstborn may be  

1. Their union with Christ. For they are so nearly united unto Christ, as he and they make but one body, which is excellently set down, 1 Cor. 12. 12. By virtue of this union, Christ's privileges are conferred on them. As he is a King, so they: As he a Priest, so they, Rev. 1. 6. As he a Son, so they, joh. 1. 12. As he an heir, so they, Rom. 8. 17. As he Gods firstborn, Rom. 8. 29, so they.  
2. God's equal and impartial respect to them all. He loves them all with the same love: His heart is set on every one of them, as if they all were but one; and therefore they are all styled 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dear Children, Eph. 5. 1.  
3. Their equal right to the privileges of the Firstborn. The forementioned titles of heirs and Kings prove as much.   


1. This may inform us in that right which believers have to the heavenly inheritance, they are firstborn, 1 Pet. 1. 3, 4. Though all that are begotten of men are not heirs; but only the firstborn; yet all begotten of God are; because they are all firstborn.  
Esau had a birthright, yea and a blessing appertained to him, as he was the firstborn, Gen. 27. 19, 32. so Reuben, 1 Chro. 5. 1.  
The Law expressly provideth, that the firstborn have the inheritance, whereunto he hath a right, though his Mother were hated, Deut. 21. 16. Much more have God's firstborn a right to his inheritance, even that heavenly inheritance which the Father hath prepared, the Son purchased, and the Spirit sealed up to their souls. This right therefore cometh not from any worth of theirs: nor from any merit of any thing done by them, but from this prerogative conferred upon them. For as the Apostle james expresseth, (jam. 1. 18.) Of his own will begat he us, with the word of truth, that we should be a kind of first-fruits of his creatures. Therefore the Apostle Peter, 1 Epist. 1. 3. blesseth God for this privilege, saying. Blessed be the God, and Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead.   

2. This should also stir us up to search after the evidences of this our right. Heirs of great inheritances will be very diligent herein; yea, and they will 〈◊〉 the advice of learned Council. Should not we much rather use all means to get assurance of this prerogative, to be of the Church, of the firstborn? Note the exhortation of the Apostle Peter, in 2 Epist. 1. 10.  
If we be new born, we are firstborn; and therefore the evidences of our new-birth are assured evidences, that we are Gods firstborn, therefore well weigh them. You had them in the foregoing Section.   
3. This may admonish such as are the more eminent of the Church, not to despise them who are in some outward respect inferior to them; be the difference in Wealth, or Honour, or Authority, or Superiority, or Learning, or Wit, or any gift of Body, or Mind, yet in God's esteem, and in the greatest privilege, they are all one; all firstborn, all Heirs, all Kings, Note Gal. 3. 28. There is neither jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ jesus▪ This is it which the Apostle mainly aims at, 1 Cor. 12. 15, 16, etc. Well weigh this point, ye that are any way above others, and consider what the Apostle james saith, jam. 2. 1, 2, etc.  
4. This doth afford a ground of consolation to such as are of poor parentage, and can expect no inheritance from their Father on earth, to young brothers, from whom the Elder carriethiall, to females who cannot inherit; they are all Gods firstborn. So to all that are Poor, Mean, Illiterate, Weak, or any way despicable in man's conceit. A great comfort and encouragement it is to such, that they are Gods firstborn. Note jam. 1. 9  
5. This doth afford an use of direction.   
First in general, to walk worthy of this privilege, and prerogative, for it is a great privilege, an high prerogative.  
In particular  


1. Moderate your care for things here below. For being Gods firstborn, ye may rest assured he will provide sufficient for the pesent, and hereafter give you a kingdom.  
On this ground doth Christ press this point, Luk. 12. 29, 30, 31, 32. I may to these use the Prophet's phrase, jer. 45. 5. Seek ye great things for yourselves? seek them not. Will a King's firstborn cark and care for Farms, Offices, or other like means of livelihood? much less should Gods firstborn cark and care for these earth▪ things.   

2. Patiently bear temporal losses, reproaches, disgraces, and what else may be endured for thy profession sake,  
The right of the firstborn will recompense all. Note Heb. 10. 32, 33, 34, 35. and 11. 9, 10, 26, 35. This also is well-beseeming Gods firstborn.   
3. Be an example to others how to behave themselves. They who in any respect are above others, must be as lights unto them. The advice of Christ, Matt. 5. 16. Let your light so shine before men, that they may see your good works, etc. doth especially appertain to such.   
Thus may we win and save others, as 1 Pet. 3. 1, 2. 1 Tim. 4. 16.  
And this is a great improvement of the talon which God commits to us, whereby men bring gain to the Lord, which he will not let pass unrewarded. Read Math. 25. 15, 27.  
Thus shall we bring a good repute to our profession, yea and much honour to our Father, Matth. 5. 16.   

§. 107. Of Christians enjoying the same privileges as the Jews formerly did.  
III. IN that the society to which we are brought by the Gospel is set out by 
Christian's privileges the same with Jews.  this phrase, Church of the firstborn, It doth inform us, That under the Gospel all Christians are made one with Jews. For it's noted as a work of the Gospel to bring us Christians to those who by priority of time are Gods firstborn. This was of old promised by God, Gen. 12. 13. And desired by Saints, Psal. 67. 3. And foretold by Prophets, Gen. 9 27. Mal. 1. 11. And the accomplishment thereof manifested, Eph. 2. 13. Gal. 3. 27.  
The grounds of the point may be  

1. To give evidence of the extent of God's mercy, Rom. 10. 12.  
2. The more to set out the honour of Christ's coming.   
For as the honour of his second coming is set out by the appearing of all people to be judged by him; So of his first coming, by calling all nations to believe in him.  


1. This may inform us in a main difference betwixt the Law and the Gospel. The Law was proper to one only Nation the jews, as Psal. 147. 19, 20. The Gospel is common to all, Heb. 4. 2. And therefore saith the Apostle, Rom. 1. 16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to every one that believeth, to the Jew first, and also to the Greek.  
Not only so, but the Law was a partition wall, which kept jews and Gentiles one from another. But by the Gospel that partition wall is broken down, Eph. 2. 14.  
If the Law were then worhty to be had in so high esteem, as David had it in, in how much higher esteem is the Gospel now to he had? Heb. 2. 2.   
2. This may instruct us in the dignity and excellency of the Christian Church; The Psalmist having an eye on the Church of Israel styles it the City of God▪ and thus saith of it, Psal. 87. 3. Glorious things are spoken of thee, O City of God.   
The like glorious things, and that in a far more excellent manner, may be applied to the Church of Christ: For this Church is brought to that, and the privileges of that Church are brought to this.  
This was foretell, Isa. 35. 1, 2. and 66. 10, 11, 2. In regard of the right which the Christian Church hath to the ancient Jewish Church; the titles proper to that, are intended to this. For this is called Zion, and jerusalem, and the City of God, as in the foregoing verse. And the members of this, Firstborn, Heirs, Children of promise, Children of the free woman, Gal. 4. 28, 31. Abraham's seed, Gen. 3. 29. Israel of God, Gal. 16. 16.  
Their main privileges (whereof we also are made partakers) were these.  

1. A special covenant betwixt God and them, Gen. 17. 2, 4, 7. Heb. 8. 8.  
2. A seal of that covenant, Gen. 17. 10. Rom. 4. 11. Phil. 3. 3. Col. 2. 11, 12.  
3. To them were committed the Oracles of God, Rom. 3. 2. so to the Christian Church, 1 Tim. 4. 15. Col. 1. 5, 6.  
4. They had their Priests, so have we.  
5. They had their Altars, so we, Heb. 10. 8, 9, 10.  
6. They had their Anointing, so we, 1 joh. 2. 20, 27.  
7. They had their incense, so we, Mal. 1. 11. Rev. 8. 3.  
8. They had their Passeover, so we, 1 Cor. 5. 7.   
If further our privileges be compared with theirs, we shall find them in the excellencies far to exceed theirs.  
3. This may serve as a motive to acquaint ourselves with the histories of them recorded by the Holy Ghost, to be stirred up to an holy emulation and imitation of them.  
To amplify these in some particulars.  
Offer your sacrifices to God, as Abel did his, Gen. 4. 3.  
Call on God, as Enos did in his times, Gen. 4. 26. Walk before God as Enoch did, Gen. 5. 22. And so in the rest. Thus shall we indeed show that we are come to the Church of the firstborn.   

§. 108. Of the meaning of this phrase, which are written in heaven.  
THe second particular whereby the true members of the general assembly are set down, is in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which are written in heaven.  
The phrase is not literally to be taken, but metaphorically.  
The metaphor is taken from the custom of men. Magistrates over Countries, Cities, or Burrows have their books or rolls, wherein the names of all their true Denizens, or free Citizens are written. So have Universities, and Colleges. So have Generals of Armies, and their under Captains; and all manner of societies, or Governors of people. As they have books wherein men's names are written, so they have a Court, or some other safe and secret place, where they use to keep those names.  
In relation hereunto, God is said to have his roll or book.  
For writing names here mentioned importeth as much: and his Court of rolls, which is heaven, here mentioned, is a secret and sure Court.  
These phrases are for teaching sake, to make us the better conceive God's mind to us; and metaphors are of excellent use to that end. For registering men's names in the rolls of such and such incorporations, assures them of their right to the privileges thereof. So this writing of our names in heaven assures us of our right to the privileges of heaven.  
Now concerning Gods books, I find sundry sort●… mentioned; as God's open, and Gods secret books.  

1. God's open book is the sacred Scripture, wherein his whole will so far as i●… meet for man to know is revealed. Wherein also the way to attain life, and avoid death is declared, Psal. 40. 7. Isa. 34. 16. By this book well observed, we may find out what persons, what matters are registered in his secret books.  
2. God's secret books are general or special.   
General of two sorts.  

1. His eternal decree of all things, Psal. 139. 16.  
2. His perfect remembrance of all things that are done, Psal. 56. 8. Mal. 3. 16.   
When men intent to have matters kept in mind, and not forgotten, they will write them down: So to show God remembers, and will not forget, he is said to have a book●… of remembrance.  
His special books are also of two sorts.  

1. One of life.  
2. The other of judgement, Dan. 7. 10.   
These two are distinguished, Rev. 20. 12. These books of judgement are men's consciences.  
Now then to note out these books, and in order, We have five in number.  

1. The book of God's general decree.  
2. The special book of life.  
3. The book of God's remembrance.  
4. The open book of Gods revealed will.  
5. The book of judgement whereby all shall be judged.   
The second sort, which is the book of life, is here especially meant, which is God●… eternal election of a set and certain number of men unto eternal life.  
men's names are said to be written, because they are in God eternal decree set down.  
They are said to be written in heaven.  

1. Because God's decree is as himself on high: not to be found on earth. As we cannot go to heaven in this world, while here we live; so neither can we search this record; for things in heaven are counted unsearchable, Deut. 30. 12.  
2. Because heaven is a safe place, Matth. 6. 20. None can come thither to blot them out.  
3. Because by the divine decree of election, they are made free denizens, and Citizens of heaven, Eph. 2. 19 Matth. 5. 3. And the privileges and immunities of heaven belong to them. In this sense this Book is styled, Book of life, as Phil. 4. 3.    

§. 109. Of God the judge of all.  
ANother kind of persons towhom by the Gopell we are brought, is God the judge of all.  
By the person here styled, God, the second person in sacred Trinity, even the Son of God, our Lord and Saviour Jesus Christ, is meant.  
By this function, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  judge, his last act of Government is intended, even the last judgement at the end of the world, after which as Mediator betwixt God and man, he shall give over the Kingdom to God the Father, 1 Cor. 15. 24.  
Under this particle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  All, God the Judge of All, all reasonable understanding and immortal creatures are meant, as Angels and men, whether good or bad.  
This copulative particle AND, knits this clause with the other precedent sentences, and sh●…ws, that as every of the other clauses from the beginning of the 22. verse, implieth a distinct privilege of the New Testament, so this also. And as they, so this depends on the first clause, But ye are come, etc. which is set down in opposition to the terror of the Law, described verse 18. Therefore these clauses are set down as so many favours and privileges, whereof this is one. To have access to the supreme judge, which is a prerogative of the New Testament. This is here set down in the midst of other prerogatives, and so coupled with them, as it must needs be of the same nature and kind as they are, viz. A special prerogative.  
Besides it's set down as the others, in opposition to the Law, which is the old Covenant, therefore it must needs be a prerogative of the Gospel, and New Testament.  
That the Gospel makes this a prerogative is evident, Tit. 2. 11, 12. 13. Luk. 21. 28. Yea the Gospel pronounceth faithful ones blessed, Matth. 24. 46.  
Object. Some object that of our Saviour, Luk. 21. 3●…. Take heed left that day come upon you unawares; For as a suare it shall come on all them that dwell on the face of the whole earth.  
Answ. The metaphor of a snare is used in a double sense.  

1. In regard of the danger and mischief it bringeth: for by a snare the life of beasts and sowls is endangered, in that the snare itself kills such as it takes; or else fast holds them, till the hunter, or fowler, take them and kill them. Thus 1 Sam. 28. 9  
2. In regard of a sudden and unexpected event. Thus a beast going or running on in his way is suddenly and unexpectedly taken in a snare, or a bird liting upon a spring to peck at meat, is unexpectedly taken with a snare. Thus, Eccl. 9 12.   
In the former sense, Christ's coming is a snare only to the unbelievers, and impen●…tent.  
In the latter sense, it's as a snare to all sorts; for it shall suddenly come upon all. Note Matth. 24. 36, etc. Yet may men be provided, and prepared for that which is most sudden; as a wise Traveller; a prudent housekeeper; a circumspect Captain, or Governor of a Castle. Thus will be all true believers prepared, instance the five wise Virgins, Mat. 25. 6. and the faithful Servant, v. 19 Mat. 24. 46.  
2. Object. Some object that of our Saviour, Luk. 18. 8. when the Son of man com●…, shall he find faith on the earth?  
Answ. 1. That is not to be taken universally, or generally, without limitation or exception, but indefinitely, comparatively; so few believers, so little faith, as compared to the multitude of unbelievers, and the great measure of infidelity, few or no believers observed; little or no faith discerned.  
The grounds proving it to be a prerogative of the New Testament, to have access to the supreme Judge, are these  

1. The Gospel sets out man's redeemer and Saviour to be ●…udge; and that in man's nature, and as his surety: who hath not only undertaken to discharge all his debts; but also indeed, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the full, to the uttermost, discharged the same.  
II. The Gospel sets out the Judge, in the manner of his judging to be most glorious to the Saints; For 

1. He shall come in the glory of his Father, Matth. 16. 27. his humane nature 
The manner of Christ's judging in the last day.  which was on earth subject to manifold infirmities, and at his death lashed with whips, scratched with thorns, pierced with nails and spear, shall appear in a divine glory, far surpassing the glory of the bright sun, yea and of the most glorious Angels. And he shall come with an innumerable company of those glorious Angels, who on earth attended the Saints.  
2. Thrones shall be erected, Rev. 20. 4. Not one only for the supreme Judge, but many also for the Saints to be as assistants, Luk. 22. 30. 1 Cor. 6. 2. ●…s not this a great privilege?  
3. The dead in Christ, that is, believers, shall first be raised, as the Apostle ●…xpresseth, 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first. So as they shall have the honour, first to behold him, to their unspeakable comfort.  
4. The Saints shall be separate from the wicked, and set on the right hand of Christ, as Matth. 25. 32, 33. And before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on the left. Here the Saints are forced to complain of their mixture with the wicked, Psal. 120. 5. Matth. 13. 27, 28.  
5. Believers shall first hear that joyful sentence, Matth. 25. 34, etc. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; For I was an hungry, etc. And then shall they be set on the forementioned thrones.    
III. The Gospel sets out the issue of Christ's coming to judgement, to be most comfortable and glorious to Saints; for 

1. Their bodies, as they shall be raised, so they shall be changed: corruption into 
Christ's coming to Saints most glorious.  incorruption, as 1 Cor. 15. 53. This corruptible must put on incorruption, and this mortal must put on immortality.  
2. Their souls shall again be united to them: their spirits made perfect, as in the next clause.  

3. Both souls and bodies united shall be in everlasting glory.  
The Gospel, not the Law revealeth all these. This therefore is a great privilege of the Gospel.      


1. This discovereth a main difference betwixt the Law and the Gospel. The Law makes the thought of God, the Judge of all men, to be most terrible. That makes them wish the Mountains and Rocks to fall on them, and hide them from the face of him that sitteth on the throne, as Rev. 6. 16.  
The Law admits no covering of sin, no forgiving of sin, no reward upon desert: in a word, as men are now since Adam's fall, the Law permits the Judge to give no other sentence then of eternal damnation.   
2. This exceedingly commendeth the Gospel, which doth more than the Law possibly can. In righteousness it's no whit inferior to the Law. It no more justifieth, nor countenanceth sin, than the Law; but it maketh an unrighteous man righteous, which the Law cannot do, and it makes him that hath been a sinner with comfort to appear before his Judge, even such a Judge as will set upon him the Crown of 〈◊〉, as 2 Tim. 4. 8.  
3. This should stir us up to bless God for this blessed word, the Gospel. It's well called Gospel, that is, a good sp●…ll; and an Angel might well say, Luk. 2. 10. Fear not, I bring you tidings o●… great joy, which shall be to all people. The ●…ulnesse of that gladsome message consists in this, that it makes God the Judge of all to be such a privilege as hath been showed.  
4. Labour we to be well instructed in the Gospel, in the admirable privileges of the Gospel; particularly in this: and thereupon to believe the Gospel, and to believe in him who is the main object of the Gospel: thus shall we be made partakers, as of other privileges, so of this great one.  
5. This should provoke believers to love the appearing of God the Judge of all; to rejoice therein that there is such a Judge; to long for his appearing; to search after the signs thereof; to comfort ourselves therein against all reproach●…s, persecutions, troubles, afflictions, or any crosses whatsoever.    

§. 110. Of the excellency of men's souls, as they are spiritual substances.  
THe third particular whereby the members of the general assembly are set down, 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is in this clause, And to the spirits of just men made perfect.  
These are such as are translated, and made actual members of the Church triumphant.  
Quest. Why are these thus brought in after the Judge?  
Answ.  

1. To give evidence of the benefit of that function, which God our Saviour hath undertaken, viz. to be the Judge of all. For by reason thereof, being found truly righteous, they are made perfect.  
2. To assure us that we also being such as they were, shall in time be as they are. Note 2 Tim. 4. 8.   
The parties here expressed are said to be Spirits. This title Spirit signifieth an incorporeal, spiritual substance; it's oft opposed to a corporeal substance, as Isa. 31. 3. Luk. 24. 37, 39 Now a spirit is uncreated, or created. Uncreated, as God, joh. 4. 24. Created are reasonable and unreasonable. Reasonable, as Angels, Heb. 1. 7. and souls of men, Eccl. 3. 21. Zac. ●…2. 1. Unreasonable, as the souls of beasts, Eph. 3. 21.  
It's more clear than needs be proved, that the souls of men are here meant. For God can have no perfection added to him. The good Angels abide as they were created, they are no more perfect than they were: indeed by Christ they are confirmed, and established in their first estate; but that estate is not altered. As for evil Angels they shall never be perfected. The souls of beasts are never severed from their bodies: they both perish together; neither are their souls capable of the perfection here intended. It's therefore most evident that by Spirits are here meant souls of men, which are of a spiritual substance. In which respect they are here, and in sundry other places, called spirits, as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spiritual substance appears,  

1. Because they come immediately from God, as Gen. 2. 7. In this respect he is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  styled the God of the Spirits of all flesh, Numb. 16. 22. and 27. 16. And Father of Spirits, Heb. 12. 9 And men's spirits are said to return to him that made them, Eccl. 12. 7.  
2. God would make man after his own Image, which a mere body without a spirit 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  could not be. For God is a Spirit, John 4. 24. and his Image consists in spiritual endowments, as knowledge, Col. 3. 10. and holiness, and righteousness, Eph. 4. 24.   
The Reasons why the souls of men are of a spiritual substance.  


1. That the divine excellencies of God might be made the more conspicuous in this admirable fabric. For by reason of the spirit united to the body, man is the most admirable creature that God made, he is therefore styled 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a little world.  
By his understanding, he resembleth the Angels; by his sight, the sun and stars; by his breath, the air; by his sensible faculties, all the excellencies of unreasonable creatures; by his vegetable faculties, the excellencies of all manner of plants; by his flesh and bones, the substance of minerals, and other senseless creatures. Thus doth he contain in him the quintessence of all creatures, having a Spirit to animate his body.   

2. Their ends for which they were made, as  
To animate bodies; to quicken them, to enable them to do those several functions which belong to the several parts; as the eyes to see, ears to hear, noses to smell, palate to taste, mouth to speak, shoulders to bear, hands to handle and hold, and feet to go, which they cannot do without a soul; instance carved bodies, and idols, Psal. 115. 5, 6, 7. Yea instance dead bodies, judg. 19 ●…7, 28.   
3. That men might be the better enabled to glorify their Creator: for as it is in Hezekiahs' thanksgiving, Isa. 38. 19, 20. the living, the living, he shall praise thee.  
4. That they might be according to their disposition, and carriage, more capable of the greater reward, or punishment. For Spirits are much more capable than bodies.   
Take we a distinct view of the several faculties of man's soul, and we shall find man to be the rarest creature that God made. No senseless, or unreasonable creature is comparable to man, by reason of man's reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels, in that he hath a body united to the soul, wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels, in that his nature is such an one, as the Son of God was pleased to assume, Heb. 2. 6. which he would not have done, if a Spirit had not been united to his body.  
Q. If a Spirit be so excellent a thing, how can it be begotten? seeing begetting is an act of the body, as well as the soul.  
A.  

1. The ancient and common answer is negative; 
c Anima creando infunditur, et infundendo creature.  The soul is not begotten. 

1. Others answer, that by virtue of the divine blessing, Gen. 1. 28. the soul is propagated, and that as other creatures bring forth according to their kind, so man.  
2. How doth this aggravate the evil disposition of man, that consisting of so excellent a part as a Spirit is, 
d Optimi corruptio pessima.  should so pervert and abuse it as he doth by sin.   
The aggravation of Devil's sin is in this respect the greater, because they are wholly and only spiritual: such are their sins as no means of expiating them is afforded.  
Though man be not wholly spiritual, yet is he in part, yea and in his principal part.  
By sin, is that divine part polluted, and all the excellent faculties thereof perverted. So that the mind is become a blind and erroneous guide; The will a stubborn and rebellious servant; The memory an unhappy treasure; The conscience a sluggish monitor; The heart a false touchstone; The affections domineering masters; The senses pernicious inlets. Thus all the parts are become instruments of evil.  
What a shame is it that men who have reasonable and immortal Spirits, should become worse than the unreasonable and mortal bruits? such are Atheists, Idolaters, blasphemers, profane and impious persons, despisers of Governors, hateful and revengeful persons, Drunkards, Gluttons, Adulterers, Murderers, and many other such like, as all notorious sinners. Hath God given men Spirits to be more audacious and impudent in sinning?   
2. This may admonish us to take due notice of this admirable part whereof men are constituted; and well to weigh what are the distinct faculties thereof, what their several functions, how to be employed, and answerably to use them.   

1. The first and chiefest is the mind, which is given to man for a guide; labour to have it enlightened with God's truth, that it may be a good guide, Matth. 6. 22.  
2. The will aught to be God's handmaid, ready to yield to Gods will revealed to the mind, that we may be able to say as Samuel, (1 Sam. 3. 10.) Speak Lord, for thy servant heareth.  
3. The memory must treasure up all good directions and consolations for future times: that what is once learned may be of perpetual use, that we may say with David, (Psal. 119. 55.) I have remembered thy name, O Lord, in the night, and have kept thy Law.  
4. The conscience ought to be tender of the least sin, and quickly smite us, as it did David, whose heart is said to smite him after he had numbered the people, 2 Sam. 24. 10. And after he had cut off the skirt of Saul's robe, 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorough repentance, as it did Peter, Matth. 26. 75. and then to pacify us.  
5. The heart ought to be upright, as Psal. 18. 23. This sweeteneth all graces, and shows a good respect unto God.  
6. All the affections must be as servants to the understanding; and be ordered thereby, each of them being placed on their right object, and ordered by discretion.  

7. All the senses must be inlets of good, as Luk. 5. 26. Acts 2. 37. and 4. 4.  
Blessed are they who make a right use of their Spirit, and of the distinst faculties thereof.     

§. 111. Of the meaning of the word Iust.  
THE next point of the description is the property JUST. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
According to the notation of the Greek word, the virtue, or grace here intended, is a general virtue, whereby is given to every one his due, whether it be to God or man. See more hereof My whole Armour of God, on Eph. 61. 4. Treat. 2. Part. 4. §. 1.  

1. It's sometimes restrained to the eighth Commandment, as opposed to deceitful and wrong dealing with men; And in this restraint its used, Tit. 1. 8.  
2. It's used to set down the sum of the second table; and compriseth under it all the duties we owe to man. Thus largely it's taken, when it's joined with another general word, which compriseth under it all the duties of the first table, as Mark 6. 20.  
3. It's extended to the whole, and compriseth under it all duties that we owe to God or man: In this extent its taken for the most part, when it is set alone, or joined with a word of perfection, as Gen. 6. 9 Or else is opposed to a general word, that compriseth all manner of evil under it, as Psal. 37 12. Prov. 3. 33.   
Here it's so set alone, and nothing added thereto to restrain it, as it must needs be taken in the largest extent, and so compriseth all manner of virtues and graces under it.  
And it's taken as a property belonging to men while here they live: for it's distinguished from that heavenly qualification which followeth after this life, namely to be made perfect, q. d. Ye are come to those divine Spirits of men, who being truly, though imperfectly just, while they live on earth, are now made perfect in heaven. So that hence we may observe.  
1. That men may be truly just in this world. Whereof see Chap. 10. v. 38. §. 144.   

§. 112. Of the perfection of the souls of Saints in heaven.  
THE consummation of the Spirits of just men is in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  made perfect.  
This sets out the estate of men's souls after they leave their bodies, and ascend to heaven: they are then perfect, perfect I say, truly, and properly, and fully: not in part only, but in degrees also; not in the manner only of what they do, but in the measure also; not by imputation of another's perfection, or by a gracious acceptation of that which is not perfect for perfect, but by a full and complete performance of what they are bound unto. So as there is no defect at all therein, no not in any thing, nor at any time.  
This perfection is an universal and perpetual perfection. This is it which is intended, 1 Cor. 13. 10. When that which is perfect is come.  
Here he taketh it for granted, that there is a perfection to come.  
That place, Phil. 3. 15. may be taken of the future thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whosoever will be perfect; and this most fitly agreeth to the scope of the Apostle, (for he had before denied a present perfection in this world v. 12, 13.) Thus the point is there also taken pro concesso, that there is a perfection to come.  
This Christ seems to aim at, joh. 17. 23. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  That they may be perfect in one, where the very word of the Apostle here is used. That Christ prayeth for the future glory of such as believe in him, is evident in the following verse: Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. The Apostle Eph. 4. 13. aimeth at this perfection. Most fully is this future perfection set out, Eph. 5. 27.  
It is set out,  

1. Generally, in this word glorious.  
2. Particularly, in the words following. And that privatively, by removing all blemish and defect, (a glorious Church, not having spot or wrinkle) and positively, by expressing an especial perfection, which is to be holy; a property which most of all makes us like to God, Eph. 4. 24. Of a more distinct meaning of these words, See my Domest. Duties, Treat. 1. on Eph. 5. 27. §. 50, 51, 52.   
Take we a view of the distinct perfections of the several faculties of a glorious soul, and the complete perfection of the whole will better appear.  


1. The understanding is endued with perfect knowledge. Whatsoever may any 
The perfections of the several faculties of a glorious soul.  way make to the glory of God, or happiness of the creature, it perfectly understandeth. It is ignorant of nothing that it may, or must know, or is any way meet to be known. Neither doth it misconceive, or know any thing amiss. Nor ignorance, nor error is in it. This phrase (1 Cor. 13. 12.) Then shall I know even as I am known, importeth as much. For our knowledge is there compared to Gods, though not in equality, (for there is no proportion betwixt finite and infinite) yet in similitude of perfection, and that according to the extent of created capacity.  
And that the comparison lieth in such a perfection, is evident by the opposition of this phrase, to that which goeth immediately before, thus, Now I know in part, but then shall I know even as I am known.   
2. The will is only and wholly in every thing pliable to Gods will; no reluctancy at all against it. If the Lord should will it to go from heaven to earth, and again to dwell in the earthly tabernacle of the body, it would therein readily yield to Gods will. Instance the soul of Lazarus, that had been dead four days, and of others raised from the dead.  
3. The memory never le's slip any thing that is treasured up in it: and nothing is treasured up in it but that which is good, heavenly, and divine, and every way worth the keeping, and fast holding.  
4. The conscience is accessary to no evil that may any way disquiet, or trouble it: but exceedingly cheereth the soul by the witness it beareth to the good, perfect and constant course which it taketh; and to God's approbation thereof: so as it is ever quiet, comfortable, and cheerful.  
5. The heart is most pure, sincere, and entire. It's said, Rev. 14. 5. that no guil●… is found in them. They shine as the Sun, Matth. 13. 43. They are transparent; they have no cover for hypocrisy. Such as make lies, or love lies are without, Rev. 21. 8, 27. and 22. 15.  
6. Their liking affections are wholly set upon the chiefest and highest good; from which no inferior good can draw them. So ravished they are with God, as in comparison of him, they desire, love, and delight in nothing else, at least in nothing more than in their sweet communion with him.  
7. There is nothing in heaven to stir up in the souls there any disliking affections, as of fear, grief, anger, hatred. In this respect its said, that all tears are wiped from their eyes, Rev. 7. 17. that is, all matter of grief, the like may be said of other disliking affections.  
8. That use which souls have of senses, as of seeing, hearing, and the like, increaseth that admiration which they have of those excellen●… objects which they see and hear, and more ravisheth them therewith.  
9 That utterance or expressions which they make of their mind is most divine, tending only, wholly, continually, to the praise and honour of God. Note how in this respect they are set out, Rev. 19 1, 6, 7.  
10. Souls in heaven are every way so perfect, as they will be most fit to be united to glorified bodies, which shall be made like the glorious body of Christ, Phil. 3. 21. which are said to shine as the firmament, and the stars, (Dan. 12. 3.) Yea, as the Sun, Matth. 13. 43. which are incorruptible, and spiritual (1 Cor. 15. 42, 44.) spiritual I say, 

1. In regard of their freedom from all dulness and heaviness.  
2. In regard of their wonderful agility, activity, celerity, and other like properties.  

3. In regard of their sustentation only by their spirits, without food, apparel, sleep, Physic, or any natural help.  
By these forementioned particulars you may discern the perfection of glorified souls; which God is pleased to communicate unto them.      

1. Thereby to give evidence of the perfect ●…ulnesse of his goodness unto man. A great evidence was given at first, in man's creation. A greater evidence in man's renovation, and regeneration. This the greatest in regard of the absoluteness, and unchangeableness of it.  
2. To magnify the glory of the Son of God, the head of Saints. Note 2 Thes. 1. 10. where it is said, that Christ shall be glorified in his Saints. The perfection of Saints verifieth, and gives proof of the fullness of the merit, and virtue of the things which Christ hath done, and suffered for man's Salvation.  
3. To give proof of the victorious power of the regenerating Spirit in Saints. For the perfection of Saints gives demonstration of the Spirits full conqu●…st over the flesh, and all other enemies of the soul. The rest which Solomon had, was a good evidence of the full conquest which David had got over all the enemies of Israel.  
4. To satisfy the longing desires of Saints. For all they in whom the good work of grace is once begun, most earnestly desire the perfection thereof. This they do 

1▪ Partly in regard of the flesh, which lieth heavy on their souls, as appeareth, Rom. 7. 24.  
2. And chiefly in regard of their earnest desire to have as near a communion with God, and as full a participation of his Image, as may be: note Phil. 3. 13, 14. Brethren, I count not my sef to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those which are before, I press towards the mark, for the price of the high calling of God in Christ jesus.     


1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections, whereunto they are here subject in this world. Fitly may I apply in this case, Isa. 40. 1, 2. The warfare of a righteous soul against the flesh, the world, and the devil is accomplished: as her iniquity is pardoned, so is it utterly subdued, and she made perfect.  
An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections. Hereon therefore meditate while here you live. It's some comfort, that imperfections are a common condition; and that men may be truly righteous, though imperfect: but this is a far greater, that their imperfections shall all be taken away, and they made perfect.   
2. This may be a motive to set before us for▪ a pattern the Spirits in heaven, and that upon this ground, because they are made perfect. This is the main scope of the third petition in the Lord's Prayer. This is intended, Heb. 6. 12. where the Apostle exhorteth us to be followers of them, who through faith and patience inherit the promises.  
3. This may afford ground of exultation and rejoicing upon evidences of the approach of our dissolution: because the time of our being made perfect then cometh.    

cometh 113. Of the communion of Saints on earth with Saints in heaven.  
THe principal point intended in these last words now followeth; intimated in this particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AND: which hath relation as to other particulars precedent, so to that phrase 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ye are come, etc. viz. by the Gospel, to the spirits of just men made perfect. So that the Apostle doth hereby give us to understand, that by the Gospel Saints on earth have communion with Saints in heaven.  
Here are two particulars.  

1. The Communion itself.  
2. The means thereof, viz. the Gospel.   


1. For the first, that there is a communion betwixt Saints on earth, and in heaven, is evident from divers places of Scripture, as Eph. 1. 10. Col. 1. 20. especially, Eph. 2. 19 where we are said to be 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fellow-Citizens with the Saints, namely of all the Saints that having lived before on earth, were then glorified, as well as of those who then were, or after should live on earth, and in their time be glorified. Now fellow-Citizens have a mutual communion one with another, and are partakers of the same privileges.  
That which is set down (Luk. 1. 17.) for an evidence of the power of the Baptists ministry, that he should turn the hearts of the Fathers to the Children, do th' also prove the point; for by Fathers, he means the ancient Jew's deceased and glorified; and by Sons, such as living on earth were brought to believe in Christ. By turning their hearts to them, is meant an acknowledgement of them to be their genuine Children; in that they be of their faith, as Gal. 3. 7. joh. 8. 39   
2. That the Gospel is a means of this communion, whereby it comes to be a privilege of the new Testament, is evident by the forementioned proofs of the point.   
Quest. Was there not a communion betwixt Saints on earth and in heaven, before Christ was exhibited?  
Answ.  

1. Not so clearly and fully revealed. Now many things in sacred Scripture are appropriated to the Gospel, not simply and exclusively, but comparatively, in regard of the perspicuous manifestation of them, as Heb. 8. 10. and 9 8.  

2. The Gospel preached, in regard of the substance of it, was under the Law, Heb. 4. 2. Unto us, saith the Apostle, was the Gospel preached as well as unto them.  
The first promise after man's fall (Gen. 3. 15.) contained the substance of the Gospel, and that was the substance of the New Testament, by virtue whereof Saints of old had all the spiritual and celestial communion which they had.   
3. The extent of this communion to all of all sorts, (as Eph. 1. 10. and Matth. 8. 11. from the east and west) is proper to the Christian Church after an especial manner.   
The grounds of this mutual communion betwixt heaven and earth are these:  

1. Their mutual relation to one Father, Eph. 4. 6. One God and Father of all, who is above all, saith the Apostle. When Saints depart out of this world, this relation ceaseth not, Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves.  
2. Their mutual union with one head, which is Christ the Son of God, 1 Cor. 12. 12. That all Saints in heaven and earth are united to him, is evident, Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion.  
3. The mutual, spiritual animation by the same Spirit. That Spirit which is in Saints on earth accompanieth their spirits into heaven. That being ever one and the same Spirit, though in divers persons, draws all to a mutual communion, as the same soul animating many members.   
Quest. In what particulars consisteth this communion?  
Answ.  

1. In God's bringing us together.  
2. In our mutual affection.   


1. God who hath chosen a set and certain number to life, in his time gathers them together into that general assembly (whereof before) the true Catholic Church, joh. 10. 16. This he doth outwardly by the word, inwardly by the Spirit.  
Thus as some are translated into the triumphant Church, others are called into the Militant Church, which are but two parts of the Catholic Church. In this respect all that on earth are called, come to the spirits of just ones made perfect.   
2. The mutual affection of Saints is manifested, both by that which Saints in heaven do for Saints on earth: and also by that which Saints on earth do for Saints in heaven.   
So little is in Scripture recorded of the affections of Saints in heaven, towards Saints on earth, as we have no warrant for any particular effects; only from the sympathy of fellow-members, and abundance of charity in them, we may very probably in●…er two generals.  

1. Saints in heaven pray for them on earth, that God would support them, and deliver them out of all their miseries, and bring them to the rest and glory where they themselves are. Thus much is intended Rev. 6. 10. But it is to be taken of their ●…ffection to the Church in general, and not to particular members, which are unknown to them.  
2. They rejoice at God's preservation of his Church on earth, so as many of their fellow-soldiers are daily translated and crowned; whereby their blessed society is increased. For love abideth, and aboundeth in heaven, 1 Cor. 13. 8. and this is one special fruit of love.   
On the other side Saints on earth  

1. Praise God for the rest and glory which they in heaven enjoy, and for their blessed departure out of this veil of misery. It's prescribed as a form of praise, Rev. 14. 13. Blessed are the dead which die in the Lord, etc.  
2. They pray for the resurrection of the bodies of those Spirits, that so they may be fully both in body and soul consummate, which is the substance of the second petition in the Lord's prayer.  
3. They set them as a pattern before them, and tread in their steps: whereby they bring much honour to them.  
4. They sigh, and earnestly long to be with them, as Phil. 1. 23.   

1. This may inform us of the blessedness of the time wherein we have been b●…ed and brought up, which is the time of the Gospel; wherein we Gentiles are brought to those blessed Spirits; to be children of their Father, members under their head, guided with their Spirit; redeemed by their Saviour, coheires of their inheritance. Note Eph. 3. 12.  
2. This may stir us up to acquaint ourselves with the histories of them recorded by the Holy Ghost, and to be provoked to an holy emulation, and imitation of them, according to that exhortation of the Apostle, (Heb. 6. 12.) to be followers of them who through faith and patience inherit the promises.    

§. 114. Of Jesus the Mediator of the new Covenant.  Heb. 12. 24. And to jesus the mediator of the new Covenant. 
THe Apostle here returns to that excellent person, who is the greatest glory of the New Testament; access to whom is the greatest privilege of all He is set out before in his last function, judge of all; wherewith lest Saints should be too much affrighted by reason of their manifold imperfections, and transgressions; Here he is set out a Mediator, and after this a means of purging from sin. And to jesus the Mediator of the new Covenant, and to the blood of sprinkling that speaketh better things then that of Abel.  
For the name 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  jesus, it is a Greek expression of joshua, and signifieth a Saviour, so that this title jesus is a most honourable title, intimating that full salvation which he bringeth to his people. Of this name and title jesus, See more Chap. 2. v. 9 §. 73.  
The next particular which followeth in the description of the person here, is his office, whereof is expressed  

1. The kind of it, Mediator.  
2. The object where about it is exercised, in this word Covenant, which is illustrated by the excellency of it, in this particle New, And to jesus the Mediator of the New Covenant.   
The word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mediator, is derived from an adjective that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  middle, which showeth Christ to be one that standeth as it were in the midst betwixt two at variance, In which respect this title is oft attributed to Christ, as standing betwixt God▪ and man, as 1 Tim. 2. 5. Heb. 8. 6.  
Of the nature of this office, the end thereof, the Persons that were at variance, the Person that enterposed betwixt them, the motive that stirred him up thereunto, etc. See Chap. 8. v. 6. §. 23.  
The object whereabout this office of Christ is exercised, is said to be this 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Covenant. Of the notation of the Hebrew and Greek words translated Covenant. See Chap. 7. v. 22. §. 94.  
Of the nature of a Covenant, and the kinds of Covenants mentioned in Scripture, See Chap. 8. v. 8. §. 39, 40.  
The Covenant whereof Christ is the Mediator, is here styled by the Apostle, NEW, and that in four several respects, whereof See Chap. 8. v. 8. §. 35.   

§. 115. Of the excellency of the Gospel above the Law: and of the Mediator of the Gospel, above the Mediator of the Law.  
THe principal point intended in these words, is intimated in this particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND; which hath relation to the former privileges, so to that forementioned phrase, Ye are come, viz. by the Gospel, unto jesus the Mediator of the new Covenant: So that the Apostle doth hereby give us to understand, That By the Gospel we are brought to the Mediator of the new Covenant.  
A Prophet that lived under the Law spoke of it as of a thing to be accomplished under the Gospel, jer. 31. 31. Behold, the days come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of I●…dah. And the Apostle who lived under the Gospel applieth it to the time present, Heb. 8. 8. The Covenant under the Law is styled the Old Covenant, Heb. 8. 13. So as the new must come in when the old is abrogated.  

1. This doth set forth the excellency of the Gospel above the Law, and of our times above the times of the Law. Well weigh the difference betwixt the Mediator of the Law and of the Gospel, betwixt the old and new Covenant, and the soresaid excellency will more clearly and fully be manifested. 

1. The Mediator of the Law was a son of man, a mere man; Whereas Christ the mediator of the Gospel was the Son of God, and though a true man, yet not mere man, but God-man.  

2. Moses the Mediator of the Law was a sinful man: once in danger to be killed for neglect of Circumcision, Exod. 4. 24, 25. And after excluded out of Canaan for his incredulity, Numb. 20. 12.  
Whereas Christ the Mediator of the Gospel, knew no sin, 2 Cor. 5. 21. but was holy, harmless, undefiled, etc. Heb. 7. 26.   

3. Moses the Mediator of the Law, was not able himself to endure the delivery of that whereof he was a Mediator, Heb. 12. 21. It is said, he exceedingly feared and quaked at the delivery of the Law.  
Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire, and everlasting burnings, mentioned Isa. 33. 14. He stood in that bush which burned with fire, and was not consumed, Exod. 3. 2.   
4. Moses was a Mediator only to deliver the Law from God to the people, Deut. 5. 27, 31. Acts 7. 38. Gal. 3. 19   
Whereas Christ the Mediator of the Gospel is our surety, who hath satisfied the Law for us.  
We therefore have beyond all comparison the better Mediator; and in like manmer the better Covenant, so it's expressly called, Heb. 8. 6. Now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.  
It's better than the Covenant of works in the very substance of it.  
It's better than the Covenant of grace, as it was made with the jews.  

1. In the clear manifestation of it by the Gospel, Eph. 3. 5.  
2. In the sure ratification of it, by the death of Christ, Heb. 9 15.  
3. In the mighty operation of the Spirit in and by it, 2 Cor. 3. 6.    
2. To stir us up, to take due notice of the excellency of the times of the Gospel, to bless God for reserving us thereto, and to endeavour with our utermost ability to walk worthy thereof; This worthy walking is in particular expressed, 2 Cor. 5. 17. Eph. 4. 24.    

§. 116. Of the sprinkling of Christ's blood.  Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel. 
THe last privilege here noted, as it is a distinct privilege in itself, as the copulative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND importeth; so it is an amplification of that which is immediately set before it. For it is one of the prime fruits of Christ's mediation.  
Being our Mediator he shed his blood for us. His blood being the blood of a Mediator, it proves a blood of sprinkling. Being a blood of sprinkling, it speaks better, etc.  
To handle this as a distinct privilege, the meaning of the words is first to be opened.  
By blood he means the death of the Mediator before mentioned. For man's life is in his blood, Gen. 9 5. The shedding of a man's blood is the taking away of his life. Now Christ's blood was shed, as the blood of beasts under the Law, for a sacrifice, for expiation of sin. And that God's people might have a more particular assurance of their cleansing by the blood of their sacrifices, it was wont under the Law to be sprinkled upon them, Exod. 24. 8. and 29. 21. Leu. 14. 6, 7. Hereunto alludeth the Apostle in this place. And by blood of sprinkling, by a figure, he means blood sprinkled, or (as Heb. 11. 28. 1 Pet. 1. 2.) sprinkling of blood.  
Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled. Now Christ's blood is applied on his part by his 
How Christ's blood is sprinkled.  Spirit, which inwardly persuades the soul of a right it hath to Christ, and to all that he hath done and endured for man's redemption. And on our part by faith, which moves us to rest upon Christ for a particular benefit to ourselves of his obedience unto death. So as the mention of blood shows the ground of aton●…ment: sprinkling the means of receiving benefit thereby. So that from the sprinkling of Christ's blood, the Apostle gives us to understand, That Christ's blood is communicable, which is evident by the frequent sprinkling of that blood, and of that water, (which under the law were types of Christ's blood.)  
For by the sprinkling thereof, things and persons were consecrated to an holy use, and unclean things and persons were cleansed.  
To give some particular instances; The Tabernacle (which was the place of the holy worship) was thus sprinkled, and all the ministering vessels therein, Heb. 9 21. And the Altar, Leu. 1. 5. And the Mercy Seat, Leu. 16. 14. And the Book of the Covenant, Heb. 9 19 So also the Priests and their garments, Leu. 8. 30. And all the people; Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident, Leu. 8. 30.  
Quest. Why should the forementioned things be consecrated by sprinkling of blood?  
Answ. All things are unclean to sinful man, till by Christ's blood, and faith therein, they are sanctified. So as hereby the contagion of man's natural pollution was set out.  
Instances of cleansing unclean things by sprinkling of blood and water are these.  

1. Such as eat any unclean thing, Leu. 11. 8. This being prohibited was a plain sin. So touching, or any way meddling with unclean things wilfully.  
2. Such as unawares touched any unclean thing, Leu. 5. 2. This was a casualty.  
3. Such as were infected with leprosy, running issue, or any like disease, Leu. 13. and 15. So women certain days after childbearing. These were infirmities.  
4. Such as buried their dead friends, or touched their corpse, Numb. 19 11. to typify the danger of having to do with such as are dead in sin. Like to this was the uncleanness of him who killed the red cow, who carried her out, who burned her, who gathered up her ashes to make the sprinkling water withal. All these were duties commanded; yet because they were occasioned by sin, though they were about the means of purging from uncleanness, made the performers thereof unclean.   
All these, and other like kinds of legal uncleanness, were purged with blood sprinkled on them, Numb. 19 17, 18. Heb. 9 22. Thus purging virtue arising from sprinkling of blood, evidently shows, that Christ's blood is communicable, the virtue of it extends to others: for the legal purging was but a type of Christ's.  
This is further manifest by the Sacramental sprinkling of water in Baptism, which is a sign of Christ's blood, and by the communicating bread and wine in the Lord's Supper.  
Two especial respects there are, wherein Christ's blood may well be styled blood of sprinkling, and truly said to be communicable.  
One in regard of the merit.  
The other in regard of the virtue of it.  
The merit whereby the guilt and punishment of sin is taken away. The virtue whereby the dominion and power of sin is abated and subdued.  
The former was especially typified under the Law. For the sprinkling of the blood of beasts was for cleansing such as were unclean; whereby both the guilt and punishment of their uncleanness was taken away; as the uncleanness of the Leper, Leu. 14. 7, 8. and the uncleanness of him that touched a dead corpse, or were any other way unclean, Numb. 19 18, 19 Hereunto alludeth the Apostle, Heb. 9 19 In this respect being cleansed with such sprinkling as the Law enjoined, they might freely and boldly do service to God, otherwise it was death, Numb. 19 13, 20.  
But the sprinkling of Christ's blood, that is, a right application thereof by the Spirit of Christ on his part, and by faith on our part, wrought by the said Spirit, doth every way cleanse from all sin, taking way the guilt, and freeing from the punishment, in which respect the beloved Disciple john saith, 1 joh. 1. 7. the blood of jesus Christ cleanseth us from all sin. Yea also it hath a virtue and power to subdue in us the power of sin, and to free us from the dominion thereof: in which respect Christ is said thereby (Heb. 9 14.) to purge our conscience from dead works to serve the living God; And Heb. 10. 22. we are said to be sprinkled in our hearts from an evil conscience.  
These phrases import a freedom from the power, as well as from the guilt of sin. In this respect (Act. 15. 9) God is said to purify our hearts by faith; because faith applieth Christ's blood to the soul.  

1. This doth inform us of the means whereby Christ's blood is made useful and profitable to us. His blood is shed, and being shed, it is expiatory and satisfactory. But how may we be made partakers of the benefit of it, this legal rite showeth; even by having it sprinkled upon our souls. Though the Paschal Lamb were slain, and the blood thereof poured into a Basin; yet if it had not been sprinkled on the door, the destroyer would have entered in: So though Christ's blood be shed, and preached by the Gospel, and represented in the Sacraments; yet if it be not sprinkled on us, it doth us no good; we may be destroyed with the rest of the wicked. Our heart is as the door of the soul, (Psal. 24. 7.) if that be sprinkled with Christ's blood, the destroyer dares not enter in. Therefore as the Apostle admonisheth, Heb. 10. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.  
2. This may teach us how to have this blood sprinkled on our hearts. It's sprinkled by a particular application thereof to ourselves, which is done by faith. For by faith we apply unto ourselves in particular that which in the word is indefinitely revealed concerning Christ's death, and the benefit thereof. By faith we apply the merit thereof. By faith we draw a special virtue from thence. By faith we apply Christ's intercession, and there place all our confidence for acceptance.    

§. 117. Of the continual efficacy of Christ's Sacrifice.  
THis phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that speaketh, is an elegant Prosopopeia, whereby the virtue and efficacy of Christ's blood is set out to the life. This phrase shows it to be so great, a●… if Christ with all his wounds opened, and with all his blood in a vessel brought to his Father, should earnestly call and cry to his Father for pardon, he could not more prevail.  
It hath respect to Christ's intercession, and importeth a perpetual efficacy of Christ's sacrifice; Therefore it's set down in the present tense participle; Whereby the Apostle giveth us to understand, That Christ's Sacrifice hath a continual efficacy.  
Those principles of our Christian Religion, and articles of our Christian faith, which are noted to follow hereupon, do prove as much: as resurrection, ascension, and intercession.  
His resurrection shows, Christ he being sacrificed, was not as the legal sacrifices swallowed up of death, and utterly consumed, so as they were but for one only turn, and for the present use: But as he liveth after death, so he continueth to speak.  
His ascension shows that he was not as the Priests under the Law, who being dead could no more enter into the holy place: But he after death, entered into the true holy place. Herein the Apostle makes a difference betwixt the typical Priests, and the true Priest, Heb. 7. 23, 24.  
His intercession showeth the end of the two former. He rose, and ascended into heaven, that he might continue the use, power, and efficacy of his sacrifice; which he doth by his intercession. So as hereby the point is evidently confirmed.  
That these three followed upon his death, is evident, Rom. 8. 34. In regard of this continual efficacy of Christ's sacrifice, he is said, Heb. 7. 25. ever to live to make intercession for us. Christ's continual intercession, is that which is intended under this Metaphor of speaking; for to intercede, is to speak for one. This is attributed to Christ, by way of resemblance. See more hereof, Chap. 7. v. 25. §. 106.   

§. 118. Of dead Saints speaking.  
MOre fully to express the efficacy of Christ's blood, the Apostle sets out the matter thereof comparatively, thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Better things then that of Abel's.  
To understand the meaning thereof, we must search out what it is that Abel, or that his blood speaketh.  
Most Greek Copies set down an article of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Masculine gender, and so refer it to the person. It seems that learned Erasmus met with some Copies, that have the article in the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  neuter gender, and so refer it to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blood.  
Our English so taketh it, for it saith not then Abel's, but then that of Abel, viz. that blood. Now we read of both; namely of Abel himself, even his person, that he being dead, yet speaketh, Heb. 11. 4. And also of his blood, that it being shed, the voice of it cried unto God from the earth, Gen. 4 10.  

1. Abel himself speaketh, in that his faith, and the fruits thereof, being in everlasting records to all posterity, call upon all that read or hear them to be followers of him, as evidently as if his voice were heard.  
2. Abel's blood speaketh, in that at first the shedding of it could not be concealed, and thereupon required judgement against his brother that slew him. Yea still it remaineth crying against all such fratricides and homicides as Cain was.  
3. Both Abel himself, and also his blood speaketh, in that his soul is among the soul●… of them that were slain, who under the Altar cry with a loud voice, saying, how long, O Lord, holy and true, dost thou not judge, and ave●…ge our blood on them that dwell on the earth? as Rev. 6. 9, 10.   
The Apostle doth hereby give us to understand, That dead Saints speak. Which is plainly expressed, Heb. 11. 4. where the Apostle saith, thus Abel being dead, yet speaketh. In like manner all that lived righteously, or suffered for righteousness sake, and that have their life and death registered for posterity, do speak.  
For they do as plainly and distinctly instruct us in the good will of God, in our duty to him, and in the way to life, yea and in the extent of our obedience, how it ought to extend itself, not only to the doing of what God requireth, but also to the enduring of what he is pleased to lay upon us, (as Heb. 5. 8.) they do, I say, as plainly instruct us therein, at if they were living, and with an audible voice spoke unto u●…, and exhorted us to such obedience, and such patience, as they in their life time showed. In this respect, saith the Apostle, Rom. 15. 4. whatsoever things were written asoretime, were written for our learning.  

1. Which may serve for the refutation of that undue cavil, which Papists lay upon the Scripture, that it is a mute Judge. If dead Saints, because they are registered in the Scripture may be said to speak, much more the Scripture, which registereth what they speak. But note the express phrases of Scripture against that cavil, as Rom. 4. 3. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  what saith, or speaketh, the Scripture; and joh. 19 37. Another Scripture 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  saith or speaketh, and joh. 7. 42. saith not the Scripture. Therefore the Scripture is styled 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the word, as the word of the Prophets, Heb. 1. 1. if God should by an audible, intelligible, and distinct voice speak to us, we could not better know his mind, than we may by the Scriptures. May not a friend as plainly declare his mind by a letter written, as by word of mouth? We read, 2 Chro. 21. 12. of a writing that came from Eliah after he was translated, (which letter question lesse▪ he had▪ written whilst he was on earth, and lest to be delivered to the King) did not that letter as plainly declare God's Message, as if by a voice it had been uttered? So did that writing which Baruch wrote from jeremiahs' mouth, jer. 36. This phrase (2 Cor. 10. 11.) such as we are by word in letter, sheweth, that Scripture hath its voice; therefore it's no mute Judge.  
2. Let us be exhorted to hearken to the voice of dead Saints, as Mic. 6. 9 Hear the rod, (1.) by it learn God's mind. They who imitate dead Saints, hear them speak, and hearken to their instructions.    

§. 119. Of the excellency of Christ's blood above others.  
CHrists blood every way speaketh better things than Abel or his blood. For  

1. Abel speaks for imitation. Christ not only so, but for expiation, justification, and salvation, all which he hath merited.  
2. Abel's blood speaks for revenge. Christ's for pardon, Luk. 23. 34. Therefore saith the Apostle, Eph. 1. 7. In him we have redemption through his blood, the forgiveness of sin, according to the riches of his grace.   
Quest. Why is the comparison betwixt the blood of Abel, and the blood of Christ?  
Answ. Because Christ's blood in regard of the plotting and practising of those that shed it, was as unjustly, as wrongfully, as maliciously shed as Abel's. Now lest from that which is said of Abel's blood, Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christ's, by this comparison he removeth that scruple.  
The Apostle doth hereby give us to understand, That Christ's blood hath a more excellent virtue than others. This is true of others persons, and others blood.  

1. The best that can be said of others persons, is, that they are an excellent pattern and example. Thereupon we are exhorted to be followers of them, Heb. 6. 12. But Christ his person, his blood, is for our justification, sanctification, and Salvation, 1 Cor. 1. 30.  
2. The best that can be said of others blood, is, that its a ratification of the truth of that profession for which it was shed. In this respect the Apostle styleth his sufferings, a confirmation of the Gospel, Phil. 1. 7. and v. 12. saith, that they turned to the furthering of the Gospel. But by Christ's blood the covenant of peace, and reconciliation betwixt God and man, is made and confirmed, Heb. 9 15, 16.  
3. The blood of others unjustly shed, cryeth for revenge, Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christ's for pardon, Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly showed and proved, we are redeemed, reconciled, justified, sanctified, and saved by Christ's blood.   
Thus we see how Christ's blood hath every way a more excellent virtue than others. And this appeareth,  

1. From the dignity of his person; we Christians know that Christ was true God, that he assumed our nature into the unity of the Deity: so as God and man became one person. In this respect the word was made flesh, Joh. 1. 14. And God was manifested in the flesh, 1 Tim. 4. 16. By virtue of the hypostatical and personal union, that blood which was shed by the humane nature, is attributed to the divine nature, Act. 20. 28. In this respect it hath a divine and an infinite worth, dignity, merit, virtue and efficacy; and therefore is better and more excellent than any others.  
2. From the ends why Christ shed his blood. 

1. To free man from sin, and from all that misery whereunto man by sin had brought himself, Gal. 3. 13.  
2. To bring man to everlasting happiness, Eph. 5. 25, 26, 27.     
Can there be better things than these? Can any other blood effect these?  

1. This demonstrateth the blasphemy of Papists, who attribute the merit and virtue proper to Christ's blood, to the blood of Martyrs. For they teach, that by the blood of Martyr's sins are expiated. Yea they have a new devise of mingling the milk of the Mother with the blood of the Son. A Jesuitical blasphemy.  
2. This serves for the aggravation of their impiety, who trample on this blood of Christ, of which the Apostle speaketh, Heb. 10. 29. See Heb. 10. §. 110.  
3. This should stir us up highly to esteem the death, and sacrifice of Christ. And that simply, in, by, and for itself, for its most precious, 1 Pet. 1. 19 Yea also comparatively, above all other blood: for it speaks better things than they. If the blood and death of God's servants be precious, as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God? and that not only in the better worth, but also in the better effect; it speaketh better.  
4. Let us be exhorted with strong confidence to trust to this blood, and to the efficacy thereof; and that by reason of the better things which it speaketh, namely, Grace, Mercy, Pardon, Reconciliation, Acceptation, and Salvation.. Hereon we ought especially to meditate, when our sins make clamours in our consci●…nces, and the cry of them may seem to ascend to heaven; then place thy confidence on the cry of Christ's blood, which speaketh all better things. Without controversy there i●… more ground of confidence in the cry of Christ's blood, then can be matter of despair●… in the cry of our sins.    

§. 128. Of the participation of Christ's blood, as it is a Christians privilege.  
Hitherto of the distinct points whence the last branch of Christians privilege ariseth. The intimation of the privilege itself is in this copulative particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND; which hath a reference to the first verb in v. 22. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Ye are come, viz. by the Gospel, to the blood of sprinkling. We are said to come to this blood under the New Testament, because it is actually shed, and offered unto us in and by the preaching of the Gospel, and participating of the Sacraments, whereto when we come, we come to this blood of sprinkling.  
So that the Apostle doth hereby give us us to underst●…nd, That participation of Christ's blood, is a Christians privilege. This is to be taken of the actual shedding of Christ's blood. For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world. And to like purpose saith the Apostle, Heb. 1●…. 8. jesus Christ the same yesterday, and to day, and for ever, which phrase may be understood in these four respects.  

1. In regard of the eternal decree of God the Father, who had decreed from the beginning, that Christ should be that Sacrifice that should expiate and do away the sins of the world.  
2. In regard of God's promise which was made immediately after man's fall, Gen. 3. 15. As a seal of that promise sacrifices were offered, being types of Christ's blood, Gen. 4. 4.  
3. In regard of the efficacy of Christ's blood. For after it was purposed and promised to be shed, it was to all purposes as eff●…ctuall, as after it was actually shed; Therefore saith our Apostle, Heb. 13. 8. jesus Christ the same yesterday, to day, & for ever.  
4. In regard of the vigour and virtue of faith.   
In these four respects all believers, even such as lived before Christ was actually exhibited, did partake of the benefits of Christ's blood, and were thereby redeemed out of their natural, miserable bondage, reconciled to God, purged from their sins, justified, sanctified, saved.  
But the actual shedding of Christ's blood, whereupon all the forementioned benefits depended, was reserved to the time of the New Testament, which is the time of the Christian Church. In this respect its styled the blood of the New Testament, Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ, Eph. 2. 13. They were not made nigh by the types of his blood, those were a partition wall, Eph. 2. 14.  

1. This may inform us in the excellency of our times. They are the best times that ever the Church had; better than the best times of the jews; as accomplishments are better than purposes, and performances than promises, and substance than shadow, and truth than types: So much better are our days then theirs. O the blindness of those who discern not the excellency of these times! 2 Cor. 4. 4. O the ungratefulness of those who regard it not!  
2. Let us be stirred up with stung confidence to trust to the sacrifice of Christ, and to that blood of sprinkling, whereunto we are now brought. Note Heb. 10. 19, 20, 21, 22.   
The types of this blood wrought much confidence in the believing Jews; how much more confidence ought this very blood itself now actually shed, the blood of sprinkling wh●…reunto we are come, work in us? Read Heb. 9 11, 12, 13, 14.   

§. 121. Of the resolution of Heb. 12. 18, 19, 20, 21, 22, 23, 24.  Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched, and that burned with fire, nor unto blackness, darkness, and tempest, Vers. 19 And the sound of a Trumpet, and the voice of words, which voice they which heard, entreated that the word should not be spoken to the many more. Vers. 20. For they could not endure that which was commanded: And if so much as a beast touch the Mountain, it shall be stoned, or thrust through with a dart. Vers. 21. And so terrible was the sight, that Moses said, I exceedingly fear and quake. Vers. 22. But ye are come to Mount Zion, and to the City of the living God, the heavenly jerusalem, and to an innumerable company of Angels, Vers. 23. To the general assembly, and Church of the firstborn, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, Vers. 24. And to jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things then that of Abel. 
THe sum of these verses, is, The Christians privileges.  
Whereof are these two general parts.  

1. The kind of privileges.  
2. The use thereof, v. 25.   
The kind thereof is set forth in the difference betwixt the Law and the Gospel.  
In this difference we may observe  

1. The manner of setting down both.  
2. The matter whereof each consisteth.   
For the first.  

1. The things of the Law were earthly. This is principally intended in this phrase, the Mount that might be touched, because it was an earthly Mountain, which might be felt and seen.  
2. They were terrible, the terror whereof is set out, 

1. By external signs.  
2. By fearful effects.     
The terrible signs which appeared at the delivery of the Law were,  

1. A Mount touched.  
2. Burning with fire.  
3. Blackness and darkness.  

4. Tempest.  
Vers. 19   
5. Sound of Trumpet.  
6. Voice of words.  
7. Stoning of beasts.   
Vers. 20. The effects concerned both men and beasts.  


1. Beasts might not, yea durst not come near the Mount.  
Vers. 21.   
2. Men both of the common sort, and also the most eminent amongst them, even Moses himself, was affrighted at the delivery of the Law.   
Vers. 22. Secondly, the privileges of the Gospel are spiritual and heavenly, they consist of ten distinct branches, which may be brought to two heads.  

1. The places whereunto under the Gospel we are brought.  
2. The Persons to whom we are joined.   
The places are described by three Metaphors,  

1. Mount Zion.  
2. The City of the living God.  
3. Heavenly jerusalem.   
The persons are  

1. Creatures, or  
2. Creator, and  
3. He that is betwixt both.   

Vers. 23. The Creatures are 

1. Angels, amplified by their number, said to be innumerable.  
2. Holy men. And these are 

1. Generally propounded, in this phrase, General assembly.  
2. Particularly exemplified, 

1. By the name, Firstborn.  
2. By this phrase, which are written in heaven.  
3. By this clause, the spirits of just men made perfect.        
2. The Creator, set out by his jurisdiction, judge of all; wherein we may observe, 

1. The kind of function which he undertaketh, judge.  
2. The extent thereof, in these words, Of all.    
Vers. 24. 3. The person that is between both, is expressed in these words, And to jesus the Mediator of the new Covenant. In which we may observe, 

1. A description of the person from whom the privileges of the Gospel arise, and that 

1. By his title, jesus.  
2. By his office, Mediator of the New Covenant. Wherein is expressed, 

1. The kind of his office, in this word, Mediator.  
2. The object whereabouts it is exercised, in this word, Covenant; which is illustrated by the excellency thereof, in this word, New.          

§. 122. Of Observations raised out of Heb. 12. 18, 19, 20, 21, 22, 23, 24.  
Vers. 18.  
I. THe legal discipline is taken away from Christians. See §. 98.  
II. The best things are reserved for the last times. This ariseth from the comparison which the Apostle useth; For ye are not come unto the Mount, etc. But ye are come to Mount Zion. See §. 98.  
Vers. 19  
III. The Law, and the things thereof, were but earthly in comparison of the Gospel. This is principally intended under this phrase, the Mount which might be touched, meaning Mount Sinai, so called, because it was an earthly Mountain, which might be felt and touched, opposed in Scripture to spiritual Zion. See §. 99  
Vers. 20.  
IV. The Law is a terrible discipline. The particular circumstances mentioned by the Apostle concerning the delivery thereof, prove as much. See §. 99  
Vers. 22.  
V. Zion was a type of the Christian Church. See §. 100  
VI The Church is a City.  
VII. The Church is a City of God. Both these arise from the express words of the Apostle, who calls the Church, The City of God. See §. 101.  
VIII. The number of Angels is innumerable. So much the Apostle expressly affirmeth by terming them an innumerable company. See §. 103.  
IX. The Christian Church is a general assembly. So it is expressly termed by the Apostle. See §. 104.  
X. They who are of the true Church, are newborn. See §. 105.  
XI. They who are newborn, are Gods firstborn. The Metaphor of Firstborn, being applied to the members of God's Church, importeth both these doctrines. See §. 106.  
XII. Under the Gospel, all Christians are made one with the jews, and partake of their pri●…iledges. So much ariseth from the Metaphor Firstborn, being applied unto Christians, as well as ●…nto Jew's. See §. 107.  
XIII. The na●…es of the elect are enrowled in heaven. So much the Apostle in plain terms expresseth. See §. 108.  
XIV. It's a prerogative of the New Testament to have access to the supreme judge. For this is here set down in the midst of other prerogatives under the Gospel. See §. 109.  
XV. men's souls are of a spiritual substance. In which respect they are here called Spirits, which are spiritual substances. See §. 110.  
XVI. Men may b●… truly just in this world. For this title the Apostle here giveth to Saints. See §. 111.  
XVII. Saint's souls in heaven are perfect. So much the Apostle plainly expresseth. See §. 112.  
XVIII. By the Gospel, Saints on earth have 〈◊〉 with Saints in heaven. This is set down by the Apostle, as one special prerogative of the Gospel. See §. 113.  
Vers. 24.  
XIX. By the Gospel, we are brought to the Mediat●…r of the new Covenant.  
This is set down as another special prerogative of the Gospel. See §. 115.  
XX. Christ's blood is communicable. For its ●…lood sprinkled. See §. 116.  
XXI. Christ's Sacrifice hath a continual efficacy. For his blood is said still to continue speaking. See §. 117.  
XXII. Dead Saints speak. This ariseth from the Apostles bringing in Abel speaking after his death. See §. 118.  
XXIII. Christ's blood hath a more excellent virtue than others. So much the Apostle expressly noteth, where he saith, that Christ's blood speaketh better things than the blood of Abel. See §. 119.  
XXIV. Participation of Christ's blood is a Christians privilege. This is set down by the Apostle, as one special privilege of the Gospel. See §. 120.   

§. 123. Of Circumspection about God's Word.  Heb. 12. Vers. 25. See that ye refuse not him that speaketh: for if they escaped not, who refused him that spoke on earth; much more shall not we escape, if we turn away from him that speaketh from heaven. Vers. 26. Whose voice then shook the earth, but now he hath promised, saying, Yet once more shake I not the earth only, but also heaven. Vers. 27. And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken, may remain. Vers. 28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear. Vers. 29. For our God is a consuming fire. 
THe general use of the forementioned privileges here follows. Its first propounded in these words, See that ye refuse not him that speaketh.  
Secondly its confirmed in the words following.  
The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  SEE, is a word of circumspection, and hath here an especial emphasis: much more than if he had barely said, Refuse not him that speaketh.  
He puts hereby into their heart's care and fear: care in observing what he said, fear of some ill effect, if they neglect it.  
The next word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of  refuse, cometh of a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  verb, which properly signifieth to pray against. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple verb signifieth, earnestly to pray, but this compound used by the Apostle signifieth, to pray against a thing, which is an earnest kind of refusal, as where we say, God forbid that I should do this, or far be it from me. Whereby is implied, that refusing of the Gospel is commonly joined with indignation. For the Gospel is worthy of all acceptation, that it cannot be refused but with much indignation. His heart must needs be set against the Gospel, that refuseth it: therefore many judicious expositors translate it, 
e Ne aspern●…mini.  despise not, and so was our former English translation.  
The next words, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him that speaketh, hath relation to the 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blood that speaketh in the foregoing verse. Indeed that is of the neuter gender, having relation to 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  blood. But because it is Christ who speaketh by his blood, the Apostle most fitly changeth the gender, and intendeth the person himself, Christ Jesus, who speaketh; whereupon he had good cause to infer the words following, For if they escaped not, who refused him who spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.  
The Apostles manner of expressing the duty here in this word 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  See, which implies great circumspection, gives us to understand, That Circumspection about God's word is very requisite. This was required of Moses, in regard of God's direction about legal types, Exod. 25. 40. and of the jews, in regard of their observation of the Law, Deut. 5. 1. As also of Solomon's proverbs, Prov. 5. 1, 2. And of the prophecies of Prophets, as their vehement Rhetorical Apostrophes, to senseless, and liveless creatures demonstrate, Isa. 1. 2. Micah 6. 1, 2. Much more ought circumspection to be used about the Gospel; therefore saith our Saviour, Mark 4. 3, 24. Harken, Behold, there went out a sour to sow, and v. 24. Christ said, Take heed what ye hear, So likewise, Luke 8. 18. Rev. 2. 7.  
The grounds and reasons thereof may be taken  

1. From the excellency of it. As God himself is without question the most excellent of all, so his word. See a commendation hereof, Psal. 19 7, 8, 9 Prov. 8. 6, etc.  
2. From Satan's malicious endeavour to steal it from us, that so it should do us no good. In that respect he is resembled to fouls which pick up the seed that is sown, Matth. 13. 4, 19  
3. From our own in disposition thereto. The more divine, heavenly, and excellent any thing is, the more dull, and heavy, we are thereto by nature; Our hearts being naturally earthly and sensual. And therefore saith the Apostle, (2 Cor. 3. 5.) We are not sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. It is God that must open the heart, as he did the heart of Lydia, (Act. 16. 14.) before we can attend unto the word of God. This reason is rendered why the jews received not the word, Matth. 11. 25. and 13. 11.   

1. This may inform us in the reason of that small profit which by many is made of God's word. God's word is in itself a word of great price, and worth, Psal. 19 10. Yea it is sweet and comfortable. It hath also a great power and efficacy in it, Rom. 1. 16. Heb. 4. 12. It's an excellent light, and guide, Psal. 119. 24, 105. How is it then that it is no more regarded? Surely by reason of men's supine negligency; and carelessness: they do not see to this matter; they do not heed it; they do not consider the worth, the benefit, the comfort of it, and the need wherein we stand of it. If they did more advisedly and seriouslly see to, and consider this matter, they would have the word in more high esteem, and reap more benefit by it.  
2. How should this stir us up to give diligent heed to God's word, unto that which above all other things is to be regarded. See to it, that it be not any way slighted. It's the most excellent, Prov. 3. 14, 15. the most comfortable, Psal. 119. 50. and every way most profitable, 1 Tim. 3. 16.    

§. 124. Of Christ speaking to us in the Gospel.  
THe matter whereof the inhibition consisteth follows, wherein,  

1. One thing is implied.  
2. Another expressed.   

1. The thing implied is, that in the Ministry of the Gospel Christ speaketh to his Church. This is here presupposed, and taken for granted: for if Christ speak not, he could not be refused  
2. the thing expressed by way of inhibition, is to refuse Christ speaking.   
From the former we may observe, That Christ speaketh to us in the Gospel. That which is spoken of the revelation, Rev. 1. 1. where it's called The Revelation of jesus Christ, may be applied to the whole Gospel, and to all the mysteries thereof. It's therefore oft styled the Gospel of jesus Christ, Mark 1. 1. Rom. 1. 16. 2 Cor. 4. 4. Gal. 1. 7. 2 Thess. 1. 8. because Christ is the revealer of, as well as the subject matter of it.  
1. Obj. Christ delivered the Law. The Angel mentioned, Act. 7. 38. was the Angel of the Covenant, Jesus Christ, so styled, Mal. 3. 1. Thereupon it's said, Exod. 20. 1. God spoke all these words: and v. 2. I am Jehovah the Lord thy God. For that Angel was jehovah, true God. And by him the Father always made known his mind to the Church, In which respect he is styled the word, John 1. 1. yea the word of God, Rev. 19 13.  
Answ. What is spoken of Christ's revealing his Father's will before his exhibition in the flesh, is intended of him as the Son of God, the second person in sacred Trinity: So as true God he spoke by his divine Spirit, as 1 Pet. 3. 19 But the Gospel was revealed by him, as Emmanuel, God with us, Matth. 1. 23. The word was made flesh, John 1. 14. And so God manifested in the flesh, 1 Tim. 3. 16.  
2. Obj. Rom. 2. 16. The Gospel is termed, the Gospel of Paul; So likewise in Rom. 16. 25, 2 Cor. 4. 3. 1 Thess. 1. 5. 2 Thess. 2. 14.  
Answ. A thing is said to be a man's own, many ways,  

1. As he is the author, and original cause of it, Luke 6. 44.  
2. As he hath a just right and title unto it, Matth. 20. 15. Prov. 5. 17.  
3. As the care and custody of it is committed to his charge, Numb. 17. 9 2 Tim. 4. 5.   
In this last sense, the Gospel is said to be Paul's and other Ministers, Rom. 1. 1. and 15. 16. 1 Thess. 2. 4. 1 Pet. 1. 12. But in the two former respects, it is the Gospel of Christ: yea also as Christ is the subject matter of it.  
But distinctly to explain the point. In five several respects Christ is said to speak in and by the Gospel, and the ministry thereof.  

1. Before the time of the Gospel Christ incarnate spa●…e not, but upon the revelation of it being incarnate, he spoke visibly, audibly with his own voice. In this sense the Apostle, Heb. 1. 1, 2. God who in times past spoke unto the Fathers by the Prophets, hath in these last days spoken unto us by his Son.  
2 Christ incarnate made known the Gospel, and all the mysteries thereof, to his Apostles, joh. 15. 15. Act. 1. 3. And whereas St. Paul had heard nothing out of Christ's mouth while he lived on earth, being called to be an Apostle, he was wrapped into heaven, and there by Christ himself was instructed in the mysteries of the Gospel, Gal. 1. 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it St. Paul and others prefix this title before their Epistles, An Apostle of jesus Christ.  
3. Christ, after he had ascended from earth to heaven, sent his Spirit further to instruct his Apostles, and to bring to their minds all that he had revealed to them before, john 14. 26.  
4. Other Ministers living in the Apostles times declared what the Apostles had revealed to them from Christ, 2 Tim. 2. 2. Heb. 2. 3.  
5. Ministers succeeding the Apostles age after age preach the mysteries which are by Evangelists and Apostles written and recorded from Christ himself. If any do otherwise, he is pronounced accursed, Gal. 1. 8. Rev. 22. 18.   
Thus we see how Christ still speaketh to his Church under the Gospel.  
The reasons proving Christ to speak unto us in the Gospel may be,  

1. The profundity of the mysteries in themselves. They are such as eye hath not seen, nor ear heard, neither have entered into the heart of man, etc.  
2. The excellency of them, 1 Tim. 3. 16. None but the Son of God was fit to reveal them, Rev. 5. 4, 5.  
3. The kind of mysteries of the Gospel. They all concern the free grace, and rich mercy of God to man in Christ Jesus. The sum of all is this, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life, John 3. 16. Who now should first make this known, but he himself whom it so much concerns?  
4. The honour of the Gospel. It adds much to the honour of an Ambassage to have it sent and delivered by a man of note and name, for birth, for dignity, for estate, for parts and abilities. But the Son is the most eminent and excellent of all, every manner of way, Phil. 2. 9 Note Heb. 1. 5, etc.   
1. This may inform us of the difference betwixt the time of the Gospel, and the time of the Law; this difference in this very respect is expressly noted, Heb. 1. 1. It appears to be a point worthy due observation, in that he beginneth with it, and so largely insisteth upon it as he doth in the first Chapter.  
The difference between them, in this very kind that Jesus is the author of the Gospel, is the ground of that life and efficacy which the Apostle attributes to the Gospel above the Law, 2 Cor. 3. 6, etc.  
Other excellencies of the Gospel are here laid down by the Apostle, in the words following; whereof more in order: here let this groundwork of them, that Christ speaketh, be well weighed.   

§. 125. Of receiving the word of Christ.  
THe main thing here expressed by the Apostle is, That Christ's word ought in no case to be rejected, which is implied under this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  See that ye refuse not him that speaketh.  
As there are negative inhibitions for this, as Deut. 18. 19 Heb. 3. 8. So affirmative injunctions, Acts 7. 37. Matth. 17. 5. The penalties denounced against such, and inflicted on such, (whereof hereafter) do further enforce the point. so Christ's complaints, Matth. 11. 16, etc.  
The ground of the point may be,  

1. The worth and value of Christ's word in itself. This is that treasure and pearl whereof our Saviour speaketh, Matth. 13. 44, 46. Prov. 3. 14, 15. Will a wise man refuse that which is of worth and price?  
2. The need wherein we stand of it. Light is not more needful for, and useful to such as are in darkness, than the Gospel to us. We all by nature sit in darkness, Eph. 5. 8. Yea we are blind, Rev. 3. 17. But the Gospel as it is light, so it hath an enlightening virtue, Luk. 4. 18. Act. 26. 18. Will a blind man refuse that which can give him sight and light? Note Mar. 10. 51.  
3. The heighnousness of the sin, manifested by the notation of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word, whereof see §. 123.   

1. This may inform us of the many ways of refusing Christ speaking, as 

1. They that lived in Christ's time, and would not hear him. Nicodemus coming 
Christ's word and Gospel many ways rejected.  by night, Joh. 3. 2. shows that many were afraid, or ashamed to come unto him.  
2. They that came to hear, but believed not what they heard, joh. 12. 37, 38.  
3. They that took offence at what he spoke, Matth. 15. 12.  
4. They who perverted his words, joh. 6. 52.  
5. They who for a while heard him, but afterwards left him, joh. 6. 66.  
6. They who desired him to depart from them, Ma●…. 5. 17.  
7. They who cunningly fought to ensnare him, Luk. 20. 20.  
8. They who openly spoke against that he uttered and preached. joh. 7. 12.  
9 They who blasphemed his word and works, Mar. 3. 30.  
10. They who persecuted him for his doctrine, joh. 8. 40.   
Now that Christ is taken from us, he is refused by such as  

1. Read not what he hath caused to be written, as 1 Tim. 4. 13.  
2. Come not to the Church, Matth. 23. 37.  
3. Believe nothing that they hear, Act. 28. 24.  
4. Come to catch, as jer. 20. 10.  
5. Come to mock, as Act. 17. 32.  
6. Seek to silence the preachers of the Gospel, as Act. 4. 18. 1 Thes. 2. 16.  
7. Persecute them, as 1 Thes. 2. 15.    
2. How doth this aggravate that light esteem which many have of the Gospel of Jesus Christ. The occasions thereof are these; 

1. Some on mere ignorance, not knowing the need and worth of the Gospel, as the Cock in the fable refused the pearl on the dunghill, see Jer. 5. 3, 4. 
The occasions of rejecting christ word and Gospel.   
2. Or self-conceit, thinking that they have enough of themselves, and that they need not the Gospel. Christ styles such whole, righteous, Matth. 9 12, 13. Such an one was the Angel of the Church of Laodicea, Rev. 3. 17.  
3. Misconceit of the over-strictnesse of the Gospel, terming it Cords, bonds, as Psal. 2. 3. or misinterpreting, or misapplying it, as joh. 6. 60, 66.  
4. Or a too high esteem of the world, and the things thereof, as Mark. 5. 17. Luk. 14. 18, etc. 2 Tim. 4. 10.  
5. Or fear of danger, and damage, for the profession thereof, joh. 12. 42. 2 Tim. 4. 16.  
6. Or a prepossessed mind with other doctrines contrary to the Gospel, Gal. 1. 6. and 3. 1. Or a mind infected with Idolatry, and superstition, as jer. 44. 16, 17. Such are Papists.  
7. Or an impious profane mind, caring for no religion, but wholly given to satisfy their carnal appetite; These are the Swine intended, Matth. 7. 6.  
8. Or hatred of the Ministers of the word, 1 King 22. 8. joh. 15. 18, 19  
9 Or hatred of God himself, because they know he will judge them, joh. 15. 18. Luk. 19 14.  
10. Or a malicious spite against the Spirit of grace, Heb. 10. 29. Act. 7. 51. This is the highest pitch of impiety that can be; this is that unpardonable sin, Mar. 3 29, 30.    
3. To admonish us to take heed of all means, and occasions, that may any way alienate our hearts from the Gospel, and bring us to refuse the same.   

1. Take heed of winking, or any way closing our eyes against the Gospel; thence 
The means and occasions of alienating our hearts from the Gospel.  will the devil take occasion to blind our minds. Note 2 Cor. 4. 4.  
2. Be not over-conceited of thine own sufficiency and fullness; this provokes God to send men empty away, Luk. 1. 53. Rather acquaint thyself with thine own emptiness and insufficiency. Note 1 Cor. 4. 7. and 2 Cor. 3. 5.  
3. Be well informed in the liberty of the Gospel. Never any word, nor profession brought men to more sweet and comfortable liberty, than the Gospel of Jesus Christ, Luk. 4. 18. The Apostle styles it the glorious liberty of the Sons of God, Rom. 8. 21. Note joh. 8 36. They that know and believe this, will not count the Gospel a bond.  
4. Take off thine heart from the world, and all the vanities thereof. It's of abewitching nature. It intoxicated Judas and Demas; and so it doth many thousands. Note Matth. 13. 22. Such a contrariety there is betwixt the Gospel and the world, as jam. 4. 4.  

5. Purge all base, slavish fear out of thine heart. Fear not men, nor any thing that man can do, Matth. 10. 26, 28, 31. Place thy fear upon a more excellent, and powerful object, even God himself. Note Luk. 12. 4, 5.  
Withal cast off the Cloak of shame; be not ashamed of Christ, or of his Gospel. Note Rom. 1. 16. Heb. 12. 2.  
Fear and shame turn many from an holy, zealous, profession of the Gospel.   
6. Be well instructed in the mysteries of the Gospel, and throughly informed and persuaded of the orthodox truth thereof, Col. 2. 7. Heb. 13. 9 Thus shalt thou be kept from all false doctrines: yea from heresy, idolatry, superstition and all error.  
7. Cast off the old man, which is corrupt through deceivable lusts, Eph 4. 22. And mortify all the members of the flesh, Col. 3. 5. So long as they bear sway in us, they will make us uncapable of receiving benefit by the word. Noisome weeds must be weed●…d out of a field, or else the seed sown therein, can bring forth no good crop.  
8. Know God's Ministers, such as are set over you, 1 Thes. 5. 12, 13. If they labour in the word, count them worthy of double honour, 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel, is a means to have the Gospel itself in higher account.  
9 Acqnaint thyself with God's love to man, as in giving his Son, so in affording his Gospel, whereby the evidences of his love in Christ are clearly and distinctly made known. This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel.  
10. Entertain every good motion of the divine Spirit; especially when it's wrought in thee, at, and by the ministry of the word, as Act. 2. 37. Be so far from resisting and spiting the Spirit of grace, as no way to grieve him, Eph. 4. 30.    

§. 126. Of Christ's speaking from heaven.  
HItherto of the duty. The motive follows: which is set down under a comparison of unequals, urged from the less to the greater; in these words, For if they escaped not, who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven.  
The causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  FOR, showeth, that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal.  
Which danger is set down negatively, They shall not escape; (1.) they shall assuredly pay for it.  
This is ratified by God's former dealing with such as refused Moses Law; They escaped not.  
The argument is enforced by the less to the greater. If they who refused him who spoke on earth escaped not, much more shall not we escape, if we turn away from him that speaketh from heaven.  
This phrase, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him that spoke on earth, is meant of Moses, who is said 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oraculo respondere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 4. is divinum responsum.  to speak by divine inspiration, or to declare what is revealed by God. So did Moses, as Heb. 8. 5. In this sense the word is used several times, as Matth. 2. 12, 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25.  
This therefore commends the Ministry of Moses; yet hereof it's here said, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he was on earth: Moses himself (as all other mere men) coming of the first Adam, was, (as 1 Cor. 15. 47.) of the earth, earthy,  

1. In regard of the mould whence he came.  
2. In regard of the place where he was, when he received and delivered his Laws on earth, Acts 7. 38.  
3. In regard of the nature and kind of oracles which he delivered, comparatively to Christ's oracles, they were as, (Heb 7. 16.) carnal.   
In opposition hereunto, of Christ it is here said, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him from heaven.  
The verb is not expressed; therefore some understand the verb substantive, him 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is from heaven; in which sense the words are clear: for Christ is the Lord from heaven, 1 Cor. 15. 47. Heaven is his glorious palace where he dwells, and heaven i●… the place whence being incarnate he came, john 3. 13. Eph. 3. 9  
Others here repeat the word 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  speaketh.  
Quest. Hence a question may arise; Did not Christ speak on earth, as well as Moses?  
Answ.  

1. He was not a teacher from earth, as Moses, but from above, john 8. 23.  
2. He received not his Gospel on earth, as Moses did, but in the bosom of his Father, john 1. 18.  
3. His doctrine was not carnal, as Moses, but Spirit and Life, john 6. 63. john 3. 12. Note john 1. 17.  
4. Though Christ were on earth, and on earth preached, yet being in heaven, from heaven also he received his Fathers will. This he did before his incarnation, 1 Pet. 3. 19   
All that is written of Gods speaking from heaven to the fathers, is in special to be applied to the second person in sacred Trinity, the Son of God, that word by whom the Father spoke. For as by the Son the Father made all things, Heb. 1. 2. john 1. 3. and ordered all things, Gen. 19 24. So by him he revealed his will from time to time.  
It was the Son of God, styled the Angel of God (Gen. 21. 17.) that spoke to Hagar out of heaven. This was jehovah that stood upon the top of that ladder which reached up to heaven, & from thence spoke to jacob, Gen. 28. 13. This also was jehovah who answered David from heaven, 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer, Dan. 4. 31. He from heaven made known his Father's will to all the Prophets of God age after age. He in his humane nature from heaven spoke to Paul, Act. 9 4. and 22. 18. and 23. 11. So he spoke to Ananias, Act. 9 10. Finally he being in heaven spoke in his Apostles, and still speaketh in all his faithful Ministers. Note 2 Cor. 13. 3. Luk. 10. 16. john 13. 20.  
Not harkening to, or not obeying Christ, is here styled 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a turning away from him. The word in the Greek is used of such as in heart are alienated from a thing, as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he showeth, what kind of persons they be, that regard not the Gospel, even such as have their hearts alienated from it; otherwise they could not but have it in high account.  
Some make the difference here intended to be betwixt God's manner of delivering the Law and the Gospel: In delivering the Law, God spoke on earth, after an earthly manner; But in delivering the Gospel, he spoke from heaven after an heavenly manner.  
From the different manner of giving the Law and the Gospel, The Apostle giveth us to understand, That as the Law was given on earth, so the Gospel from heaven.  
These phrases which Christ useth of the Gospel, my doctrine is his that sent me, Joh. 7. 16. and v. 17. It is Gods, do show, that its from heaven. St. Paul further cleareth the point, Gal. 1. 11, 12. In this respect its styled a mystery, Eph. 6. 19 a great mystery, 1 Tim. 3. 16.  

1. Which may inform us in the excellency of the Gospel. Things from heaven are most excellent things; The excellency of the bread of life is this, that it is from heaven, John 6. 32. So likewise of Angels, Gal. 1. 8. Of the Spirit, john 1. 32. Of Christ, 1 Cor. 15. 47. Of the Father, Matth. 6. 9 As heaven itself is most excellent, so the things which are in heaven. For men on earth to have a doctrine from heaven how excellent must it needs be▪  
2. Which may stir us up to have it in high esteem; and to give the more diligent heed thereto. On such a ground saith the Apostle, Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard, etc. Shall God vouchsafe to speak to us from heaven, and shall not we on earth regard it? surely such sh●…w themselves worse than swine, Matth. 7. 6. Meditate therefore on this circumstance. Saint Peter (2 Pet. 1. 17.) urgeth this circumstance to this very purpose.  
3. Be exhorted therefore to have an heavenly disposition, and conversation, as Phil. 3. 20. This is to walk as becometh the Gospel, Phil. 1. 27. and to be cast into the mould thereof.    

§. 127. Of the punishment of transgressors of the Law.  
THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel, First shows, that there was an agreement in the general, viz. that neither the transgressor of the one, nor yet of the other, escaped. Secondly, that there was a certainty and severity of the latter, which are both expressed in these words, If they escaped not who refused him who spoke on earth; much more shall not ●…eescape, if we turn away from him that speaketh from heaven. Whereby the Apostle giveth us plainly to understand two things,  

1. That transgressors of the Law were surely punished.  
2. That despisers of the Gospel shall be most surely, and soarly punished.   
For the former, that transgressors of the Law were surely punished, appeareth,  

1. From the many penalties enjoined, Exod. 21. 12, etc. and 22. 1. etc. Leu. 20. 2. etc.  
2. From many threatenings in the Scripture, Gen. 17. 14. Exod. 12. 15. Leu. 26. 16, etc. Deut. 27. 15, etc. and 28. 15, etc.  
3. From the manifold executions of God's wrath against the transgressors of his Law, whereof see a Catalogue in 1 Cor. 10. 5, etc.   

1. Which should admonish us to take heed of offending God, and transgressing his Law.  
2. It should direct us to acquaint ourselves with God's former courses. Consider what befell Adam, Cain, the old world, Sodom, the Egyptians, Canaanites and others for their sins and transgressions, that so we may be the more watchful over ourselves against those sins, knowing that God is still the same God.   
For the latter, That despisers of the Gospel shall be most surely and soarly punished, the Apostle plainly expresseth under these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Much more; For if they escaped not, who refused him that spoke on earth, MUCH MORE shall not we escape, if we turn away from him that speaketh from heaven. See hereof Chap. 2. v. 3. §. 21. and Chap. 10. v. 29. §. 107.   

§. 128. Of the meaning of the six and twentieth verse.  Vers. 26. Whose voice then shook the earth, but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. 
THe Apostle proceedeth to aggravate the terror of turning from Christ, and that comparatively by another argument from the less to the greater.  
The former comparison was betwixt persons, Moses and Christ; this is betwixt Majesty and Majesty, or power and power. It may be thus framed. If he that shaketh the earth be to be feared, much more he that shaketh both earth and heaven too.  
Whereas the Apostle saith, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whose voice. This is meant of Christ's voice in delivering the Law. Thereunto hath the particle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  THAN reference. For then Mount Sinai was altogether on a smoke, and the whole Mount quaked greatly, Exod. 19 18. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But now hath relation to the time of the Gospel. And because that which he intendeth is a glorious and joyous matter, the Apostle expresseth it in the words of a Prophet (viz. Hag. 2. 6.) and styleth it a promise, in this word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hath promised.  
In quoting the Prophet, the Apostle hath more respect to the sense then to the words. Translators must hold close to the words, but relators or quoters of Text are not so strictly bound thereto; It's enough if they faithfully deliver so much of the sense as is pertinent to their purpose; Now that we may see how the Apostle doth this, let us consider the scope which the Prophet aimed at, and apply it to the Apostles purpose.  
The scope of the Prophet was to comfort the faithful Jews, who had after forty years' distrubance built a new Temple, but far inferior to that which Solomon had built before, and were thereupon much troubled in their minds; for at the sight of the foundation thereof many of them wept, Ezr. 3. 12. To comfort them, he tells them that the glory of this latter shall be greater than of the former, Hag. 2. 9 The reason is in this Text, taken from the Majesty and power of the Lord that should come into this Temple, who thus saith of himself, I will shake the heavens and the earth, namely at the exhibition of this Lord in the flesh, while this Temple stood.  
His argument in general thus standeth.  
At giving the Law the earth only was shaken?  
But at bringing in the Gospel, earth and heaven too were shaken. Therefore the Gospel is the more glorious. And therefore the Gospel is with more diligence and reverence to be heard.  
Only the latter part of the argument, concerning the shaking of earth and heaven too, is here proved.  
1. Quest. When were these shaken.  
Answ. At the beginning and progress of the Gospel. This is evident both by the main scope of the Apostle in this place, which is to magnify the glory of the Gospel above the Law.  
2. Quest. How were they both shaken?  

1. By evident signs.  
2. By powerful effects.   
The signs are these,  

1. The extraordinary light that shined about the shepherds at Christ's birth, Luk. 2. 9  
2. The extraordinary star, Matth. 2. 2.  
3. The opening of heaven at his baptism, Matth. 3. 17. and transfiguration, Matth. 17. 5.  
4. The Voice from heaven that was thought to be a thunder, joh. 12. 28, 29.  
5. The darkness of the Sun, the renting of the veil of the temple, the earthquakes, the cleaving of stones, opening of graves, raising of bodies out of the graves, at Christ's death and resurrection, Mattk. 27. 45, 51, 52, 53, and 28. 2.  
6. Christ's entering with his body into heaven, Act. 1. 9, 10.  
7. The sound which suddenly came from heaven, as of a rushing mighty wind, and the cloven tongues, like as of fire, Acts 2. 3.  
8. The shaking of the place where the Apostles prayed together, Acts 4. 31.  
9 The opening of the heaven, when Stephen saw Christ, Acts 7. 55, 56.  
10. The transplendent light and voice from heaven which astonished Saul, Acts 9 3, 4.  
11. The opening of the prison doors, and iron gates, Acts 5. 19 and 12. 10.  
12. The great earthquake, Acts 16. 26.   
Before I set down particular effects, I will first show that acts and effects both of grief or trouble, and also of joy or rejocing, are set out under this metaphor of being moved.  
For when strange, unexpected, and admirable things fall out; such as are troubled, or such as rejoice thereat, are said to be moved, as Ruth 1. 19 The whole City was moved, (1) all the inhabitants were astonished, and much rejoiced. So Matth. 21. 10. And chose Isa. 7. 2. jer. 49. 21. Acts 21. 30.  
Thus we see, that when the inhabitants of a place give any expressions of grief or joy, the place is said to be moved.  
Thus were both earth and heaven moved and shaken at bringing in the Gospel, as appeareth by these effects.  

1. The appearing of Angels, Luk. 1. 11, 26. and 2. 9, 13. So in the wilderness, as Mark. 1. 13. In Christ's agony, Luk. 23. 4. at his resurrection, Luk. 24. 5. and at his ascension, Act. 1. 10, 11.  
2. The shepherds relating what they had seen and heard, Luk. 2. 17, 18.  
3. The wise men coming from the East, and the trouble following, Matth. 2. 1, etc.  
4. The prophecies of Simeon and Hannah, and the effects thereupon, Luk. 2. 25, etc.  
5. Christ's disputing at twelve years old, to astonishment, Luk. 2. 46.  
6. His preaching, and people wondering thereat, Luk. 4. 22. Matth. 7. 28. john 7. 46.  
7. His miracles, and people's amazement, Mark. 1. 27. Luk. 5. 26. john 12. 19  
8. The astonishment of people at his death, Matth. 27. 54.  
9 The watchman's astonishment at his resurrection, Matth. 28. 4.  
10. His Disciples amazement at his ascension, Acts 1. 11.  
11. His Disciples powerful preaching, Acts 2. and their miracles.  
12. The conversion of nations, and constancy of Martyrs.   
Of this phrase, 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet once more, we shall speak more on the following verse.   

§. 129. Of Christ's delivering the Law, together with the uses of the Law.  
IN the foregoing Section I showed, that by the voice that shook the earth, is meant the Voice of Christ in the delivery of the Law upon Mount Sinai. So that the Apostle by those words points out two things unto us,  

1. That Christ delivered the Law.  
2. That the delivery of the Law was terrible.   
1. The first is further evident by the title Angel, which being applied to jehovah, sets out the second person in sacred Trinity, even the Angel of the Covenant, Mal. 3. 1. That this Angel was jehovah is evident, Exod. 3. 2, 4, 6. and 14. 19, 24. It was the Son that was sent of the Father, and by whom the Father declared his mind, john 3. 34. and therefore styled an Angel.  
1. Obj. The Law was ordained by Angels in the plural number, many of them, Gal. 3. 19  
Answ. Many Angels accompanied this Archangel.  
2. Obj. The Law was given by Moses, john 1. 17.  
Answ. As a Minister and Mediator, Gal. 3. 19 Moses did not first utter it on the Mount, Deut. 5. 22, 27.  
3. Obj. Christ in opposition to the Law is made author of the Gospel, john 1. 17. Heb. 12. 25. and 2. 2, 3.  
Answ. Christ as God gave the Law, but as Emmanuel he gave the Gospel, oft called the Gospel of jesus Christ. Thus Heb. 1. 2.  
The reasons why the Law was delivered by Christ, were  

1. That the Church might be the more assured of the infallible verity and certainty thereof, Prov. 8. 7, 8, 9 Psal. 19 7, etc.  
2. To work in people a better and higher esteem thereof, and a more careful and conscionable observance thereof, Exod. 20. 1. Deut. 4. 6, 7, 8. and 6. 1, 2, 3.   

1. This doth inform us of one main ground whereby David and others were moved so highly to account the Law as they did. They preferred it before the most precious things that were. No question but the very matter of the Law, being so true, so large, so perfect a rule as it was, made it worthy of all esteem: but yet the author thereof added much thereto.  
2. Which doth exceedingly aggravate their contempt of the Law, who make a null of it. If we rightly distinguish, in many respects it is indeed abrogated, as I have showed on Chap. 7. v. 12. §. 67, 68 But yet in sundry respects it is worthy of all high account.  
3. Let us learn wisely to weigh in what respect the Law may yet be of use unto us, and for the Author's sake to have it in higher account.   
Briefly to show you the use of the Law.  
There was a double use of the Law, one before the fall, the other after.  
The use of the Law before the fall was to be a platform of the Covenant between  

God and  
Man.   
On God's part, what he  

required  
promised.   

1. God required obedience. 

1. Personal, Rom. 10. 5.  
2. Perfect, Deut. 5. 32, 33. Matth. 22. 37, 39 jam. 2. 10.  
3. Perpetual, Deut. 5. 29. Psal. 119. 112.  
4. In the whole man, 1 Cor. 6. 20.    
2. God promised life upon obedience, Leu. 18. 5.   
On man's part,  

1. To perform what God required, as God required, Luk. 10. 27.  
2. To be justified thereby, Rom. 4. 4.  

3. To be blessed, Deut. 11. 26, 27.  
The use of the Law after the fall is,  

Common  
Proper to 

Unregenerat  
Regenerate,.       
Common.  

1. To instruct us in the will of God, Isa. 8. 20. which is an everlasting rule, as Matth. 5. 18.  
2. To inform men in every duty, Micah 6. 8.  
3. To declare sin, Rom. 3. 20. 7. 7.  
4. To restrain from sin, Rom. 2. 9 and 4. 15.  
5. To be a directory for examination.  
6. To convince of the impossibility of justification by the Law, Gal. 3. 10.  
7. To work humiliation, 2 King. 22. 11.  
8. To cause abnegation, Rom. 3. 19  
9 To stir us up to inquire after another remedy, Rom. 7. 24.   
The use of the Law proper to the Regenerate,  

1. To bring them to Christ, Gal. 3. 24.  
2. To quicken them to more thankfulness, for,   

Christ's fulfilling the Law for them.  
Christ's enduring the curse of the Law, Rom. 7. 25. Luk. i. 68, etc.   
Obj. Rom. 6. 14. Ye are not under the Law, but under grace, and again, 1 Tim. 1. 9  
Answ. The Law is abrogated to the regenerate.  

1. As a Covenant of works, Heb. 8. 8, 13.  
2. In case of justification, Act▪ 13. 39  
3. In the exactnes●… 〈◊〉, Rom. 10. 5, 6, 7, 8, 9  
4. In regard of the ex●…iting power of it, Rom. 7. 8, 13.  
5. In regard of the 〈◊〉, Gal. 3. 13. Rom. 8. 1.   
The use of the Law to the unregenerat, which are all by consequence.  

1. To irritate corrupt nature, Rom. 7. 8.  
2. To aggravate sin, Rom. 4. 15.  
3. To leave them inexcusable, Rom. 2. 1, 15.  
4. To make them accursed, Gal. 3. 10.   
Of the other point here noted by the Apostle, namely, The terrible delivery of the Law, see v. 18. §. 99   

§. 130. Of the shaking of heaven and earth upon the coming in of the Gospel.  
THe Apostle, in setting down the difference betwixt the Law and the Gospel, having showed, That at the delivery of the Law the earth was shaken; he now showeth, that at the delivery of the Gospel, both earth and heaven was shaken: whereby the Apostle giveth us to understand, That upon bringing in the Gospel, heaven and earth were moved; meaning the inhabitants therein.  
For the Lord of heaven was made an inhabitant on earth; God was manifest in the flesh, 1 Tim. 3. 16. He that was far above all heavens descended into the lowest parts of the earth. Heaven was moved at his departure out of it, and earth at his coming to it.  


1. Aggravation of their spiritual senselessness, and obdurate hearts, who are no whit at all moved at this coming of the Lord of heaven to earth, and at this voice, this sound of the Gospel which shakes heaven and earth.  
The Gospel makes no offer of Christ incarnate to Angels, (but saith, he took not the nature of Angels, Heb. 2. 16.) Yet were the Angels in heaven moved; and should not man much more? The wise men that lived among Pagans were moved, Math. 2. 1. and shall not we Christians?  
How fitly may I apply that of our Saviour concerning the men of Ninive, and the Queen of the South, mentioned Matth. 12. 41, 42. How ought we to be humbled for this our senselessness?   
2. Exhortation to take notice of those particular excellencies whereby the Holy Ghost doth set out and commend unto us the excellency of the Gospel; as that the Lord from heaven delivered it, that it is an heavenly doctrine come from heaven; that at the coming of it, heaven and earth was shaken.   
Do not only take notice hereof for the informing your judgements in the excellency and efficacy of the Gospel, but also thereby to work upon your hearts and affections, that ye may be enamoured with the Gospel, that ye may give the more diligent heed thereto, and make the more high account thereof, and conform yourselves more conscionably thereunto. These are the ends which the Apostle aimeth at in setting forth the excellencies of the Gospel; and therefore special uses of the point.   

§. 131. Of the meaning of verse 27.  Vers. 27. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that the things which cannot b●… shaken may remain. 
A Consequence is here noted by the Apostle out of the forementioned prophecy, which maketh much to the main scope, which is the excellency of the Gospel above the Law.  
The consequence is, that the Law is alterable: The Gospel most firm and stable. This consequence is gathered out of this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ●…et once more.  
The particle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  yet having relation to the verb 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shake, or move, importeth a movable and transitory condition of things.  
The other particle 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  ONCE, taken exclusively for only once, once for all, once and but once, once and no more, importeth an immovable, and permanent condition, never to be abrogated, or altered.  
The word in the original translated here 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a removing, is as much as 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a disannulling, or taking away, whereof we read Chap. 7. v. 18.  
By 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  things shaken, he means all the legal types, and rites, which were in their very nature alterable, and in their end to be abrogated, by the accomplishment of them in their substance; and therefore by way of explanation, and more clear expression of his meaning, he addeth, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As of things made.  
The particle 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As, is not here used for a note of similitude, as if they were only like to things made, but as a causal particle, showing the reason why they were alterable, and subject to be shaken, even because they were 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  things made, viz. by the hand of man, as the Tabernacle, Tables, Altars, Ark, Candlesticks, etc.  
Herein things spiritual and celestial are opposed to legal and terrestrial things. They are said not to be made with hands (as spiritual Col. 2. 11. and celestial 2 Cor. 5. 1.) But these to be made with hands, (as legal Eph. 2. 11. and terrestrial, Act. 19 26.) To show the end of removing those legal types, he addeth, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  That the things which cannot be shaken may remain.  
By the things which cannot be shaken, he means the substances and truths of the legal types, which are Christ himself, the offices which he undertook, and things which he did and endured for us, the merit and efficacy of them all, the Gospel whereby they are made known unto us, the benefits which come to us thereby, and those heavenly mansions, and glory, which Christ hath purchased for us.  
These are said 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to remain, and that firm and stable, inviolable, and immutable. In this sense, is this word oft used, as 1 joh. 3. 9 It's therefore opposed to perishing, Heb. 1. 11. 1 Pet. 1. 24, 25. and everlastingness is joined with it, Heb. 7. 3, 24.  
This is the privilege of the Gospel, and of the good things revealed thereby. They remain.  
So that in this verse is set down a third difference betwixt the Law and the Gospel, namely in respect of continuance, the Law being alterable, and the Gospel unchangeable: whereby the Apostle giveth us to understand two points.  

1. The alterablenesse of the Law, that the Law was alterable.  
2. The unchangeableness of the Gospel, that the Gospel is unchangeable.   
Of the alterablenesse of the Law; see Chap. 7. v. 12. §. 67, 68, etc. Before I come to show the unchangeableness of the Gospel, we may from the Apostles expression here observe, That that which is made by man is subject to decay. The Apostle here renders it as a Reason why the things of the Law were alterable, because they were made, viz. by man.  
If 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AS be taken as a resemblance, it also proves the point. Thus jer. 10. 9, 11. The Prophet proveth that the Idols of the Gentiles shall perish, because they are the work of men. And the Apostle in 2 Cor. 5. 1. rendereth this as the reason why our habitation in heaven is eternal, namely, because it is not made with hands; doth he not thence infer that that which is made with hands cannot be eternal?  
Experience proves as much. Where is that Tower which anon after the flood, all the world conspired to build? was it not justly styled Babel? Gen. 11. 9 Where is Noah's Ark? Where is Solomon's Temple? Or Zerobabels' Temple? Where are the Sepulchers of David, and other Kings of judah and Israel? Indeed somethings made by men, are of longer continuance than others: but yet all without exception of any, are subject to decay. The most lasting materials, whereof they make their most durable things, are none of them everlasting: Not Marbels, nor Iron, Brass, Silver, Gold, and other Metal; some subject to mouldering, some to rust, some to melt; all as framed, fashioned, and set out by men, to be defaced, destroyed, and brought to nought.  

1. This may inform us in a main difference betwixt the things of God and man. As there is a difference between the divine and humane essence; so betwixt their works. The divine essence is eternal, and immutable, but humane, mutable: and momentary. So the counsel and work of God stands for ever; but man's alterable, tending to decay. This disserence is oft noted and much pressed in sacred Scripture, Prov. 19 21. Acts 5. 38. and 7. 48.  

2. This may instruct us in the difference betwixt things earthly and heavenly. They are made by man's hands, these without hands, 2 Cor. 5. 1. Heb. 9 24. So betwixt corporal and spiritual, Eph. 2. 11. Col. 2. 11. Yea and betwixt legal and Evangelical, Heb. 8. 2. So in this text.  
By this difference the excellency of the ministry of the Gospel is clearly set forth. For as things heavenly are more excellent than earthly; as spiritual then corporal; as things made by God, than things made by man: So the ministry of the Gospel, than the ministry of the Law.   
3. This discovers the folly of many who too much dote on things made by man, or invented by him. See more hereof Chap. 9 v. 24. §. 121.  
4. Pray for wisdom, whereby you may approve of those things which are most excellent, duly distinguishing the things that diff●…r, and choose that good part which shall not be taken away, Luk. 10. 42.    

§. 132. Of the unchangeableness of the Gospel.  
Hitherto of the alterablenesse of the Law, and of the reason thereof.  
The unchangeableness of the Gospel follows, expressed in this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the things which cannot be shaken may remain. Whereby is evidently demonstrated, That the Gospel is unchangeable.  
In this respect the new Covenant is said to be established, never to be removed, Heb. 8. 6. and 10. 9 In this respect its called an everlasting Covenant, Heb. 13. 20. an everlasting Gospel, Rom. 14. 6.  
For there is not, there cannot be a better Covenant, a better Gospel. If there be an alteration, it must be to the better. Therefore was the first altered, that a better might come in the room thereof.  

1. This very much tends to the setting forth of the excellency of the Gospel. And surely its a great commendation to be so excellent, as a more excellent cannot be. That is unalterable, because there is no better to come in the room thereof; no better Covenant, no better Word, no better Sacraments, no better ordinances ever to be expected.  
2. This may stir us up to have the Gospel in high account. If Saints under the Law had that which was alterable in so high account: how much more ought we highly to esteem what is unalterable.   
Consider therefore what is written of their esteem of the Law, and thereupon reason with thyself, and say, shall I less respect that which is unchangeable, which is so excellent as no better can be expected to succeed in the room thereof, than the jews did that which was alterable, and had a better to succeed in the room thereoft? This is the main end of making known this difference betwixt the Law and the Gospel.  
The inference which the Apostle maketh from the removing of those things that are shaken, namely, that the things which cannot be shaken may remain, sheweth the end of Gods substituting the Gospel in the room of the Law, thereby is evidently demonstrated, That God's change is to the better. See my Sermon preached before the House of Lords, Sep. 1645. styled, The progress of Divine Providence, on Ezek. 36. 11.   

§. 133. Of receiving the Kingdom from God.  Heb. 12. 28. Wherefore we receiving a Kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear. 
IN these words the Apostle maketh the use of that large and long commendation which he hath given to the Gospel, and the ministry thereof; viz. That we who live under it, should have an especial care of serving God, and approving ourselves to him. For our better encouragement thereunto, the Apostle setteth down the blessing which we do enjoy under the Gospel, and that is a Kingdom; whereby is meant Gods special Kingdom, whereby he governeth his Church, and elect people, which is begun here in this world, and in that respect called the Kingdom of grace; and perfected in the world to come, in which sense it is called the Kingdom of glory. So that hereby the Apostle giveth us to understand, That the Church of Christ is a Kingdom, under which title it is oft set out both in the old and new Testament. See hereof Chap. 1. v. 8. §. 112.  
The means whereby we come to enjoy this Kingdom, is in this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  receiving, which implieth, that we have it not of ourselves; we have it of another; so much the word receiving implies. That other can be none but God, for it is the Kingdom of God, he hath the ordering and disposing of it. So that it is not of a man's self to be of the Kingdom of God, or to have it: therefore it's said to be prepared for us, Matth. 25. 34. and we are said to be chosen heirs of this Kingdom, as jam. 2. 5. yea to be called thereunto, as 1 Thess. 2. 12. and translated into it, Col. 1. 13.  
The truth whereof doth clearly appear, both from the excellency of the Kingdom itself, and from our own disability.  

1. Such is the excellency of this Kingdom (which in that respect is styled the Kingdom of God, the Kingdom of heaven) as by all the men and means in the world, it cannot be obtained. What is said of the redemption of souls Psal. 49. 7, 8. may be applied to the possession of this Kingdom; It's more worth than the whole world, and all things therein.  
2. On the other side, such is man's disability, as he hath nor power, nor means, nor mind to get it.   

1. He hath no power to get it, 2 Cor. 3. 5.  
2. Nor means, 1 Cor. 4. 7. Rom. 11. 35, 36. 1 Chro. 29. 11, 12, etc.  
3. Nor mind, Rom. 8. 5, 7 1 Cor. 2. 14. Matth. 23. 37. Prov. 1. 20. Luk 14. 18.   


1. This may inform us in the difference betwixt this and other Kingdoms.  
Other Kingdoms may be by men sundry ways obtained, as  

1. Many are born heirs of Kingdoms, as King's eldest Sons: yea all the Children of free subjects are members of the Kingdom.  
2. A right to the privileges of an earthly Kingdom may be purchased by money, Acts 22. 28.  
3. Such a right may be obtained by favour and friendship of men. So Herod became King of Galilee. So many are made free-Denisons.  
4. Such as by conquest obtain it. As sundry Kings of Israel, and their followers. As William the Conqueror, and his followers.   
By none of these means, nor any other like them, can the Kingdom of God, or any right thereto be obtained; it must be given of God, and so received.   
2. This should stir us up to seek this Kingdom of him from whom only it can be received. Note john 4. 10. Plead and press his promise, Matth. 7. 7. And to strengthen thy faith, remember Luke 12. 32. See more hereof, My Guide to go to God, §. 46.  
3. How should we bless God for this Kingdom amongst us? we have received it: we ought therefore to be grateful and thankful for it, Rom. 11. 36. The more free a gift is, the more worthy of thanks, especially so great, so useful, so beneficial a gift, as it is not vouchsafed to all.   
Of the property belonging to this Kingdom, in these words, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which cannot be 〈◊〉, we have formerly spoken.   

§. 134. Of serving God.  
THe Apostle here in setting down the kind of duty, first notes the spring thereof, in these words, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  let us have grace.  
Some difference there is in copies, for some read it with o 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if it were of the indicative present tense, we have, which importeth an effect of receiving the kingdom, which is, grace to serve God.  
But most copies read it in the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  subjunctive mood, and so it implies a duty. The reason taken from God's terror in v. 29. shows that this is laid down as a duty.  
By grace than must here needs be meant, a free gift of God, whereby we are enabled to do what is acceptable to him.  
Quest. How can this be pressed as a duty on our part, if it be a gift of God?  
Answ. Because God in his unsearchable wisdom hath sanctified means on our part to be used, for enabling us to accomplish that which by his grace he enableth us to do. He gives the gift, but so as we put out that ability which he giveth us.  
The stream that is here noted to flow from grace follows. The matter whereof is to serve God, which is thus expressed by the Evangelist, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whereby we may serve God.  
The word 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serv●…s.  to serve, sets forth the duty of him that is in subjection, and to another. In Hebrew and Latin it hath relation as to God, so also to man. But this Greek word in the New Testament is appropriated to God, or to such as are (though fausly) accounted God, as Acts 7. 42. He gave them 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  up to serve the host of Heaven, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and Rom. 1. 25. Here it's expressly applied unto God. In this sense,  

1. It's restrained to external service, as when it's joined with another word that sets out the inward service, as Deut. 6. 13.  
2. I●…s restrained to the inward man, when a word of restriction is added thereto, as Phil. 3. 3. For we are the Circumcision 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which worship God in the Spirit.   
And sometimes it's extended to all that service we owe to God, whether inward or outward, as where it's set alone, and not limited to any particular, as Luk. 1. 74. Acts 27. 23. So here.  
Thus it contains the sum of the first table, which is here fitly premised, for in the next Chapter sundry duties of the second table are set down.  
So that in the general the Apostle hereby giveth us to understand, That God is to be served.  
If express precepts, pithy exhortations, precious promises, approved patterns, high commendations, gracious acceptation, bountiful remunerations, be of force to enforce a duty, there want not enforcements to enforce this of serving God.  
The Law giver gives this in express charge, Ex. 23. 25. Psal. 2. 11. The sweet singer of Israel sweetly exhorts hereunto, Psal. 100 2. For promises, to omit many in the Law which may seem to be of temporal good things, note what a precious one the Evangelicall Prophet makes, Isa. 56. 6. Yea and Christ himself, joh. 12. 26.  
Take for an approved pattern, josh. 24. 15. and Paul, Acts 27. 23.  
Mark the commendation given to Daniel, in this respect, Dan. 6. 20.  
See an evidnece of God's gracious accepting such as served him, judg. 10. 16.  
Behold what a bountiful remuneration is given to faithful service, Matth. 25. 21.  
To these may be added Judgements on such as did not serve God, Neh. 9 35. Deut. 28. 47, 48. 2 Chron. 12. 8.  

1. It makes much to God's honour to serve him, and that in these two respects 
Why God ought to be served.  

1. It's an acknowledgement of his high supreme sovereignty. For all use to serve him whom they acknowledge their Sovereign. Hereby the Sovereignty of Solomon over the nations round about him was testified, 1 King. 4. 21.  
2. It is an evidence both of fear and love: both which make much to God's honour. For proof of that, that its an evidence of them two, we may oft find it joined to them both, as Deut. 10. 20. and 11. 13.    
2. It's a good evidence of that right we have to the foresaid kingdom. True subjects of a kingdom will do due service to the King thereof. Though subjects of earthly kingdoms may be rebellious, yet there is such a spirit in●…used into such as are of this kingdom, and such grace they receive from the King thereof, as they will serve him, Psal. 22. 28, 30. and 110. 3.   

1. This may serve for demonstration of that undue and undutiful respect which 
1. Demonstration.  many, who lay claim to the forementioned kingdom, bear and show to the King thereof. They have no grace to serve him. We heard that they cannot be accounted true subjects of this kingdom, who serve not the King thereof. Service is the best and surest evidence of subjects that can be. But he that yieldeth not due subjection, may not be accounted a true subject of this kingdom, though he may have a name that he is: like Sardis that had a name that she lived, but was dead, Rev. 3. 1. Of this sort are such as follow. 

1. Atheists, who (according to the notation of the word) are without God, and so are in our English translated, Eph. 2. 12. These serve no God at all.  
2. Id●…laters, who though they do service, yet they observe not the Apostles rule; for they do not serve God, namely the true God; for an Idol is nothing, 1 Cor. 8. 4. It hath no deity at all in it. Such were Baalim, and Ashtoreth, whom the Israelites served, judg. 2. 13.  
3. Epicures, who make their belly their God, Phil. 3. 19 They do so give themselves over to satisfy their delights, and so glut themselves in their pleasures, as they have neither time, nor mind to serv●… God.  
4. All sorts of worldlings, who so subject themselves to the world, as they make it their Master, and in serving it, cannot serve God.  
5. Politicians, who serve the time, called in that respect, time-servers.  
6. Flatterers, who addict themselves wholly to serve men; called men-pleasers, Eph. 6. 6. Of these note, Gal. 1. 10. The like may be said of time-servers.  
7. Profane Persons. Profaneness is the great sin of the first table, which compriseth all the rest. But to serve God is the sum of all the duties of the first table; therefore profane persons must needs be far from serving God.  
8. Hypocrites. These make a great show of serving God, but in truth are as far from it as the former. Such show of service is abominable in the sight of God, Isa. 1. 13, 14. Note Isa. 66. 3.  
9 Superstitious persons, who think to serve God by other men's traditions, which is no other than that will-worship expressly condemned Col. 2. 23. v. 18. he calls it voluntary humility. Note Matth. 15. 9  
2. Let us be exhorted to two points, 
2. Exhortation.  

1. To be well instructed in this duty of serving God.  
2. To be quickened thereto.       
For the former, note Rom. 12. 2. Eph. 5. 17. By the word of God mayst thou be fully instructed therein, 2 Tim. 3. 15, 16, 17.  
In this respect its styled a lamp, a light, (Psal. 119. 105.) to show us the way; and a Counsellor, (v. 24.) to advise us thereabouts; We ought the rather to use this help, because without it all our own, or others inventions will be in vain, (Matth. 15. 9) None can tell what service is to be done to God, but God himself.  
For the latter, which is to quicken up our spirits to serve God, we have great need thereof, because we are by nature exceeding dull hereunto. The more excellent a duty is, the more heavenly, the more divine, the more nearly it concerneth God, the more dull and backward we are thereto. Yea and Satan will be the more busy to hinder us. We ought therefore to quicken up our spirits thereunto, by a due, serious, frequent meditation on the excellency, necessity, utility, equity, and other like commendations of the duty.  
What work in the kind of it can be imagined to be more excellent, then to serve God? To what can we be more bound? what more just and equal? to what are there more precious and gracious promises made? from what can there be expected a greater reward? God's service consisteth in keeping his commandments, and therein is great reward, Psal. 19 11. Reason with your souls hereabouts, and say (as the Psalmist in other cases) O our souls! why are ye so dull, and heavy to such a duty? Awake, awake our spirits, rise up and make no longer delay: enter upon the work speedily, cheerfully. Thus may we put life into our spirits; and bring them to do what is here required of them to do.   

§. 135. Of serving God reverendly.  
THe next word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  acceptably, notes out the manner, and that in general. 1. That is said to be done acceptably, which is so done as God is well pleased therewith; For the word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  God in the Greek is so placed after both the matter and the manner, as it may have fit relation to both, thus, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Whereby we may perform service acceptable to God. This importeth, as knowledge of God's will, so a conscionable care to conform all that we do in and about our serving of God, to his will. Hereby is evidently demonstrated unto us, That Our service of God must be so ordered, as it may be pleasing unto him. Hereof see Chap. 8. v. 5. §. 17.  
For further explanation of his mind herein, The Apostle adds two particular properties, which must always accompany our serving of God, if we will do it acceptably. 1. Reverence. 2. Godly fear.  
The Greek word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  reverence, signifieth such an awful respect, as works an high esteem of him whom they serve, and keeps them from unseemly thoughts, words, or deeds against him.  
By this special property added to our serving of God, the Apostle giveth us to understand, That God is to be served with due reverence. See Psal. 2. 11. and 95. 6. and 132. 7.  
The ancient gesture of bowing down in the worship and service of God proveth as much, as Gen. 24. 26. and 47 31. Neh. 8. 6. So kneeling, 2 Chro. 6. 12. Dan. 6. 10. Luk. 22. 41. Act. 9 40. and 20. 36. Eph. 3. 14. Yea standing, as Neh. 9 2. Luk. 18. 13. Mar. 11. 25. And Prostrating, Joh. 7. 6. Ezr. 10. 1. Matth. 26. 39  

1. It importeth an high esteem of God, and due respect to his glorious Majesty. Subjects by their reverence testify their good and dutiful respect to their earthly Sovereign, 
Why God is to be served with due reverence.  Gen. 41. 43. How much more should we testify it every way that we can to our heavenly Sovereign, the King of Kings?  
2. It gaineth a good esteem in God of them, who so reverence him, and a gracious respect towards them, Psal. 112. 1. etc. Mark how jaacobs' reverence wrought upon Esau, Gen. 33. 3, 4. and the Sons of jaacob, on their brother joseph, Gen. 50. 18, 19 Now if men that are hard-hearted, can be so moved, how much more the pitiful, merciful and gracious Lord, and that when their reverence is sincere and hearty? Note Luk. 11. 13.   

1. This may serve for the taxation of sundry misdemeanours about God's service. 

1. Such as have no care of preparation before hand, but suddenly, and rashly come to serve God, their minds being stuffed with many bio worldly matters, if not with sinful and abominable trash. How is it possible that such should serve God with reverence? such an one was he that came without his wedding garment. Note his doom, Matth. 22. 11, 12, 13.  
2. Such as in serving of God, suffer their thoughts to rove abroad, and are not attentive upon the work they are about? Can that be reverently done, which is not attentively thought upon while it is in doing. Can he pray reverendly, that minds not what he prayeth? Can he hear reverendly, that heeds not what is preached? Can he receive reverendly, that hath not his head and heart upon the mysteries set out in the holy Sacrament?  
3. Such as openly proclaim their want of reverence, by their outward irreverend, unbeseeming gestures, which are stately coming into the Assembly of God's people, even when they are serving of God, with their hats on their heads; sitting at prayer; casting their eyes this way, and that way, on pictures, and sometimes on Church-wals, on such as are in brave apparel, on proper and comely personages, on beautiful faces, and other like objects; or talking one with another, or reading books.   
These and other like buy gestures, are open testifications of much want of reverence. These are like the fool that layeth out his folly, Prov. 13. 16. and telleth to all that he is a fool, Eccl. 10. 3.   
2. This may direct us how to serve God, namely reverendly. We have had sufficient motive to incite us to be willing and desirous to do what is here required. It remaineth therefore to declare the way and means, how such may indeed attain to that which they are desirous and willing to do. Let such duly observe these two rules, One concerning God, another concerning ourselves.   

1. Duly weigh and advisedly consider his excellency whom thou servest. This, if any thing, will strike thine heart with reverence. When jacob by the vision which he saw of God, and by hearing God speak to him, was put in mind of God's glorious presence, than did he most reverendly carry himself before God, Gen. 28. 16, 17. So did Isaiah, 6. 5. So Ezekiel, 1. 29. So Daniel, 10. 11. Yea the Angels, Isa. 6. 2, 3. See My guide to go to God. §. 4.  
2. Be well informed in thine own nakedness, emptiness, nothingness, and unworthiness. So was Abraham, 18. 27. jacob, Gen. 32. 10. job 42. 6. David, Psal. 22. 6. 143. 2. Isa. 6. 5. Paul, 1 Tim. 1. 15. and others.   
This will much amplify our esteem of God.   

§. 136. Of serving God with an holy fear.  
THe second special property of our service to God is 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Godly fear; The word in the original signifieth a good or religious circumspection, which moves men cantiously, or warily, to enterprise what they do; in that respect its translated fear.  
The word here translated godly fear, is compounded of a verb that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to take, and an adverb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  well, so as according to the notation of the word, it implieth, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  well to take, or apprehend a thing. Thence followeth a wary circumspection, and a godly fear. They who are circumspect, and wary about the things which concern God's worship, are expressed under this word, which our English translate 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  devout, Luk. 2. 25.  
It is a grace in man that hath relation and respect to God; in which respect this Epithet godly is here applied to it, thus, godly fear. This kind of word is seven times used in the new Testament, as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it's translated, devout; Heb. 5. 7. and 11. 7. and here. In all these places it importeth a godly fear; only once I find it used to set out a natural fear, viz. Act. 23. 10.  
By this special property of our service to God, the Apostle evidently demonstrateth, that An holy fear is a special means of well ordering the service we do to God. The grounds whereof may be,  

1. That goodness and kindness which in God is mixed with greatness, and Majesty, and power, and justice. He is truly that which the Heathen unduly styled their jupiter, Optimus Maximus. In like manner doth God proclaim his own name, Exod. 34. 6. and his Son sets him forth, Matth. 11. 25. and 6. 9 Now as his greatness requires fear, jer. 10. 7. Mal. 1. 6. So his goodness requires, that it be a 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  good and godly fear.  
2. That alteration of our nature which is wrought by the powerful work of God's Spirit. True it is, that the flesh remaineth in all, while they remain in this flesh (Rom. 7. 23, 24. Gal. 5. 17.) In this respect God gives to his, even to the best of his, a Spirit of fear. Note 2 Cor. 5. 11. Act. 5. 11.   
But with this flesh, there is also the Spirit in such as are regenerate. This sanctifying Spirit makes that fear in them to be a good and godly fear: such a fear was Noah's, Heb. 11. 7. For the Spirit works love in the Souls of men, Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear, makes it to be 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a godly fear.  

1. This may inform us in the condition of regenerate persons. It's a kind of 
1. Information.  middle condition betwixt man's entire estate, wherein God at first created man, and that corrupt estate, whereinto man fell. In his entire estate he needed nothing but love; in his corrupt estate, nothing works on him but a servile, slavish fear; such a fear as Adam had in the garden, Gen. 3. 8, 10. and Gain, Gen. 4. 13. and Pharaoh, Exod. 12. 31. such a fear casts out love, 1 Joh. 4. 18. But the regenerate estate is mixed of both, and that by reason of that double principle which is in man, flesh and spirit, fear arising from the flesh, love from the spirit. But by this mixture of love, servile fear is made a godly fear; which is ever accompanied with love, and therefore in sacred Scripture oft joined together, as Deut. 10. 12. Of this kind of fear, see My Domestical Duties. Treat. §. 4.  
2. This demonstrates unto us th●…●…xcremes whereunto most are given: some in the defect; some in the exc●…sse. The defect is of such as have no fear at all, such 
2. Demonstration.  commonly are the most impudent and audacious sinners; like unbroken and unbrideled horses, which run headlong to their own, and their rider's destruction. These will be held from no sin, that they have power, and opportunity to commit. Note Gen. 20. 11. Rom. 3. 18.   
The excess of such fear is nothing but wrath and vengeance. This is a plain servile, slavish fear; which is so far from being accompanied with love, as by perfect love it's cast out, 1 joh. 4. 18. It's joined with hatred. It hath two violent effects,  

1. It oft casts men into strange extacies, as Dan. 5. 6. and makes them despair, Gen. 4. 3 It's a plain diabolical fear, jam. 2. 19  

2. It puts strange desires into men's heads: and makes them wish there were no death, no judgement, no hell, no Judge, no God.  
The godly fear here mentioned is as a virtue in the mean betwixt these two extremes.   
3. Upon the foresaid ground let us be exhorted to possess our souls with this 
3. Exhortation.  godly fear, when we draw near to God to worship and serve him. Such an exhortation Christ giveth about patience, Luk. 21. 19 This will be a special means to make thee serve God acceptably. For godly fear ariseth from faith, as I have showed in My Domestical Duties Treat. 1. §. 4.  
4. Direction how to get this godly fear. 
4. Direction.  


1. Acquaint thyself with God, as Eliphaz adviseth, job 22. 21. and be well instructed in his divine properties and excellencies, as in his supreme sovereignty, etc. Of which see The Church's Conquest, on Exod. 17. 11. §. 43.  
Ignorance of the excellency of a thing makes it to be disesteemed. But true knowledge thereof works an high esteem, and due respect, 2. Chron. 28. 9 Hereby God wrought in job a godly fear, job 42. 2, 3.   
2. Get all the evidences that thou canst of God's Fatherly respect to thee. Call to mind his offers of grace revealed in his word. Observe his gracious dealing with thee how long he hath born with thee: wherein he hath dealt better with thee then with many others. Well observe what fruits of his sanctifying Spirit are wrought in thee: These give evidence that God is our Father, and will make us thereupon desirous to please him.  
3. Set this God always before thee, and remember that the eyes of the Lord are in every place, beholding the evil and the good, as Prov. 15. 3. This also will work a godly fear. For it will make thee to do all things as in his presence. Note Gen. 39 9  
4. Be well informed in the horrible nature of sin; how contrary it is to God, and that in his chiefest excellency which is his purity and holiness. Nothing more contrary to another, not darkness to light, nor death to life. Nothing makes a creature so loathsome in God's sight as sin. Sin only incenseth God's wrath. Sin causeth all judgements. Sin makes the Devil so terrible as he is. Sin puts a sting into death. Sin excludes from heaven, and implungeth into hell. Were this thoroughly known, it would make us more fearful of committing sin, then of pulling Vengeance on our heads, which fear is the true godly fear.  
5. Daely weigh thine own weakness and disability to stand of thyself, and withal thine own proaness to wander out of the right way. In regard of our own weakness, we are as little Children ready to stumble at every stone, and slip at every smooth slippery place. In regard of our proaness to wander, we are as sheep, so saith the Psalmist, Psal. 119. 176. A due consideration hereof will work in us this godly fear. Note Rom. 11. 20.  
6. Take due notice of Satan's subtlety, and sedulity; In regard of his subtlety, he is resembled to an old Serpent, Rev. 12. 9 and 20. 2▪ In regard of his sedulity he is resembled to a roaring Lion, walking about, seeking whom he may devour, 1 Pet. 5. 8. Withal take notice of the deceitfulness of sin, Heb. 3. 13. together with the many temptations whereunto we are subject. These cannot but work a fear, yea and a godly fear, lest we should be overtaken▪      

§. 137. Of the terribleness of Good wrath being incensed.  Heb. 12. 29. For our God is a consumiag fire. 
IN this verse is added a motive to enforce the forementioned manner of serving of God, taken from the terror of God.  
And to move them to whom he wrote, and others like to them, partakers of the heavenly calling, he setteth out God in that special and particular relation he hath to his Church, to such as profess the true Christian Faith. For under this relative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  OUR, which is of the first person and plural number, the Apostle compriseth himself, and such as himself was, at least in profession of the true Christian Faith. And questionless he here especially intendeth him that is to be Judge of all, the Son of God, made Son of Man, the second person in sacred Trinity, true God, he whom the Apostles do oft style God our Saviour, as 1 Tim. 1. 1. 2 Pet. 1. 1. jude v. ult.  
The Apostle in giving this title God unto Christ, thereby giveth proof, That Christ is true God. Whereof see Chap. 1. v. 8. §. 107. and v. 10. §. 128.  
And in adding this relative particle OUR unto God, giveth us to understand, that Christ is in special the God of his Church. See the Saints sacrifice §. 31.  
Even this our God, in and through whom the free grace, and rich mercy of God is set forth, he is a consuming fire. By what resemblance could terror be more set forth to the life, then by this? for of all creatures fire is most terrible; therefore the easeless, and merciless torment of hell is hereby set out, Matth. 18. 9  
But because fire hath light and warmth in it, whereby it giveth light, and quickeneth and cherisheth, this epithet 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  consuming, is applied thereto. The rather because God hath sometimes appeared in fire that did not consume, as in the bush, Exod. 3. 2. and in the pillar, Exod. 13. 21. So as the fire here meant is a most terrible fire, and great terror is set out thereby. Whereby the Apostle giveth us to understand, that God incensed is terrible, being here styled 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  consuming fire. In this very respect doth Moses so stile God, Deut. 4. 24. and 9 3. In this respect also fire is said to be kindled by the breath of the Lord, Isa. 30. 33. to go out of his mouth, Psal. 18. 8. to come from him, Leu. 10. 2. to go be●…ore him, Psal. 97. 2. And he is said to judge with fire. Read how the terror of the Lord is set out, Deut. 29. 20, etc.  
For every thing in God is infinite; justice, power, jealousy, wrath. Now infiniteness added to wrath and vengeance, makes it exceeding terrible, even intolerable.  

1. This doth demonstrate unto us their folly who by their impudence in sinning, & impenitency, incense this fire of God's wrath, and cast themselves into the midst thereof. Will any one that is in his right wits cast himself into a flaming fire? Indeed Matth. 17. 15. It's said of one, that oft he falleth into the fire. But who was that one? a very Lunatic, who knew not what he did. And what made him do it? The Devil who possessed him cast him in, Mark. 9 22. And he must needs go whom the Devil drives. Assuredly the Devil drives on every one that casts himself into the fire here mentioned by the Apostle.  
2. Let us be admonished to take heed of offending this God; Offences provoke his wrath. His wrath being incensed he becomes such a fire as is here intended.   
That this may be the more nearly applied, I will give you a brief view of such sins as in Scripture are noted to kindle and inflame this fire, as  

1. Idolatry, Deut. 32. 18, 21, 22.  
2. Profaning Gods ordinances, Leu. 10. 2. Numb. 16. 35.  
3. Murmuring against God's providence, Numb. 11. 1. and 21. 6.  
4. Abominable p●…llutions, Gen. 19 24.  
5. Attempting the deaths of God's Prophets, ●… King. 1. 10. Dau. 3. 22.  
6. Haters of God, Psal. 21. 8, 9  
7. Revolters and Apostates, Heb. 10. 27.  
8. Antichristians, Rev. 14. 9, 10.  
9 False teachers and seducers, Rev. 19 20.  
10. All reprobates and impenitents, Rev. 20. 15.    

§. 138. Of the resolution of Heb. 12. 25, 26, 27, 28, 29.  Vers. 25. See that ye refuse not him that speaketh; for if they escaped not, who refused him that spoke on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. Vers. 26. Whose voice then shook the earth, but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. Vers. 27. And this word, yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Vers. 28. Wherefore we receiving a Kingdom which cannot be moved, let us have grace whereby we may serve God▪ acceptably, with reverence & godly fear. Vers. 29. For our God is a consuming fire. 
THe sum of these words is, The general use of the forementioned divine privileges; which is  

1. Propounded in these words, See that ye refuse not him that speaketh,  
2. Confirmed, in the words following.   
The confirmation is raised from the danger and damage of neglecting his admonition. Which damage is amplified comparatively, v. 25, 26, etc.  
The comparison is of unequals, enforced from the less to the greater, wherein is noted  

1. The substance of them, v. 25, 26, 27.  
2. An inference thence raised, v. 28, 29.   
In the comparison two sorts, or kinds of unequals, are noted,  

1. One of the Person, v. 25.  
2. The other of the privileges, v. 26, 27. This latter is 

1. Propounded, v. 26.  
2. Expounded, v. 27.     
Vers. 2●…. In the substance of the comparison we may observe  

1. The duty enjoined,  
2. The Reason whereby it's enforced.   
In the expressing of the duty note,  

1. The manner, in this word, See, which implies great circumspection.  
2. The matter, set down Negatively. See that ye refuse not him that speaketh. Where we may observe 

1. The Act forbidden, refuse not.  
2. The object, him that speaketh.     
In the Reason whereby it's enforced, there is a fourfold difference noted betwixt the  

Law and  
Gospel.   

1. One, in a different dignity.  
2. The second, in a different penalty.  
3. The third, in a different power.  
4. The fourth, in a different continuance.   

1. The difference in dignity is manifested by the different persons that declared the one and the other. 

1. He that declared the Law, spoke on earth.  
2. He that delivered the Gospel, spoke from heaven.    
2. In setting down the penalty, there is 

1. An agreement in the general, that neither the transgressors of the one, nor of the other escaped.  
2. The difference is in the certainty and severity of the latter, expressed in these words, Much more 〈◊〉 not we escape, if we turn away, etc.    

Vers. 26. 3. The different power of the Law and Gospel, was manifested by the different effects.  
The effect at the delivery of the Law, was shaking of the earth, amplified by the cause thereof, viz. The voice of Christ.  
The effect at the delivery of the Gospel, was the shaking both of earth and heaven.  
The power of the Gospel is  

1. Propounded, v. 26.  
2. Expounded, v. 27.   
In the proposition we may observe  

1. The proof, in these words, He that promised,  
2. The point or thing promised, wherein 

1. The extent of power, in that upon coming in of the Gospel, heaven and earth were moved.  
2. The time when, manifested in these words, yet once more.      
Vers. 27. 4. The fourth difference betwixt the Law and the Gospel, is in respect of continuance. 

1. The Law was alterable.  
2. The Gospel was firm and stable, and so unchangeable.     
The alterablenesse of the Law is implied in this word, removing, which is ratified by the cause thereof, they were things made, viz. by the hands of men.  
The unchangeableness of the Gospel is expressed in these words, that the things which cannot be shaken may remain. In which we may observe  

1. The main substance of the point, in this phrase, things which cannot be shaken.  
2. The inference, in the words following.   
Vers. 28. The inference which the Apostle maketh, upon the difference between the Law and the Gospel, is expressed, v. 28, 29.  
Whereof we may observe  

1. The matter thereof, v. 28.  
2. The motive, v. 29.   
In the matter note  

1. The ground of duty.  

2. The kind of duty.  
In the ground observe  

1. The subject, what we have.  
2. The means how, we have it.     
The subject is  

1. Expressed in the excellency of it, Kingdom.  
2. Amplified by the stability of it, A Kingdom which cannot be moved.   
In the kind of duty note,  

1. The spring whence it ariseth, viz. Grace.  
2. The stream that flows from thence, where note 

1. The matter.  
2. The manner.   
The matter is, to serve God.  
The manner  

1. Acceptably.  
2. With reverence.  
3. With godly fear.     
Vers. 29. In the motive we may observe,  

1. The substance, in these words, Our God is a confuming fire.  
2. An inference, in this particle, FOR.   
In the substance the motive is double,  

1. Implied.  
2. Expressed.   
The implied motive is taken from the relation between God and the Church, in these words, Our God.  
The expressed motive is taken from the terror of God, which is  

1. Propounded in a metaphor, Fire.  
2. Aggravated by an effect, Consuming.   
The inference is in this particle FOR; For our God is a consuming fire.   

§. 139. Observations raised out of Heb. 12. 25, 26, 27, 28, 29.  
Vers. 25. 1. CIrcumspection about Christ's word is requisite. This ariseth from he manner of expressing the duty, in this word, SEE, which is a word of circumspection, and hath an especial emphasis. See §. 123.  
II. Christ speaketh to us in the Gospel. This is here implied in these words, See that ye refuse not him that speaketh. Where the Apostle takes it for granted, that in the Ministry of the Gospel, Christ speaketh to his Church, for if Christ speak not, he cannot be r●…fused. See §. 124.  
III. Christ's word is in no case to be rejected. This the Apostle plainly expresseth. See §. 125.  
IV. As the Law was given on earth, so the Gospel from heaven. This ariseth from the different manner of giving the Law and the Gospel, expressed by the Apostle in v. 25. See §. 126.  
V. Transgressor's of the Law were surely punished. Which the Apostle implieth, where he saith, that they escaped not, who refused him who spoke on earth. See §. 127.  
VI Despisers of the Gospel shall be most surely and soarely punished. Which the Apostle expresseth in these words, much more. See §. 127.  
Vers. 26. VII. Christ delivered the Law. Which the Apostle expresseth in these words, whose voice then sho●…k the earth, meaning the voice of Christ in the delivery of the Law. See §. 129.  
VIII. The delivery of the Law was terrible. Which is implied by the shaking of the earth at the delivery thereof; which the Apostle here expresseth. See §. 129.  
IX. Upon bringing in the Gospel, heaven and earth were moved. So much the Apostle plainly expresseth in opposition to the Law, and the delivery thereof, when only earth was shaken. See §. 130.  
Vers. 27. X. The Law was alterable. Which the Apostle expresseth in the word removing. See §. 131.  
XI. The Gospel is unchangeable. Which the Apostle implieth in this phrase, things that cannot be shaken. See §. 132.  
XII. That which is made by man is subject to decay. This ariseth from the Apostles bringing it in as a reason, why the things of the Law were alterable, namely because they were made viz. by men. See §. 131.  
XIII. God's change is to the better. This ariseth from the Apostles inference, whereby is showed the end of Gods substituting the Gospel in the room of the Law. See §. 132.  
Vers. 28. XIV. Christ's Church is a Kingdom. So it is here expressly called, See §. 133.  
XV. God is to be served. Which ariseth from the Apostles exhortation thereunto. See §. 135.  
XVI. Our serving of God must be so ordered, as it may be pleasing to him. So much the Apostle expresseth in his general direction for the manner of our serving God, in this word, acceptably. See §. 135.  
XVII. God is to be served with due reverence. So much the Apostle doth in plain terms express: for in setting down the manner of our serving God, he adds, with reverence. See §. 135.  
XVIII. An holy fear is a special means of well ordering the service we do to God. So much the Apostle expresseth. See §. 136.  
Vers. 29. XIX. Christ is true God. This plainly ariseth from the title God here given unto Christ. See §. 137.  
XX. Christ is in special the God of his Church. This ariseth from the relative particle OUR added unto God, Our God. See §. 137.  
XXI. God incensed is terrible. Which the Apostle expresseth by terming him a consuming fire. Our God is a consuming fire. See §. 137.    

CHAP. XIII.  

§. 1. Of the Resolution of the whole 13th Chapter.  
IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties, as tend to a worthy walking of their holy profession. This he doth till he come to the very close of this Epistle, even to the 20th v.  
There are 
a Circa hoc du●… facit▪ Primò b●…rtatur eos ad bonum▪ Secundò ●…rat pro i●…s. Thom. 〈◊〉.  two general parts of the Chapter:  

1. A Direction to behave themselves as becomes Christians, to verse 20.  
2. The Conclusion of the Epistle, in the six last verses.   
In his Direction, Duties of three sorts are prescribed,  
Concerning  

1. Others.  
2. Themselves.  
3. God, v. 15.   
Duties concerning others may be reduced to five considerations,  

1. As they are Professors of the true faith, Let brotherly-love continue, v. 1.  
2. As they are Strangers, Be not forgetful to entertain strangers, etc. v. 2.  
3. As they are afflicted, Remember them that are in bonds, etc. v. 3.  
4. As they are Ministers, v. 7, 17.  
5. As they are in want, v. 16.   
The first of these contains the Sum of the second Table, so far as it concerns Professors of the faith.  
The second, third and fifth are branches of the sixth Commandment.  
The fourth is a branch of the fifth Commandment.  
Duties concerning themselves have a threefold respect,  

1. To their bodies. Of these there are two sorts: 

One, to use the means of chastity, which is Marriage, vers. 4.  
The other, to avoid uncleanness contrary thereunto, vers. 4.   
These two appertain to the seventh Commandment.   
2. To their Estates: About which, 

1. Covetousness is forbidden.  
2. Contentedness is commanded.   
These two are comprised under the eighth Commandment.  
To enforce the one and the other, God's promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made, v. 6.  
Duties to Ministers have a double hint,  

1. In reference to such as were departed: About these 

1. The Duty itself is expressed, both generally, Remember; and also particularly, Whose faith follow.  
2. It is enforced by an Argument taken from Christ's immutability, v. 8.      
3. Duties concerning their Souls are of two kinds, 

1. That they take heed of strange Doctrines.  
2. That they forbear to join legal Ceremonies with the Word of Grace, v. 9     
This later is pressed by the Damage which may thence follow.  
This is, loss of right to Christ.  
This Damage is,  

1. Propounded, under a metaphor taken from the legal Rites, We have an Altar, etc. v. 10.  
2. It is further confirmed by other like Rites.   
In this Confirmation are set down,  

1. The Types: For the bodies of those beasts, etc. v. 11.  
2. The Application of the truth thereunto, Wherefore jesus, etc. v. 12.  
3. Two Inferences made thereupon, 

One, to abandon the world, Let us go forth, etc. v. 13. This is enforced by a Christians condition in this world, For here, etc. v. 14.  

The other Inference is to make a right use of Christ the true Altar. This is, to offer up Sacrifices on him.  
These Sacrifices are of two sorts,  

1. Praise to God, v. 15.  
2. Beneficence to the poor, v. 16.       
Duties to Ministers which were yet present among them, are of two sorts,  

One, that in general concerns all. This is 

1. Propounded, Obey them.  
2. Pressed, by their Ministers charge over them, They watch, etc. v. 17.    
Another, that in particular concerns the Apostle himself. This also is 

1. Propounded, Pray for us.  
2. Pressed by a double motive. 

One, his Integrity, v. 18.  
The other, his desire to be restored to them, v. 19       
The Conclusion of this Epistle is in the last six verses thereof.  
It consisteth of five distinct parts,  

1. Intercession for them. Herein is, 

1. A Description of him to whom he makes his Intercession, v. 20.  
2. A Declaration of the matter for which he intercedeth, v. 21.    
2. Petition to them, well to accept his Epistles, v. 22.  
3. Information of two points: 

1. Of Timothy's deliverance.  
2 Of his purpose to come with Timothy to them, v. 23.    
4. Salutations. These are of two sorts: 

1. Of them whom they should salute.  
2. Of those that saluted them, v. 24.    
5. His Apostolical Benediction, v. 25.    

§. 2. Of Love: what it is.  Verse 1. Let brotherly-love continue. 
THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter, in the beginning of this Chapter he setteth down several duties to be performed to men.  
He beginneth with that which is the sum and substance of all the rest; and which will set all other duties to man on work. This is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Frater  brotherly-love,  
Those two words are the interpretation of one Greek word, but a compound one, which compriseth under it love and brother. Our English word also may be so joined together, as to make one: and so it every way answereth the Greek.  
About it I will endeavour to clear these five points following.  

1. The Nature of brotherly-love.  
2. The Difference betwixt it and love.  
3. The special Grounds thereof.  
4. Rules for abounding therein.  
5. Motives to induc●… us to labour after it.   
That we may the better find out the full nature of brotherly-love; I will briefly show,  

1. What Love is.  
2. What kind of brother is here meant.   
Love is a liking, uniting affection.  

1. It is reckoned among the affections, in that it is neither simply a virtue, nor 
What love is.  simply a vice. But as it is placed upon a right object, which is, good, and well ordered in preferring good things according their excellency; it hath the general nature of virtue. Contrarily, being placed upon a wrong object, which is evil: or disordered, by preferring the meaner good before the greater, as man before God, it hath the general nature of a vice.  
2. It it a liking affection, in that the proper object thereof is good. Philosophers distinguish affections into concupiscible and irascible. These, for plainness sake, we call liking and disliking. The proper object of the former is good: and of the later, evil.  
3. It is uniting: For herein lieth the very form of love; whereby it is differenced from other liking affections; as from desire and delight. Love knitteth the heart that loveth to the object loved. Thus Jonathan's love to David is expressed, The soul of jonathan was knit with the soul of David, 1 Sam. 18. 1. And Christians are said to be knit together in love, Col. 2. 2. In this respect love is styled a bond: yea a bond of perfectness, Col. 3. 14. whereby things are close knit and fast bound.    

bound 3. Of the divers acceptations of Brother, and of brotherly-love.  
BRother in Scripture is divers ways used.  

1. In a Civil respect.  
2. In a sacred respect.   
The Civil respect is Natural or Political.  
Natural is proper or common.  
Brothers in a natural, proper respect, are, first Near, as 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut●…rus inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frater: ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uterus, quòd fratres 〈◊〉 in codem utero. Sic uxor dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectus, a bedfellow.  uterini, children of the s●…me mother, as Cain and Abel, Gen. 4. 2. Secondly, Remote, as consanguinei of the same blood, as Cain and Abel, Gen. 13. 8. or Affines, by marriage, as Ruth and Orpha, Ruth 1. 4, 15.  
Brothers in a common natural respect are such as descend from the first stock, namely Adam, 1 John 3. 15. or from the head of the same Nation, Exed. 2. 11.  
The Political respect, whereby any are called brothers, is of such as are of the same Calling, as Kings, 1 Kings 20. 32. Captains, 2 King. 9 2, 5. Priests, 2 King. 23. 9  
The sacred respect is in reference to profession of the true faith; and that spe o●… re; according to the rule of charity (so all Professors are brethren, Psal. 22. 22. Matth. 18. 15.) or according to the Rule of certainty, as the Elect of God. Thus Ananias calls Saul a chosen vessel, Brother, Act. 9 15, 17. and Peter calls the same Paul, 2 Pet. 3. 17.  
There is further a joint acception of this relative Brother, which is partly natural, partly mystical or spiritual; and that betwixt the Son of God, and sons of men. Hereof see Ch. 2. §. 106.  
The word Brother is here to be taken in the sacred or spiritual respect; and that according to the Rule of charity. 
What brotherly-love is.   
Brotherly-love then here required, is, Such a liking affection as knits the hearts of Professors of the true faith one to another. In this respect Professors are said to be of one heart, Act. 4. 32. And they are exhorted to be perfectly joined together in the same mind, and in the same judgement, 1 Cor. 1. 10. And God hath promised to give unto his one heart, Jer. 32. 39 Ezek. 11. 19   

§ 4. Of the difference betwixt Love and Brotherly-love.  
THe difference betwixt Love and brotherly-love consisteth in three things especially,  

1. The Object.  
2. The Subject matter.  
3. The Bond.   

1. The object of love is of a larger extent than the object of brotherly-love. That extendeth itself to all (not aliens or enemies excepted) Matth. 5. 44. This only to those that profess the faith: as the word [brother] implieth.  
2. The Subject matter containeth the duties that the one or the other requireth. In this respect the subject matter of brotherly-love is larger than of love. For there is no duty that love requireth to be performed of another, but brotherly-love requireth the same to be performed to a brother. Yet brotherly-love requireth many duties to be done to a brother, which love requireth notto be performed to all. For love requireth none to cast holy things to dogs; nor pearls before swine, Matth. 7. 6. Where the Apostle saith (1 Cor. 5. 12.) What have I to do to ●…udge them also that are without? Do not ye judge them that are within? He plainly showeth, that many duties that are to be performed to a Professor, are not to be performed to such as are without; that is, to such as profess not the Gospel.  
3. The Bond, whereby brotherly-love knits Professors together, is stronger than the common bond of love. In this respect the Apostle puts an emphasis upon doing good to the brotherhood, Gal. 6. 10. Let us do good unto all men, especially unto them who are of the household of faith. Thus Christ himself distinguisheth betwixt those that are within and without: For he is the Saviour of all men, especially of those that believe, 1 Tim. 4. 10.   
These differences show, that the excellency lieth upon brotherly-love.   

§. 5. Of the Grounds of Love, and of Brotherly love.  
THe grounds of Brotherly-love are such as the grounds of love in general are: but in a far more excellent kind, which may be exemplified in six heads:  

1. Participation of the same Image. On this ground the sin of murder is aggravated, 
Grounds of Love.  because In the image of God made he man, Gen. 9 6. Hence we may infer, that nothing against love must be done to another: but all duties of love must be performed to him, because we are all after the image of God.  
2. Communion in the same nature, which is flesh. Thereupon saith the holy Ghost, Hide not thyself from thine own flesh, Isa. 58. 7.  
3. Subjection to the same infirmities. For all things come alike to all, Eccl. 9 2. This puts on love to bear others infirmities, because they themselves are subject to the like. It is said of the Highpriest under the Law, That he can have compassion on the ignorant, and on them that are out of the way, for that he himself also is compassed with infirmity, Heb. 5. 2.  
4. The mutual need that one hath of another's help. This also puts on love to help such as need help, that in case of need help by others may be afforded unto them In this respect saith the Apostle, At this time your abundance may be a supply for their want, and their abundance also may be a supply for your want, 2 Cor. 8. 14.  
5. God's example. For Christ exhorteth us to perform duties of love, That we may be the children of our Father which is in heaven, Mat. 5. 45.  
6. God's express precept, Thou shalt love thy neighbour as thyself, Levit. 
Grounds of brotherly-love more eminent then of love.  19 18.   
These also are the very grounds of brotherly-love: But in a far more excellent and transcendent manner: For  

1. That Image of God, which natural men bear is exceedingly defaced and impaired. It is a very obscure and almost worn-out stamp of that glorious Image in which at first God made man. I may resemble it to a Glow-worm, or to certain Fish-bones, which in the dark make a bright lustre, but give no true light, whereby we may discern one thing from another. So by that remainder of God's Image which is in natural men, none could ever discern how to do any thing acceptably to God, or availably to his own salvation. But in Christ, by the Gospel, that glorious Image is renewed in Saints, (who are the brethren he means) and they are not only exhorted to put on that new man which after God is created in righteousness and holiness of truth (Eph. 4. 24.) but are also said to be changed into the same Image from glory to glory, 2 Cor. 1. 18.  
2. That nature whereof Professors are made partakers, is not only an humane nature, but the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Divine Nature, 2 Pet. 2. 4. For we are born again, and that of God, John 1. 13. As natural men are all one flesh, so Saints are all one Spirit, Ephes. 44. As they are of the flesh, so these are of the Spirit, John 3. 6. Wherefore as the Divine Nature is more excellent than the humane: and the Spirit than the flesh, so this ground of brotherly-love, is more excellent than the former ground of love.  
3. Professors of the Gospel are subject also to many infirmities and temptations. Satan most fiercely assaults them, Luke 22. 31. For they are all Kings, Rev. 1. 6. The devil therefore useth the policy of the King of Syria, 1 King. 22. 31. They are also subject to many infirmities. In these respects there is great need of much brotherly-love to bear with one another, Gal. 6. 2.  
4. These also stand in much need of mutual help for their spiritual good. This is evident by the manifold exhortations tending to that purpose, as Heb. 3. 13. & 10. 24. 1 Thes. 4. 12. & 5. 11. Brotherly-love is needful in this respect also.  
5. God's pattern is in this kind more excellently set forth. For in relation to Saints, he is said to love them and hate others, Mal. 1. 2. Saints are a peculiar treasure to him above all people, Exod. 19 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love, 1 john 4. 9, 10, 11. And for brotherly-love Christ's example in giving himself for his Church is also pressed, Ephes. 5. 25. john 13. 34.  
6. The Commandment for brotherly-love is as express as for love, john 15. 12. Yea it is called a new Commandment, John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment, saith withal, that it is an old Commandment, 1 Joh. 2. 1. In the substance of it, it is the old Commandment: but in many circumstances, 〈◊〉 one.    

§. 6. Of the respects wherein love is styled a new Commandment.  
LOve is styled a new Commandment, in that  

1. It is renewed in the Gospel by Christ and his Apostles: and in that respect 
In and by the Gospel love is, 1. Renewed.  called the Law of Christ, Gal. 6. 2. Now an Act renewed is counted a new Act or Statute.  
2. It is as a new thing frequently and fervently pressed in the New Testament by 
2. Much pressed.  Christ and his Apostles, even more than by Moses and the Prophets in the Old Testament.  
3. It is cleared by Christ from many false glosses, which the ancient teachers of 
3. Cleansed from false glos●…es.  the Jews called Elders had brought upon it; as this, Thou shalt love thy Neighbour, 〈◊〉 thine enemy, Mat. 5. 43, 44. As silver-plate cleared is counted new, so this Commandment.  
4. It is freed by the Gospel from many burdensome Rites, with which the Law 
4. Freed from clogs.  ●…ogged it: and thus it is accounted a new Commandment. It is said, That the E●…gles youth is renewed, Psal. 103. 5. which is thus; The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat: she thereupon with ●…iolence strikes her beak against a Rock, and breaks it all to pieces. That which remains under the shell, is counted a new beak. It is also said of a Snake, that her 〈◊〉 grows so hard and rough, that she cannot well wind herself, and nimbly slide up and down. She useth thereupon to thrust herself thorough some narrow cleft, ●…hereby that old skin is stripped off, and thus is she a new Snake. Thus the law of 〈◊〉 is new.  
5. This is a new Commandment in regard of the manner of delivering it. For 
5. Delivered with more efficacy.  it is by the Gospel delivered with such life and power, as it makes men to yield to it, God's Spirit accompanying the Ministry of the Gospel, which is thereupon called, The ministration of the Spirit, 2 Cor. 3. 8, And God is said by the Gospel to put his Laws into our minds, and to write them in our hearts, Heb. 8. 10. Concerning this particular, the Apostle saith, That we are taught of God to love one another, (1 Thess. 4. 9) that is, God by his Gospel effectually persuades us to love one another.  
6. The Commandment of brotherly-love is ever fresh, like a new thing: as the 
6. Ever fresh.  shoes and apparel of the Israelites in the wilderness waxed not old, Deu. 8. 4. & 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel, a new Covenant, Jer. 31. 31. It is so styled in opposition to the former which waxed old, Heb. 8. 13,  
7. The object of brotherly-love under the Gospel is new, in regard of the extent 
7. It hath a new Object.  of it. For of old they of Israel only were counted Brethren. In this respect it is said (Deut. 23. 10.) unto a stranger thou mayest lend upon usury: but not unto thy brother, by whom he means an Israelite. But now under the Gospel, They who were then afar off are made nigh, and both jew and Gentile are made one, Eph●…s. 3. 13, 14. For there is neither jew nor Greek, all are one in Christ jesus, Gal. 3. 28.  
8. Under the Gospel there is manifested a farther extent of brotherly-love: 
8. It hath a new Rule.  which may be accounted as a new rule. The Law saith, Thou shalt love thy neighbour as thyself, Levit. 19 18. But under the Gospel it is said, We ought to lay down our lives for the brethren, 1 John 3. 16. Thereupon the Apostle saith, I will very gladly spend and be spent for you, 2 Cor. 12. 15. And again, If I be offered upon the Sacrifice and service of your faith, I joy and rejoice with you all, Phil. 2. 17.  
9 There is under the Gospel a new pattern of brotherly-love set before us, namely 
9 It hath a new Pattern.  of Gods sending his Son to be a propitiation for our sins: Beloved, if God so loved us, we ought also to love one another, 1 John 4. 10, 11. We have also a new pattern of Christ giving himself for his Church, Ephes. 5. 25. Now we ought to love one another as Christ hath loved us, Joh. 15. 12.  
10. It is called a new Commandment by an excellency: as a new Song (Psal. 149. 
10. It is new in the excellency of it.  1.) that is, a most excellent Song. And again, The Lord hath created a new thing, (Jer. 31. 22.) that is, a wonderful thing. Thus also that which is called a better Covenant, is said to be a new Covenant, Heb. 8. 6, 8.    

§. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion.  
THe Rules for attaining to and abounding in brotherly-love, may be reduced 
XII. Rules.  
1. Be well instructed in the truth of the Religion professed.  into three heads:  

1. Opinion.  
2. Meditation.  
3. Practice.   
For Opinion.  

1. We must be well instructed in the truth of that Religion which we, and others, who are accounted brethren, do profess. Frequent reading of God's Word, diligent attending to the preaching thereof, serious meditating thereon, and mutual conference thereabout, are special means of instructing us in the true Religion. Knowledge hereof, and faith herein, will knit our hearts to the profession of the same, and hold us close to them. Religion hath its notation, a 
A religando religio duci creditur, Aug. de vera r●…lig. c. 55.  religando from knitting close, and binding fast together. Nothing is of more force to that end then Religion, especially the true Religion. Idolatrous, heretical and false religions knit the hearts of the Professors thereof together: yet they want that spirit of life which accompanieth the true Religion. True Religion therefore must needs be of more force to knit men together.  
2. We must have a good opinion, and be well persuaded of the truth and 
2. Have a good opinion of Professors.  soundness of our brother's profession. Other wise an external profession will be so far from uniting our hearts, as it will rather alienate them the more one from another. Hypocrites and dissemblers are detes●…ed of all. None will dare to trust them: none will care to be intimate with them. Now that we may have and retain a good opinion of professors, we must judge of them according to the rule of charity (for 
Judge by the rule of charity.  we cannot judge of them according to the rule of certainty. That is his prerogative who searcheth the heart and trieth the reins, jer. 17. 10. and to whose eyes all things are naked and opened, Heb. 4. 13.) Charity judgeth not the hearts and consciences of men. It leaveth them to God, Charity believeth all things, and hopeth things (1 Cor. 13. 7.) that is, the best it can of all. It interpreteth all things in the better part. By this means is brotherly-love established.  

3. We must as much as lieth in us be perfectly joined together in the same mind, and 
3. Be unanimous.  in the same judgement, 1 Cor. 1. 10. Union in mind and judgement is an effectual 
Cordis & anim●… uni●…s 〈◊〉 intelligitur summatum in doctrinatum in voluntatibus consensio. Beza in loc.  means of working and preserving union in heart and affection. They who continued 〈◊〉 in the Apostles Doctrine were of one heart and one soul, Act. 2. 42. & 4. 32. Under the heart, the affections are comprised; under the soul, the mind. Unanimity is a great cause of brotherly-love: Therefore we are oft exhorted to be of the same mind, Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2.  
Qu. What if all that profess the same faith cannot be brought to be in all points of one opinion: so as there must needs be differences in that kind, as ever there were, and ever are like to be?  
Ans. In such cases let us descent in love, and wait till God reveal the truth to the one or to the other. Differences in judgement must not cause alienations of heart and affection: especially if the difference be about inferior and indifferent things, 〈◊〉. 14. 2, 3.   
4. We must be thoroughly informed about God's love to us, and get all the evidences 
4. Be persuaded of Gods and brethren's love to thee.  we can thereof. God's love is as fire; it heateth where it is harboured. As fire kindleth fire, so love kindleth and inflameth love; especially when the soul is persuaded thereof. Now they, who truly love God, will undoubtedly love such as bear the Image of God; which Professors of the true faith do, 1 john 4. 20, 21. & 5. 1. Apprehension of God's love to us, will the more enforce us to love the Brethren, if withal we be persuaded of their love to us; as we ought to be, unless we see apparent evidences of the contrary.   
Thus far of the Rules concerning Opinion.   

§ 8. Of Rules for Brotherly-love concerning Meditation.  
FOr Meditation:  


1. We must advisedly meditate on the excellency of this grace 
5. Well weigh the excellency of love.  of brotherly-love. All the excellencies of love have an eminency in brotherly-love.  
Now love is set out by the Apostle as the most excellent of all graces. Where he exhorts to covet earnestly the best gifts, he adds this clause, Yet show I unto you a 〈◊〉 excellent way (1 Cor. 12. 31.) That way is, to season all with love. And having reckoned up sundry singular properties and effects of love, he layeth Faith, Hope and Love together, and concludes, that of them love is the greatest, (1 Cor. 13. 13.) greatest in use, greatest in continuance.  
In use, because all practical graces are set on work by love: and love extends 
Love greater than faith or hope.  itself to the good of others; It seeketh not her own only; Whereas Faith and Hope are as hands clasped, fast holding that which makes to ones own good, Love is as an hand opened, dispersing that it hath to the good of others.  
In continuance Love is greater than Faith or Hope, because these end with this present life: but Love continueth in the life to come, and is most perfect in Heaven.  
Besides, there is no grace wherein a creature may more resemble his Creator, 
In love God is best resembled.  then Love. God assumeth to himself this Title Love, and that by a kind of Property, thus, God is Love, 1 John 4. 8, 16. This doth in an high transcendent manner commend the excellency of Love; and due Meditation on the excellency of a thing, is an especial means of seeking after it, and laying hold on it.   
2. We must duly consider the worth of a brother. Brother's here meant are 
6. Observe the worth of a Saint.  Saints by calling. Whatsoever their outward condition be in this world, they are most precious persons. They are styled precious in God's sight and honourable, Isa. 43. 4. Excellent (Psal. 16. 3.) God's jewels (Mal. 3. 17.) They are a chosen generation, a royal Priesthood, a holy Nation, a peculiar people, 1 Pet. 2. 9 Comparatively, The righ●… is more excellent than his neighbour (Prov. 12. 26.) that is, than any other man, not righteous: And that in his birth, For he is born of God, John 1. 13. In his life, He liveth by faith, Hab. 2. 4. Gal. 2. 20. In his death, Precious in the sight of the Lord is the death of his Saints, Psal. 116. 15. Blessed are the dead that die in the Lord, Revel. 14. 13. This made Balaam to wish that he might die the death of the righteous, Numb. 23. 10. God set his love on them before the world was. He so dearly loved them, as he spared not his dear and only Son, but gave him to death for them, Rom. 8. 32. He hath given his holy Spirit to quicken them, to beautify them, to make them amiable before God and men. He hath given his Angels a charge over them, Psal. 91. 11. The Angels are ministering spirits for their sakes, Heb. 1. 14. The whole world is preserved for them: and they are reserved to glory. Who should not, who would not be kindly affectionated to them in brotherly-love?  
3. We must seriously think upon the good that may be reaped by them and 
7. Think upon the good they do.  from them: The good is both temporal and spiritual. Laban learned by experience that the Lord had blessed him for Jacob's sake, Gen. 30. 27. And Potiphar saw that the Lord was with his servant joseph, and that the Lord made all he did to prosper in his hand, Gen. 39 3. The good that those men received from jacob and joseph, who were both Saints, was temporal. Much spiritual good may also be received from such, by their pious pattern, prudent counsel, pithy exhorrations, powerful prayer, and other like means; yea hereby also may our eternal salvation be promoted. Due consideration of these and other-like benefits cannot but work brotherly-love towards them.  
4. We must diligently mark the prejudice that useth to arise from professors 
8. Ponder the prejudice of professors dis●…entions.  alienation of their hearts one from another, and from dissensions following thereupon. God's blessed name is thereby blasphemed: the Ministry of the Gospel slandered: the holy profession disgraced: the faithful ones grieved: the guiltless miscensured: the weak offended, and enemies made to insult: Surely they who duly consider these mischiefs, will for the preventing hereof, labour for this grace of brotherly-love.    

§. 9 Of Rules for Brotherly love concerning Practice.  
FOr practice,  

1. We must remove such impediments as ordinarily keep men 
9 Remove impediments: as 1. Self-love.  from this grace of brotherly love. One great and prime impediment is self-love. Nothing more hinders the love of others, especially the love of the brethren, than self-love. It is like the thorns among which good seed was sown. Thorns use to soak out the life and heart of the ground, so as good corn cannot there grow up to any maturity. Self-love and brotherly love are oft opposed, as 1 Cor. 10. 24. Another great impediment is undue suspicion, and unjust jealousy. This 
2. Undue suspicion.  makes every thing spoken or done to be misinterpreted, and taken in the worst part. The Apostle, 1 Tim. 6. 4. reckoneth surmisings among other gross enormities, as envy, strife, rail, which use to be occasions of great discord and fierce dissensions. He also gives this epithet evil, to surmises: For they are evil in their nature, being brats of the old man; and evil in their effect: they hinder many good duties among friends: and cause many acts of injustice. Impediments which hinder the springing up or growing of a good thing, must be removed for obtaining that good thing and abounding therein.  
2. Communion, friendship and familiarity must be kept with professors of the 
10. Keep communion with professors.  truth; that thereby we may the more freely open our hearts one to another, and communicate counsels: yea and take notice of the gifts which God hath bestowed one upon another. This is and will be an especial means of working and increasing brotherly love.  
3. We must take all opportunities of doing courtesies to the Saints: and of receiving 
11. Do and take courtesies.  kindnesses from them. By doing courtesies we tie their hearts to us: and by receiving kindnesses, we make them the more willing to accept in the better part the courtesies we do to them. A generous mind will not continually receive courtesies, unless it may return courtesy for courtesy. By this mutual kindness, the entire affection of Saints one towards another are the better discerned: which cannot but preserve brotherly love.  
4. We must be instant in prayer, both singly for ourselves, and also mutually 
12. Pray.  each for other. For ourselves, that God would be pleased to work our hearts, as to other sanctifying graces, so to this in special. That entire affection of love, which God at first implanted in man's soul, when he created him after his own Image, is exceedingly defaced by man's fall. To have it renewed requires a supernatural work, even a work of the Divine spirit. Now prayer is an especial means of obtaining the holy Ghost. Our heavenly Father will give the holy Spirit to them that ask him. Luk. 11. 13. By this Spirit may this grace be wrought in our hearts. This duty also is to be performed in the behalf of others, that God who can dispose the hearts of all as it pleaseth him, would turn the hearts of the brethren to us. Thus shall we be kindly affectioned one to another in brotherly love. Their apprehension of our love to them will kindle and inflame love in them to us; and our apprehension of their love to us will kindle and inflame love in us to them.   
Hitherto of the Rules or Means for brotherly love▪   

§. 10. Of Motives to Brotherly love.  
MOtives to stir us up after brotherly love, are such as follow:  

1. Brotherly love is a grace absolutely necessary: It is the groundwork 
1. The necsity of brotherly love.  or foundation whereon all duties that have relation to the brethren, are erected. If they be not founded thereon, they cannot be well performed; and that performance which is made of them cannot be acceptable to God or man. The Apostle expressly cleareth this point, 1 Cor. 13. 1, 2, 3. yea it is a mother grace, which compriseth all other graces under it, Gal 5. 14. Rom. 15. 9  
2. Brotherly love is one of the fairest and most glorious flowers in the Christian 
2. The beauty of it.  garden. It makes men amiable before God and man. It sends forth a sweet fragrant ●…avour wheresoever it is. It hath been before showed that there is nothing wherein man more resembleth God then in brotherly love. See §. 8.  
3. Such is the life and vigour of brotherly love, as it puts on them in whom it is 
3. The vigour of it.  unto all duties. A stronger incitation and enforcement thereunto cannot be given. To this end doth Christ three times together put this question to Peter, Simon, lovest thou me? Joh. 21. 15, 16, 17. Love moved God to give his Son to man, joh. 3. 16. Love move●… Christ to give himself to his Church, Eph. 5. 25. Love constrained Paul to do what he did, 2 Cor. 5. 14. We are therefore all enjoined to love God, (Deut. 6. 5.) and husbands to love their wives, (Eph. 5. 25.) and wives their husbands, and parents their children, (Tit. 2. 4.) Professors the brotherhood, (1 Pet. 2. 17.) every one one another▪ 1 joh. 3. 11. For love will make men give every one their due. Where love faileth, there is extreme backwardness to duty: where love aboundeth there is great forwardness thereunto.  
4. So violent and irresistible is the power of love, as it will pass thorough all 
4. Power of it.  difficulties, and overthrow all obstacles. It will not be hindered from doing the good it should do. The Church doth with much emphasis set out the power of love, (Cant. 8. 6, 7.) where she affirms it to be as strong as death. Who can stand before death? Death overcometh all. Love is also as a fire: hot, fervent, vehement: the flame thereof is the flame of the Lord: a most ardent and violent flame. Other fires may be quenched with waters; but many waters cannot quench love. No afflictions nor persecutions can put love out of a man's heart. I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved, faith the Apostle, 2 Cor. 12. 15. Read for this purpose, Rom. 8. 35, etc.  
5. Love is as salt, which in●…useth a favoury and wholesome tas●…e into such things 
5. The season it giveth.  as would otherwise be fresh and flashy. It is therefore joined with sundry other duties for this very purpose, even to season them. The Apostle so far commends love in this kind, as he maketh all things unfavoury and unprofitable without it, 1 C●…r. 13. 1, 2, 3. He therefore giveth this general advice, Let all your things be done in love, 1 Cor. 16. 14.  
6. Love hath a strong operation on others. It is as fire which heateth the things 
6. The operation it 〈◊〉 on others.  that are near it. As apprehension of God's love to us works love in us to God; (We love him, because he first loved us, 1 Joh. 4. 19) so others apprehension of ●…ur love to them, will make them love us▪ And as love puts us on to all kindness unto them; so their love of us will put them on to do all kindness unto us. The mutual love which David and jonathan manifested each to other, put them on to do much one for another.  
7. Love is one of the most comfortable graces that a man can have. It gives evidence 
7. The comfort it bringeth.  to others, and brings assurance to a man's own soul, of the love of God to him, of his right to Jesus Christ, of the Spirits abode in him, and of his right to the heavenly inheritance. Love of the brethren is an evidence also of his love of God. It is the main scope of St johns first Epistle, to demonstrate all these evidences. Read in special for this purpose, 1 joh. 2. 10. & joh. 3. 14, 18, 19 & 4. 7, 12, 16.  
8. Love is an especial means of strengthening and establishing the Kingdom of 
8. The establishment it worketh.  Christ. It unites the subjects and members of that Kingdom in one: which is a means of great stability. Many weak wands fast and close bound together, cannot easily be broke asunder: Kingdoms, Cities, all manner of civil Societies, are established by the mutual love of the members thereof. The Kingdom of Satan and all evil societies are strengthened by this means: Should not then the members of Christ's Kingdom love one another? Nothing can be of more force to work union then mutual love; and nothing of more force to strengthen a society then union.  
9 The nearest union that is betwixt any in this world, is betwixt Professors of 
9 The union of professors.  the faith; and that in their mutual relation one to another, and in the joint relation that they all have to Christ. Resemblances of the nearest relation that be, are used to set this forth, as of a foundation and edifice, (Eph. 2. 20, 21.) of a Vine and branches, (joh. 15. 5.) of an husband and wife, (Eph. 5. 32 2 Cor 11. 2.) of an head and body, (Eph. 1. 22, 23.) This near union should stir us up to brotherly love; for therein we love that body which is styled Christ, 1 Cor. 12. 12.  
10. The world's hatred of Saints should the more stir us up to love them. Christ 
10. The world's hatred of Saints.  enforceth this duty upon this ground, joh. 15. 17, 18, 19 The world most hateth Saints, and that hoc ipso nomine, in this very respect, because they are Saints. But brotherly love is a sovereign antidote against the poison of the world's hatred: and a precious cordial to revive and support the Saints spirits.    

§. 11. Of the Continuance of Brotherly love.  
BRotherly love being the fountain out of which all other Christian duties flow, and which is so needful and useful a duty, as hath been before showed, well doth the Apostle here require, that it should 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  continue. This being here required of Christians, implieth, that an endeavour on our part must be used for the continuance thereof. To express this the more fully, the Syriack inserts this particle, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in us. Others to make this yet more clearly to appear, thus express it, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  continue in brotherly love.  
In that the Apostle sets no limitation of time to his exhortation, but indefinitely saith, Let brotherly love continue, he giveth us to understand that the continuance 
Love must be perpetual.  must be perpetual. It must never clean fail, but continue so long as the man himself continueth in this world; nor must it upon any occasion be interrupted, but it must be manifested in all things at all times: according to that which the Apostle saith of charity, Let all your things be done with charity, 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces, (2 Pet. 1. 7.) showeth that so long as there is any grace in a Christian, there must be also brotherly love. St Paul therefore where he commended the Thessalonians for that brotherly love they had showed, be●…eecheth them to increase more and more, 1 Thess. 4. 9 10. The phrases of walking in love, (Eph. 5. 2.) and dwelling in love, (1 Joh. 4. 16.) import as much. For to walk is to go on: It is opposed to standing still or sitting down. To dwell, implieth a continual abode: opposed to so journing or lodging for a while in a place.  
God's love to us is an everlasting love, Jer. 31. 3. Those whom▪ Christ loved he loved unto the end, joh. 13. 1. But we must be followers of God; and walk in love as Christ also hath loved us, Eph. 5. 1, 2. And that as in other circumstances, so in continuance.  
Hereby the truth of our brotherly love will be manifested: for that grace which is true and sound will never decay.  
They who in their younger years, or when first they began to feel a sweet relish 
Taxation of decay in love.  in the communion of Saints, seemed to have them in high account, and to have their hearts entirely set upon them, and thereupon were ready to do all good offices for them: but afterwards have their hearts alienated from them, and withdraw themselves from communion with them, not fearing to speak evil, not only of some particular persons, but also of the whole brotherhood, yea and of the very profession itself, they surely never had this excellent grace of brotherly love well settled in them. Surely they give too great cause to suspect and fear that that spirit which knit the members of Christ's mystical body together, was never in them.  
It becometh us therefore who have this holy fire of brotherly love kindled in us, daily to blow it up. This metaphor is indefinitely used, 2 Tim. 1. 6. and may fitly be applied to the point in hand.   

§. 12. Of the meaning of this phrase, Forget not.  Verse 2. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares. 
THe general duty of brotherly love is exemplified in sundry particulars. The first whereof is hospitality.  
The substance of the duty is comprised under this negative, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Be not forgetful. The Greek Verb is a compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obliviscor.  simple signifieth to forget. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnino obliviscor.  compound intendeth some special emphasis; as clean to forget, or utterly to forget, or 〈◊〉 way to forget.  
To forget and to remember are opposite terms. Not to remember is to forget. Not to forget is to remember. Negative injunctions have an emphasis in them: They always bind to all times. There is no time wherein they may be forgotten.  
To remember importeth two things especially.  

1. To keep and hold fast in mind and memory what is once known. In this respect Moses addeth the negative to the affirmative, thus, Remember and forget not, Deut. 9 7. Which intendeth that they would fast hold it, and not let it s●…ip away.  
2. To call again to mind and memory what was once known, but after forgotten. Thus Pharaohs butler saith, I do remember my faults this day, etc. Gen. 41. 9 Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office: among other things Joseph's interpreting his dream was an especial one. But it is said that he forgot joseph, Gen. 40 23. In that therefore he saith thereof, I do remember, he meaneth thereby a calling to mind again, that which he had forgotten.   
In both these senses may this negative, be not forgetful, be taken, and imply these two things.  

1. That knowing this to be a Christian duty they should be mindful of it, and careful to observe it, so oft as occasion should be offered. In this sense saith the wise man, Forget not my law, Prov. 3. 1.  
2. That they having formerly done the duty, but afterwards intermitted it, they should return to it again, and not forget their good beginnings. In this sense saith Moses, Beware that thou forget not the Lord thy God, Deut. 8. 11.   
In the former sense it is an incitation to hold on in a good course.  
In the later sense it is a secret taxation of neglect of duty: Which the Apostle more expressly thus sets down, Ye have forgotten the exhortation, Heb. 12. 5. It is withal an admonition to return to the good course again. It is very likely that these Hebrews having been spoilt of their goods, (Heb. 10. 34.) thought themselves to be exempted from such duties of courtesy and charity, as formerly they had been careful to perform. Hereupon the Apostle calls upon them to return to it again, and not to forget it by intermitting it.  
Men are prone to neglect strangers as is evident by the many prohibitions thereabouts, (as, Thou shalt neither vex a stranger nor oppress him, Exod. 22. 21. & 23. 9 Leu. 19 33.) and by the many complaints which the Prophets make thereabout, as Ezek. 22. 7, 29. And Christ's doom against each, Mat. 25. 43.  
There are no outward worldly motives to induce men to be kind to strangers; especially such strangers as are here intended. For strangers use to have no wealth or other like means to recompense such courtesies as are afforded unto them: and therefore they are oft joined with such as are poor, and widows, and orphans, Leu. 19 10. & 23. 22. Deut. 14. 29. jer. 7. 6.   

§. 13. Of the Kind of entertainment to be given to a Stranger.  
THis phrase, to entertain strangers, is the interpretation of one Greek word; to which we have an English word answerable, which is Hospitality. This is taken from the Latin word, which is used by most of the Latin Interpreters. Thus word for word it might have been translated, forget not hospitality, The Greek word here used is by our English Translators turned hospitality: and a word of the same derivation and composition, translated given to hospitality, 1 Tim. 3. 2. and a lover of hospitality, Tit. 1. 8.  
The Greek word here used is a compound word, (like to that which in the former verse was translated brotherly love.) It is compounded of a friend and a stranger, or a lover of a stranger: to show that he that performeth the duty here intendeth, must therein show himself a friend to the stranger and one that loveth him. Hereupon in the Law the duty is thus expressed, Love ye the stranger, and pressed by God's pattern even in the very manner itself, Deu. 10. 18, 19 for he loves a cheerful giver, 2 Cor. 9 7.  
Thus, according to the notation of the word, it compriseth under it two things:  

1. In regard of the matter; that all acts of courtesy and charity be extended to strangers: as to afford them lodging, meat, drink, counsel, protection, direction, consolation, and what other succour strangers may stand in need of.  
2. In regard of the manner, that the courtesy and charity that is showed to a stranger, be so lovingly, kindly, and friendly performed, as the stranger may see he hath found a friend. Thus the two words compounded will appear fitly to be joined together, a friend and a stranger.   
I find not this composition in any Greek Authors before the Apostles time, so as it is probable that they were the first Authors thereof. St Paul hath used it four times: as Rom. 12. 13. 1 Tim. 3. 2. Tit. 1. 8. and in this place. It is also used 1 Pet. 4. 9  
This friendly manner of doing good to strangers maketh it the more acceptable to God: who measures works of mercy according to the mind of him that doth them, Luk. 21. 3. 2 Cor. 8. 12.  
Besides, such a manner of doing good doth much more work upon the heart of him to whom it is done. Abraham's servant was very much affected with that ready, cheerful courtesy which R●…becca showed to him, Gen. 24. 20, 21, 22. How was Ruth taken with the friendly manner of Boaz his entertaining of her, Ruth 2. 8, etc.  
As no works of mercy, so nor this must be done grudgingly or of necessity, 2 Cor. 9 7.   

§. 14. Of Strangers who they are.  
THe word stranger is opposed to ones own: and it is used either in way of resemblance, or in reality.  
By way of resemblance a stranger is so called in two respects.  

1. Actively, when one carrieth himself as a stranger. Thus God is said to be as a stranger, when he seems either to take no care of his people: or not to abide with them, jer. 14. 8.  
2. Passively, when men that are no strangers, are dealt withal as strangers. job complaineth that they who dwelled in his house counted him for a stranger, Job 19 15. The like complaint doth David make in regard of his brethren's carriage towards him, Psal. 69. 8.   
In reality, strangers are so counted and called in reference  

1. To a man's own person: in opposition to whom all other persons are strangers. In this large extent the wise man thus useth this word, Let another man praise thee, and not thine own mouth: a stranger, and not thine own lips, Pro. 27. 2. A stranger is the very same here that another man is.  
2. To a man's wife: Thus every woman besides a man's own wife, is called a stranger, Pro. 5. 20. Why wilt thou be ravished with a strange woman, and embrace the bosom of a stranger?  
3. To a man's function: Thus they who are of other functions to men of a select function are called strangers; as to the Levites all the Israelites of other Tribes were strangers, Numb. 1. 51.  
4. To stock from whence one doth descend. Thus they who descended not from Abraham, Isaac and jacob, though they dwelled among the Israelites were counted strangers, 2 Chron. 2. 17.  
5. To the place of ones abode, and that in sundry respects: 

1. All that dwell on earth are counted strangers in reference to our eternal house in heaven. In this respect David, without any limitation, We are strangers as were all our fathers, 1 Chro. 29. 15.  
2. All that are of another house are counted strangers to one particular house. Thus doth Solomon oppose a man's own house and the house of a stranger one to another, Prov. 5. 10.  
3. All that are of another City, or company, or society are counted strangers. Thus I●…tai the Gittite was counted a stranger to them that were of jerusalem, 2 Sam. 15. 19  
4. All that are of another Country. In this sense is this phrase used, A stranger that is not of thy people Israel, but cometh out of a far Country, etc. 1 King. 8. 41.     
The word stranger in my Text is used in this last respect especially. So as such an one as cometh from another Country to a Country where he hath no kindred nor friends, is by Christians to be entertained. This is the hospitality here intended.   

§. 15. Of Entertaining Strangers.  
HOw strangers are to be entertained hath been showed showed. 13. The duty itself is much pressed both under the Law and under the Gospel. In both times ●…egatively, Exod. 22. 21. and here in this Text, affirmatively, Deut. 10. 19 Rom. 12. 13. The word whereby the Apostle in that place presseth that duty hath great emphasis, we thus translate it, Given to hospitality. The Greek word is taken from hunters, and hounds, who will not lose the game, if possibly they can get it. It is used, Phil. 3. 12. 14. and translated to follow after, and to press toward. That very word is used to stir us up to pursue after peace and holiness, (Heb. 12. 14.) Righteousness and faith, (1 Tim. 6. 11.) Love, (1 Cor. 14. 1.) and whatsoever is good, (1 Thess. 5. 15.) So as we must be given to hospitality, as much as to peace, holiness, righteousness, faith, love, and what else is good.  
God hath herein set himself before us for a pattern. God's practice herein is expressly set down for this very end that we should imitate him. God loveth the stranger, love ye therefore the stranger, Deut. 10. 18, 19  
The many ordinances which God made for relief of strangers give good proof of God's good respect to strangers, and special care of them: as  

1. The rest of the Sabbath, Exod. 23. 12.  
2. Glean of all manner of corn: and remainders of all kinds of fruits, Leu. 19 9, 10.  
3. Tithes, Deut. 14. 28, 29.  
4. Restraint of wrong, Exo. 22 21. yea and of perverting their right, Deut. 24. 17.  
5. Making them as one with his people, Leu. 19 34.  
6. Hearing their prayer, 1 King. 8. 41. & 9 3.  
7. God's promise of good to them, Isa. 56. 6, 7. yea and of good to such as are kind to them, jer. 22. 3, 4.  
8. The abundant reward given to them, Matth. 25. 34, 35.  
9 God's indignation against such as are injurious to them, Ezek. 22. 7, 29.  
10. Their fearful doom, Matth. 25. 41, 43.   
Upon that glimpse which the Heathen had of God's respect to strangers, and care of them, their god was termed Hospital jupiter.  
Many examples are in God's Word registered concerning Saints practise of this duty: as of Abraham, (Gen. 18. 3, etc.) Lot, (Gen. 19 3, etc.) R●…becca, (Gen. 24. 18, etc.) Laban, (Gen. 24. 31. & 29. 13.) joseph, (Gen. 41. 57) The Israelites, (Exod. 18. 12.) Rahab, (Josh. 2. 1, etc.) The old man of Gibea, (Judg. 19 20.) Boaz, (Ruth 2. 8, 9, 10.) job, (Job 31. 32.) Ahimelech, (1 Sam. 22. 6.) Abigael, (1 Sam. 25. 18.) David, (1 Sam. 30. 11, 12.) Barzillai and others, (2 Sam. 17. 27. & 9 32.) The widow of Zarepheth, (1 King. 17. 15.) Obadiah, (1 King. 18. 4.) The Shunamite, (2 King. 4. 8.) Elisha, (2 King. 4. 42.) Nehemiah, (Neh. 5. 17.)  
Before I leave the History of the Old Testament, I think it meet to add to the former examples such practices of the Heathen as are registered in the sacred Scriptures: as of the Hittites, (Gen. 23. 4, etc.) Pharaoh and his people, (Gen. 12. 16.) Abimelech and his people, (Gen. 20. 1. & 26. 6, etc.) Another Pharaoh, (Gen. 45. 17. & 47. 6.) Revel, (Exod. 2. 20.) Egyptians, (Exod. 12. 35, 36.) The King of Moab, (1 Sam. 22. 34.) Achish, (1 Sam. 27. 3.) The Children of Ammon, (2 Sam. 17. 27.) Cyrus, (Ezra 1. 1, etc.) Darius, (Ezra 6. 8, etc.) Artaxerxes, (Ezra. 7. 12. Neh. 2. 8.)  
Let me further add to these out of the New Testament, The Samaritans, (john 4. 40.) The Roman Centurion, (Acts 27. 3.) The Barbarians, (Acts 28. 2.)  
In the New Testament I may well begin with Christ who took all opportunities of doing all manner of good to all manner of strangers: As to sundry sorts of Gentiles, to Samaritans and others. In special his plentiful entertainment of five thousand at one time, and four thousand at another, Matth. 14. 21. & 15. 38.  
Next to him we may produce the Disciples, (Luk. 24. 29.) Simon the Tanner, (Acts 9 43.) Cornelius, (Act. 10. 48.) Lydia, (Act. 16. 15, 40.) The jailor, (Act. 16. 34.) Phebe, (Rom. 16. 2.) Philemon, (ver. 7. 22.) One siphorus, (2 Tim. 1. 16, 17.) Gaius, Rom. 16. 23. 3 Joh. v. 5, 6.  
I might be copious in adding to these many more patterns out of Ecclesiastical and Heathen Authors. But this cloud of approved witnesses is sufficient to such as are willing to be followers of Saints.  
Gratefulness to God for that plenty of all needful blessings which we in this our own Country have long enjoyed (while others of our Religion have been forced to wander up and down) should put us on the more to this duty. Yea and requital for that kindness that was showed to our Countrymen that fled into other Countries in Queen Mary's days. We also ourselves who have long enjoyed the blessings of our Country, may be forced from house and home, and brought to desire such succour as strangers stand in need of.   

§. 16. Of Hospitality to be showed by the meaner sort.  
THe Hebrews were at this time in a low and mean estate, for they had been persecuted and spoiled of their goods, Heb. 10. 38. yet are they not exempted from this duty. The widow that is commended for entertaining Elijah, had but little left her, 1 King. 17. 12. The widow that was to be commended for lodging strangers, (1 Tim. 5. 10.) cannot be imagined to have been a rich widow: Nor she of whom Christ testified that of her penury she cast in all the living that she had, Luke 21. 4. The Apostle testifieth of the Churches of Macedonia, that in a great trial of affliction they sent relief to the Jews that were strangers to them: and that their deep poverty abounded unto the riches of their liberality, 2 Cor. 8. 1, 2.  
Hospitality is of so large an extent, as the poorest that be may do somewhat therein. Hospitality compriseth under it, not only great gifts, liberal allowance, f●…ir lodging, rich clothing, high honour, gainful offices, and such like courtesies, fit for great men to give: but also a cup of cold water, (Matth. 10. 42.) guiding the blind, lifting up the ●…ame, (job 29. 15.) yea raising up a stranger's Ox or Ass (Deut. 22. 4.) directing them to places where they may be harboured, soliciting others for them, visiting, advising, admonishing, comforting them, carrying one's self familiarly with them, giving them good words, and sundry other courtesies, which the poorest may show.  
Besides, there are sundry privative duties, as forbearing to revile, to disgrace, to wrong, to vex, to oppress them, or to do any other unhospitall discourteous injurious act to them, Exod. 22. 21. & 23. 9 Deu. 24. 17.  
It is therefore questionless a most undue plea which many poor and mean persons make for neglecting strangers altogether. Many deal with strangers as they who are not minded to contribute any thing when a charitable collection is moved, they inveigh against the matter and motion: But their poverty and meanness shall not excuse them before God, who well knows wherein they fail of what they might and should do.   

§. 17. Of receiving Angels unawares.  
THe reason which our Apostle produceth to enforce the duty of hospitality, is taken from the benefit that followed thereupon. The benefit is thus expressed, thereby some have entertained Angels unawares. That this is here alleged as a reason is evident by this causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR. The reason is a forcible reason; for it showeth that they who performed this duty lost nothing thereby, but were much honoured, and received a great blessing. To have Angels enter into ones house is an honour; and to bring such gladsome messages as they did was a blessing.  
In setting down this recompense, the Apostle hath an especial respect unto two instances: one of Abraham, Gen. 18. 2. the other of Lot, Gen. 19 1.  
Angels came to both these in the appearance of men, whom they knew not; so as their hospitality was on no by-respect, but only for the duties sake. They saw such as they supposed to be men going on as in a journey, and thereupon entertained them.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated unawares, is oft attributed to such as know not those who do such and such a thing. It was at first concealed from Abraham and from L●…t, that they who came to them were Angels. Their act in entertaining such guests was like a fisherman's casting a net into the water for fish: and instead of fish draweth up Pearls.  
Obj. 1. It is said that Abraham bowed himself toward the ground before them, Gen. 18. 2. this was an act of Divine worship: for so is Divine worship set out. Thereupon it is inferred that he knew them to be more than men. For Divine worship is not to be yielded to mere men, Act. 10. 25, 26.  
Ans. Civil obeisance is also set forth by that phrase, for Abraham bowed himself 〈◊〉 the people of the land of Heth, Gen. 23. 7. But that he did in testimony only of civil reverence.  
Obj. 2. Abraham styleth one of them Lord, v. 3.  
Ans. It is probable that one of them appeared in a more eminent habit and in greater Majesty than the other; so as he might take him for the chief: and thereupon in special direct his speech to him: But he doth also show like courtesy to them all, v. 4, 5. The title Lord is in the Hebrew a title given to men frequently, as v. 12. it is applied to Abraham himself by his wife Sarah.  
Obj. 3. The title jehovah is given to one of them, v. 13.  
Ans. One of them might be and indeed was the Son of God, true jehovah, the second person in sacred Trinity. But Abraham at first knew not so much: The other two were true Angels, who afterward went to Lot; for there came but two to him, Gen. 19 1. It is said that the men turned their fac●…s from thence and went toward Sodom: but Abraham stood yet before the Lord. Those two men were two of those that came to Abraham, Gen. 18. 2. and afterward went to Sodom, Gen. 19 1. The third of those that came to Abraham was the Lord the Son of God before whom Abraham stood. At first Abraham knew them to be no ●…ther than men; nor yet Lot: yet afterward both of them knew them to be Angels.  
Obj. 4. This entertaining of these Angels was extraordinary. We read not the like at any other time. What motive then can that be to us that can expect no such thing?  
Ans.  

1. The Apostle intends not that all should expect the same, for he saith not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all entertained; but some.  
2. God can do the like again, if he please: There is no restraint to the 
The Remists out of joh. Diacams tell us, that Christ and Angels came to St Gregory's table of hospitality in Pilgrims weeds. Believe it who will.  Lord.  
3. The argument follows from the greater to the less. If God sent such extraordinary guests, surely he can send such ordinary guests as will be worth entertaining. Such an argument an Apostle useth to stir us up to pray in faith, for Eliah prayed that there may be no rain; and again that there might be rain; and he was heard in both: Therefore we may believe that God will hear us in ordinary matters.   
This instance giveth evidence of God's high account of this duty of entertaining strangers: in that once and again he sent Angels to such as were ready to perform the duty. From therefore we may infer, that God well liketh and approveth this duty: and that he will some way or other recompense the same. This is the main scope of the Apostle.   

§. 18. Of the blessings which Angels have brought to Saints.  
WEll may it be inferred from the Apostles argument, that a friendly entertaining of strangers shall not be in vain. To prove this point the more fully, I will endeavour to clear two points.  

1. That Angels when they came to Saints brought special blessings to them.  
2. That hospitality hath been recompensed with many singular blessings.   
For the first,  

1. The Angels that came to Abraham brought a most gladsome message to him, namely that he should have a son by Sarah his wife, Gen. 18. 10. There could not have been brought a more welcome message to him, as appear by the answer which he gave to God when he made an especial promise to him: His answer was this, What wilt thou give me seeing I go childless? Gen. 15. 2.  
2. The Angels that came to Lot delivered him from the destruction of Sodom, Gen. 19 16.  
3. The Angel that came to Hagar brought a very gladsome message, Gen. 21. 17, etc. So to Moses, (Exod. 3. 2.) and to Gideon, (Judg. 6. 11.) and to Manoah, (Judg. 13. 2.) and to Elijah, (1 King. 19 5.) and to Daniel, (Dan. 6. 22.) and to Zechariah, (Zech. 1. 9) and to Zacharias and the Virgin Mary, (Luke 1. 11, 26.) and to the Shepherds, (Luke 2. 9, 13.) and to joseph, (Matth. 2. 13. 19) and to Christ, (Luke 22. 43.) and to the Apostles, (Acts 1. 10. & 5. 19) and to Peter, (Act. 12 7.) and to C●…rnelius, (Act. 10. 3.) and to Paul, (Act. 27. 23.) and to john, (Rev. 1. 1.) By all these it appeareth that this particular blessing noted by the Apostle was no small one.    

§. 19 Of the 〈◊〉 of Hospitality.  
TO amplify the Apostles motive taken from the entertaining of Angels, it will not be am●…sse to add other special recompenses of hospitality registered in sacred Scripture.  

1. Rebeccahs' hospitality was rewarded with precious gifts and a good husband, Gen. 24. 22, 49.  
2. Laban's hospitality was recompensed with a good servant for himself, and a good husband for both his daughters, Gen. 29. 27. & 30. 27.  
3. Revels, with a good servant for himself, and a good husband for his daughter, Exod. 2. 21.  
4. Rahabs, with preservation of herself and kindred from a common destruction, and with a great marriage, josh. 6. 22. Matth. 1. 5.  
5. Boaz, with a good wife, Ruth 3. 2, etc.  
6. Abigail, with a good husband, 1 Sam. 25. 39  
7. David, with a discovery of his enemies, 1 Sam. 30. 11.  
8. The widow of Sarephath, with preserving and increasing her meal and oil in a great dearth: and restoring her son to life, 1 King. 17. 16, 23.  
9 The Shunamite, with giving her her son, and restoring him to life, 2 King. 4. 70, 36.  
10. The Disciples, with entertaining Christ, Luk. 24. 32.  
11. Lydia's and the jailors with the salvation that was brought to their house, Acts 16. 15, 33.  
12. Gaius, with an honourable testimony, Rom. 16. 23. 3 joh. 1, 5, 6.  
13. Onesiphorus, with Paul's prayer, 2 Tim. 1. 18.  
14. The Barbarians with cure of their sick bodies and souls, Acts 28. 9  
15. The greatest recompense of all is that recompense which Christ giveth at the day of judgement, Matth. 25. 34, 35.   
All these give evidence of the notice which God taketh of those which set themselves to do what he requires, and of his approbation thereof.  
He also gives proof of the goodness, kindness, bounty, and other like gracious properties of God in not suffering good things to pass away without a recompense, Psal. 62. 12.  
Hereupon the Apostle saith that whatsoever good thing any man doth, the same he shall receive of the Lord, Eph. 6. 8.  
It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost; and thereupon omit many fair opportunities of bringing manifold blessings to themselves.  
For our parts we have just cause to judge, that as in other works of mercy, so in this, what is given is as seed sown, which will bring forth in 〈◊〉 season a plentiful crop.   

§. 20. Of God's giving more than expected.  
THat which the Apostle says of their receiving this blessing unaware●…, gives us to understand that men in the good things which they do, oft receive more from the Lord than they looked for. Whereas it is said that the ●…ing asked life of God, it is added that God gave it him, even length of days, and that for ever and ever, Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people, God gave him so wise an heart that there was ●…one like him before him nor after him: Yea he gave him also that which he 〈◊〉 not, both riches and honour, etc. 1 King. 3. 12, 13. So where Hanna desired a son of God, God gave her three sons and two daughters. Ruth●…ccompanieth ●…ccompanieth her poor mother in law for the true Religion sake, and unawares 〈◊〉 meeteth with a great Prince of the Tribe of judah to be her husband: as from her, though an alien, descended the Messiah, Ruth 1. 16, 17. & 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to inquire after his father's Asses, and 〈◊〉 heareth news of a Kingdom intended to him, 1 Sam. 9 6, 7. & 10. 1. 〈◊〉 to give a proof parallel to this of my Text, yea far exceeding it, the Disciples that constrained a stranger, as they thought, to abide with them, entertained 〈◊〉 Lord Jesus unawares, Luk. 24. 29.  
God doth thus exceed in his remuneration, to give evidence of his free grace and bountiful mind. To give what is not so much as thought on, argueth free grace. To give above expectation, argueth bounty.  
What an encouragement is this for a Christian cheerfully to do his duty, and constantly to go on therein, referring the issue to God. He may do more than is desired, or expected, yea or thought on. For he is able to do exceeding abundantly, above all that we ask or think, Eph. 3. 20.   

§. 21. Of applying to ourselves rewards given to others.  
COncerning the persons that unawares were thus recompensed, they are thus set down, some. Hereby the Apostle himself infers that every one who performed that duty received not that particular recompense; yet he sets it down as a motive unto all. For all may be encouraged by that recompense which is given to some only.  
This kind of argument is oft and much pressed in the New Testament: In the inference which this Apostle makes in the beginning of the sixth verse of this Chapter. Concerning Gods imputing righteousness unto Abraham, who believed, the Apostle infers that it was not written for his sake alone: But for us also, to whom it shall be imputed, if we believe, Romans 4. 23. 24.  
From God's delivering Lot out of Sodom, when it was consumed with fire, the Apostle maketh this conclusion, The Lord knoweth how to deliver the godly, etc. 2 Pet. 2. 9  
This Apostle having set down the many great rewards which God gave to the ●…aith of his servants in the 11th Chapter of this Epistle, maketh this inference, Wherefore let us run with patience, Heb. 12. 1.  
On this ground Saints of old pleaded for themselves Gods former dealings with others: as Psal. 22. 4, 5. 2 Chron. 20. 7. Nehem. 9 10. God's blessings on some are evidences of his good will; of what is pleasing to him, and what he approves. For did he not approve such and such things, and were he not well-pleased with them, certainly he would not bestow blessings on the performers thereof, in reference to the doing of them. Now God is ever of the same mind, (job 22. 13. Malach. 3. 6.) what once he approveth he will ever approve: and what he approveth he will assuredly recompense.  
This assuredly is the best and most proper use that we can make of God's former gracious dealing with Saints, registered in sacred Scripture: namely to apply them to ourselves, and to be encouraged thereby to go on in such courses as they did: resting on this that God approves us therein: and that he will recompense us some way or other.  
They who read the acts of Saints, and God's goodness to them, as mere histories of things done in former times, and apply them not to themselves, fail of the best use to be made thereof.  
Wherefore to make a right use of the Scriptures, observe these few Rules.  

1. Exercise thyself in God's Word by reading and hearing it frequently, diligently: that thou mayst be well acquainted with the very letter and history of the Scripture.  
2. Use all means to get understanding of the true sense and meaning thereof. For this end, Prayer, Meditation, Conference, and diligent attending upon the public Ministry are good helps.  
3. Believe what thou conceivest to be the true sense and intent thereof.  
4. Apply it to thyself so far as thou conceivest it any way belonging to thee: For whatsoever things were written before time, were written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15. 4. This is a great point of prudence. The life, the power, the profit of the word consisteth herein.  
5. Be a follower of those who are therein approved, so far as that which they did may concern thee.  
6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them.    

§. 22. Of the Resolution of the 2d verse of Heb. 13.  
THe sum of this verse is, A Christians respect to strangers.  
Two points are considerable hereabouts.  

1. The inference of this verse upon the former: For it is a particular exemplification of the former, both in the duty of love, and also in the person, brother.  
2. The substance of the duty.   
Herein two points are to be noted.  

1. The manner of propounding the duty, in this phrase, Forget not▪  
2. The matter whereof it consisteth.   
About the matter is set down,  

1. The duty itself.  
2. A motive to enforce it.   
About the duty,  

1. The persons to whom it is enjoined are implied, namely all to whom he wrote.  
2. The kind of duty. Herein observe, 

1. The persons to whom it is to be performed▪ stranger's.  
2. The manner of performing it, with friendliness.     
The motive is,  

1. Generally intended in this particle, FOR.  
2. Particularly exemplified: wherein is expressed, 

1. The kind of recompense, Angels came to them.  
2. The ground thereof, God's special providence, unawares▪  
3. The persons recompensed, some.      

§. 23. Of the Instructions raised out of Heb. 13. 2.  
I General's are to be exemplified by particulars. The Apostle exemplifieth that general rule of brotherly love by this particular of hospitality.  
II. Strangers are brethren. The Apostle giveth this instance of strangers to show who are to be accounted brethren; and to whom brotherly love is to be showed.  
III. Men are prone to neglect strangers. The manner of setting forth the duty under this phrase, forget not, implieth as much.  
IV. Strangers are to be regarded. This is the very substance of the duty here enjoined.  
V. Hospitality is a bounden duty. This is to entertain strangers.  
VI Friendliness to be manifested to strangers. The notation of the Greek word declareth as much.  
VII. The meanest may and must show courtesy to strangers. This I gather from the persons to whom he enjoins this duty.  
VIII. Hospitality shall be recompensed. This particle For, intends a recompense.  
IX. Angels come to Saints with a blessing. To this end mention is here made of Angels coming to Saints of old.  
X. Gods remuneration exceeds man's expectation. Those Saints to whom Angels came did not think of such guests. They entertained them unawares.  
XI. Rewards given to some are encouragements to all. For this very end doth the Apostle produce a recompense which was made to some.   

§. 24. Of remembering others affliction.  Verse 3. Remember them that are in bonds, as bound with them, and them which suffer adversity, as being yourselves also in the body. 
ANother exemplification of that general grace of brotherly-love, is compassion towards such as are in affliction.  
Before this the Apostle premiseth such an item as he did before the former vers. 2. Only that was negative, Forget not: This affirmative [remember.] Both import one and the same thing. See §. 12. & 90. See also Chap. 2. §. 55.  
The word here [
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Recordor.  remember] compriseth under it all kinds of duties that are to be performed to such as are in any affliction; as to pray for them, to visit them, to comfort and encourage them, to relieve them, to do what we can for their ease, release and liberty, to stir up others to do them good.  
This word remember is here the more fitly used, in that remembrance of ones misery, stirs up bowels of compassion, and puts men on to afford all manner of succour.  
This is laid down as the ground of the compassion which God showeth, where it is said, That God had compassion of his people; The ground thereof is thus set down, For he remembered that they were but flesh, Psal. 78. 38, 39 And again, The Lord pitieth them that fear him; for he remembreth that we are dust, Psal. 103. 13, 14. This is spoken of God after the manner of man.  
On this ground Saints call on God to remember them, O remember that my life is wind, Job 7. 7. Remember that thou hast made me as the clay, Job 10. 9 Lord, remember David and all his afflictions, Psal. 132. 1. This is most properly true of man, when the Israelites remembered Zion in her affliction, than they prayed for her, Ps. 137. 1, etc. Lam. 3. 19, 20. Hereupon the Apostle being in prison calls upon those to whom he wrote to remember his bonds, Col. 4. 18.  
Remembrance of a thing brings to our mind an Idea thereof, and doth set before us a kind of present view, and sight thereof; which cannot but work upon the affection, and cause compassion. Titus his inward affection was the more abundant towards the Corinthians, whilst he remembered them, 2 Cor. 7. 15. Remembrance of a case causeth a more serious consideration thereof. But that which is not remembered, is, as not known, and so not heeded nor regarded 
Ignoti nulla cupido.  at all.  
Surely this shows a main reason of men's neglect of such as are in any distress, and so remain in places, whether they who neglect them use not to come. Though, it may be, they formerly knew or heard that they were in such and such distresses: yet not remembering that they are so, they clean neglect them, Out of sight out of mind: Hence it comes to pass that clamorous and impudent beggars, who put men in mind of their miserable cases (though perhaps merely feigned) get more relief than such as are imprisoned, or otherwise more miserably afflicted, but out of sight.  
It doth without question become Christians to be mindful of such as they have formerly known to be in any distress. For this end they ought  

1 To be inquisitive after the state and cases of such as they have cause to fear or surmise that they are in any distress. When Hanani came from judah to the place where Nehemiah was, Nehemiah was inquisitive concerning the jews that had escaped which were left of the Captivity, Nehem. 1. 2. And being informed of their great misery, he put himself on to do the good that he did for them.  
2. To visit such as they hear to be sick, in prison or any other like distress. This is commended in Onesiphorus, 2 Tim. 1. 16, 17.  
3. Oft to relieve those that are in distress. Not to think it enough that they have once relieved them; if at least they long continue in their distress. Frequent doing of a thing will keep the occasion of it in mind and memory. Paul commendeth the Philippians, that they had sent once and again unto his necessity, Phil. 4. 16. And he exhorteth Christians, not to be weary in well-doing, 2 Thess. 3. 13. Gal. 6. 9 The foresaid Onesiphorus oft refreshed Paul, 2 Tim. 1. 16.  
4. To be daily mindful of such in their prayers. This is an especial means to keep them in mind and memory, and to take opportunities of affording what needful succour they can unto them. St Paul testifieth, That without ceasing he made mention of the Churches always in his prayers, Rom. 1. 9 So 2 Tim. 1. 3.    

§. 25. Of Professors being bound as Malefactors.  
THey who the Apostle here exhorteth us to remember, are said to be in bonds. This is the interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word; which setteth out such as are fast bound by cords, chains, manacles, fetters, or any other like means.  
It doth here comprise under it all such as are for the Gospel's sake restrained of liberty: as are  

1. Such as are imprisoned, as the Apostles were, Act. 5. 18.  
2. Such as are put into the stocks, as a Prophet was, jer. 20. 2.  
3. They that are both imprisoned, and also put into the stocks, as Paul and Silas were, Act. 16. 24.  
4. Such as are manacled and fettered in prison, as Peter was, Act. 12. 6, 7.  
5. Such as are cast into a dungeon, as the Prophet was, jer. 38. 6.  
6. Such as are committed to a soldier or other officer to be kept safe, Act. 28. 16. or such as are any other way restrained.   
These cannot help themselves: Therefore succour aught the rather to be afforded to them.  
They whom the Apostle here especially meaneth, were Preachers and professors of the Gospel: and for the Gospel sake were so bound.  
Malefactors use to be so dealt withal. They are kept fast that they might not make an escape; but be brought forth in due time to receive condign punishment. The Preachers and Professors of the Gospel deserved no such matter: neither was there any fear of their making any escape unduly; yet were they dealt withal as malefactors. This hath been more fully cleared on Heb. 11. 36.   

§. 26. Of succouring such as cannot seek it.  
THE Apostle doth the rather put those to whom he wrote in mind of such as were bound, and would have them to be remembered, because being so bound, they were not able to come themselves to make their case known to others.  
All duties enjoined for their sakes who are restrained of liberty are so many proofs of the equity of this point: as to visit the sick, jam. 5. 14. or are in prison, in a dungeon, or any other place of restraint: or such as are lame, impotent, or any way unable to seek succour themselves.  
Christ takes special notice of this kind of kindness to recompense the same, Mat. 25. 36.  
For our Direction and Encouragement hereunto we have set before us:  

1. The pattern of God himself. He offers and affords succour to such as seek it 〈◊〉, Isa. 65. 1. Rom. 9 30. This is set forth to the life in a Parable of a young child cast out and left succourless, Ezek. 16. 4, etc. Woe had it been with all mankind if God had not sought to man, before man sought to God. Man was so far from first seeking to God, as when God first sought to man, man fled from him, Gen. 3. 8. But we must be followers of God, Eph. 5. 1.  
2. The example of the Son of God, who in the same manner doth good, as his Father doth, freely, of himself, before it be sought of him: even to such as neither did nor could seek it. When we were yet without strength, while we were yet 〈◊〉, when we were enemies, when we were dead in sins, Christ showed mercy un●… us, Rome 5. 6, 8, 10. Ephes. 2. 1, 5. Christ professeth of himself, that he came to seek, and to save that which was lost, Luke 19 10. This he exemplifieth in divers P●…rables, Luke 15. 4, etc. He first came to a people that sa●…e in darkness, Matth. 16. In the days of his flesh he went unto such as could not come to him, Matth. 8. 14. and offered relief before it was sought, Mat. 4. 32. john 5. 6. But the same mind must be in us that was in Christ, Phil. 2. 15.  
3. We have also the examples of such as have herein been guided by the Spirit of God. When Abraham heard that Lot was taken captive, he used means to rescue him, though no mediation were used unto him for that purpose, G●…n. 14. 14. When 〈◊〉 heard of the great affliction and reproach wherein the Jews were, of his own accord he went to them and did great things for them, Neh●…m. 1. 4, etc. When Ebedmelech heard that they had put jeremiah in the dungeon, he used means to get him out, I●…r. 38. 7, etc. I●…b was eyes to the blind, and 〈◊〉 to the lame, Job 29. 15. The Samaritan when he saw a man wounded, and half dead, he succoured him, Luke 10. 30, 33, 34. Now we must be followers of them that ●…ollow Christ, 1 Cor. 11. 1.   
If we be not thus minded, many may perish for want of succour.  
jeremiah might have perished if Ebedmelech had not of his own accord first afforded him succour.  
This manner of being good giveth evidence, that a spirit of goodness is in us: and that we do good for goodness sake.  
What may we now think of such as turn their eyes, ears and hearts from such as come to them, make known their cases to them, call and cry to them for help and succour? job maketh a great complaint of the hardheartedness of his friends to him in such a case, job 19 14, 15, etc. Such are worse than he that is said neither to fear God, nor regard man: and yet was moved by the importunity of a 〈◊〉 widow to succour her. The doom of such is expressly set down, Prov. 21. 13. and james 2. 13. They shall not be heard when they cry: but shall have judgement without mercy.  
Surely their mercy is too too scan●…y, who extend it to none but to such as by importunate clamours do in a manner force it from them. Such mercy m●…y seem rather to be for their own ease, quiet, praise, or self-respect, some way or other, then for the Lords sake, their brother's sake, or pity, mercy and goodness sake. What approbation, what remuneration can such look for from the Lord?  
It will be our wisdom, and it is our duty to take notice of this extent of mercy: and thereupon to be ready to hearken to such motions as shall be made unto us for such as are far off: or to such as are in hold, or any way bound: or such as are sick, or maimed, or lame, or any way so distressed as they cannot come to us. Yea we ought to inquire after the estate of God's Church and people; and go to prisons, and visit the sick, and such as are any way impotent.   

§. 27. Of making others distresses our own.  
BOth to incite and direct the Hebrews about that duty of remembering them that are in bonds, the Apostle addeth this clause, As 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bound with them. This also is is the interpretation of one Greek compound word.  
As an incitation it implieth a due consideration of our own condition, which is subject to the like case. For though at one time we be at liberty, and not bound; yet at another time we may be bound and restrained of liberty. Yea at that time wherein others are in bonds, we also might have been in their case. We therefore being by the Divine Providence free, ought the rather to succour them that are not free.  
As it is a direction, it importeth a sympathy and fellow-feeling of others distresses: and that such an one, as if we ourselves were in the like distress: and thereupon so pitifully, and compassionately to deal with them, and for them, as it may be discerned, that we could not be otherwise affected in our own case; nor could do, or desire more to be done for ourselves.  
Thus it setteth forth the manner and measure of succouring others, according to the tenor of the Law thus set down, Thou shalt love thy neighbour as thyself, Levit. 19 18.  
This point of succouring others, as if we ourselves were in their case, is much pressed in Scripture: as, in these phrases, Bear ye one another's burden (Gal. 6. 2.) Rejoice with them that do rejoice: and weep with them that weep. Be of the same mind one towards another, Rom. 12. 15, 16. So did he that said, I am as one that comforteth the mourners, Job 30. 25. And he that said, When they were sick, my clothing was sack●…loth; I humbled my soul with fasting, Psal. 35. 13. And another that said, Who is weak, and I am not weak? Who is offended, and I burn not? 2 Cor. 11. 29. In this respect it is said to these Hebrews, Ye became companions of them that ●…ere so used, Heb. 10. 33.  
God though he be not capable of any distress, yet setteth himself forth so affected, and so afflicted, with the distresses of his Church and children, as if he were in the like distress. For it is said of him, That his soul was grieved for the misery of Israel, Judg. 10. 16. And that his bowels were troubled, Jer. 31. 20.  
Such a mind worketh compassion. So much this Apostle observeth, Heb. 10. 33, 34. And compassion puts on to afford all the succour that is needful. The compassion of Pharaohs daughter to do what she did to Moses that was cast out (Exo. 2. 6.) And the Samaritan to do what he did to the man whom he found half dead, Luke 10. 33. It is oft noted, That Christ was hereby moved to afford that succour, which on all occasions he afforded, as Mark 1. 41. Matth. 14. 14. Luke 7. 13. Yea God himself is hereby said to be moved (But after the manner of man.) He being full of compassion forgave their iniquity, and destroyed them not, Psal. 78. 38. So 2 Kin, 13. 23. Deut. 30. 3.  
S●…rely they who forget those that are in bonds, in prison, in danger, in captivity, or any other way restrained, do not consider that their own case might be such a case. They think another's distress concerns not them at all. They neglect them, because they forget them: They forget because they are not duly affected with their distress, as if it were their own.  
Philosophers observe two extremes contrary to the duty here required:  
One is, want of grief, or want of passion. This was their fault of whom the Prophet thus saith, They are not grieved for the affliction of joseph, Amos 6. 6. The Church thus complaineth of such, Is it nothing to you all ye that pass by? Lam. 1. 12.  
The other is, Rejoicing at others distress. Of such job thus complaineth, Now am I their song, yea I am their byword, Job 30. 9 And David thus, I was the song of the drunkards, Psal. 69. 12. And the Church in her affliction thus, I was their song all the day, Lam. 3. 14.  
Against both these, severe judgements are denounced.  
Against the former this, Therefore now shall they go captive with the first that go captive, Amos. 6. 7.  
Against the latter this, Because thou hast clapped thine hands, and stamped with thy feet, and rejoiced in heart, with all thy despite, against the house of Isra●…l: Behold, therefore I will stretch out my hand upon thee, etc. Ezek. 25. 6, 7. and 35. 15.  
The later of rejoicing at others miseries, is of the two the worst. The Psalmist maketh a direful imprecation against them, Psal. 35. 26. This was an evidence of su●…e and sore vengeance. For by an extraordinary and Prophetical Spirit he did it: and thereby declared what would fall upon them. So heinous a vice this is, as job maketh an imprecation against himself, if he were guilty thereof, job 31. 29, etc. It is expressly said by the Wiseman, That he that is glad at calamities shall not be unpunished, Prov. 17. 5.  
It becometh us as we see or hear of any distresses of others, near or sar off, to lay them to heart, as if it were our own case, and answerably to do what we can for their good.   

§. 28. Of the Extent of Charity.  
TO the former particular object of mercy, such as are in bonds, the Apostle addeth a more general object, thus translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Them which suffer adversity. This also is the interpretation of one Greek word, which properly signifieth to be evil entreated or afflicted.  
This compriseth under it all kind of afflictions; whether they come immediately from God, as grievous sicknesses, torturing diseases, troubles of conscience, hardness of heart, or any other such sore afflictions: or mediately arise from man, as mockings, scourge, divers kinds of death, concerning which this very word is used, and translated tormented, Heb. 11. 37.  
All of both kinds require pity, compassion and succour.  
This general is fitly added to the former particular, to show, that mercy must be extended to all kind of misery.  
To this tends that indefinite charge, Give to him that asketh, Matth. 5. 42. which is set out by another Evangelist with a general particle, thus, Give to every one that asketh, Luk. 6. 30. And do good to all men, Gal. 6. 10. These generals, as they include all persons, so all cases. So likewise doth the general object of mercy, expressed under these words flesh, neighbour, brother. Hide not thyself from thine own flesh (Isa. 58. 7.) that is, from any that is compassed about with mortal, frail, corruptible flesh as thou art. The wounded man that lay in the highway was a neighbour to the Samaritan; (though he knew not whence he was) and thereupon he succoured him, Luke 10. 33, etc. More expressly is this extent of mercy set down by the number of seven and eight, that is, all that need and are brought to our knowledge, Eccles. 11. 2. That number of seven and eight is synecdochically put for all of all sorts. And likewise by the express distinction of persons that are to be succoured, as the Levite, the stranger, the fatherless, the widow, Deut. 26. 13. And by the several kinds of works, whereby mercy is manifested, as to give meat to the hungry, and drink to the thirsty: to take in a stranger, to cloth the naked, to visit the sick, to go to them that are in prison, Matth. 25. 35, 36. The object of mercy is not restrained to one kind of misery, need, or distress, but to all kinds.  
The Rule of Charity is in three branches:  

1. Our brother's necessity: in this respect it is said, That Christ healed them that had need of healing, Luk. 9 11.  
2. Our own ability. On this ground Christ adviseth to give alms of such things as we have, Luk. 11. 41.  
3. God's opportunity: that is, When God by his Providence bringeth to my sight or knowledge such and such a distress, as in the case of the Samaritan, implied under this word, by 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  chance, which noteth out God's secret Providence, Luke 10. 31.   
All these three branches concerning the Rule of Charity, are thus joined together, Whos●… hath this world's good (this shows a man's ability) and seeth (this pointeth at God's Providence) his brother hath need (this manifesteth a brother's necessity) john 3. 17.  
We may from hence infer, That the mercy which by many is very highly esteemed, cometh short of the true extent of mercy, and is too too scanty.  
Some particular instances hereof, are such as follow:  

1. Some having a mind to build Almshouses, hospitals, or other like 〈◊〉 of charity or piety, will do nothing to any in their distress upon conceit that that is enough for them to do. Such works rightly done are warrantable and commendable; but yet such as so carry the matter, may seem to be more vainglorious then truly charitable.  
2. The like may be said of such, as intending to leave a liberal Legacy to some College or Hospital, to maintain poor Scholars and impotent persons, neglect all other opportunities of showing mercy.  
3. There be some that will be content to contribute some money to help those that are in distress: but utterly refuse to visit the sick, to go to prisoners, to take any pains about relieving others. Though the former aught to be done, yet the latter should not be neglected. Their Charity is too lazy a kind of Charity.  
4. On the other side, There be others will take great pains in visiting prisoners, and sick folks, and with wholesome words will seek to comfort them that are in distress; but will not part with a penny to relieve any. This is too covetous a Charity.  
5. There be that will much solicit others to be charitable, but do nothing themselves. This is a self-condemning Charity.  
6. Of a contrary disposition are others, who will profess to do what they can themselves for relief of the distressed; but they will not stir up any others. This is an unneighbourly kind of Charity. If they think it a good duty for themselves to do, Why do they not also provoke others to do good, and to partake of the reward? Besides, this kind of Charity may prove too scanty, in that one alone cannot to purpose do that which by the help of many may be done. Many hands will lift up a heavy burden.  
7. There be that say, They will pray for such as are in distress, but that is all which they will do. This is a disgraceful kind of Charity, it bringeth a reproach upon the profession.  
8. Many that are bountiful to Friends and Kindred will do nothing at all to such as are strangers. This kind of Charity savoureth too much of self-love.   
Thus some sail one way, some another, and thereby lose the glory of that which in part is well done: Like the King of Israel, who smiting his arrows on the ground thrice, and then stayed, lost that full conquest over his enemies, which otherwise he might have got, 2 Kin. 13. 18, 19  
Let us that are charitably minded extend our charity to all sorts of persons, to all kind of cases, according to the Rule of charity beforementioned. Thus shall we do the more good to others, and receive the more comfort to our own souls: neither will failing in one needful point take away the glory of all. Therefore as an Apostle adviseth to add grace to grace, (2 Pet. 1. 5, 6, 7.) So I advise in this case, to join to brotherly-love hospitality; to the succouring such as are restrained by sickness, imprisonment, bonds, or any other way. To these join distribution to the necessity of the Saints. Hereunto Intercession for the oppressed: consolation to the troubled in conscience, and finally prayer for all. For he that said of one work of Charity, Do this, said also of other works, Do this, and this also. What God hath joined together, let not man put asunder, Matth. 19 6.   

§. 29. Of the meaning of this phrase, As being yourselves also in the body.  
AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause, As being yourselves also in the body. This is translated word for word, as it is in the original.  
Some take it in the very same sense, as the former clause was [As bound with th●…m] and understand the principal Verb, as repeated in this clause, thus, Remember 
Beza, Genevens. alitque.  them that are afflicted, as if ye yourselves also were afflicted in the body. In this sense they take the word body synecdochically for the person: as if he had thus said, As if you yourselves also were afflicted in your own person.  
This is a sense agreeable to the Apostles words; but not fully expressing the extent of the Apostles intent, and emphasis of his phrase.  

2. Others by this phrase, being in the body, take a man's common natural condition to be meant, even a frail, weak, changeable estate, subject to all kind of mise●…ies, as others are, and thereupon thus set out the sense of the phrase, As being in the body of those that are afflicted.  
3. There be that take the word body, mystically, for the mystical body of 
Calvin, junius, aliique.  Christ: as if the Apostle had pressed the spiritual union of Christians under Christ their Head for a motive to work mutual compassion. And indeed it is a very forcible motive. It is plainly and pertinently pressed, 1 Cor. 12. 26.   
Though in the general, the former clause [As bound together] and this [As in the body] may aim at the same scope: yet in particular they may be distinguished one from another, as the manner from the cause: the former especially setting out the manner, that is with much compassion and fellow▪ feeling, As bound with them. The later leading us to a cause of mercy; even our common condition; being in the body as others; and also our spiritual union, being of the same mystical body.   

§. 30. Of Compassion wrought by consideration of the common condition of all.  
THe literal acception of this phrase, As being yourselves also in the body, doth show, that that common condition whereunto all are subject, should work compassion towards them which are in any adversity; in that we ourselves are also in the body, and are of such a constitution, as others are, subject to the like adversity. This doth the Apostle thus press, Restore such an one is fallen in the spirit of meekness, considering thyself, lest thou also be tempted, Gal. 6. 1. This is that thing which job aims at, where he saith to his friends, If your soul were in my souls stead, I would strengthen you with my mouth, Job 16. 4, 5. Hereby he intimates to his friends that they might be in such a case as he was. 'Tis oft pressed upon the Israelites, that they should remember that they were servants in the Land of Egypt, and that thereupon they should show mercy to servants, Deut. 5. 14, 15. And that they should not oppress a stranger, because they were strangers in Egypt, Exod. 23. 9 God made men subject to like infirmiti●…s that other are, to be Priests, that 〈◊〉 might have compassion on the ignorant, Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities, but also the infirmities of our nature, that he might be a merciful Highpriest, Heb. 2. 17. & 4. 15.  

1. The common condition of mankind makes a man more sensible of others miseries; and that by experience of his own.  
2. It convinceth him of that need wherein he himself may stand of others help. For thereby he knows that his own state is alterable, and that he may be afflicted and distressed, as now he seeth another is, who is of the same mould and temper; of the same profession; who hath the same enemies; and is subject to the same temptations. Hard-hearted men who are no whit moved at the cases of such as are in distress, do little think that they themselves also are in the body; that they are subject to such distresses. They provoke God to bring them to the like, or to a worse distress; and to harden the hearts of others against them; that by experience they may learn how ill it becometh him that is in the body to be unmerciful to them that are in distress. Severe and just judgement against such, is thus denounced, He shall have judgement without mercy, that hath showed no mercy, james 2. 13.   
But what may be thought of them who having been in the same distress wherein they see others to ●…e, have no bowels of compassion, nor any ways afford any succour, or comfort unto them? This was it for which N●…hemiah was very angry at the Nobles and Rulers of judah, that being themselves redeemed from slavery, did sell their brethren, Neh. 5. 6, 7, 8. Because the children of Israel had been freed out of the Land of Egypt, where they were in bondage, in memorial thereof, God ordained a Law that such Israelites as had been sold unto any of their brethren, should in the seventh year go out free, Deut. 15. 12, etc. Now because in Zedekiahs' time they did not show this mercy to their servants, God threatened to give them into the hand of their enemies, jer. 34. 20. The servant that had a debt of ten thousand talents forgiven him, because he forgave not his fellow servant a debt of an hundred pence, was delivered to the tormentors, Matth. 18. 24, etc. Learn we therefore to be otherwise minded.   

§. 31. Of the sympathy of the Members of Christ's mystical Body.  
THe mystical sense of this phrase [As being in the body] showeth, that the mystical union that is betwixt Christians, should work a mutual compassion in Christians upon one another's distresses. For if one member suffer all the members suffer with it, 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at jerusalem, Nehem. 1. 3, 4. The Apostle in relation to the Members of the mystical body, saith, Who is weak, and I am not weak? Who is offended, and I burn not? By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls, and give evidence to others, both of the reality of our union with others of that mystical body; and also of our persuasion of others with whom we sympathise, that they also are members of the same body. For it is a work of the same Spirit; as a sympathy of natural members is an evidence that they are all animated by the same soul.  
By this sympathy we shall be also induced to be helpful one to another, and so by consequence to the very body of Christ.  
What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ: or of the particular members thereof? Are they knit together by the same Spirit? then the Spirit of Christ may be thought to have less efficacy to work on the spiritual members of Christ's body, than the soul of man to work on the members o●… a natural body: For these do always sympathise, 2 Cor. 12. 26.  
The best that can be judged of such hard-hearted Christians, is  

1. That they err in their judgements about others, not thinking them to be true members.  
2. Or that the flesh that remains in them, and the corruption thereof stupifieth their spiritual sense.  
3. Or that the Spirit of Christ, some way or other provoked, withdraweth his effectual operation from them.  
4. Or that they themselves are no true members: but by an outward profession make a mere show thereof.   
Something or other is much amiss in them.  
To prevent or redress such hardheartedness, these Rules are carefully to be observed:  

1. Let such as profess themselves to be members of the mystical body, be indeed and in truth such, as they profess themselves to be: or else cease to profess what they are not: that so there may not be expected of them that which in vain will be expected.  
2. Let them judge of other Professors according to the Rule of love; which is to think the best, and hope the best, to interpret all things in the better part. See §. 7, 9  
3. Let them take heed of grieving the Spirit of Christ (Ephes. 4. 30.) lest ●…e withhold his operation, and withdraw that efficacy which he manifesteth in others.  
4. Let them do what they can to suppress the remainder of corruption in them, that it carry not too great a sway, and make them neglect such duties as otherwise they should and would do.  
5. Let them quicken up their own spirits hereunto: and in case of spiritual senslesness, thus reason with their own spirit, and say, How is it, O my Soul, that thou art thus senseless? Shall every member of a natural body be more sensible of the case of another member than thou art of a member of Christ's body? By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession.    

§. 32. Of the Resolution of Heb. 13. 3.  
THe Sum of this verse is, A Christians Compassion at others misery.  
Here are offered two parts:  

The first concerneth such as are restrained.  
The other such as are any way afflicted.   
In the former is set down,  

1. The Duty to be performed.  
2. The Manner of performance, As bound with them.   
In setting down the Duty, two things are expressed,  

1. The Act, wherein the Duty is performed, Remember.  
2. The Persons to whom it is to be performed, Them that are in bonds,   
In the later the Act is understood, and two other points are expressed,  

1. The Object or Persons that are to be succoured.  
2. The Motive, in this phrase, As being yourselves also in the body.   
This may admit a literal interpretation; and imply a like common condition with others.  
Or it may admit a mystical Interpretation; and imply the near Union of the Members of Christ's mystical body together.   

§. 33. Of the Instructions arising one of Ver. 3.  
I. COmpassion at others miseries, is a fruit of brotherly-love. This I gather from the Inference of this verse upon the first verse, wherein brotherly-love is required.  
II. Others in distress must be remembered as well as strangers. This I collect from the Apostles adding this exemplification of brotherly-love to the other about strangers.  
III. Mindfulness of others misery causeth mercy to be showed to them. The word Remember intends thus much. See §. 24.  
IV. Saints are oft used as malefactors. They were Saints whom the Apostle saith here were in bonds; And malefactors use to be in bonds. See §. 25.  
V. Succour must be afforded to such as cannot seek it. They that are in bonds cannot go to seek succour, yet they must be remembered. See §. 26.  
VI The cases of the distressed are to be made our own, We must remember them that are bound, as if we ourselves were also bound with them, and so in their case. See §. 27.  
VII. Mercy is to be extended to all kind of misery. They which suffer any adversity are to be remembered, as well as they who are in bonds. See § 28.  
VIII. Man's common condition is a ground of mutual compassion. This phrase, As being yourselves also in the body, in the literal acception of the words intendeth so much. See §. 30.  
IX. Spiritual unity should work sympathy. This is inferred from the mystical sense of these words, As being yourselves also in the body. See §. 29, 31.   

§. 34. Of this phrase, Marriage is honourable.  Verse 4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. 
FRom the duties which are to be performed to others, the Apostle proceedeth to such as concern themselves: and declareth such duties as grace their profession, together with the contrary vices which disgrace the same.  
The first grace that he commends is Chastity, comprised under the means of preserving it, which is, Marriage. This the Apostle here highly commendeth.  
Of Marriage; I have largely treated in Domestical Duties, Treat. 2. Part. 1. §. 1, etc.  
Marriage is here commended by the honour thereof, Marriage is honourable.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word signifieth that which is of high account or esteem.  
It is attributed sometimes to Persons. For where it is said that Gamal●…el was had in reputation (Act. 5. 34.) The Greek useth the same word that is here translated honourable.  
Sometimes also it is attributed to things; as to the fruit of the earth, jam. 5. 7. and to such stones as of all earthly things are most valuable; called precious stones; and joined with silver, gold, pearls, and other things of great worth, Revel. 18. 12. yea it is attributed to Divine Promises (2 Pet. 2. 4.) And to Christ's blo●…d (1 Pet. 1. 19) In all these places it is translated precious.  
This word being thus applied to marriage, showeth that it is an estate highly to be accounted of, and in that respect styled honourable.  
In what respect Marriage is honourable hath been distinctly showed in the foresaid book of Domest. Dut. Treat. 2. Part. 1. §. 23, etc.  
The Verb [18] in the original is not expressed word for word, it is thus, Marriage honourable. Hereupon some understand a Verb of the 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Imperative mood, which implieth a charge, but that is not so fitly understood.  

1. It is most usual in Greek, when the Verb is not expressed, to understand the Indicative Mood rather than the Imperative. So the 
c Chrys. Theod. Oecum.  Greek Fathers that have written upon this place, yea and the 
d Hierom. Comment. in Mat. 13. August. contr. Petag. & Coelest. l. 2. c. 34.  Latin Fathers too: and 
e Calv. Beza, aliique.  Protestant Divines: Yea and many 
f Anselm. 〈◊〉.  Popish Expositors, do here understand the Indicative, as we in our English have expressed it. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est.  Syriack doth express the Indicative Mood.  
2. The opposition betwixt this clause, and the last clause of the verse, show, that this is rather a commendation of marriage, that it is honourable, than an Injunction to make it honourable. For what consequence or dependence is this, Let marriage be honourable, and a bed undefiled, but adulterer's God will judge. The later clause should rather be a reason of the injunction, thus, Let marriage be honourable, for God will judge adulterers.  
3. Marriage is here prescribed as a remedy against uncleanness, and in that respect thus commended [is honourable] as the best remedy that can be prescribed.  
4. Marriage is positivevely declared to be honourable, as well as to be a bed undefiled.  
5. That which an injunction expresseth, will by necessary consequence follow upon the commendation of marriage. For it being granted, that marriage is honourable, it followeth, that it must be used as an honourable thing: chastely, hollly, modestly, temperately, seasonably, so as it may prove to be a bed undefiled.    

§. 55. Of the Extent of Marriage in all.  
THis phrase [in all] is so indefinite, as it may be referred to any of the Genders, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to persons, or to things.  
They who apply it to persons, thus translate it, Among all, or among all men: meaning all sorts, degrees, conditions or sexes; as Males and Females, Kings and Subjects, Nobles and meaner, Rich and poor, Minister and Lay-people, or of what calling and estate so ever they be.  
They who apply it to things, thus take it, every way, or in every thing that appertain to marriage: or in all estates, whether of peace or trouble.  
But it appears that the Apostle here intends it of persons, because he opposeth it to these persons, whoremongers and adulterers. For in that Marriage is honourable in among all men, God will judge whoremongers and adulterers: who might have used this remedy of marriage.  
This general is to be limited to such as are fit for marriage, and to whom marriage is lawful: Such are persons of different Sexes, male and female, and of ripe years, not children; and free, not married nor contracted to another then living: and beyond the degrees of consanguinity and affinity forbidden in God's Word: and are able to yield due been volence to their yoke-fellow, not being born Eunuches, nor by any occasion impotent, in reference to the main marriage duty. All such marriages are no true marriages; but plain nullities.  
Papists rank amongst these such as enter into religious Orders (as they call them) but for this they have no warrant from God's Word. See Dom. Dut. Tr. 2. Par. 1. §. 6.   

§. 36. Of the bed undefiled.  
THis clause, And the bed undefiled, may be here taken as a further Commendation of marriage. In this sense the copulative particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  AND, joineth two attributes appertaining to marriage together, 1. Honourable. 2. Undefiled. As if it were thus translated, And it is a bed undefiled.  
Or it may be taken as an explanation, showing wherein marriage is honourable: namely, in that it is the bed undefiled. In this sense the copulative joineth two subjects together: namely, Marriage, AND the bed undefiled: and makes them both honourable: As if he had said, Marriage is honourable, and the bed undefiled is honourable.  
Both these in the general tend to the same scope.  
This later clause is added by way of prevention. For it might be objected, that married persons lie in bed together; and thence also inferred, that it is polluted, and cannot be honourable. This is here prevented, in that the Apostle addeth that that is the bed undefined.  
Some take this to be added by way of caution; that on this ground marriage is honourable, if the bed be kept undefiled.  
I deny not, but that the bed undefiled addeth much to the honour of marriage: and that the defiled bed taketh much from the honour thereof: yet marriage by virtue of the first Institution thereof, is in itself honourable, though afterwards it may be dishonoured. A Sacrament is in itself sacred, though by profane persons it be polluted.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Bed is here metonymically taken for the conjugal act, which useth to be done in the bed: as a Table is put for that which is done at the Table; or for that which is set upon the Table, 1 Cor. 10. 21.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polluere.  The simple Verb from whence this compound [undefiled] is derived, signifieth to defile, jude v. 8. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Impollutus.  A privative Preposition added thereto, implieth a freedom from pollution.  
This privative compound useth to be applied to things perfectly pure, without any spot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emish; as to the heavenly inheritance, 1 Pet. 1. 4. To pure religion, Jam. 1. 27. And to Christ himself, Heb. 7. 27.  
Here the marriagebed is called, undefiled, not simply, as if in the act of married persons, there were no manner of pollution, no sin at all: But in regard of God's Ordinance: and of the Act considered in itself, and exempt from the frailties and faults of them that use it. Adam and Eve might have used it in their innocent estate. It is no more a defiled act, then to eat and to drink are. Well therefore is it here opposed to acts of uncleanness: namely, to whoredom and adultery.  
In this respect married persons may live as chastely as single persons, whether male or female; if not more chastely. They were married wives whom the Apostle exhorteth to be chaste, Tit. 2. 5.  
Of Matrimonial chastity, See Domest. Dut. Treat. 2. Part. 2. §. 4.  
That which in itself is undefiled, aught to be used, so far as in us lieth without any pollution or defilement.  
Though the marriagebed be in itself the bed undefiled, yet by licentiousness it may be, and useth to be too too much defiled. We must therefore pray, that it may be sanctified to us: and we must use it with moderation and sobriety: having an eye to the right ends thereof: and carefully observing the Directions of God's Word thereabout.   

§. 37. Of Fornication and Adultery.  
THe Apostle by way of opposition produceth two vices, which much pervert the dignity and purity of Marriage, as is evident by this particle of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT.  
This I do the rather note against the manifest mistake of the Vulgar Latin, and Rhemist-English translation: and also against most of the Popish Expositors, who make the former clause an injunction, to use marriage as an honourable thing; and to keep the bed undefiled, thus, Let marriage be honourable in all, and the bed undefiled. Hereupon they take this last clause, as a reason to move men so to do, thus, For God will judge whoremongers and adulterers. Yet they can produce no authentic Greek Copy to justify that causal particle.  
Quest. Wherein is the sin of whoremongers (it being between single persons) opposite to marriage? If not, why is it here brought in?  
Answ.  

1. Whoredom in the general is a base sin, and a bed defiled: In this respect it may well be brought in opposition to marriage, which is honourable, and the bed undefiled.  
2. Marriage is a remedy to prevent fornication, 1 Cor. 7. 2. So as whoredom might have been prevented, if marriage had been duly used. Thus also it is opposite to marriage.  
3. The Gentiles among whom the Hebrews lived, made too light account of whoredom; scarce thinking it to be simply a sin (this made the Apostles to forbid it among indifferent things, Act. 15. 29.) Therefore this Apostle here joineth it with adultery (as he doth in many other places) to move them the more to de●…est it.  
4. Most of the particulars which aggravate adultery, aggravate also whoredom. Therefore the Apostle might well join them together.   
These two words, Whoremongers, Adulterers, are oft promiscuously used, and indefinitely put for all manner of uncleanness.  
The first word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Wh●…remongers, is oft translated Fornicators, as 1 Cor. 5. 9, 10, 11. & 6. 9 Heb. 12. 16. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word according to the notation thereof, signifieth to prostitute one's body for a price, or for gain. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjecto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vendo. jude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui se prostituit, & corpus suum vendit, Meritorius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meretrix.  root whence it cometh signifieth to sell: thereupon they who commit uncleanness for gain, are said to sell their body; or to set it, as we speak, to portsail, Ezek. 16. 33. This is the proper notation of the word: but it is also used for the sin of uncleanness, though no gain be intended thereby.  
Most properly it is put for that sin which in this kind is committed betwixt single persons; So it is to be taken when whoremongers or fornicators are joined together, and distinguished the one from the other, as Gal. 5. 19 and in sundry other places.  
It is sometimes put for Adultery itself, Matth. 5. 32. Sometimes for Incest, 1 Cor. 5. 1.  
The other word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adulterers, is supposed to be taken from an 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delevit, destruxit, perdidit.  Hebrew word, which signifieth to put out, or to destroy; as where it is said said of an adulterer, His reproach shall not be 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delebitur.  wiped away, Prov. 6. 33. And where this advice is given, Give not thy strength to women, nor thy ways to that which 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad delendum.  destroy●…th Kings, Prov. 31. 3. Those two Texts of Scripture show, how fitly the notation of the Greek word is taken from the Hebrew. For nothing useth more to put out and destroy a man's state, name, body and soul, than adultery.  
The notation of our English word Adultery, is taken from the 
Adulterium.  Latin; and that from going 
k Ad al●…erius torum.  to another's bed. Thus is Reubens incestuous adultery described, Thou 〈◊〉 up to thy father's bed, Gen. 49. 4. And the Adulteress enticeth a young man to her husband's bed, Pro. 7. 16, 17, 18.  
As fornicators, so adulterers are indefinitely put for all kind of unclean persons, as in the seventh Commandment.  
Here these two words, Whoremongers and Adulterers, are distinguished one from another.  
Whoremongers are such, as being both single persons, commit the sin of uncleanness betwixt themselves; as Shechem and Dinah did, Gen. 34. 2.  
Adulterers are such, as one of them at least, if not both also is contracted or married. In that the same punishment was by God's Law adjudged against him that defiled a Virgin, betrothed unto an husband, as to one that defiled a woman married, namely death (Deut. 22. 22, 23, 24.) It appears that the sin of the one, and of the other, is of the same kind, namely ad●…ltery.  
Having distinctly declared who are Whoremongers and Adulterers, and how they are distinguished one from the other; I will further endeavour to set out the ●…ainousnesse of their sins, and remedies against them.   

§. 38. Of the heinousness of Whoredom or Fornication.  
IN setting out the heinousness of the sins here mentioned by the Apostle, it will be first meet to note out such points as declare the heinousness of them both: and then such aggravations as make Adultery to exceed Whoredom.  
The heinousness of Fornication and Adultery is herein manifested, that these sins are committed, against God, our Neighbour, and Ourselves.  

Against God, in that This is the will of God, even our sanctification, that we should abstain from fornication, 1 Thess. 4. 3. A Prophet thus aggravateth this sin, Have we not all one Father? Why do we deal treacherously every man against his Brother? Mal. 2. 10. The treachery there meant is the sin here spoken of, and that is committed against God, as our Father. It is also committed against the Son of God; In which respect the Apostle thus expostulateth this ca●…e, Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid, 1 Cor. 6. 15. And it is likewise committed against the Spirit of God: For the Apostle thus again expostulateth the same case, What, know ye not that your body is the Temple of the holy Ghost, which is in you, which ye have of God? 1 Cor. 6. 19 Thus is this sin committed against each person of the Trinity.  
2. Against our Neighbour, and that is sundry respects: 

1. Against the party with whom the sin is committed, for it is always committed with another. Hereupon the brethren of Dinah, whom Shecb●…m defiled, said, Should he deal with our Sister as with an Harlot? Genesis 34. 31.  

2. Against the children that are born in Fornication, which are in that respect, bastards. These by God's Law could not inherit. The son of the bonawoman shall not be heir with my son, saith Sarah, Gen. 21. 10. which sentence God approved. By God's Law a bastard was not to enter into the Congregation of the Lord to his tenth generation, Deut. 23. 2. By entering into the Congregation of the Lord, is meant some special office and service whereby he had liberty to enter into the house of God.  
That which is noted of Gileads sons thrusting out jephthah, and saying unto him, Thou shalt not inherit in our Father's house, for thou art the son of a strange woman (Judg. 11. 2.) showeth, that it was a custom among God's people to keep bastards from inheriting. The opposition which the Apostle makes betwixt bastards and sons, in this phrase, Then are ye bastards and not sons. (Heb. 12. 8.) showeth, that bastards have not a right to the privilege of true sons.   
3. Against the friends, kind●…ed and alliance of each party: It is expressly said of a Priest's daughter that playeth the whore, That she profaneth her Father, Levit. 21. 9 And the brethren of Dinah took themselves dishonoured in that their sister was defiled, Gen. 34. 7.  
4. Against the whole family: For this sin is a fire that consumeth to destruction, Job 13. 12. God thus threateneth David, The sword shall never depart from thy house, because thou hast taken the wife of Uriah the Hitti●…e to be thy wife, 2 Sam. 12. 10.  
5. Against the very Town, City and Nation where such unclean birds do roost. For severe judgements have been executed upon those places, as we shall afterwards show. This is one of the sins for which the Prophet saith, The Land shall mourn, Host 4. 2, 3.  
6. Against the Church. For by the lawful use of Marriage among Professors of the truth, a godly seed is preserved (Mal. 2. 15.) This is the seminary of the Church, but by this sin a spurious brood is brought forth, and the Church thereby destroyed.    
3. This sin is committed against ourselves: even against our Souls, Bodies, Name and State: and against these in an especial manner. 

1. It is expressly said of him that committeth adultery, That he destroyeth his own soul, Prov. 6. 32.  
2. It is said, that he that committeth fornication, sinneth against his own body (1 Cor. 6. 18.) He maketh this very body the instrument whereby that sin is committed. Other actual sins are said to be without the body, that is, some other object that is without the body, is abused and made the instrument of sin, in other cases; as wine in the sin of drunkenness.  
3. Who so committeth adultery getteth a wound and dishonour, and his reproach shall not be wiped away, Prov. 6. 32. Infamy, or an ill name is hereby set out.  
4. Such bring themselves to extreme poverty. For by means of a whorish woman, a man is brought to a piece of bread, Prov. 6. 26. that is, his state is much impaired, and even consumed, he hath not enough for his own sustenance.     
Thus hath the holy Ghost set forth the heinousness of both their sins of uncleanness. Adultery admits of further aggravations.   

§. 39 Of the Aggravations of Adultery above Fornication.  

1. ADultery is expressly mentioned in the seventh Commandment, which is this, Thou shalt not commit adultery, Exod. 20. 14. It is counted an aggravation of a sin, to be by name expressed in any of the ten Commandments. For therein it is made an head of many other sins.  
1. Adultery makes the nearest and firmest bond wherewith two persons are joined together dissoluble. That bond is marriage, whereby two distinct persons are made one flesh, Gen. 2. 24. It is by God's Ordinance an inviolable bond, and ought not to be dissolved, but by diremption, which is, by severing man and wife by death, Com. 7. 2. But that adultery makes this bond of marriage dissoluble, is evident by this restriction of Christ, saving for the cause of fornication, Mat. 5. 32. meaning adultery.  
3. Adultery nullifies a special Covenant of God; This phrase, The wife of thy Covenant, Mal. 2. 14. intendeth a Covenant made before God, whereof God is the Author, Gen. 2. 18. and a witness, Mal. 2, 14. and in that respect called the Covenant of God, Prov. 2. 17.  
4. Adultery makes an incurable wound. For jealousy is the rage of a man: therefore he will not spare in the day of vengeance: he will not regard any ransom, etc. Prov. 6. 34, 35. It is not so in the case of fornication, for a recompense is set down in that case, Deut. 22. 29.  
5. By adultery the affections of married persons are so alienated, as they are brought many times to wish and practise one another's death.  
6. By adultery a spurious brood may be put in the room of legitimate children, and false heirs enjoy that inheritance which belongeth to true children, which we have showed in the former Section to be against Law and Right, Genes. 21. 10. jud. 11. 2.  
7. By adultery the Goods of the family cannot be but much wasted: the adulterous husband spending that wherewith he should provide for his family on his harlot: and the adulterous wife purloining what she can from her husband. Herein they show themselves worse than Infidels, 1 Tim. 5. 8.  
8. Adultery is by God's Law judged to be a capital crime, Deut. 22. 22. But fornication not so, Deut. 22. 29.  
9 The very Heathen by the light of nature did judge this sin to be worthy of death. For Nabuchadnezzar roasted in the fire two men for committing adultery with their neighbour's wives, Jer. 29. 22, 23.  
10. Adultery is made worse than theft, Pro. 6. 30. yet theft amongst us is accounted worthy of death.   
Obj. Lust is a violent passion, and a man is more put on to adultery, than he can be to thef●…▪  
Ans. There may be a greater instigation to steal, namely, to satisfy a man's hunger, Pro. 6. 30. then to commit adultery. Though lust be violent, yet married persons have a ready remedy to allay it; which is a seasonable use of the lawful marriage duty.   

§. 40. Of God's judging Fornicators and Adulterers.  
THis act of judging, attributed to God, hath reference,  
Sometimes to all sorts indefinitely.  
Sometimes distinctly to the righteous, or distinctly to the unrighteous.  
In the indefinite respect it is used two ways:  

1. To set out God's righteous governing the whole world; and his equal dealing with all men. Thus it is said of God, He shall judge the world in righteousness, Ps. 9 8.  
2. To demonstrate Gods rewarding every one according to his works, as where it is said, How shall God judge the world? Rom. 3. 6. His rewarding of all is thus set out, especially at the last day: In the day when God shall judge, etc. Rom. 2. 16.   
Distinctly in reference to the righteous, it implies Gods trying their truth and integrity, judge me, O Lord, for I have walked in my integrity: Examine me, O Lord, and prove me, etc. Psal. 26. 1, 1.  

2. His determining their cause, The Lord judge between me and thee, and see and plead my cause, etc. 1 Sam. 24. 12, 15.  
3. His justifying them by revenging their adversaries, Psal. 9 4, 5.  
4. His chastening them here, to prevent their eternal damnation, 1 Cor. 11. 32.   
In reference to the unrighteous it signifieth,  

1. To revenge them in this world, Rev. 6. 10.  
2. To condemn them in the world to come, Luk. 19 22 compared with Matth. 25. 30 In these two last respects is this word judge here used.   
Concerning Gods judging these sinners, it is in general said, That because of these things the wrath of God cometh upon the children of disobedience, Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners, or such as immediately he sendeth down from himself.  
Mediate judgements by the Ministry of men, are either extraordinary or ordinary.  
Of extraordinary mediate judgements, we have these instances:  
Phineas his thrusting thorough with a Javelin Zimri and Cosbi in their Tent, Num. 25. 6, 7, etc. And the sons of jacob destroying the Shechemites, Gen. 34. 25, etc. And the Israelites destroying almost the whole Tribe of Benjamin, Judg. 20. 48. And Absoloms destroying his brother Amnon, 2 Sam. 13. 29, 32.  
The ordinary mediate judgement against adulterers was death. The Law for this is expressly set down, Deut. 22. 22. This judgement was in use among God's people even before the Law of Moses, for judah adjudged Tamar his daughter to be burnt for this sin, Gen. 38. 24. The very Heathen by the light of Nature, saw the equity hereof. For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death, Gen. 26. 11.  
Some take this touching especially of Isaac's wife to be of committing adultery with her. But more clear is that instance which the Prophet jeremiah giveth concerning the King of Babylon's roasting in the fire Zedekiah and A●…ab, because they committed adultery with their neighbour's wives, jer. 29. 22, 23.  
Heathen Authors give us many instances of the practice of States among the Gentiles, in putting adulterers to death.  

a Strabo l 16. Geog. Euseb. de prap. Evang. l. 6. c. 8.  The Arabians used so to do.  

b Pausan. in Beol.  Draco's Law among the Athenians judged adultery to be a capital sin.  

c Procop. l. 1. de bell. Gothic.  The Goths used to put adulterers to death.  
The Laws of the Romans, called the twelve Tables, did also make adultery to be a capital offence. So did the julian Law. Thus was it also among the Romans in the days of Augustus Caesar.  
Judgements immediately from God have been of divers sorts: As  

1. Upon particular persons: namely, those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab, Numb. 25. 9  
2. On Cities. The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom, and the Cities near unto her; he saith, They committed abomination, Ezek. 16. 50. hereby he means their buggery and other kinds of uncleanness.  
3. Upon Nations. God expressly saith, That the Land where Israel dwelled spewed out the Nations that were before them for sins of uncleanness, Levit. 18. 27, 28.  
4. Upon the whole world. For concerning the old world which was destroyed with a ●…loud, it is said, That the sons of God saw the daughters of men, that they were fair, and they took them wives, of all which they chose, Gen. 6. 2. Their adulteries are hereby described, and set down as a special cause of the general deluge.   
More particularly kinds of judgement may distinctly be considered as inflicted in this world, or in the world to come.  
In this world, while they live, or after their death.  
While they live, Temporal or Spiritual.  
Temporal judgements inflicted in this life on unclean persons are,  

1. In their Name, Shame and Disgrace, as we noted before, §. 38.  
2. In their Body sundry diseases. God saith of an Adulteress, That he would cast her into a bed, and them that commit adultery with her into great tribulation, (Revel. 2. 22.) By casting into a bed, diseases which force persons to keep their bed, are meant.  
3. In their State, with extreme poverty, as was showed §. 38.  
4. In their Soul, with terror of conscience. Certainly David was herewith sorely punished, who in that Psalm which he penneth as a testimony of his repentance for his adultery, thus prayeth, Make me to hear joy and gladness; that the bones which thou hast broken may rejoice (Psal. 51. 8.) Under that metaphor of broken bones, terror of conscience is signified. Hardness of heart, and a reprobate sense hath seized on others. These are spiritual judgements inflicted in this life.  
5. All manner of bitterness. The end of a strange woman is bitter as wormwood, and sharp as a two-edged Sword, Prov. 5. 4. By experience the Wiseman thus saith of such an one, I find more bitter than death, the woman whose heart is snares and nets, etc. Eccl. 7. 26.  
6. A miserable death, which the Wiseman speaking of an Adulterer and Adulteress, thus expresseth, He goeth after her straightway, as an Ox goeth to the slaughter; or as a fool to the correction of the stocks: till a dart smite thorough his liver; as a bird hasteth to the snare, and knoweth not that it is for his life, Pro. 7. 22, 23.   
After death his infamy continueth, for his reproach shall not be wiped away, Pro. 6. 33. And this sin is a fire that will root out all his increase, Job 31. 12.  
In the world to come Whoremongers and adulterers are judged,  
Privatively and Positively.  
Privatively with pain of loss; For such shall not inherit the Kingdom of God, 
Poe●…a damni.  1 Cor. 6. 9 Gal. 5. 19 21. Ephes. 5. 5.  
Positively with pain of sense. For whoremongers shall have their part in the lake 
Poe●…a sensus.  which burneth with fire and brimstone, which is the second death, Rev. 21. 8.   

§. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers.  
GOD is said to judge those sinners upon sundry weighty grounds:  

1. Because these sins use to be committed in secret and close places, where no other person can see them. The eye of the adulterer waiteth for the twilight, saying, No ●…ye shall see me, Job 24. 15. When there were none of the men of the house within, Joseph's Mistress tempted him to uncleanness, Gen. 39 11, 12. God by his Prophet saith of David's adultery, Thou didst it secretly, 2 Sam. 12. 12. Therefore that such sinners might not go unpunished, the Lord (whose eyes is in every place, behold both the evil and the good, Pro. 15. 3.) judgeth them.  
2. Because great and mighty men on earth, who think by their greatness and power, to escape unpunished for all that man can do against them, are exceedingly bold in committing these sins: God taketh upon him to revenge them. God scatureth the proud, and putteth down the mighty, Luk. 1. 51, 52.  
3. Because men that are in place to punish these sins, use to be too remiss in punishing them; Though God's Law, and the light of Nature (as was showed §. 40.) judge adultery to be a capital crime, yet since Christ's time, Christian Commonwealths and States have taken away that just punishment. When men wax remiss in executing condign punishment, God will judge. Because Eli restrained not his sons, God swore that the iniquity of Elies' house should not be purged with Sacrifice, 1 Sam. 7. 13, 14.  
4. Because men take such an insatiable delight in these things▪ as there needs more than ordinary terror to restrain them; even the terror of the Almighty. To restrain men from sin the Apostle thus useth this motive, Knowing the 〈◊〉 of the Lord we persuade men, 2 Cor. 5. 11. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. They therefore that fear not men, who can but kill the bo●…y, may fear God, who after he hath killed, hath power to cast into hell, Luk. 12. 4, 5.  
5. Because it is a great aggravation of the sins themselves, to hear that God will judge such as commit them; as if all that man can do were not a sufficient revenge of those sins.    

§. 42. Of the unlawfulness of Brothel houses or Stews.  
THat which hath been said of the heinousness of Fornication and Adultery, and of Gods judging the same, affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state. God's wrath must needs be much incensed thereby, and he provoked to rise up in judgement against that State. By them many are enticed both to fornication and adultery, which otherwise might not fall into those actual sins. Not only single persons, but also such as are or have been married, may by them be enduced to commit those unclean sins. Yea a father and a son, or two brothers may ignorantly be thereby brought to commit u●…cleannesse with one and the same woman, and so fall into the abominable sin of Incest. That which in the Law is spoken against a Sodomite, Deut. 23. 17. is taken to be meant of such as keep brothel-houses, in which respect they are expressly forbidden.  
Some in defence of them allege a necessity in regard of the violence of lust.  
Ans.  

1. We may not do evil that good may come thereof, Rom. 3. 8.  
2. There be other means for suppressing the violence of lust, as moderate diet, fasting, watching, diligence in a man's calling, fervent prayer, etc.   
Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome. As their Idolatry makes them guilty of spiritual Adultery, so this of corporal. It declares their practice to be unclean, as their doctrine is un●…ound.   

§. 43. Of Magistrate's remissness in punishing Adultery.  
THe doom which is here denounced of Gods judging Adulterers, implieth a secret taxation of Magistrates remissness thereabouts. It is to be feared that this hath been one cause of sundry severe judgements, which have been from time to time inflicted upon this Kingdom. Though there be no Law directly to tolerate Stews, or to justify and countenance whoredom and adultery, yet these sins whereby God is so much provoked, are too frequent amongst us, either by the connivance of Magistrates, or by their neglect of putting Laws in execution, or by their corruption in taking bribes, or by some other indirect course. Among other sins this was one, namely, that the sons of Eli lay with the women that assembled at the d●…re of the Tabernacle, and that their Father restrained them not, which provoked God to swear that the iniquity of Elies' house should not be purged with sacrifice, nor offering for ever, 1 Sam. 2. 22. & 3. 13, 14.   

§. 44. Of men's impudence in continuing in Adultery.  
IT is a great aggravation of the hardness of their heart, and obstinacy of their will, who here the severe doom, that God will judge whoremongers and adulterers, and yet persist in these sins. This aggravation lieth against very many: for what sins are now more rife? These are like to our common swearers: The Lord hath expressly said, That he will not hold him guiltless that taketh his name in vain, Exo. 20. 7. that is, he will surely judge him, and yet how bold are most in taking the name of God in vain? I do the rather join these together because of the like judgement denounced against both. On this ground we may complain, as the Prophet did, jer. 23. 10. The Land is full of adultery; because of swearing the Land mourneth. What is this but to dare God to judge us?   

§. 45. Of the Matter of humiliation by reason of Adulteries.  
BOth the heinousness of whoredom and adultery (set out §. 38.) and the heavy judgement thereof (declared §. 40.) give great and just occasion to such as are guilty of these sins; yea and to others that live among them, to be deeply humbled for the same, fearing lest God should rise in judgement against them. It is a fearful thing to fall into the hands of the living God, Heb. 10. 31. For our God is a consuming fire, Heb. 12. 29. It may well be thought that this was the especial sin which moved the woman that was called a sinner, that lay upon her soul, and moved her to stand at I●…sus feet behind him, (as ashamed to look him in the face) and to wash his feet with tears, and to wipe them with the hair of her head, Luk. 7. 37, 38. These were symptoms of deep humiliation: Such sinners have great cause to judge themselves, the rather, that they may not be judged of the lord For if we would judge ourselves, we should not be judged of the Lord, 1 Cor. 11. 11.  
Being thus deeply and duly humbled we ought earnestly to supplicate mercy, and to say, Enter not into judgement with thy servant, Psal. 143. 2. With that earnestness doth David supplicate Mercy in this kind, Psal. 51. 1, etc.   

§. 46. Of avoiding the sins which God will judge.  
AMong other sins these and other like unto them which God will judge, are most carefully to be avoided: and that by reason of the difference betwixt God and men, in these especial respects.  

1. Many things may be concealed from men, Gen. 31 35. Nothing from God, Prov. 15. 3.  
2. Men may be moved by friends, bribes, fair promises, or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8, 9 1 King. 20. 34. But God by no such means, 1 Sam. 2. 25. job 34. 19  
3. Crimes may be extenuated before men. But God knoweth all things in their utmost extremities.  
4. Men may be rescued from men, 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of God's hand? Host 14. 5. Isa. 43. 13.  
5. The uttermost that men can do is to kill the body, but God can cast both body 〈◊〉 so●…l into hell, Luke 12. 4, 5.    

§. 47. Of Remedies against wheredom, adultery, and other sins of uncleanness.  
FOr the better understanding, and better retaining such remedies as in this case shall be propounded, I will set them forth in a plain, but very pertinent comparison: which is about liquor in a pot.  
Lust in man is as such liquor in a pot over the fire.  
Now there are four ordinary ways to keep the liquor from boiling over the pot.  

1. By taking off the lid.  
2. By stirring the liquor.  
3. By pulling away fuel.  
4. By blowing cold breath, or putting some cool thing into it.   

1. By taking off the lid, hot vapours are let out: Thus may lust be let out by a lawful using of the marriage duty, which the Apostle calls due benevolence, 1 Cor. 7. 2, 3. For this end they that are not married ought to marry, 1 Cor. 7. 2. And they who are married aught to delight in their bedfellow, Prov. 5. 19  
2. As a seething pot is cooled by stirring, so may lust be kept down by man's 
Haec sunt jucundi causa cibusque mali, Ovid▪ 4. de Remed. Amor.  diligence in his Calling. By this means the body of man is exercised, and his mind busied, and thus he kept from idleness, which is a great cause of lust. Idleness is noted to be one of the causes of the Sodomitical pollutions, Ezek. 16. 49. This also is noted to be the cause of David's committing adultery, 2 Sam. 11. 2, 3, 4. As a standing pool gathereth most mud, so doth lust increase in idle packs. The devil is least idle when we are most idle. The house which is said to be empty and swept, whereunto the unclean spirit reentered with seven other spirits more wicked than himself, setteth out an idle person, Matth. 12. 43, etc.  
3. As a pot is cooled by pulling away fuel from the fire: So lust by removing occasions; which are such as these. 

1. Fullness of bread, that is, gluttony, under which drunkenness may be comprised; and fullness of pleasures. The great sin of Sodom was lust, this is one cause thereof, mentioned, Ezek. 16. 49. By drunkenness was Lot brought to his uncleanness, Gen. 19 33.  
2. Corrupt communication. Evil communications corrupt good manners, 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications, Eph. 4. 29.  
3. Immodest spectacles: lascivious representations on a stage, wanton places, amorous books, etc.  
4. Lewd company, which is as pitch: touch pitch and it defileth. This is it which the wiseman intendeth about fire, Prov. 6. 27, 28, Young men's and maid's dalliance: so husbands and wives of others, without just cause, are occasions of whoredom and adultery.  
5. Garish apparel: Men and women's strange apparel, oft stir up lust in themselves: so likewise in others also, especially when such parts as aught to be covered are left naked. A strumpet is set out to allure others by her apparel, Ezek. 23. 40. Pro. 7. 16.  
6. Lascivious dancing and masking, Matth. 14. 6, 7.    
4. As cool things, whether breath, cold water, or any other like thing cool a seething pot, so the graces of God's Spirit are an especial means to keep down lust, as, a fear of God, Gen. 39 9 The sin of uncleanness is commonly committed in secret, but nothing is of more force to suppress such things as are concealed from man's eye, as a true fear of God. Spiritual prudence is also of force for this end: Solomon saith, that wisdom and understanding will deliver a man from the strange woman, Pro. 2. 15, 16.   
Watchfulness also is of special use to keep down lust. Watchfulness I say,  

1. Over the heart. Lust not after her beauty in thy heart, Pro. 6. 25.  

2. Over the eyes. For this end job made a covenant with his eyes, job 31. 1.  
As light goeth thorough windows, so lust thorough the eyes, Gen. 6. 2, & 34. 2: 2 Sam. 11. 2.   
3. Over the ears; that they harken not to enticing speeches. With much fair speech a strumpet caused a young man to yield: with the flattering of her lips she forced him, Pro. 7. 21.  
4. Over the tongue. For this end the Apostle adviseth that uncleanness be not once named amongst Christians: neither filthiness nor foolish talking, Eph. 5. 3, 4.  
5. Over the lips, to be kept from wanton kisses. Kissing was another means whereby the strumpet alured the young man, Pro. 7. 13.  
6. Over the hands, from lascivious touching. Whosoever toucheth a strumpet shall not be innocent, Pro. 6. 29.  
7. Over the feet. Go not astray in her paths, Pro. 7. 25.  
8. Over company. Be not partakers with them, Eph. 5. 7.  
9 Over diet, that we be not overtaken as Lot was, Gen. 19 31.  
10. Over our apparel, Ezek. 23. 6, 15, 40.   
As watchfulness, so fasting is an especial means of beating down the body, (1 Cor. 9 27.) whereby lust is cooled.  
Though all these endeavours on man's part be not sufficient, yet they may prove good helps to the suppressing of lust. Licentious liberty about the forenamed points is a great cause of increasing lust.  
Finally, Pray earnestly and instantly against these sins; even as Paul did against the thorn in the flesh which much molested him, 2 Cor. 12. 7, 8.   

§. 48. Of the words whereby Covetousness is expressed.  Verse 5. Let your conversation be without covetousness, etc. 
BRanches of the eighth Commandment, even such as concern our estate, are laid down in this verse.  
The first branch is against Covetousness.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word translated conversation, implieth the course of a man's life, or his practice and dealing with other men: and intendeth that a man should so carry himself as in all his dealings to show he hath not a covetous disposition.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word translated covetousness is a double compound. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple word signifieth silver. The first compound 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  love. Silver is the most usual commodity which man exchangeth for other commodities: and it is put for all manner of riches, because by it all earthly things use to be purchased: Men ordinarily desire it, and treasure it up, and never think they have enough of it. In this respect a covetous man is styled a lover of silver: and a lover of silver is put for a covetous man.  
The other compound is a privative or negative particle; and thereupon denies what the former compound affirmeth. That signified a lover of silver, or covetous. This no lover of silver, or not covetous.  
There is another 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word used in the Greek Testament to set out one that is covetous, which according to the notation of it signifieth to have more: intending a desire of having more and more: so as it is never satisfied.  
Both the words do set out the nature of a covetous man.  
This sin of covetousness being here in the practice thereof expressly forbidden, I intent distinctly to declare these four points.  

1. What the nature of covetousness is.  
2. Wherein the practice thereof consisteth.  
3. How heinous a sin it is.  
4. What remedies may be prescribed against it.    

§. 49. Of the nature of Covetousness.  
Covetousness is an immoderate desire of riches. The Apostle implieth as much under this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  They that will be rich, 1 Tim. 6. 9 under that word will a desire, and that unsatiable desire is comprised. The notation of both the words before mentioned; namely love of silver, and desire of having more, do demonstrate that covetousness consisteth in a desire.  
Desire of riches is not simply covetousness: for a man may lawfully pray for them. So much is intended in the fourth petition. Now what a man may pray for, he may desire, with the same limitations as he may pray for it. Therefore it is an immoderate desire: that is, when a man is not content with that portion which God by his providence in a lawful and warrantable course doth afford unto him: but (according to the Apostles phrase) he will be rich: He will have more than God alloweth him in a fair way: and if he cannot otherwise get more he will be discontent.  
The general object of covetousness is riches. Under this word all the commodities of this world are comprised: and withal, abundance of them, yea more than is necessary. Things necessary may be desired, but not superfluity, Pro. 30 8.  
This sin is especially in the heart. One may have little, and yet be cove●…ous. And one may be rich, and yet free from covetousness.   

§. 50. Of the practice of Covetousness in getting wealth.  
Covetousness is practised three ways;  

1. In getting.  
2. In keeping.  
3. In spending what a man hath.   
1. When wealth is gotten unconscionably, or immoderately, it is a sign of a covetous heart.  
That is said to be unconscionably gotten which is gotten against any duty whereunto 
Unconscionable getting.  conscience is bound: As  

1. Against any particular precept. Therein Acan covetously transgressed, josh. 7. 21.  
2. Against piety, as they which buy and fell on the Sabbath day for gain, Neh. 13. 16.  
3. Against justice, as Ahab who by Naboth's unjust death got his Vineyard, 1 King. 21. 19  
4. Against charity, as the rich man that took the poor man's sheep to entertain his friend, 2 Sam. 12. 6.  
5. Against equity, as Gehazi who got that which his Master refused, 2 King. 5. 20.  
6. Against verity, as Ananias and Saphira with a lie kept back part of that which was devoted to the Church, Act. 5. 2.  
7. Against all these, which was judas his sin in betraying his Master for thirty pieces of silver, Matth. 26. 15.   
Whatsoever is by force or fraud, by stealing, lying or any other indirect course gotten, is an effect of covetousness. It argueth an over-greedy desire. If it were not so, no means would be used but that which is lawful: and in the use of them men would depend on God, and be content with that portion which he by his providence affords them.  
An immoderate getting is, when men spend their wit, pains and time in getting 
Immoderate getting.  the goods of this world: and rather than fail, lose their meals meat, and sleep, and other refreshments, yea and neglect the means of getting heavenly treasure. They are only and wholly for the things of this world. If spiritual and temporal blessings cannot stand together, temporals shall be preferred, and spiritual neglected: as the Gadarens for fear of losing more swine, prayed Christ to depart from their Coast, Mark 5. 17. And they who for their Farm and Oxen sake refused to come to the Lords Supper, Luke 14. 18, etc.   

§. 51. Of the practice of Covetousness in keeping wealth.  
Covetousness in keeping wealth is practised two ways,  

1. When men hoard up all that they can: Though they have enough for 
Hoarding up all they can get  the present, yet fearing want for the future, treasure up whatsoever they can get. So did the rich fool in the Gospel. His ground bearing fruit plentifully his mind was presently set upon enlarging his barns to lay up for many years to come, Luke 12. 16, etc. The wise man doth set out this covetous practice, There is one alone, and there is not a second, yea he hath neither child nor brother, yet is there no end of all his labour: neither is his eye satisfied with riches, Eccles. 4. 8. These are they that take thought for the morrow; that is, cark and care for the future time, which Christ expressly forbiddeth, Matth. 6. 34. They think that whosoever want they will not.  
2. When men hoard up only for themselves. They care not what treasure for 
Hoarding up all for themselves.  the future the Commonwealth or the Church hath against times of need and trial: nor do they care for the stock of the poor.    

§. 52. Of the practice of Covetousness in Spending.  
A Covetous practice in spending is manifested two ways; 
Spending too sparingly.   

1. By spending too sparingly and too nigardiy in all things, as when men live under their degree and place, when they regard not decency in apparel or other like things: when they afford not necessaries to themselves or to those that are under their charge; these are pinch-penies. Thus doth the wise man set out such an one, A man to whom God hath given riches, wealth and honour, so that he wanteth nothing for his soul of all that he desireth: yet God giveth him not power to eat thereof, Eccl. 6. 2. 
Prodigal sparing.   
2. By being too prodigal in some things, as in house-keeping, in apparel, in their pleasures on themselves, wives and children, but are too strait-handed in all works of charity and in contributions to Church and State. Nabal was such an one: He made a feast in his house like the feast of a King; but yet refused to refresh David's soldiers in their necessity with any part of his provision, 1 Sam. 25. 11, 36. And such an one was Dives; he was clothed himself in purple and fine linen, and fared sumptnously every day: yet refused to feed Lazarus with the crumbs that fell from his table, Luk. 16. 19, etc. These may be counted pound prodigal, and penny covetous.    

§. 53. Of the heinousness of Covetousness.  
THere are many circumstances concerning covetousness, which do much aggravate 
Covetousness is  the heinousness thereof. For,  

1. It is a deceiving sin: It blinds the understanding and corrupts the judgement 
1. A beguiling sin.  in a main point of happiness. For the covetous man maketh gold his hope, and fine gold his confidence, Job 31. 24. This is further manifest by the titles that are usually given to it; as substance and goods. They who get much wealth, are said to be made for ever: and they who lose much to be undone for ever. The rich man when his corn exceedingly increased, thus saith to his soul, Soul thou hast much goods laid up for many years, take thine ease, eat, drink and be merry, Luk. 12. 19 Upon this conceit of happiness, wealth so stealeth away a man's heart, and so inflames his affections, as he maketh it his god. Justly therefore is a covetous person called an Idolater, Eph. 5. 5. And covetousness Idolatry, Col. 3. 5.  
2. It is an unsatiable sin. He that loveth silver shall not be satisfied with silver; 
2. An unsatiable sin.  nor he that loveth abundance with increase, Eccl. 5. 10. In this respect covetousness is like a dropsy which increaseth thirst by much drinking: and like a fire, which by addition of fuel is the more fierce. The desire of a covetous man ariseth from abundance; and in that respect is unnatural: For nature is satisfied with sufficiency. Hunger and thirst cease when a man hath eaten and drunk that which is sufficient.  
3. It is a gawling sin. It works a continual vexation, and takes away all the 
3. A gawling sin.  comforts of this life. The Apostle saith that they which covet after money pierce themselves thorough with many sorrows, 1 Tim. 6. 10. There is a threefold woe that accompanieth covetousness. 1. A woe of labour and toil in getting wealth. 2. A woe of care and trouble in keeping it. 3. A woe of grief and anguish in parting with it. Nothing makes death more unwelcome than a covetous desire of the things of this world.  
4. It is an ensnaring sin. They that will be rich fall into temptation and a 
4. An e●…snaring sin.  snare, 1 Tim. 6. 9 Wealth as it is a bait to allure men to snap thereat; so it is a snare fast to hold them, and a hook to pull them down to perdition. How hardly shall they that have riches enter into the Kingdom of God, Mark 10. 23. This snare kept the farmers from the wedding feast, Luk. 14 18, 19 It keeps many from the word: yea it steals away the heart of those that come to the Word: For their heart 〈◊〉 after their covetousness, Ezek. 33. 31.  
5. It is a mother sin. The love of money is the root of all evil, 1 Tim. 6. 10. Fitly 
5. A breeding sin.  therefore doth the Prophet thus style it evil covetousness, Hab. 2. 9 There is no evil which a covetous man will forbear. His covetousness puts him on to all evil. It is a root of impiety. It draws the heart from God: so as there can be no true love, nor fear of God in a covetous heart: It makes a man be of that Religion which is professed in the place where he liveth, though it be palpable idolatry. A covetous man can swallow all manner of Oaths, yea and perjury itself. For gain he will profane the Sabbath. It makes inferiors purloyn from their superiors; and superiors to neglect their inferiors. It is a cause of much rebellion, of many ●…reasons, murders, thefts, roberies, deceit, lying, false witness, breach of promise; and what not?  
6. It is a growing sin. The longer men live in the world the more covetous 
6. A growing sin.  they use to be after the world. Old men are commonly the most covetous. Herein it differeth from other violent sins, which by age abate in their violence.  
7. It is a devouring sin. The deceitfulness of riches choke the word, Matth. 
7. A devouring sin.  13. 22. Covetousness is like Pharaohs lean kine, which did eat up the fat kine: and when they had eaten them up, it could not be known that they had eaten them: but they were still as ill-favoured as at the beginning, Gen. 41. 20, 21.  
8. It is a crying sin. The cries of them which are oppressed by covetous persons 
8. A crying sin.  enter into the ears of the Lord. Hereupon an Apostle bids them weep and howl, Jam. 5. 1, etc. Covetousness causeth a curse from man and God. He that withholdeth corn (as the covetous man will when he can) the people shall curse him. As for God's curse, the wrath of God cometh upon men because of these things, Eph. 5. 5, 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God, 1 Cor. 6. 10.    

§. 54. Of Remedies against Covetousness.  
FOr preventing or redressing Covetousness, these rules following are to be observed;  

1. The judgement must rightly be informed in these two points, 

1. In the nature of true happiness.  
2. In the vanity and deceitfulness of riches.   
Many Learned men want this point of understanding.  
It is the blindness of a man's mind that maketh him place a kind of happiness in the things of this world; whereby he is brought even to dote upon them. If therefore we shall be rightly instructed, that happiness consisteth in matters of another kind than this world affords; and that the things of this world are so vain as they can afford no solid comfort to a man, especially in spiritual distress: and so uncertain as they may suddenly be taken away from men, or men from them, surely their immoderate desire of riches could not be but much allayed. He that said, There be many that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us, (Psal. 4. 6.) well discerned the difference betwixt earthly and heavenly blessings. So did he, who said, Riches profit not in the day of wrath, but righteousness delivereth from death, Pro. 11. 4.   
2. The will and heart of man must follow the judgement well informed; and raise themselves up to that sphere where true happiness resteth. Set your affection on things above, not on things on the earth, Col. 3. 2. This will keep the heart from doting on things below. For where your treasure is, there will your heart be also, Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath; much less will an understanding man that finds the sweetness of spiritual and heavenly blessings dote upon earthly trash. This made Paul account all outward things but dung, because his heart had tasted of the sweetness of Christ, Phil. 3. 8, etc.  
3. A man's confidence must be placed on God and his providence. God's providence is an overflowing, and ever-flowing fountain. The richest treasures of men may be exhausted; Gods cannot be. Be therefore fully resolved of this, that God will provide, Gen. 22. 8. This casting of our care on God's providence is much pressed in Scripture, as Psal. 55. 22. 1 Pet. 5. 7. Matth. 6. 25, 26, etc. By experience we see how children depend on their parent's providence: Should not we much more on our heavenly Father? This resting upon God's providence is the more to be pressed in this case, because nothing makes men more to misplace their confidence, than riches. The rich man's wealth is his strong City, Prov. 10. 15.  
4. Our appetite or desire of riches must be moderate. Herein be of his mind who thus prayed, Give me neither poverty nor riches▪ feed me with food convenient for me, Prov. 30. 8. This is the main scope of the fourth petition, Matth. 6. 11. Be content therefore with that portion which God gives thee: and be persuaded it is best for thee. This lesson had Paul well learned, Phil. 4. 11. Contentedness and covetousness are directly opposite as light and darkness. The Apostle here in this Text opposeth them.  
5. We must pray against covetousness, as, he who said, Incline my heart unto thy testimonies: and not to covetousness, Psal. 119. 36. We ought the rather to pray to God against it, because it is an hereditary disease; and in that respect the more hardly cured. It was one of Christ's greatest miracles to cure one that was born blind, joh 9 32.    

§. 55. Of well using abundance.  
IN case God by his providence give abundance, as he gave to many of the Patriarches, to job, David, Solomon, and others, great care must be taken about well using the same. For that end let these Rules following be observed. Some of them are negative, and some affirmative.  

1. Negative Rules are such as these: 

1. Abuse not the world, (1 Cor. 7. 31.) By the world is meant the things of the world. All manner of earthly commodities. These are abused when they are esteemed above that for which they were given; when they are preferred before spiritual and heavenly things.  
2. Set not your heart on riches if they increase, Psal. 62. 10. Delight not too much in them.  
3. Trust not in uncertain riches, 1 Tim. 6. 17. Do not so place thy confidence on them, as if happiness were to be found in them.  
4. Let not the rich man glory in his riches, Jer. 9 23. Nor be puffed up by them. There is nothing in them to make a man proud of them.  
5. Let not thy wealth move thee to scorn the poor. This is it which an Apostle ta●…eth in rich men; saying, Ye have despised the poor, Jam. 2. 6.  
6. Let them not occasion thee to oppress others. The foresaid Apostle implieth that rich men are prone hereunto, where he saith, Do not the rich oppress you? jam. 2. 6. The ri●…h man that took his poor neighbour's lamb to entertain a traveller, oppressed him, 2 Sam. 13. 4.    
2. Affirmative Rules are such as these: 

1. Honour the Lord with thy substance, Prov 3. 9 So order the goods of this world which God giveth thee, as with them thou mayst maintain the service of God, and promote piety.  
2. Be rich in good works, 1 Tim 6. 18. According to the abundance which God hath given thee, abound in works of charity. He that had five talents gained thereby five other talents, Matth. 25. 20.  
3. Make friends of thy riches, Luk. 16. 9 They are made friends, when they are so used as they may be evidences, and thereby give testimony of our piety, charity, 〈◊〉 and other like graces.  
4. Seriously and frequently meditate on the account that men are to give of using their wealth. We are not Lords of our riches, but stewards: and a steward must give an account of his stewardship, Luk. 16. 2. That which the wise man saith to the young man, may be applied to a rich man, For all these things God will bring thee into judgement, Eccl. 11. 9  
5. Be ready to let go whatsoever God shall be pleased to take away. Of this mind was he, who when he had lost all that he had, thus said, The Lord gave and 〈◊〉 Lord hath taken away: blessed be the Name of the Lord, Job 1. 21.  
6. Trust in the Lord. This advice doth the Apostle give to rich men, (1 Tim. 6. 17.) for this very end, to draw them from trusting in riches. He doth therefore thus infer the one upon the other, Trust not in uncertain riches, but in the living Lo●…d.      

§. 56. Of examination of a man's self about Covetousness.  
Covetousness being such a sin, as hath been declared in the nature, practice 
1. Use. Examination.  and heinousness of it, it nearly concerns every Christian to consider how 〈◊〉 it hath seized on him, and how guilty he stands thereof. This duty lieth on 
Why we are to examine ourselves about covetousness.  every one in these especial respects:  

1. Covetousness doth especially consist in the inward desire of a man, which is ●…est known to himself. A man's desire is one of the things of a man which no man knoweth save the spirit of man which is in him, 1 Cor. 2. 11.  
2. It is so hereditary a disease, as no man is altogether free from it. It will in some degree or other be found in the best, if they throughly sift themselves. Certainly he found himself addicted thereto, who thus prayed to God, Incline my heart unto thy testimonies: and not to covetousness, Psal. 119. 36. yet he was a man after Gods own heart, Act. 13. 22.  
3. It is so deceiving a sin, covering itself under the vail of prudence, providence, good husbandry, thriftiness, harmlessness and sundry other pretences, as if it be not throughly examined, it will hardly be discerned.  
4. It is so eating, fretting and consuming a sin, as if it be not searched out, but suffered to lurk and grow, it may prove like the thorns which soak out the heart of the earth, and make the seed fruitless, Matth. 13. 22. The heart of many that frequent the Word goeth after their covetousness, Ezek. 33. 31. This covetousness in the heart of a professor may prove like the wild goards that were put into the pot of pottage, 1 King. 4▪ 39, 40. and like that accursed thing that was by 〈◊〉 brought into the Camp of the Israelites, Josh. 7. 11.  
5. Many for want of thorough trying of themselves in this case, think better of themselves then there is cause. The Pharisees were covetous, yet they thought too highly of themselves, Luke 16. 14, 15. & 18. 11.    

§. 57 Of Rules to find out Covetousness.  
IT is in vain for any to search after that which he knows not how to find out. 
How covetousness may be found out.  God himself having exhorted joshua and the Elders of Israel to search out the accursed thing that was hid in the Camp, gave him advice and direction how to do it, josh. 7. 13, 14. I hold it meet therefore here to add a direction.  

1. Observe the inward wishes of thine heart. If they be especially for the things of this world, they argue a covetous disposition. Covetousness is styled the lust of the eye, (1 Joh. 2. 16.) that is, an inward inordinate desire arising ●…rom the sight of such and such a thing, josh. 7. 21. Many things may be seen which are not desired, but if desired, and that inordinately, there is covetousness.  
2. In things which differ, mark what is preferred. If earthly things be preferred before heavenly, temporal before spiritual, that disposition is covetous. Such was the disposition of those who are invited to the King's Supper, and refused to go, Luke 14. 18, etc. And the disposition of the Gadarenes, Mark 5. 17.  
3. In the means of getting, consider whether they be just and right or no. For all unjust and undue ways of getting, arise from covetousness. A mind free from it will rest content with that portion which by the Divine providence shall be allotted, jer. 22. 17. Mic. 2. 12.  
4. Compare with the stint which thou first settest to thyself, the issue that followeth. If upon the obtaining of the first desire, a man remain unsatisfied, and his desire be more and more enlarged, he hath a covetous heart: for example, A poor man thinks if he could get ten shillings a week it would serve his turn. He hath it, but then he desireth ten shillings a day; he hath that also, yet is not satisfied: From shillings his desire ariseth to pounds, and yet is not satisfied. These are such of whom the Prophet thus speaketh, W●… unto them that ●…oyn house to house, that lay field to field, till there b●… no place, that they may be placed alone in the midst of the earth, Isa. 5. 8. Such an one is said to enlarge his desire as hell, Hab. 2. 5.  
5. Well weigh the effects of thy desire of riches. If thoughts thereupon break thy sleep, and care thereabouts consume thy flesh, and labour and toil therein take up all thy time, and impair health and strength, that desire is immoderate; it is plain covetousness, Eccl. 2. 23. & 5. 12. This argueth a greediness after filthy lucre, as the Apostle terms it, 1 Tim. 3. 3.  
6. Take notice of thy disposition in hording up and keeping wealth and sparing to spend it. For covetousness consisteth as much (if not more) in keeping as in getting. The rich man in the parable herein especially manifested his covetousness, Luk. 12. 19 The Lord therefore for avoiding covetousness, dehorteth from laying up treasures on earth, Matth. 6. 19 See §. 51.  
7. Observe thy manner of spending. If it be too sparingly, niggardly and basely: It under thy degree and means: If against health and strength in general, not affording what's needful thereunto: or against special occasions, not affording Physic or other requisites in sickness, or help of Chirurgery in case of wounds, soars, or other-like maladies: or against the charge that belongs unto thee, as wife, children, servants, kindred and neighbours: or against the duty and due which thou owest to the poor, State and Church: or in what thou dost in any of the foresaid kinds, thou dost perforce, so as otherwise thou wouldst not do it, surely this kind of spending savoureth rank of covetousness, Eccl. 4. 8.    

§. 58. Of humiliation for and det●…station of Covetousness.  
AMong other sins, this of covetousness ministereth to Professors of the Gospel 
2. Use. Humiliation by them in whom covetousness remains.  great and deep matter of humiliation. Is it not a shame for such as have heaven set before them, and that prepared before all time by the good pleasure of God, purchased in the fullness of time by the precious blood of the Son of God, reserved to be enjoyed by them after all times for ever and ever, that they should dote upon earth and earthly things which are base and transitory? and that in and under the light of the Gospel, whereby the surpassing excellency of things above, and excessive vanity of things below, is distinctly and clearly laid down? What a shame is it that sons of God cannot be content with that portion which their heavenly Father provideth for them? Should professors have that deeply rooted in their hearts, and openly practised in their life, which the Apostle would not have to be once named amongst Christians? Eph. 5. 3. Doth not such a shameful and disgraceful rag of the old man, give great matter of humiliation?  
That which gives men just cause of humiliation, because they are infected with 
3. Use. Detestation of covetousness.  it, should make them so to detest it, as to give no rest to their souls, till it be purged out of them. Unless this use be added to the former uses, they will be strong convictions against us, and aggravations of our condemnation. For to examine one's soul about covetousness, so far as to find it out, and to be humbled thereupon, will be an evidence, that if we loathe it not, we like it, we love it, we are willing to entertain it, even against knowledge and conscience: herein we make our judgement the more heavy. You therefore that know covetousness to be a sin, an ●…einous sin, and know yourselves to be guilty thereof, and are brought to be humbled for your former practice thereof, abhor it for the future. In detestation thereof say, I abhor myself and repent in dust and ashes, joh 41. 6. Every evil is to be abhorred, Rom. 12. 9 Much more such as are disgraceful to the Christian profession. Hate this therefore more than biting and 
Cane pejus & angue.  poisoning creatures: and be dehorted and dissuaded from all covetous practices before mentioned, See §. 50, 51, 52. The heinousness of this sin (set out §. 53.) is a strong motive to enforce this dissuasion.   

§. 59 Of Grace's contrary to Covetousness.  
FOr the better avoiding of Covetousness, it will be our wisdom to get our souls 
4. Use. Admonition to seek after contrary graces.  possessed with such graces as are contrary thereunto. One contrary expelleth another. Bring light into a room, and thereby you expel darkness.  
I will exemplify this in four particulars.  

1. Confidenc●… in God's providence. This keeps a man from distrustfulness, which 
Grace's contrary to covetousness.  is the cause of covetousness. He that confidently relieth on God for supply of all needful good things, will not inordinately desire, nor unduly acquire, nor immoderately treasure up riches. What makes children or servants in their parents 
1. Confidence in God's providence.  or master's house less covetous than when they are alone for themselves? Surely this, that they are confident that their parents or masters will sufficiently provide for them. This confidence on this ground doth the Lord much press, Matth. 6. 31, 32. Therefore ●…ast all your care upon God, for he careth for you, 1 Pet. 5. 7. To this very end ●…eads that reason which the Apostle himself here addeth, for he hath said, I will not ●…eave thee nor forsake thee.  
2. Contentedness. This is added in this Text as an antidote to covetousness. For 
2. Contentedness.  nothing is more opposite to covetousness then contentedness. A covetous mind is never satisfied with any thing, be it never so much. A contented mind is ever satisfied with any thing, be it never so little. I have learned, (saith the Apostle) in whatsoever state I am, therewith to be content. I know how to be abased, and how to abound, etc. Phil. 4. 11, 12.  
3. Charity. Charity seeketh not her own, (1 Cor. 13. 5.) which covetousness maketh 
3. Charity.  a man to do. The covetous man is wholly and only for himself, Luke 1▪ 2. 10. The charitable man having that which he accounts sufficient for himself, readily takes all opportunities of succouring others: He is merciful and lend●…th, Psal. 112. 5. He is merciful and giveth, Psal. 37. 21. Mercifulness and covetousness cannot agree together; nor reside in the same soul: They are incompatible. 
Non beuè conveniunt, nec cadem sede mora●…tur.  The charitable man will not be covetous, the covetous man will not be charitable.  
4. Liberality. This being sanctified exceedeth charity in the measure of contribution. 
4. Liberality.  Charity may stand with very small means, even with a cup of cold water, Matth. 10. 42. But liberality implieth a large contribution; such an one as they who have abundance can give. A liberal and a bountiful man are joined together, as intending one and the same thing; and both opposed to a niggard or churl. 
Synonyma.  And the liberal is said to devise liberal things, Isa. 32. 5, 8. which is clean contrary to a covetous disposition. The Apostle annexeth this epithet Riches, to liberality, 2 Cor. 8. 2.    

§. 60. Of over▪ rashcensuring others of Covetousness.  
COvetousness being an heinous sin, and exceedingly disgraceful to the profession 
5. Use. Dehor●…ation from rash censures about covetousness.  of the true faith, we ought to be very tender about laying it to the charge of professors. It cannot be denied but that many professors are too guilty thereof: yet withal it cannot be denied but that many others are too rash in censuring professors. It may be that to lay covetousness to ones charge will not bear an action in our Courts of Justice: but in God's Court of Justice it may prove a matter of condemnation.  
Men may more safely judge themselves hereabouts then others. For covetousness is an inward inordinate desire: and a man may better know the kind and qualification of his own desire then of another's, 1 Cor. 2. 11.  
The grounds which ordinarily men have of judging professors is suspicion or surmise, to which the Apostle giveth this attribute, evil, 1 Tim. 6. 4. For surmizes are evil in their quality, and in their effects.  
Ordinary surmizes are such as these:  
1. Such a man is very industrious and painful in his calling; he riseth early: he sitteth up late.  
Answ. It may be that a good conscience about employing and improving his talon, to the best advantage he can, putteth him on to that diligence, and not covetousness.  
2. He lives not according to his estate, but much under it.  
Answ. Thou mayest surmise his estate to be greater than it is. Dost thou know all his losses, all his debts, his manifold charges, and several ways of laying out?  
3. He is not liberal to the poor.  
Answ. He may be prudent in well ordering his charity; and conscionable in observing this rule of Christ, When thou dost alms, let not thy left hand know what thy right hand doth, Matth. 6. 3.  
4. He layeth up much.  
Answ. Thou canst not tell what part of his estate he layeth up, nor to what ends. The Apostle prescribeth it as a duty belonging to parents to lay up for their children, 2 Cor. 12. 14.   

§. 61. Of Contentment with things present.  Verse 5. — And be content with such things as ye have. 
THis exhortation to Contentedness is added to the former dehortation from covetousness, as a means to prevent or redress that vice. For covetousness argueth a discontent at that which a man hath: and contentedness will keep men from an inordinate desire of more.  
This exhortation is not joined in the Greek to the former dehortation by any copulative, causal, or opposite conjunction; but by a Participle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  being content, which maketh it a part of the former sentence, thus, Let your conversation be without c●…vetousness, being content with such things as ye have.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufficer●….  active Verb from whence the passive in this Text is derived, signifieth to suffice, Joh. 14. 8. 2 Cor. 12. 9 This word fitly expresseth the nature of contentedness, which is, to account that which God bestoweth on a man, to be sufficient for him; and thereupon to rest quiet in his mind, not perplexing himself with cares and fears about more.  
The passive is oft used in the New Testament in the same sense that it is here, (namely, Luk. 3. 14. 1 Tim. 6. 8.) and translated to be content, upon accounting that which he hath to be sufficient.  
There is in the New Testament, and in sundry other Greek Authors, a word 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compounded of this, and of a Pronoun that signifieth one's self, and it is in general used to set out contentment: but it implieth a very great emphasis. For according to the notation of the word it signifieth such an one as is of himself and by himself and for himself sufficient. This properly belongs to God alone. Yet is it also attributed both to things and persons. To things, when they are of themselves sufficient for that whereunto they are used, without the addition of any other thing. To persons, when they account that which they have to be sufficient for them, and do not inordinately covet more. Thus the 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  substantive is used, and translated sufficiency, 2 Cor. 9 8▪ and contentment, 1 Tim. 6. 6. And the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. ●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adjective also translated content: as where the Apostle saith, I have learned in whatsoever state I am, therewith to be content, Phil. 4. 11.  
The things here meant are temporal: such as are needful for us, and useful to us, while here we live. They are all comprised under these two words, food, raiment, 1 Tim. 6. 8. and under this one word, bread, Mat. 6. 11. Spiritual blessings may and must be coveted more than temporal.  
These temporal blessings are here in the Greek called 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  things present: which are such things as men for the present have and enjoy: They are opposed 1. To such things as men have not; in this respect our English Translators thus interpret the word, such things as ye have. 2. They are opposed to things that may in future times be enjoyed. About such things men ought not to be solicitous. Take no thought for the morrow, saith Christ, Matth. 6. 34. We must rest content in that portion which God every day bestoweth upon us. These are the things present here meant. Thus much is intended in the fourth Petition of the Lords prayer.   

§. 62. Of Contentedness. What it is.  
COntentedness is a satisfaction of the mind concerning the sufficiency and fitness of ones present condition.  
This 
a 〈◊〉.  general matter of contentedness, a satisfaction of mind, doth not only put a distinguishing difference betwixt contentedness and covetousness, but also showeth that they are diametrically contrary one to another: For a covetous mind is never satisfied with any estate: and a contented mind is never unsatisfied with any.  
This satisfaction useth to accompany such things as God bestoweth on such as he taketh an especial care of. Such persons having long life are satisfied therewith. God with the blessing giveth satisfaction, Psal. 91. 16. The meek shall eat and be satisfied, Psal. 22. 26. God will satisfy the poor with bread, Psal. 132▪ 15. When God promiseth to send corn, wine and oil as a blessing, it is added, Ye shall be satisfied therewith, Joel 2. 19, 26.  
This satisfaction is said to be of the mind, to show that it extends itself as far as covetousness doth▪ which is an inward inordinate desire of the mind. A contented person doth not only forbear outward indirect courses of getting more and more; but doth also restrain the motions of his mind or soul, from desiring more than God is willing to allot unto him.  
The sufficiency mentioned in the description, hath not reference to any set quantity or measure which the contented person propounds to himself; but only to the wi●…e providence of God, who doth give to every one of his what is sufficient for him: Answerably a contented person so accounts his own estate, and is satisfied. She that made this answer (to him that would have spoken to the Captain of the Host for some reward to her) I dwell among mine own p●…ople, was such a contented one, 2 King. 4. 13.  
This word ●…itness, is added, to show that contentedness extends itself not only to the things which are needful for man's livelihood, as food and raiment, 1 Tim. 6. 8. but al●…o to the several estates whereunto man is subject: as of peace and trouble, ease and pain, honour and dishonour, prosperity and adversity. Contentedness makes a man account that estate, be it joyous or grievous, whereunto God brings him, to be the fittest and seasonablest for him.  
The present condition wherewith a contented mind is limited in this Text, admits a double reference. One to the time past; wherein though his condition hath been better, yet he repineth not at the alteration thereof.  
The other reference is to the time to come: wherein, though he have never so great hope of bettering himself, yet for the present he remaineth content with his present condition.   

§. 63. Of the Grounds of Contentedness.  
THe grounds of Contentedness are such as follow: 
Grounds of content.   


1. Knowledge of Gods disposing providence that he ordereth all things in 
〈◊〉. God ordereth all things.  heaven and earth, according to his own will, Psal. 115. 3. & 135. 6. Hence we may safely infer that our estate, whatsoever it be, great or mean, plentiful or s●…anty, quiet or troublesome, is ordered by God. The Lord gave, and the Lord hath taken away, Job 1. 21. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things, Isa. 45. 7. Who would not, who should not be content with that estate which God provideth for him?  
Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition.  

1. God's Almighty power.  
2. His incomprehensible wisdom.  
3. His infinite goodness.     
God by his power is able to give any man any thing. If thou wilt thou canst make me clean, saith a leper to Christ, Matth. 8. 2. By his wisdom he discerneth what is fittest for every one. For the same estate is not fit for every one: therefore he variously ordereth men's estates, 1 Sam. 2. 7. His goodness moveth him to order all things to good. It is good for me that I have been afflicted, saith the Psalmist, Psal. 119. 71. If this mighty God who can settle thee in any estate, in his wisdom see this present estate to be fittest for thee, and in goodness settle thee therein, oughtest not thou to be content therewith?  
Of contentedness arising from Gods disposing providence, See my Sermon on Matth. 10. 29. Entitled, The extent of God's providence, §. 11.  


2. Faith in God's special relation to thee; that he is in particular thy Father: 
1. Faith in our special relatio●… to God.  so as thou ma●…est say to him, Thou art my Father, my God, and the rock of my salvation, Psal. 89. 26. To be persuaded that the Almighty God, who can do what he will: that the wise God w●…o well dis●…erneth what is fittest for thee: that the good God who sweetens all the passages of his powerful and wise providence with his goodness, is in special thy Father, cannot but assure thee that he dealeth with thee, as he knoweth to be best for thee▪ He that steadfastly believed this, would not have his estate otherwise ordered than it is. He must needs rest content with the present.  
Of this special application of God's Fatherhood, See my Explanation of the Lords Prayer, Entitled, A Guide to go to God, §. 12.   

3. A full conviction of our unworthiness of the least of God's mercies. This did 
3. Conviction of our unwo●…thiness.  jacob acknowledge before God, Gen. 32. 10. This useth to produce two effects which much conduce to contentedness.  
One is thankfulness for whatsoever we have. This made Paul thank Christ jesus, for that he counted him faithful, putting him into the Ministry, who was before a blasph●…mer, (1 Tim. 1. 12, 13.) For in another place he saith, I am not 〈◊〉, or worthy to be called an Apostle, 1 Cor. 15 9 Thankfulness is a degree above contentedness.  
The other effect is an expectation of Gods continuing to provide what shall be sufficient for the future. For he that is conscious to his own unworthiness, cannot but acknowledge that whatsoever good he hath is from God's free grace. Thereupon he is moved to hope and believe, that God who for his own grace sake hath begun to do good unto him, will upon the same ground continue so to do: and thereupon he rests contented.   
4. A deep apprehension of ones desert. He that knows himself cannot be ignorant 
4. Apprehension of our desert.  that his desert is extremity of wrath and vengeance; even hell and damnation. In that therefore he is on this side hell, in the land of the living under means of salvation, he is content with any outward estate, though it be never so mean: yea though it be an 〈◊〉 estate, and full of trouble. They who being sorely afflicted, duly consider that they had deserved much more than they had endured, with an holy content, and humble patience, thus say, It is of the Lords mercies that we are not consumed, because his compassions fail not, Lam. 3 22.  

5. A right application of God's promises. There is no condition so mean, no 
5 Applicat●…on of God's promises.  estate so troublesome, but that in God's Word we may ●…inde some promise to support us therein.  
About want it is said, There is no want to them that fear God: The young lions do l●…ck and suffer ●…unger: but they that fear the Lord shall not want any good thing, Psal. 34. 9, 10. My God shall supply all your need, Phil. 4. 19  
About danger thus saith the Lord, When thou passest thorough the waters, I will be with thee; and thorough the rivers, they shall not overflow thee; when thou walkest thorough th●… fire thou shalt not be burnt: neither shall the flame kindle upon thee, Isa. 43. 2.  
About fear of men there is this promise, They that be with us are more than they that be with them, 2 King. 6. 16. And this, Say to them that are of a fearful heart, Be strong, fear not, behold, your God will come with ve●…geance, even God with a re●…: he will come and save you, Isa. 35. 4.  
About all sorts of afflictions or temptations it is said, There hath no temptation taken you, but such as is common to man: But God is faithful, who will not suffer you t●… be t●…mpted above that you are able; but will with the temptation also make away to ●…scape, that you may be able to bear it, 1 Cor. 10. 13.  
About death we have this glorious insultation put into our minds and mouths, D●…ath is swallowed up in victory: O death where is thy sting? 1 Cor. 15. 54, 55. And they are pronounced blessed who die in the Lord, etc. Rev. 14. 13.  
Of a particular application of God's promises, See more in Dom●…st▪ duties, on Eph. 6. 16. Treat. 2. part. 6. §. 72, etc.   

6. Assurance of our right to Christ, and interest in him. All things are theirs 
6. Our right to Christ.  whose Christ is. This doth the Apostle not only in general affirm, but also in sundry particulars exemplify. For having laid down this general position, All things ●…re yours, he doth thus exemplify it, Whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours. Hereof he tenders this reason, and ye are Christ's, and Christ is Gods, 1 Cor. 3. 21, 22, 23.  
Well may they who have Christ rest content in any estate. For,  

1. Christ is more worth than all the world. He is that treasure for which a wise man will ●…ell all that he hath to buy that field where this treasure is. He is that pearl for which a wise man will sell all that he hath to buy it, Matth. 13. 44, 45, 46.  
2. God with Christ fre●…ly gives us all things, Rom. 8. 32.  
3. Christ can make all wants, and all sufferings an advantage unto us To me to live is Christ, and to die is gain, Philip. 1. 21. Have not now they whose Christ is, just cause to be content with that which they have whatsoever it be?    
7. Frequent and serious Meditation on that excellent inheritance which is purchased 
7. Meditation on our heavenly inheritance.  and prepared for us in heaven. An heir that hath title to a rich inheritance, will be content with such diet and apparel as his Father is pleased to allow him. The heir as long as he is a child di●…fereth nothing from a servant, though he be Lord of all, Gal. 4. 1. He goeth contentedly to School; he doth what his father enjoins him to do; he rests contented with his present condition upon expectation of a future great inheritance: yet at the most is it but an earthly inheritance. How much more content should we be with the present on hope of an heavenly Inheritance? 1 Cor. 9 25.   
This was one special ground of Martyrs, not contentment only, but rejoicing also in their sufferings: For the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8. 18. Our light affliction which is but for a moment, worketh for us a far more exceeding, and eternal weight of Glory, 2 Cor. 4. 17. This was a reason whereby the Patriarches were induced to live all their days in Tabernacles: For they looked for a City which hath foundations, whose builder and maker is God, Heb. 11. 9, 10.   

§. 64. Of the Necessity, Equity, Excellency, and Commodity of Contentedness.  
TO the seven forementioned grounds of Contentedness, other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace: As  

1. The Necessity of Contentedness. No man hath power over his own estate 
1. Necessity of ●…on.  or condition of life, to order it as he will. Will he, nill he, that shall befall him which God allotteth to him, Who can make that strait, which God hath made cro●…ked? Eccles. 7. 13. The rich and poor meet together: the Lord is the maker of them all (Prov. 22. 2.) This is spoken of God, not only as the Creator of all of all sorts: but also as the disposer of all men's estates and conditions. He maketh some rich, he maketh others poor, 1 Sam. 2. 7. Which of you by taking thought, can add one cubit to his stature? Matth. 6. 27. The very hairs of your head are all numbered, Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be. Now then to be willingly content with that which a man cannot alter, is to make a virtue of necessity.  
2. The equity of contentedness. Hardly can such an estate befall any one, the 
1. The Equity thereof.  like whereof, or a worse hath not befallen others whom he hath cause to judge better than himself. For every man ought to esteem other better than himself, Phil. 2. 3. Is it not than most meet that we should be contented with that which others better than ourselves have been content withal. This is the Argument which Uriah pleaded for not going down unto his own house, The Ark, and Israel, and judah abide in Tents; and my Lord Ioa●…, and the servants of my Lord are encamped in the open fields: Shall I then go into my house to eat and to drink? etc. 2 Sam. 11. 11. 〈◊〉 renders this as a reason, why he was content to die, For I am no better than my Fathers, 1 King. 19 4. Can any now living think himself better than they to whom the holy Ghost gives this testimony, Of whom the world was not worthy, Heb. 11. 38. yet thy wa●…dred about in sheepskins, and goatskins, being destitute, afflicted, tormented▪ they wandered in deserts, and in mo●…ntains, and in dens and caves of the earth. To saint and sink under a lighter burden than others carry contentedly and cheerfully, doth not so much argue the weight of the burden, as the weakness of 
3. The Excellency of Con●….  him that sinketh under it.  
3. The Excellency of Contentment: 
1. It makes the creature like hi●… C●…eator.  

1. Among other graces, this is an especial one, that maketh us most like unto God. What greater excellency can be attributed to any creature then to be like his Creator? When God would set forth the excellency wherein he intended to make man, he thus expresseth it, Let us make man in our Image, after our likeness, Gen. 1. 26. We showed §. 61. that the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated contentedness, signifieth selfsufficiency; and that this excellency was proper in the full extent thereof to God. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  One of those Titles which in the Old Testament is given to God, signifieth self-sufficient. Now of all men the contented person is most sufficient in himself, and by himself. This is not to be taken in opposition to God: as if any could be sufficient to any thing without God, For we are not sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God, 2 Cor. 3 5. But it is meant in opposition to an un●…atisfied desire: and it is to be taken in reference to the mind of such a man, who esteemeth every state wherein he is, to be sufficient for him  
2. Contentedness is like the holy ointment, and sweet perfume that was of 
2. It is compounded of many graces.  use under the Law. They were both compounded of sundry choice spices, Exo. 30. 23, 24▪ 34, etc. So Contentedness is compounded of sundry other excellent graces; the glory and beauty of which do brightly shine forth in this one grace and virtue, and are exercised thereby: As 

1. Faith in God's fatherly care over him, and providence towards him, Gen. 22. 8.  
2. Hope to be supported and supplied with such things as are needful, Psal. 42. 5.  
3. Patience in bearing the burden of want and grief of affliction, jam. 5. 11.  
4. Humility in a mean esteem of ones self, Gen. 32 10.  
5. Obedient submission to the good pleasure of God, 1 Sam. 3. 18.  
6. Meekness in forbeating to take revenge of such as wrong us. He that in a contented mind, said, Behold, here am I, let the Lord do to me as seemeth good unto him, 2 Sam. 15. 26. said also of one that exceedingly wronged him, Let him alone, and let him curse: for the Lord hath bidden him, 2 Sam. 16. 11.  
7. Thankfulness in all estates. job a contented person, blessed God for taking away as well as for giving, job 1. 21.      
4. The Commodity of Contentment. Commodity puts on every one to do what 
4. The commodity of contentedness.  he can for attaining that which may be commodious to him. I dare not undertake to set down all the Commodities of Contentation, I will only give a brief view of some special ones. 

1. Contentedness settleth and quieteth the soul in the greatest troubles that can 
1. It quiets the soul.  befall a man. Paul and Silas after they had been sorely scourged, and thrust into the inner prison, and their feet made fast to the stocks, at midnight sang praises unto God. Act. 16 23, 24, 25. Admirable evidences of much quietness and cheerfulness of spirit have been given by Martyrs in the midst of their grievous torments.  
2. It so moderateth a man's desire, as in all estates he thinks he hath enough. 
2. It moderates desire.  Though jacob came far short of his brother Esau in his estate, yet he could say as well as Esau, I have enough, Gen. 33. 9, 11. Our English in both places useth the same phrase, I have enough; but in the Hebrew there is a great difference betwixt that which Esau uttered and jocab. To translate them word for word, Esau's phrase was this: 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  There is much to me, or I have much. So he acknowledged a great plenty; but Jacob's phrase is this, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  All things are to me, or, I have all. This showed a contented mind in that he accounted what he had to be as much as if he had had all the world. Some apply that phrase of jacob in his interest in the Lord; that the Lord being his portion, he accounted him to be all in all. The contented man accounting himself to have all, must needs be, at least in his mind, a rich man. His desire is satisfied with what he hath. If therefore it be a Commodity to be rich, Contentedness is a great Commodity.  
3. It makes a supply of all the losses that can befall a man. Losses to him that 
3. It supplies losses.  is content with what remains, are as no losses. He hath in his mind as much sufficiency, as he had before. This is evident in jobs case, job 1. 21. He was as thankful unto God for taking away, as for giving: And the Hebrews took joyfully the spoiling of their goods, Heb. 10. 34.  
4. It easeth heavy burdens, and maketh them tolerable. As discontent by 
4. It easeth burdens.  vexing and perplexing the Spirit weakens it, and makes light burdens lie very heavy upon a man: So Contentedness puts life and spirit into a man, and makes him better able to bear his burden. The very same burden lying on a contented and discontented person, seems much lighter to the one then to the other. When David, and the men that were with him were spoiled of their wives, sons, daughters and goods, his men were much grieved, and spoke of stoning him: but David encouraged himself in the Lord his God, 1 Sam. 30. 6.  
5. It is a compliance with God's providence in every state. For it brings us to 
5. It complies with providence.  a resignation of our will to Gods will: So as to make Gods will a rule of our will: and to say as Christ did, Not my will, but thine be done, Luk 22. 41. We have a proof hereof in him who said unto God, Behold, here am I, let him do to me as seemeth good unto him, 2 Sam. 15 26. Surely this is a great Commodity, to enjoy with quietness what the will of God is that we should enjoy.      

§. 65. Of the variety of Cases wherein Contentedness is to be exercised.  
EVery state wherein any man is in this world is accompanied with so many occasions 
Cases wherein contentment is to be practised.  of discontent the mind of man, as it is requisite that he learn how to be contented in every one of them. This I will endeavour to exemplify in sundry particular cases: As  

1. Plenty, and all manner of prosperity. Among other instances the Apostle 
1. Plenty.  giveth this wherein he had learned to be content. I know how to abound every where, and in all things I am instructed to be full, Phil. 4. 12. Two especial reasons there are to move men to learn contentedness in plenty and prosperity. 

1. Because no plenty, no manner of prosperity can fully satisfy a discontented mind. I●… all that at once he desireth should be granted him, when he hath that, he would thereupon desire more. See § 53.  
2. Sundry perplexities and troubles arise out of plenty and prosperity. Many upon sense hereof are so discontent, as they think they should live more quietly, if their e●…tate were meaner than it is; and if they had more troubles than they had. Contentment is an antidote against both these extremes.    
2. Poverty. This is another instance which the Apostle gives of his Contentedness, 
2. Poverty.  I know how to be abased, I am instructed to be hungry, and to suffer need, Phil. 4. 12. This estate is that which the Apostle especially intends, where he saith, Having food and raiment▪ let us be therewith content, 1 Tim. 6. 8. Nature itself is satisfied with little, yea though it be homely and course. Experience showeth, that both poor folks themselves and also their children are for the most part healthier and stronger than rich ones, and their children. Besides, poor folks are freed from many cares, fears and dangers, whereunto rich ones and great ones are subject. Poor folks have not so large and great accounts to make as the richer sort; yet their faithful and diligent improvement of that little they have, shall be as well accepted, approved and rewarded, as a like improvement of much. The very same approbation and remuneration is given to him that improved two Talents, that is given to him that improved five Talents, and that in the very same words; Thus, W●…ll done thou good and faithful 〈◊〉, thou hast been faithful over a few things, I will 〈◊〉 thee Ruler over many things: enter thou into the joy of thy Lord, Matth. 25. 21, 23. Great cause there is for poor persons to be content; especially, if the many promises and engagements of God for taking care of them, and supplying their wants and needs be duly weighed: as Psal. 34. 6, etc. & 37. 25. & 55. 22. Mat. 6. 25, etc. Phil. 4. 19  
3. A single life. Single persons who never were married, are indeed deprived 
3. A single li●…e.  of many comforts which married persons enjoy. But withal they are freed from many cares and troubles which usually accompany the married estate. In a single estate there is a greater freedom to serve God, which the Apostle implieth under this phrase, He that is unmarried careth for the things that belong to the Lord, how he may please the Lord, 1 Cor. 7. 32. Hereupon they who are free, and can abstain are advised so to abide, 1 Cor. 7. 27. The best man that ever was lived all his days in a single life. Who then should not be content with this estate, if God call him thereunto?  
4. The married estate. It cannot be denied but that their estate is ordinarily much 
4. The married estate.  encumbered with sundry cares and troubles. But withal it must be granted, that these cares and troubles arise from the weakness and wickedness of men. Their wickedness who raise troubles against others. Their weakness, who suffer themselves to be disquieted, and too much distracted with the affairs of the family, and cares for wife, children, and others. Were it not for the wickedness of some, and weakness of others, to please an husband or a wife would be no hindrance to pleasing of the Lord. If the honour, ends and privileges of marriage (whereof See Domestical Duties, Treat. 2. Part. 1. §. 23, 24, 25.) be poi●…ed with the cares and troubles thereof, we shall find just cause to rest content in that estate.  
5. Want of children. This or old was a matter of great discontent. This brought 
5. Want of children.  many tears from hannah's eyes and prayers from her heart, 1 Sam. 1. 10. The Shunamite preferred a child before any other thing that could be granted her, 2 King. 4. 14. Abraham himself said to God, What wil●… 〈◊〉 give me seeing I go childless, Gen. 15. 2. Give me children, or else I die, saith Rachel to her husband, Gen. 30. 1. It was denounced as a great judgement against Coniah to die childless, Jer. 22. 30. And it is denounced as a judgement to have a miscarrying womb, and dry breast, Host 9 14. To this day such as are childless complain, that they shall have none to bear their name, to be their 〈◊〉, and to succeed them in their place. To these I commend these considerations: 

1. It is God that denieth children, Gen. 30. 2.  
2. They may be denied children, because God seeth them not meet to bring up children.  
3. Children are certain cares, but uncertain comforts.  
4. Children may prove a grief of mind to their parents, Gen. 26. 35. They may be a 〈◊〉 of heavy judgements upon their Parents, 1 Sam. 3. 13. They may do much mischief to their Parents, 2 Sam. 15. 10. They may foolishly lose what their prudent parents have left them, 1 Kin. 12. 16.  
5. God hath promised to them that fear him, a better name than of sons and daughters; even an everlasting name that shall not be cut off, Isa. 50. 5.   
These are weighty motives to persuade such as have no children, to rest content.   

6. Many Children. Christians in this case use to manifest more discontent than 
6. Many children.  the Jews of old did. We do not read that they used to be discontent at a numerous offspring: but rather still to desire more, though they had many. Leah had six sons one atter another: yet when she saw that she had left bearing, she took Zilpah her maid, and gave her jacob to wife, that she might have more children by her. Yea atter that she hired of her sister liberty to lie with jacob, and thereupon had two more sons and a daughter, Gen. 30. 9, 16, 17, 19, 21. We read that Ibzan a Judge in Israel, had thirty sons and thirty daughters. And that Abdon another ●…udge had forty sons and thirty Nephews, judg. 12. 9, 14. And that jerub-baal another Judge had threescore and ten sons, judg. 9 5. Should a Father now have so many, how would he complain and think, he should never have enough for them all? Surely, it is distrustfulness in God's providence that causeth discontentedness in this case. The sacred Scripture tells us, That God provideth for the young Ravens when they wander for lack of meat, Job 38. 41. Experience showeth, That the lesser sort of birds bring forth and breed up fifteen young ones together. Are not Christians children more worth than many birds? God provides for all thy children while they are in the womb. Why dost thou not trust to his providence for them when they are brought into this world? Many poor folk's children do not only wax fat and strong with course food and raiment: but also attain to very good callings through the Divine Providence.  
God hath said of our children, They are mine, born to me, Ezek. 16. 20, 21. Will he not then take care of his own?  
God hath promised Children, yea many Children as a blessing, Psal. 127. 3, 4, 5. & 128. 3. Did we believe God's Word, and in Faith plead it before God, and depend on him for making it good, in his own way, and at his own time, we should certainly not only be content, but also thankful for the many children he bestoweth on us.   
7. Losses. This case of losses may be extended to Goods, Friends, Children, 
7. Losses.  and other things that are near and dear unto us, and are needful for us, and useful unto us. Such losses do oft cause much discontent, and work great disquiet in men. But if such as have losses would seriously weigh the example of job, and about him consider, 

1. What a man he was: how great, how good, job 1. 1, 3.  
2. What his losses were in every kind, job 1. 15, etc. even more I dare say, then thine are who complainest.  
3. With what Contentedness, yea and Thankfulness he did bear all, job 1. 21.  
4. What was the end of the Lord (Jam. 5. 11.) and what recompense the Lord returned, job 42▪ 10, etc.   
If these four things in jobs case were seriously weighed, we should find him a worthy pattern of Contentment in this case of losses; and a strong enforcement of the duty. The Apostle testifies of the Hebrews, That they took joyfully the spoiling of their goods: Knowing in themselves that they had in heaven a better, and an enduring substance, Heb. 10. 34.  
The Goods of this world are but transitory commodities; such as the Lord lends us, and that only for such a time as seemeth good to himself: he hath power to demand them when he will.  
As for Friends, God who taketh them away, can and will make an abundant supply. Is not God better to us then many Friends? What good can Friends do without he also be our Friend? And if he be our Friend, what need we have any more Friends?  
Children that are taken from us, are taken to a better Father, that provideth better for them then we can. That Children taken away, are not to be reckoned among things lost, is evident by jobs case; in that God doubled all the things that job lost, save his children. Other things that he lost were doubled unto him. In stead of seven thousand sheep which he lost, he had fourteen thousand restored: In stead of three thousand Camels, he had six thousand: So in other things which he lost: But having lost seven sons, and three daughters, he had but so many restored to him: yet are these accounted doubled, because the ten children which were taken away were with God, and not utterly lost. There is therefore no reason that a man should be discontent that his children are taken away to a better place. It was Jacob's ignorance of that course which God took to advance joseph to such an estate as he might be a means of preserving his Father's household, and of saving much people alive, that made him so impatient and discontent at his supposed loss, G●…n. 37. 33, etc. & 45. 7.   

8. Crosses in men's Callings. men's Callings are the ordinary means of their livelihood. 
8. Crosses in callings.  If they thrive not thereby, but rather lose, they use to be much discontent.  
To remove discontent in this kind:  

1. I advise such to search into the cause of their not thriving: whether it be not their own unskilfulness, idleness, negligence, pride, prodigality, too eager pursuit of their pleasures, too much trust in such as are unfaithful, or otherlike faults of their own: or whether they do not ambitiously aim at a greater kind of thriving then God seeth meet for them: or whether it be not envy at the greater thriving of others, then at themselves. If so, they have just cause to be humbled; To such I may say, Wheresore doth a living man complain, Lam. 3. 39 a man for the punishment of his sin. In these and otherlike cases a man hath more cause to repent then be discontent.  
2. In this case about crosses in their Callings, I advise men to consider, that it is the Lord who giveth, or withholdeth blessing. Read for this purpose, Psal. 127. 1, 2. & 128. 2, 3, 4. This consideration is of great force to make a believer content with that estate wherein God sets him, willing to abide therein, patient under crosses that befall him therein, diligent in the duties thereof, constant in waiting on God for his blessing, and ready to resign himself wholly to Gods disposing Providence.    

9 Reproach. All reproach is against a man's name; which is more precious 
9 Reproach.  unto him then wealth, yea then life itself, Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a man's soul, and make him exceedingly discontent.  
The advice therefore which was given about crosses in a man's calling, must in this case be observed.  
Consider the cause of the reproach that is laid upon thee: If it be for thy own misdemeanour, or wickedness. Thou art to bear it contentedly as a just punishment. But if it be without cause given on thy part, refer the case to God: and say as David did, Let him curse; for the Lord hath bidden him. It may be that the Lord will look on mine affliction: and that the Lord will requite good for his cursing this day, 2 Sam. 16. 11, 12.  
On hope hereof rest content: the rather, because not only many righteous men, but also Christ himself endured in this case more than thou dost.  
If the reproach be for righteousness sake, and for the Lords sake, we ought not only to be content therewith, but also to rejoice therein, Matth. 5. 11, 12.  
The like may be said of all manner of persecution for the Lords sake.   
10. Afflictions. Under this head I comprise all manner of oppressions, and 
10. Afflictions.  hard handle by men: and all kind of wasting, and torturing maladies more immediately inflicted by God: yea, and all things grievous to weak flesh. To work contentment in these cases, our eye must be on the prime and principal Author of all, which is the wise God, and our tender Father: and withal we ought to consider the end which he aims at therein, and the good that he will produce from thence. He sees that the afflictions which he layeth on us either, mediately by visible, instrumental, and secondary means: or immediately by himself, are need●…ull for us, and useful to us: For he always correcteth us for our profit, Heb. 12. 10. See more hereof on that place.    

§. 66. Of examining one's self about Contentment.  
IF serious and thorough examination be made concerning this grace of Contentment, we shall find it to be a most rare grace: not only rare in the excellency of it (whereof see §. 64.) but rare in the scarcity thereof. Scarce one man among a thousand will be found to have attained it.  
The discontented complaints that are every where heard of men's want of means, of their great charge, of their not thriving as others do, of heavy burdens, of grievous oppressions, sore afflictions, and other things that disquiet them, are evidences of the want of this grace in them.  
Could the inward perplexities of the Spirit at every thing that crosseth their humour, and their unsatisfied mind about their present estate be discerned, the want of this grace would be more evidently manifested.  
This is a case much to be bewailed, and for which we ought deeply to be humbled. It robs God of that praise which is due to him for those blessings that he doth bestow. For a discontented mind lightly esteems such blessings as God bestows on him, because he hath not what he would, and by the inward perplexity of his soul makes his life a kind of hell.  
The grounds of Contentedness laid down (§. 63.) afford a good Direction for attaining this grace.   

§. 67. Of the Inference of Gods Promise against Covetousness, and for Contentedness.  Verse 5. — For ●…e hath said, I will never leave thee, nor forsake thee. 
THe first particle of this Text [FOR] showeth, That this Promise is added as a reason of that which goeth before. It hath reference both to the vice forbidden, which is Covetousness, and also to the virtue enjoined, which is Contentedness. It is here added to dissuade from the former, and to persuade to the latter. The Argument is taken from Gods Promise of providing for his. It may be thus framed:  
They whom God hath promised never to leave nor forsake, ought not to be covetous, but content.  
But God hath promised never to leave, nor forsake such as trust in him:  
Therefore such as trust in God ought not to be covetous, but content. This promise of God's continual Providence and Protection, much aggravateth the sin of Covetousness, and is of much force to work Contentment. To cove●… more than God, who hath promised never to leave thee nor forsake thee, seeth meet to bestow on thee, is a real denial of the truth of that Promise, and in that respect it maketh God a liar. On the other side, to be content with such things as thou hast, addeth a seal to the truth of this promise: and in that respect avoucheth God's truth and faithfulness: yea also it giveth evidence, that thou confidently restest upon the accomplishment of that Promise. Therefore Covetousness is a vice very dishonourable to God. But Contentedness is a virtue very honourable to him.   

§. 68 Of applying to others Promises made to some.  
QUestion is made, Where God should say that which is here set down?  
Some think that it is gathered out of the usual and common Doctrine of the sacred Scripture, as if it were thus more distinctly expressed, The Lord doth here and there, even every where almost throughout the Scripture faithfully promise to be always present with his children, to provide for them, to succour them according to their need: and never to leave them succourless; nor utterly to cast them off. Thus such an indefinite testimony is used in these words, Wherefore, he saith, Awake thou that sleepest, etc. Eph. 5. 14. That testimony is not in express terms set down in any particular Text of Scripture: But because it is the general Doctrine of the Scripture it is brought in as a divine testimony thus, he saith. For the holy Ghost in the Scripture very oft calls upon those that sleep in sin to awake and repent. This general interpretation of a Testimony may well stand where the express words cannot be found in any distinct place. But the Testimony here in this Text quoted by the Apostle is in so many words set down by God himself, josh. 1. 5.  
Object. That Promise being in particular made to joshua, how can it be extended to all Saints?  
Answ. It containeth a truth that concerneth all God's children, and therefore as God on one occasion applied it to joshua, to encourage him against the many and mighty Nations with whom he was to fight: So on other occasions it may be applied to others. For God's presence with his, and care over them, encourageth them against enemies: makes them content in any state; makes them patient under all crosses; heartneth them against all temptations, and imboldneth them against all dangers.  
Of that grace which God showed to Abraham in counting to him his faith for righteousness (Gen. 15. 6.) the Apostle thus ●…aith, It was not written for his sake alone, that it was imputed to him: but for us also to whom it shall be imputed, etc. Rom. 4. 24. 
Judgements on some to be applied by others.   
That which is said of Promises may also be applied to threatenings and Judgements. For thus saith the Apostle of the judgements that were executed on the Israelites in the wilderness, These things were our examples. And again, All these things happened unto them for ensamples: and they are written for our admonition, etc. 1 Cor. 10. 6, 7. Yea the Apostle tells, that, Whatsoever things were written aforetime, were written for our learning, Rom. 15. 4. It was usual with the Apostles to apply sundry points delivered by the Prophets to the Jews, unto Christians, as Rom. 12. 9, 16, 17, 20▪ 1 Cor. 9 9 1 Pet. 1. 16.  
Thus Gods former dealing with Saints, in Mercy, in Judgement, by Promises, by threatenings, or any other way, may, and aught to be applied to every one of us: as if the Promises or Threatening had in particular been directed to us.  
For God is of himself, and in himself unchangeable, With him is no variableness, Jam. 1. 17. He is as holy, as merciful, as just, as true, as ever he was. God being always like himself, he answerably dealeth with such as are like those that lived before them. God is no respecter of persons, Act. 10. 34. He is equal and impartial in his dealings with men in what age soever they live. Whosoever believeth on him, as Abraham did, their faith shall be counted for righteousness. Whosoever trusteth, as joshua did, shall find God to be with them, and not to fail nor forsake them. Whosoever murmur and rebel against him, as the Israelites, shall also be punished, as they were.  
We may here observe one special reason of that small profit which many reap by 
God's Word not to be read and heard as a bare History.  the Word. They read it, and hear it only as an History of former times; not thinking that it concerneth them at all. This Promise of God made to Abraham, I will be thy God, and the God of thy seed, they conceive to be an especial evidence of God's favour to Abraham: but in that they apply it not to themselves, nor take it as spoken to themselves, their own faith is little strengthened thereby; and small comfort redoundeth to their own souls. The like may be said of this Promise to joshua; and of other Promises to other Saints in former times.  
Hence we may learn a good Direction for reaping much profit from former 
How to receive profit by the Word.  Promises, threatenings, Mercies, Judgements, Precepts, and other points in God's Word. This may be by applying them unto ourselves, and taking them as directed to ourselves in particular. Thus will Directions to others put us into the right way: and Admonitions to others make us wary: and Promises to others encourage us; and threatenings against others restrain us from sin. Thus whatsoever things were written aforetime, will prove good Instructions to us.  
Thus shall we not need to wish, that we had such extraordinary Ministers as the Prophets and Apostles were: For those things which by the Spirit were revealed to them, were revealed for us; and for our sake they remain upon perpetual record. See § 79. See also Chap. 3. v. 15. §. 158.  
Of avoiding the sins of former ages, See Ch. 3. v. 8. §. 89, 90, 95.   

§. 69. Of this phrase, He hath said.  
THe Promise here expressed is thus indefinitely set down, He hath said. There is no antecedent mentioned by the Apostle, whereunto this Relative [HE] hath reference. But because the express words of the Promise are in the Old Testament, it is taken for grant, that God is here meant. For it was the Lord that made this Promise to joshua (Josh. 1. 5.) and where the said Promise is made to the Congregation of Israel; He that makes the Promise is thus set out, The Lord thy God, D●…ut. 31. 6.  
Of the divers ways of citing Texts of Scripture, See Chap. 2. vers. 6. §. 50.  
This indefinite expression of him that made the Promise, by this Relative [HE] giveth us to understand, That whatsoever is registered in the Old Testament, is to be taken for God's Word: and thereupon to be rested on, without making any question thereof, or opposition against it. The Disciples of 
* Pythagoras. Siquid Pythagorici affirmarent in disputando, cum ex his quaereretur, quare ita esset, respondere volebant, Ipse dixit. Cic. de nat. D●…or. l. 1. Hinc proverbium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an ancient Philosopher had their Master in such high account, as they accounted what he had said to be so true, as no question was to be made thereof. When they affirmed any thing in their Disputes, and were asked why it was so, they would answer, He said it. This by the Heathen themselves was counted too great a presumption in scholars to give it, and in Masters to take it. But in reference to God who is truth itself, it is most proper to conclude, He hath said, and thereupon to rest as on the surest proof that can be given. See Chap. 1. §. 46.   

§. 70. Of these words, Leave, forsake.  
THe promise here produced by the Apostle is expressed in Gods own Name. God himself is brought in uttering it, thus, I will not leave thee, etc. Indeed God himself did first utter this to joshua. And the Apostle by this manner of bringing it in, would have every believer set God before him, and be persuaded that God in particular saith to him, I will not leave thee, etc.  
The word translated, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asrist. 2. subjunct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto.  leave, signifieth to lose or undo a thing: as where it is said of prisoners, every one's bands were 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  loosed, Act. 16. 26. So of ᵃ Rudder bands, Act. 27. 40. It signifieth also to put a thing from one, as where the Apostle saith to Masters, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  forbear or put away threatening, Eph. 6. 9 This word being here negatively used, implieth that God will not put from him, such as trust in him, but will hold them close to himself, and not leave them lose to shift for themselves.  
The other Greek word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  forsake, is a double compound. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, desum.  simple signifieth to be wanting, as Tit. 1. 5. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Things that are 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wanting, and Tit. 3. 13. That nothing be wanting. The compound, to leave or go away, thus it is said of Christ, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  leaving Nazareth he came and dwelled in Capernaum, Matth. 4. 13. And of an husband it is said, He shall 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  leave father, etc. Matth. 19 5.  
The 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  double compound signifieth to leave one in time of danger. It is nine times used in the new Testament: and always in this sense. Where Christ on the Cross saith to his Father, Why hast thou forsaken me? This double compound is used, Matth. 27. 46. So 2 Tim. 4. 16. This being here negatively applied to God, showeth that we need not fear any want, danger, or distress, as if God should leave or forsake us therein.   

§. 71. Of God's earnest manner of pressing his promise.  
THe manner of setting down this promise is very emphatical: and that in four respects.  

1. In that it is set down negatively, I will never leave. This maketh the promise 
The force of a negative promise.  to be of a larger extent. For it includeth all times, all places, all estates, all danger, all needs, all distresses whatsoever: as if he had more largely said, Thou shalt never stand in need of my help and protection, but thou shalt be sure to find it. An affirmative promise doth not carry such an extent. For if one say, I will help thee or succour thee, if he do it sometimes, upon some occasions, the promise is kept. But negatively to say, I will not fail thee, though succour should be afforded an hundred times, and yet once and on some occasion fail, that negative promise is not kept to the full, but is broken.  

2. In that the negative is doubled, yea and trebled: For in the Greek it is thus 
The ●…mphasis of doubling and trebling a negative particle in Greek.  expressed, I will 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  not not leave thee, neither not not forsake thee. There is a like trebling of the Greeek negative, Matth. 24. 21. Mark 14. 25. Luke 10. 19  
In Latin and other Languages two negatives make an affirmative; as, 
b Non 〈◊〉 〈◊〉 〈◊〉.  not no body is some body: not nothing is something. But in Greek doubling and trebling negatives make them much the stronger. When they would set forth the impossibility of a thing, they use to double the negative, as Matth. 5. 18, 26. In these places to show the emphasis of doubling this negative particle, it is thus translated, in no wise, by no means. It also implieth the continuance of that which is denied, and translated no more; as where God saith, I will remember their sins no more, Heb. 10. 17. The doubling of the negative particle doth in this place carry the greater emphasis, because in setting down the same thing, it is not only twice doubled, but in the later place it is trebled, so as there are in all five negatives. I read not the like throughout the New Testament.   
3. In that the matter of the promise is set down in two words, which in general 
The same thing expressed in divers words.  imply one and the same thing: But (as joseph said of Pharaohs two dreams, which set forth the same thing,) The thing is doubled, because it is established by God, Gen 41. 32. Besides the two words do explain each other (as was showed, §. 69.) And this later doth render a reason of the former. For God doth not leave his that he might not seem to forsake them. And the former showeth a ground of the later, namely, that God by not leaving his, doth not forsake them.  
4. In that the two phrases, never leave nor forsake, are so general, as they include 
A general promise compriseth all particulars of that kind.  all wants, all needs, all dangers, all distresses, all manner of evils that any can fall into. They being spoken of God who is able and willing to do whatsoever is needful for any, His not leaving, nor forsaking, implieth all needful succour. It is more than if he had said, I will supply thy wants, I will heal thy soars, I will recover thee from sickness, I will ease thy pain, I will free thee from thine oppressors, I will break thy bonds, I will deliver thee out of prison, I will vanquish thy enemies, or any the like particular promise: For these generals comprise all manner of particulars under them. Of the use of general promises, See The whole Armour of God, on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith. §. 73.   
God knoweth how dull we are in conceiving his careful providence over us, and backward to believe his gracious promises toward us, and therefore he doth with such earnestness press the same.  
It is Gods earnest desire that we should not miss, but rather reap the benefit, which he intends us by his promise.  
Therefore we ought to give the more earnest heed hereunto, Heb. 2. 1. The more instant and earnest God is in promising, the more ready and steady must we be in believing.   

§. 72. Of applying Promises every one to himself.  
IT is further observable, that the Apostle who writ this Epistle to many, expresseth the person to whom the promise is intended in the second person of the singular number THEE. Hereof these reasons may be given.  

1. God made this promise to joshua by name, as to a single person. And the Apostle would not alter one tittle in the promise.  
2. Every believer is to apply the promises which concern many, so to himself in special, as if it were directed to him by name, and concerned him alone. The fruit, the life, the comfort of a promise resteth in this particular application thereof.  
3. Christians are considered all as one; For they are members of one and the same body, and in regard of their spiritual condition animated by one and the same spirit, and thus all of them spoken to as to one. On this ground where it is said that Moses spoke unto all Israel, he thus expresseth his mind, The Lord thy God will go before thee: He it is that doth go with thee: He will not fail thee, nor forsake thee, Deut. 31. 1, 3, 6.  
4. God doth account all believers as dear unto him, as if they were but one. They are therefore all as one spouse to his Son, Cant. 4. 8, 9 2 Cor. 11. 2, They are all heirs of the same Kingdom, jam. 2. 5. To be an heir is the property of one, Gen. 21. 10.   
This is a good ground for every particular believer to apply the precious promises of the Gospel to himself in particular.  
The like may be said of the duties which God requireth of children of men. For in the Decalogue or ten Commandments they are laid down as a particular precept to every person in the singular number thus, THOU shalt have no other Gods. THOU shalt not make to thyself, etc.   

§. 73. Of Gods not failing nor forsaking his.  
THe substance of this promise, I will not fail thee nor forsake thee, giveth assurance of God's constant and continual careful providence over his. Concerning it the Psalmist upon his own experience thus saith, I have been young and now am old; yet have I not seen the righteous forsaken, etc. and again, The Lord forsaketh not his Saints; they are preserved for ever, Psal. 37. 25, 28. Very elegantly doth the Prophet by an argument from the less to the greater, thus enforce this point, Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea they may forget, yet will not I forget thee, Isa. 49. 15. This negative promise is much pressed in Scripture; as 1 Chro. 28. 20. 1 Sam. 12. 22. 1 King. 6. 13. Isa. 41. 17.  
The ground hereof resteth upon the unchangeableness of God's love. God 
God unchangeable.  is in all things unchangeable. God is immutable in his nature: in which respect he thus saith, I am the Lord, I change not, Malach. 3. 6. He is also immutable in his Counsel, in his Word, in his Oath, Heb. 6. 17, 18. and in his Love, joh. 13. 1.  
Besides, the relations which he hath caused to pass betwixt himself and us, giveth 
God more careful than any parent.  us further assurance that he will never leave nor forsake us. When my father and mother forsake me, than the Lord will take me up, Psal. 27. 10. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, etc. Isa. 63. 16.  
Obj. job by reason of his soar and heavy crosses, and Lazarus who died a beggar, 
Not job nor Lazarus forsaken.  may seem to be left and forsaken of God.  
Answ. Losses, crosses, pain, penury, and other afflictions are no argument of Gods forsaking men. His wise providence is much manifested in ordering his children's estate here in this world. For,  

1. God never suffers his to be tempted above that they are able to bear. He giveth strength answerable to the burden he layeth upon his. We are troubled on every side, yet not distressed: we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed, 2 Cor. 4. 8, 9  
2. God always gives a good issue to the trials of his children, 1 Cor. 10. 13. job had all that was taken from him doubled, job 42. 10. The Angels carried Lazarus his soul into heaven, Luk. 16. 22.  
3. God recompenseth outward losses and crosses with far better things. For wealth he giveth grace; for bondage of body, freedom of conscience▪ for pain, patience: for corporal death, eternal life.   
Obj. 2. Saints themselves have complained that they have been forgotten and 
Complaints of Saints as forsaken.  forsaken, Isa. 49. 14.  
Answ. That was the misapprehension of their weak flesh, which is no sufficient evidence against God's express promise. The Psalmist acknowledgeth this misapprehension, Psal. 77. 10▪  
Obj. 3. Christ himself complaineth that he was forsaken, Matth. 27. 46.  
Answ. Christ together with our flesh took the infirmity thereof: and thereupon 
Christ not forsaken.  complaineth according to his present apprehension. But to show that he did not utterly despond, nor judge himself totally and finally forsaken, he premiseth this clause of affiance, My God, my God.  
Do they believe the foresaid promise of God who ●…aint and sink under the burden 
Taxation of ●…aiming.  of any trial, or under any fear that they shall be forsaken? yet how many be there in the number of those that profess the Christian faith, who upon great losses cry out, and say they are utterly undone: and upon some soar afflictions despairingly say, they shall never be able to endure it. Such are more like to Cain, who said, My punishment is greater than I can bear, Gen. 4. 13. then to David, who when he was greatly distressed encouraged himself in the Lord his God, 1 Sam. 13. 6. or jehoshaphat, who in his distress said, O our God we know not what to do, but our eyes are upon thee, 2 Chron. 20. 12. or Abraham, who when Gods promise and precept seemed to cross one another about the sacrificing of his son said, God will provide, Gen. 22. 8.  
This promise of Gods not leaving nor forsaking his, is of singular use to support 
Gods not forsaking to be▪ extended to all distresses.  us in all trials and distresses whatsoever. It is so general as it may be applied to spiritual and corporal distresses. In such losses as job had: (job 1. 15, etc.) in such jealousies as Daniel was tried withal, (Dan. 6. 4.) in such a prison as Paul and Silas was cast into, (Act. 16. 24.) in such a dungeon as jeremiah was let down into, (jer. 38. 6.) in such a sickness as Hez●…kiah fell into, (Isa. 38. 1.) When we are falsely accused as Paul was, (Act. 24. 5.) when we are forsaken of men as Paul was, (2 Tim. 4. 16.) when we are disquieted in mind as David was, (Psal. 42. 11.) At the point of death, in which case Stephen was, (Act. 7. 59 60.) In our thoughts and cares about our children and posterity (such as came into Jacob's head, Gen. 49. 1, 2, etc.) we may and must meditate on this promise, and with confidence thereon support ourselves.   

§. 74. Of the persons whom God will not forsake.  
THe persons to whom in special this promise of Gods not leaving and forsaking 
Believers shall never be forsaken.  is made, is comprised under this Pronoun THEE. This promise was of old by God himself made in particular to joshua. joshua was a man of such courage and confidence in God's Word, as he, together with Caleb, steadfastly believed that God would not leave nor forsake them, when the whole Congregation of Israel so fainted, as they wept that God had brought them out of Egypt, and murmured against the Ministers employed in that service of bringing them out▪ They must therefore be such as joshua was, who have right to apply this promise to themselves. Such were they to whom Moses doth apply it, Deut. 31 6.  
It cannot be denied but that God's general providence is extended to all of all sorts For in him all live, and move, and have their being, Act. 17. 28. And he maketh his sun to rise on the evil and on the good: and sendeth rain on the just, and on the unjust, Matth. 5. 45. But his special care is on them that believe on him, 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous, Psal. 37. 17, 18, etc. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust to be punished, 2 Pet. 2. 9 The Apostle exemplifieth this in the good Angels, that were not left nor forsaken, and the evil Angels that were cast down into hell: and in Noah and his family, whom God saved when he brought the flood upon the world of the ungodly; and in Lot, whom God delivered when he destroyed four Cities, and the inhabitants thereof.  
This providence of God in not leaving nor forsaking his, might further be exemplified in the three great Patriarches, Abraham, Isaac, and jacob, and in sundry of their posterity. Hundreds, thousands, millions of instances might be given for the proof hereof. I dare boldly avouch that from the beginning of the world to this day, not one that trusted in God was left or forsaken.   

§. 75. Of the Inference of vers. 6. on vers. 5.  Verse 6. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. 
IN this verse there is an inference made upon the former promise of Gods not leaving, nor forsaking his. The Conjunction translated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so that, implieth an inference; and such an inference in this place, as teacheth us to make a good use of the forenamed promise. The use here set down is double, one is confidence in God, (the Lord is my helper,) the other is courage against man, I will not fear, etc.  
In the former verse the Apostle alleged the promise to dissuade from covetousness, and persuade to contentedness. Here he addeth two other ends or use▪ thereof. Hereby it appeareth that God's promise of never leaving nor forsaking his, is of manifold use: and therefore it is the more steadfastly to be rested on, and more frequently and seriously to be meditated upon.  
Hereby it farther appeareth, that many Inferences and sundry Uses may be made of the same Doctrine.  
This profession, The Lord is my helper, may also have a more remote reference, both to the vice of covetousness forbidden, and also to the virtue of contentedness commanded; and that as another dissuasion from the one, and persuasion to the other. For if God be our helper, what need we covet more than he seeth meet to bestow upon us? and why shall we not be content with that which he seeth meet for us? If God be our helper, we may rest upon it that he will help us to whatsoever he seeth needful, and good for us. Hereupon we need not fear man's spoiling us of that which God seeth fit for us, neither need we fear any thing that man can do to disturb us in that wherein we rest content.  
This Pronoun [
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  WE] being of the first Person and Plural number hath reference to him that wrote this Epistle, and to those unto whom he wrote it; who lived many hundred years after the forementioned promise was made to joshua; yea it hath reference to all Christians that have lived since this Apostles time, and shall live to the end of the world: So as hereby is confirmed that which was noted § 68 of applying Promises made to Saints of old to such as should live long after them.  
As this particle [WE] hath reference to the words following, which were the words of David, it showeth, that not only God's promises, but also the speeches and actions of Saints in former ages are left upon record for our use; that we upon like grounds and occasions should speak as they did, and do as they did. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We may say, saith the Apostle: namely, as the Psalmist did in the words following. The same ground of saying what he did, we also have. We have the Lord to be our God, as well as they of old had. God is set forth unto us in all those Divine Excellencies of Power, Wisdom, Truth, Righteousness, Goodness, Grace, Compassion and Patience, he was unto them. We have also the same Spirit to work in us Knowledge, Faith, Hope, Courage, and otherlike Graces that they had.  
On this ground, thus saith the Apostle, We having the same Spirit of faith, according as it is written, I believed, and therefore have I spoken: We also believe, and therefore speak, 2 Cor. 4. 13.  
Faith in such Promises as Saints of old had, will make Saints in later times freely speak such things as they in former times did. Hereof see more in The Saint's Sacrifice on Psal. 116. 10. §. 67.   

§. 76. Of Confidence and Boldness arising from God's Promise.  
THe word translated [boldly] is in the Greek a Participle, and may thus be translated word for word, So that we 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Confiden●…es.  being confident may say.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fiducia.  The root from whence the Greek word here used cometh, doth signify Con●…idence: And the Verb, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  to be confident. This word is always in the New Testament used in the better sense, and translated, Sometimes to be of good cheer, or to be of good comfort, Matth. 9 2, 22. Sometimes to be confident, 2 Cor. 5. 6, 8. or, to be bold, 2 Cor. 10 1, 2. But boldness, in that, and this Text, is to be taken in the better part for a virtue, implying the very same thing that confidence doth. It is here the rather translated boldly, because it is opposed to fear, mentioned in the last clause of this verse. For boldness and fear are opposed one to another. Fear keeps a man from being bold, and boldness drives away fear. In this respect, saith Christ, Be of good cheer (or be bold) it is I, be not afraid, Matth. 14. 27.  
This word therefore here inserted, showeth, That Gods Promise, duly believed, will make men bold, or confident in all distresses. joshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands, josh. 1. 5, 10, etc. A like promise moved the Israelites boldly to venture thorough the red Sea, Exod. 14. 13, etc. jehosaphat was hereby moved to go against that numerous Army that came against him, 2 Chr●…n. 20. 15, etc. The like may be noted of Barak, Jud. 4. 7. Gideon, Judg. 7. 7, &c▪ Paul, Act. 27. 24, etc. and sundry others. David professeth that this was it that caused him to hope.  
The Ground hereof resteth in God, who maketh the Promise, and in those excellent Properties, whereby he hath made known himself unto us: As,  

1. In his unsearchable Wisdom in ordering the kind of Promise he makes to children of men. He maketh no promise but what he seeth meet and fit to be accomplished.  
2. In his almighty Power, whereby he is able to perform and make good whatsoever he promiseth.  
3. In his in●…allible Truth and Faithfulness, which puts him on to ratify and perform every word that cometh out of his mouth.  
4. In his Goodness to all them that come to him, and rely upon him.   
That we may observe this Apostolical Direction, and by God's promise be emboldened with confidence, as the Apostle here directeth us to do; Two especial duties are requisite.  

1. A faithful remembrance of God's promises.  
2. A wise and right application of them.   
Of these two, See The whole Armour of God, Treat. 2. Of Faith, §. 71, etc.   

§. 77. Of Boldness in a man's holy Profession.  
THe evidence of the boldness and confidence here mentioned, is given in a Christians speech, intimated in this particle [SAY] So that we may boldly SAY. Hereby we are given to understand, That faith in God's promise makes men freely and boldly utter their mind.  
Hereof see more in The Saint's Sacrifice on Psal. 116. 10. §. 67.   

§. 78. Of God's Presence presupposing help.  
THe Profession which the Apostle putteth into Christians mouths, is expressed in the words of the Psalmist, thus, The Lord is my helper, and I will not fear what man shall do unto me. This Text is taken out of Psal. 118. 6. There is indeed some difference in the Apostles quoting the Text betwixt the Hebrew and the Greek. The Hebrew thus reads it, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Lord is with me, or, for me: or as our English hath translated it, The Lord is on my side. The Greek thus, The Lord is my helper.  
To this sundry Answers may be given:  

1. Penmen of the New Testament were not Translators of the words and sentences, 
Of varying from the Hebrew text.  but quoters of the sense and meaning of the Old Testament. See Chap. 1. v. 6. §. 72.  
2. The word Helper is used by the Psalmist in the next verse, and from thence it may be taken by the Apostle.  
3. The LXX Greek Translators (which was the Translation that the Church used 
See Chap. v. 6. §. 72.  in the Apostles time) read this Text word for word as the Apostle doth. The sense therefore being the same with the Hebrew, the Apostle would not alter that Translation.  
4. The alteration which is in the Greek serves for an Exposition of the mind and meaning of the Psalmist. For Gods being with, or for us, or on our side, presupposeth that he is our helper. So as there is no contradiction betwixt the Psalmist and Apostle; but a clear interpretation of the Psalmists mind; and a profitable 
Assurance of God's presence maketh confident.  instruction thence ariseth, namely, that upon Assurance of Gods being with us, for us, and on our side, we may rest upon it, that he will afford all needful help and succour unto us. Hereupon the Psalmist himself making this inference: For having said, The Lord is on my side, he addeth, The Lord taketh my part with them that help me, Psal. 118. 6, 7. God himself having said to joshua, I will be with thee, maketh this further inference, I will not fail thee, nor forsake thee, Josh. 1. 5. And upon this Promise to the Church, When thou passest thorough the waters, I will be with thee; God further addeth, And they shall not overflow thee, (Isa. 43. 2.) that is, God would so help it, as it should not be overwhelmed and drowned. We have a real and visible demonstration hereof in the example of those three faithful ser●… of God, who yielded their bodies to be cast into an hot fiery furnace, then to worship any god except their own God. The Son of God was in the midst of the fire with them, thereupon they had no hurt, Dan. 3. 25.   
God is not with his servants as a stranger, who only beholdeth the case wherein they are, but as a Master or Father, who takes an especial care of them, and thereupon being with them, he cannot but help them.  
Singular comfort hence ariseth from the Omnipresence of God, to his children especially, who place their confidence on him. All of us give assent to that which God thus saith of himself, Do not I fill heaven and earth? Jer. 23. 24. And to this, The eyes of the Lord are in every place, Prov. 15. 3. And to this, Thou hast beset me behind and before: and laid thy hand upon me, Psal. 139. 5. How then can we doubt of help and succour in any place, or in any case?   

§. 79. Of using the same sayings that Saints of old did.  
IN that the Apostle puts the words of an ancient servant of God into the mouths of other servants of God that lived in after times, he showeth, that all of all ages, who are of the same faith, may make the same Profession of God, and rest with as much confidence on God, as they who lived in former times did. We may say in our greatest difficulties, God will provide, as Abraham did, Gen. 22. 8. and as jonathan did, There is no restraint to the Lord to save by many, or by few, 1 Sam. 14. 6. And as jehoshaphat did, O our God, we know not what to do, but our eyes are upon thee, 2 Chron. 20 12. And as Paul did, If God be for us, who can be against us? Rom. 8. 31.  
God is every way the same to us, as he was to his Saints of old: His Promises remain the same to us: We have the same Spirit to work in us the same mind that they had; thereupon we may use the same Profession, the same Supplication, and in all like things the same words that they did.  
It is an especial point of wisdom to take due notice of the words and speeches of Saints of old: Such especially as were evidences of their faith in God, and to make them familiar to ourselves: that they may be as Proverbs, on all occasions in our mouths. This will be an especial means to quicken our spirits, to help our devotion, and to strengthen our faith. Hereunto let me add this Caution, That as we use the same words, so we use them with the same mind, and with the same affection. See more hereof §. 68   

§. 80. Of the Lord jehovah.  
THe first words of the forenamed Profession are these, The Lord is my helper. Here are two emphatical words, which are of special force to strengthen our faith:  

One is this proper title, The Lord, applied to God.  
The other is this Epithet, Helper, attributed to him.   
The former is the interpretation of the Hebrew word jehovah, which is a Title proper and peculiar to God alone. It setteth out the Eternity, Self-existency, Immutability, Fidelity, and sundry other Excellencies of God. We may with much confidence rest upon that which jehovah, this LORD, undertaketh to do. If he be our helper we may be sure to want no help, wnatsoever our case be. He is both able and ready to do whatsoever he seeth needful for us.  
Of this Title jehovah, See more Chap. 1. §. 128. See also The Church's Conquest on Exod. 17. 15. §. 72.   

§. 81. Of God's readiness to help.  
THe later word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Helper according to the notation of it, signifieth one that is ready to run at the cry of another. Hereof see Ch. 2. §. 184.  
This notation implieth a willing readiness, and a ready willingness in God to afford all needful succour. Herein God shows himself like a tender Father, Mother or Nurse, who presently runs when any of them hear the child cry, to help it. This therefore is spoken of God by way of resemblance: to make us the better conceive God's readiness to help us.  
The ground hereof resteth on his own Goodness. He hath pity, because he will have pity, and showeth mercy, because he will show mercy, Exod. 33. 29. Even so, Father, for so it seemed good in thy sight, Mat. 11. 26.  
A great encouragement this is in all our needs to cry unto God, and to make ou●… case known unto him by humble and faithful prayer.   

§. 82. Of God's hearing those whom he leaves not.  
WHerein this Profession of Gods being our helper, is inferred upon the forementioned promise of not leaving nor forsaking, it appears, That those whom God forsakes not, he readily and really helps in all their needs and straits. God doth not content himself with the negative, not to leave, but adds an affirmative assistance, he is an helper.  
That God who promised joshuah not to fail nor forsake him (josh. 1. 5.) afterwards appeared unto joshua with his sword drawn, and said, As Captain of the host of the Lord am I now come (Josh. 5. 13, 14.) hereby he showed himself an helper of joshua. This is further confirmed by the success which the Lord gave to Ioshua's ●…ndertakings.  
There is no mean betwixt Gods not failing and helping. If he do not help, he fails; and if he that is able to help, do not fail, than help must needs be afforded.  
Besides, God will have his Presence with his Saints (which, his not forsaking them, presupposeth) make to the best advantage that can be: which must be by helping of them.  

1. By this it is manifest, that the negative Promise of not failing doth not only imply a Privative, but also a Positive good.  
2. This doth much amplify the comfort that was noted to arise from Gods Promise of not failing his, §. 53. in the end thereof.  
3. This may serve as a good pattern unto us in reference to a friend: and that by giving evidence of our not failing in him, in that we afford unto him all needful help and succour, so far as lieth in our power. Thus shall we show ourselves children of our heavenly Father; like unto God.    

§. 83. Of applying general Privileges to ourselves in particular.  
WHereas the Apostle said in the plural number, WE may say, here he expresseth that which we should say in the singular number, The Lord is MY helper, he giveth us to understand, That every one is in particular to apply unto himself such promises and evidences of Gods fatherly providence, as belong unto many. The Psalmist frequently maketh such particular applications, as where he saith, The Lord is my rock, and my fortress, and my deliverer: my God, my strength, my buckler, the horn of my salvation, my high tower, Psal. 18. 2. In like manner said Ruth to Naomi, Thy God shall be my God, Ruth 1. 16. And the Virgin Mary, My spirit hath rejoiced in God my Saviour, Luk. 1. 47.  
Good Grounds there are of this particular application: As  

1. God's indefinite offer of himself, of his grace, of his Son, and of the things that Christ hath done and endured for man's Redemption, and of all other needful good things: and that to every one without exception of any, Isa. 55. 1.  
2. God's Truth and Faithfulness in making good his Word and Promise, Heb. 10. 23.  
3. God's command to every one to believe, and thereby to receive to his own benefit that which God offers unto him, Mar. 1. 15. joh. 1. 12.   
Let us therefore not content ourselves with a general knowledge of the mind of God: and that we well understand that God is able and willing to help: and that indeed he is a present help in all trouble: But let us farther endeavour to get Assurance of God's fatherly favour to us, and special care over us, that we may in faith, and with confidence say, The Lord is MY helper.  
Of the great and manifold benefits of this particular persuasion, See The Guide to go to God, on the Preface of the Lords-Prayer, §. 12.   

§. 84. Of Fear of man.  
AMong other benefits of Confidence in God's Protection, this is one, which is here hinted by the Apostle, That it expelleth fear of man, which is implied under this negative Resolution, I will not fear what man shall do to me.  
Of the notation of the Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Fear, See Ch●…p. 2. §. 149.  
About this vice, I purpose to show,  

1. The Nature of it.  
2. The Evil wherein it consisteth.  
3. Motives against it.  
4. Rules to prevent or redress it.   
I. Fear is a troubled passion upon the apprehension of evil. When Zacharias was troubled at the apparition of an Angel, the Angel saith to him, Fear not. The like he said to the Virgin Mary on the like occasion, Luk●… 1. 13, 30.  
Again on the other side, when the Disciples were afraid at the sudden apparition of jesus, he said, Why are ye troubled? Luk. 24. 38. In this respect these two are joined together, Let not your heart be troubled, neither let it be afraid, John 14. 27. In allusion hereunto David saith of the waters, They were afraid and troubled, Ps. 77. 16.  
That this trouble ariseth from the apprehension of some evil, is evident by this phrase, I will fear no evil, Psal. 23. 4.  
From hence we may infer, That fear of man is a disturbed passion upon the apprehension of some evil that man will do unto him. Thus Abraham apprehended that the Egyptians would kill him by reason of his wife, and thereupon was afraid to profess Sarah to be his wife, Gen. 12. 12.   

§ 85. Of the Evil wherein the Fear of man consisteth.  
II. FEar is not simply evil in itself: For it is a passion, that is, one of man's affections: which are no farther evil than they are perverted or abused, as is showed in The Saint's Sacrifice, on Psal. 116. 1. §. 4. The abuse of a passion is in mis-placing of it upon a wrong object, or in the excess thereof. Now man is not simply a wrong object of fear; For we are commanded to fear man, Rom. 13. 7. For  

1. Some men bear the Image of God, and in that regard a reverend respect is due unto them. That Honour which the Law requireth of Inferiors towards their Superiors is comprised under this word Fear. Thus we are commanded to fear the King, Pro. 24. 21. To fear Father and Mother, Leu. 19 3. To fear Masters, Eph. 6. 5.  
2. Others have power to hurt. In such a case Nature teacheth us so to fear them, as prudently to avoid the mischief they may do. Thus jacob said concerning his Brother Esau, I fear him: thereupon he prayed to God to be delivered from him; and withal used means to prevent what mischief he could, Genesis 32, 11, 13, etc.   
The evil therefore of fear of man is in the excess thereof, and that  

1. When man is feared more than God: so as in that case there is an opposition betwixt God and man. This Christ for bids, where he saith, Fear not them which kill the body: but rather fear him which is able to destroy both soul and body, Matth. 10. 28.  
2. When fear of man keeps us from our bounden duty: as, They which knew Christ, yet were kept from speaking openly of him for fear of the jews, john 7. 13.  
3. When it puts us on to any sin, as Abraham was hereby brought to dissemble his wife, Gen. 12. 11, etc. & 20. 2. So Isaac, Gen. 26. 7. and Peter was hereby brought to deny his Master, Matth. 26. 69, etc. Saul acknowledgeth his sinful fear in this kind, 1 Samuel 15. 24.    

§. 86. Of Motives against fear of man.  
III. AMong other Motives against fear of man, these following are of force:  

1. Express Prohibition, 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition, (Matth. 10. 26, 28, 31.) which makes it the more forcible.  
2. The Pattern of such Worthies of old as have not feared man. The Parents of Moses were not afraid of the King's commandment. Moses himself feared not the wrath of the King, Heb. 11. 23, 27. David, as here, so in sundry other places, professed, that he feared not man, Psal. 56. 4. Micaiah feared not the threatening of Ahab, 1 King. 22. 28. Nor Daniel, nor his three Companions feared the King and his Princes, Dan. 3. 16. & 6. 10. The Apostles feared not the threatening of the Priests of the Jews, Acts 4. 19 & 5. 29. The examples of Martyrs in all ages are memorable in this kind.  
3. The Disgrace that followeth upon fear of man. It ill beseems, yea it is a great shame to servants of God to fear men, Should such a man as I flee? saith Nehemiah in this case, Neh. 6. 11. There can be no greater disgrace to a soldier then upon fear to flee from his colours.  
4. The evil Effects that follow thereupon. Many are thereby brought against their conscience to omit bounden duties: as openly to profess Christ, john 7. 13. and to acknowledge other truths, john 9 22. Others are brought to commit gross sins. This moved Aar●…n to make the golden Calf, Exod. 32. 22, etc. This made many Christians of old to offer Sacrifice to Devils, as the Heathen did, and otherwise to commit abominable Idolatry. This made many English in Queen Mary's days to go to Mass, and profess Popery. This in our days hath made many to seem more profane, than their consciences told them they should be. This hath made many Judges to pervert judgement. There is scarce a sin that fear of man brings not men unto.  
5. The Restraint of man's power. It can at the uttermost but reach to the body: and all that it can do to the body, cannot make a man miserable. See more hereof in The Extent of God's Providence on Mat. 10. 29. §. 8.  
6. The Extent of God's Power, no way limited but by his own will. The Extent thereof in this case is to be considered two ways: 

1. Against such as God's servants may be afraid of.  
2. For God's servants themselves.   
In the former respect, five things are duly to be observed:  

1. God can turn the minds of enemies. The King's heart is in the hand of the Lord, etc. Prov. 21. 1. God turned the fury of Esau into favour towards his brother. Compare Gen. 32. 6. with Gen. 33. 4.  
2. God can abate the spirit of the stoutest. God made all the Inhabitants of Canaan to faint, joshua 2. 9 The terror of God was upon the Cities that were round about jacob, Gen. 35. 5.) Even the youth shall faint, etc. Isa. 40. 30.  
3. God can weaken the power of the strongest. He weakeneth the strength of the mighty, Job 12. 21.  
4. He can disappoint men's plots. He disappointeth the devices of the crafty, so that their hands cannot accomplish their enterprise, Job 5. 12. Ye thought evil against me, saith joseph to his brethren, but God meant unto good, Gen. 50. 20, Act. 12. 6.  
5. God can utterly destroy his servants enemies, 2 King. 19 35.   
In the later respect, five other things are duly to be observed:  

1. God can keep his servants safe in the midst of danger. He kept daniel's three companions safe in the midst of a fiery furnace: and Daniel himself in a Den of Lions, Dan. 3. 25. & 6. 22. God in general hath promised as much, Isa. 43. 2.  
2. He can deliver out of the danger. He caused jeremiah to be pulled out of the dungeon. He delivered also him that pulled out jeremiah, Jer. 38. 13. & 39 17, 18.  
3. He can turn the judgement to an advantage. The carrying of Daniel, and his three companions, and Mordecai and Esther into Captivity, proved much to their advantage, Dan. 2. 48, 49. Esth. 2. 17. & 6. 10.  
4. God can make a temporal judgement to be a means of spiritual good. When Manasse was in affliction, He prayed unto God, and God was entreated of him, 2 Chron. 33. 12, 13.  
5. By the uttermost that man can do, which is death, God can free his servants from greater evils, Isa. 57 1. josiah was killed by an enemy at that very time when the floodgates of Israel's misery began to be pulled up. Hereupon it is said, That he should be gathered to his grave in peace, and that his eye should not see all the evil, etc. 2 Kings 22. 20.      

§. 87. Of Rules for redressing fear of man.  
IV. FOr preventing and redressing fear of man, these Rules following are observable:  

1. Possess thy soul with a fear of God. Fear of God, and fear of man are contrary one to another; as light and darkness; life, and death. Light keeps out darkness; and so long as life remains in a man, death is kept away. The more fear of God there is in one, the less fear of man there will be in him: If the fear of God were perfect in one, there would be no fear of man in him. Christ prescribeth this Rule, where, after he had forbidden his, to be afraid of them that kill the body, he addeth, But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath power to cast into hell: yea I say unto you, Fear him, Luk. 12. 4, 5.  
2. Lift up the eye of thy soul, which is Faith, higher than thou canst the eye of thy body. Thus shalt thou see him who is invisible. So did Moses, and feared not the wrath of the King, Heb. 11. 27.  
3. Frequently and seriously meditate on God's Promises, and on his Properties of Mercy, Goodness, Truth, Faithfulness, Wisdom, Power, and the like, Psal. 18. 2. & 23. 4.  
4. Always walk before God as Enoch did, Genesis 5. 24. This will keep thee from fearing any, that would draw thee from God. joseph considered God's presence, when he said to his Master's Wife, How can I do this great wickedness, and sin against God? Genesis 39 9  
5. Well weigh the difference betwixt God and man. This case the Apostles propounded to their adversaries, Acts 4. 19 & 5. 29. God can protect from the sury of all men, Dan. 3. 17. But there is not any that can deliver out of God's hand, Deut. 32. 39    

§. 88 Of Timorousness.  
THat which hath been delivered of the evil Nature, and Effects of fear of man, affords matter of Lamentation and Exhortation.  
Of Lamentation, in regard of that timorousness which many Professors of the true Religion bewray: whereby they bring a great blemish even upon the Profession itself. If persecution arise for the Gospel, so as their goods, liberty, and life be in hazard, they are ready to renounce their holy Profession, and to embrace the Religion of the times, though it should be apparently Idolatrous. Yea, if reproacch and disgrace do accompany the power of the true Religion, they are moved to abate of their holy zeal, and to be no more forward than the common sort. In these and other like cases they are like to a foolish man, who uponsight of a flaming fire pictured on a Map or wall, is so affrighted therewith, as he starts back, and falls into a true burning, flaming fire; wherewith he is terribly scorched, if not clean consumed. Their timorous disposition shows, That they prefer man before God, and this world before the world to come. Such walk by sense more than by faith. Things visible seem to the eye of a mortal man more terrible, than things invisible. He therefore who dotes upon matters of sense, cannot but be affrighted with the terrors of men.   

§. 89. Of Watchfulness against fear of man.  
THere is great cause again and again, to exhort such as profess themselves to be God's servants, whether Ministers or others, to take courage unto themselves, that they be not disheartened from their good courses by any thing that man can do, and to take heed that this root of bitterness, namely, timorousness, spring not up in them. This is one of those roots that trouble men, and whereby many be defiled, Heb. 12. 15. We are the rather to be watchful hereabouts by reason of the proneness of men, even of Saints and believers thereunto. Instance Abraham, Gen. 12. 13. Isaac, Gen. 26. 7. jacob, Gen. 32. 7. David, 1 Sam. 27. 1. and sundry others. For the flesh as well as the Spirit is in such, and though the Spirit be ready, the flesh is weak, Mat. 26. 41.  
The more prone our nature is to a sin, the more watchful we ought to be against the same.  
How far faith and fear may stand together, See The Saint's Sacrifice on Ps. 116. 11. §. 75.   

§. 90. Of not fearing Multitudes, Plots and Practices against one's self.  
IN setting down the object of the forementioned fear, he expresseth it in the singular number, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many as one to God.  MAN. This word is here collectively to be taken, and may comprise multitudes under it: and thereunto the confidence of this man of God is to be extended: according to that which in another place he saith, I will not be afraid of ten thousand of people that have set themselves against me round about, Psal. 3. 6. For many in opposition unto God are but as one. Therefore there is no restraint to the Lord to save by many or by few, (1 Sam. 14. 6.) and in like manner against many or against few. Herewith did Asa strengthen his faith, 2 Chron. 14. 11. There is an infiniteness in the Power, Wisdom, and other Properties of God. So as all humane power being finite, one man, and multitudes of men are alike to him. In this respect the Psalmist with an holy insultation saith, Why do the Heathen rage, and the people imagine a vain thing? etc. Psal. 2. 1, 2, 3. On this ground we need not be affrighted at the consultations, conspirations, and combinations of multitudes together.  
As all in the world can stand us in no stead, if God be against us; so all can do us no hurt if God be with us.  
To amplify this the more, he addeth this, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All in man's power not to be feared.  What can do (what man can do.) Hereby he intendeth all manner of inventions, plots and practices of men. Not only men's persons are not to be feared, but also their wit, their policy, their strength, their dignity, their retinue, their friends, their words, their threats, their attempts, or any thing else appertaining to them, or that may any way be achieved by them, or others under them. David feared not the counsel of 〈◊〉, though it were, as if a man had enquired at the oracle of God; but prayed against it, 2 Sam. 15. 31. & 16. 23. Neither did David fear the huge stature of ●…oliah, nor his warlike preparation, 1. Sam. 17. 32. Daniel feared not the Decree that was made against him by the King and the Princes, though it were an unalterable Decree, Dan. 6. 10. This might further be applied to any thing that is any way in the power of men.  
For all that man can do is under the disposing providence of God: So as God can order all as it pleaseth him. It is therefore a point of folly to pretend man's wit, strength, fierceness, threatening, or any thing else to dishearten him.  
Though that which any plot or practice as a mischief be in special intended 
Practices against one's self not to be feared.  against me, yet ought I not to fear it. So much is implied under this special particle 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ME. When plots and practices are intended against such and such an one in particular, that particular person is in the greater danger: as David when Saul's envious eye was upon him in special, 1 Sam. 18. 9 and Paul, when the Jews laid wait for him in particular, Act. 9 23. This is a great amplification of his courage, that he feared not what any could do against him in particular.   

§ 91. Of the concurrence of Faith in God, and courage against man.  
THis invincible Resolution, I will not fear what man shall do to me, being inferred upon the former confident profession, The Lord is my helper: and both joined together by this copulative particle [AND] giveth us to understand, that these two, Confidence in God, and Courage against man do go together. They who in truth profess the one, will be resolute against the other. Confidence in God, and Courage against man, are as twins which are born together, live together, and will die together. David oft joineth them together, as in that Psalm which the Apostle here quoteth twice or thrice together, Psal. 118. 6, 7, etc. & 56. 4. 11. So doth the Prophet, Isa. 12. 2.  
The former is the cause of the later. Confidence in God is that which produceth and preserveth Courage against man: as the Sun causeth light, and fire heat.  
They who desire proof of their Confidence in God, let them make trial of their Courage against man. If they can go on cheerfully in their Christian course, and steadfastly hold their holy Profession, and resolutely continue in God's work, notwithstanding the envy, fury, plotting, threatening, rage, raving, fretting, fuming, oppression, and persecution of men, they hereby give evidence of their true Confidence in God. So did Moses (Exod. 10. 25, 26.) Zerubbabel, and jeshuah (Ezra 4. 3.) And Ezra (Ezra 10. 22.) And Nehemiah (Neh. 4. 14.) And the Prophets and Apostles. So will all whose Confidence is in God.  
It is hereby manifested, That they who in time of persecution renounce their Profession, or forsake those who stand stoutly to their Profession (Like those who forsook Paul, 2 Tim. 4. 16.) or forbear any duty which their conscience tells them they are bound to, or commit any sin against their knowledge for fear of man, have not attained to that Confidence in God, which becomes true Professors.  
The Apostle that sets down a believers profession in the Lord affirmatively, thus, We may boldly say,▪ The Lord is my helper, expresseth his esteem of man negatively, thus, I will not fear what man shall do to me, doth hereby make faith in God, and fear of man so opposite, as they cannot stand together; no more than light and darkness. Therefore where we are exhorted to the former, we are dehorted from the latter.  
Object. Examples were before given (§. 89.) of sundry Worthies who were endued with a great measure of faith, and yet feared men.  
Answ.  

1. Their faith then lay asleep, and did not exercise itself as it should: a man, while he is asleep, though he be living, yet in regard of sundry acts of life, is as if he had no life.  
2. Opposites, which in the extremes cannot stand together, may be together in their remiss degrees, as light and darkness in twilight.  
3. These may be in the same Person as enemies fight one against another: as in Israel the house of Saul, and the house of David for a time stood in opposition. But faith in God, and fear of man (as other fruits of the Spirit and flesh) have such an antipathy, and contrary affection one unto another, that they will never be reconciled. Now faith being the stronger, will get the upperhand: and at length subdue fear, as the house of David subdued the house of Saul, 2 Sam. 3. 1.   
This is a strong inducement to use all means, as to get faith in God, so to nourish, strengthen, and increase the same.   

§. 92. Of the Resolution of Heb. 13. 5, 6.  
IN these verses the Substance of the eighth Commandment is laid down. 
Vers. 5.   
We have thereabout:  

1. The Parts.  
2. The Reason to enforce them.   
The Parts are two:  

One Negative, forbidding a vice.  
The other Affirmative, enjoining a virtue.   
About the vice two things are expressed:  

1. The Kind of it, Covetousness.  
2. The Practice of it, in this word, Conversation.   
About the virtue two other things are expressed:  

1. The Kind of it, Contentedness.  
2. The Subject whereabout it is exercised, Such things as you have.   
The Motive to enforce the one and the other, is God's Promise.  
About this we may observe,  

1. The Substance of the Promise, v. 5.  
2. An Inference made thereupon, v. 6. 

The former showeth, what God for his part will do.  
The latter, what we for our part must do.     
In the former is manifested,  

1. A Preface.  

2. The Point itself.  
In both  

1. The Manner.  
2. The Matter.     
The Manner of the former is by an indefinite expression of the person promising, HE.  
The Matter implieth a Promise, in this phrase, Hath said.  
The Manner of the latter is by a multiplied negation.  
The Matter in two branches.  
In both branches there is an express Act and Object.  

The former Act, in this word, Leave.  
The later in this, Forsake.   
The Object in both is the same, but twice expressed; in this Particle, THEE.  
In the Inference there is, 
Vers. 6.   

1. An Introduction, in this phrase, So that we may boldly say.  
2. An Instruction; whereof are two parts, 

1. A Believers Confidence.  
2. His Courage.     
In the former we have,  

1. The Subject whereon his Confidence resteth, The Lord.  
2. The Ground or reason of resting thereon, Helper.  
3. The Appropriation of it, in this particle, MY.   
In setting down his Courage, note,  

1. An opposition betwixt God and man, in this negative Connexion, And not.  
2. A manifestation of his Courage.   
Here we are to observe,  

1. The Manner of setting it down, by a negative.  
2. The Matter. Wherein 

1. A Vice, Fear.  
2. The Object, Man.  
3. The Extent, Can do.  
4. The Application, To me.      

§. 93. Of the Observations raised out of Heb. 13. 5, 6.  
I. Covetousness beseems not Christians. See §. 53. 
Vers. 5.   
II. The practice of Covetousness is to be avoided. For our conversation must be without covetousness. See §. 50, etc.  
III. Contentedness is a Christian virtue. It is here enjoined to Christians. See §. 62.  
IV. Christians must be content with their present condition. This phrase, Such things as you have, implieth our present condition. See §. 63.  
V. Covetousness and Contentedness cannot stand together. The one is here forbidden, and the other commanded. See §. 59  
VI What dissuades from Covetousness, persuades to Contentedness. The same reason is produced for the one and other purpose. See §. 67.  
VII. Gods, Promise is of force to keep from Covetousness, and to work Contentedness. This is here alleged for both these ends. See §. 67.  
VIII. A divine Testimony is sufficient to settle one's judgement. For this end this indefinite phrase, he said, is here used. See §. 69.  
IX. The holy Ghost presseth God's Promise with much power. Here are five negatives used. See §. 71.  
X. General Promises made to Saints of old, still are of force to Christians. See §. 68  
XI. God will not leave his to shift for themselves. See §. 70, 73.  
XII. God will not forsake his in their distress. See §. 70, 73.  
XIII. Every believer may apply an indefinite Promise to himself. See §. 72.  
XIV. Words of faith uttered by others may be made our words. The Apostle here 
Verse 6.  putteth David's words into our mouth. See §. 75.  
XV. Faith in God works boldness. This word boldly, intends as much. See §. 76, 77.  
XVI. God's presence presupposeth succour. Upon God's Promise of not leaving his, the Apostle inferreth, that God is our helper. See §. 78, 79.  
XVII. God is jehovah. The word here translated Lord, is in the Hebrew Text, jehovah. See §. 80.  
XVIII. Gods not forsaking is an helping. Upon Gods Promise not to forsake, the Apostle styleth him an helper. See §. 82.  
XIX. General privileges concern every particular believer. For God to be an helper is a general privilege. But here every one is taught to say unto him, My helper. See §. 83.  
XX. Man is not to be feared. The Prophet professeth that he will not fear man. See §. 85.  
XXI. Many in opposition to God are as one man. Under this word man in the singular number multitudes are comprised.  
XXII. Nothing that man can do is to be feared. He saith not only, I will not fear man, but also, I will not fear what man shall do.  
XXIII. Man's spite to ones self in particular is not to be feared. This particle ME intendeth as much. Of these three last Doctrines, See §. 90.  
XXIV. Confidence in God, and Courage against man are inseparable. He that can say, The Lord is my helper, may also say, I will not fear man.  
XXV. Faith in God, and fear of man cannot stand together. For he that saith, God is my helper, will not fear man. Of these two last Doctrines, See §. 91.   

§. 94. Of the Coherence of vers. 7. with the former.  Verse 7. Remember them which have the rule over you, who have spoken unto you the Word of God: whose faith follow, considering the end of their conversation. 
IN this verse is laid down a fourth duty to be performed to others. (See §. 1.) Those others are Ministers: so as the duties enjoined in this verse are branches or the fifth Commandment. Though the duties be distinct in themselves: yet they have reference to those that go before.  

1. They may have a general reference to all the forementioned duties. For their teachers had well instructed them in all. Therefore by remembering their teachers, they might be the better directed, and incited to them.  
2. They may have a particular and more immediate reference to the virtues mentioned in the verse immediately going before, which were confidence and courage. For by remembering the doctrine and practice of their teachers, who had well instructed them in the grounds of both, and sealed up their doctrine by being themselves a pattern even unto death, they could not but be much established thereby.    

§. 95. Of remembering our Teachers.  
TO 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Memoria. 2 Pet. 1. 15.  remember is a proper act of the memory. The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth, and the will yieldeth unto as good.  
This act of remembering may admit of a fourfold distinction.  

1. To receive and lay up what is conceived by the mind. Thus the Preacher 
Four acts of memory.  would have the young man remember his Creator in the days of his youth: even then, to receive and lay up his word and works for some use, Eccl. 12. 1.  
2. To hold fast▪ that which is so laid up. Thus it is most properly opposed to forgetfulness. Remember and forget not, saith Moses to the Israelites, Deut. 9 7.  
3. To call again to mind what hath been forgotten. Thus the Disciples are said to remember what Jesus had said to them, joh. 2. 22. Jesus in the time of his Ministry had told them that he should rise the third day from the dead: but they forgot it, till the time of his resurrection: Then they remembered it, that is, they called it again to mind. Thus this word is explained, Isa. 46. 8.  
4. To think on, and consider that which we have learned: As when we are enjoined to remember God, (Deut 8. 18.) to remember his law, (Mal. 4. 4.) to remember the Sabbath, (Exod. 20. 8.) These and other like things are seriously and frequently to be thought on. Our last English Translators of the Bible do oft translate the original word, which properly signifieth to remember, thus, think on, Gen. 40. 14. Neh. 5. 19 The word remember being here spoken of things that they had before learned, may be applied to the three later distinctions; namely to hold fast, and not forget: or in case they had forgotten to use means of calling to mind again: and frequently and seriously to think on what they had heard of their teachers, and seen to be practised by them.   
In these respects joshua adviseth the Israelites that went beyond jordan, to remember the word which Moses commanded them, Josh. 1. 13. And an Angel bid them that came to seek Christ in the grave, to remember how he spoke unto them when he was in Galile●…, Luk. 24. 6.  
This word remember, is here used, because, 
Reasons of remembering Ministers.   

1. It is a comprehensive word: It compriseth under it all particular duties that hearers owe to their teachers: as to praise God for them, to speak well of them, to believe their word, to obey their directions, to imitate their commendable practices, etc.  
2. Remembrance of teachers quickeneth up people to do on their behalf when they are absent as much as if they were present. But no respect useth to be showed to them that are forgotten.  
3. Remembrance of such as are absent doth in a manner set them before our eyes; and so represents their doctrine and practice unto us, as if we saw them in the Pulpit, heard them preaching, and beheld their good conversation.  
4. Remembrance of such teachers at have begotten us to God, or further built us up in the true faith, is an especial means to establish us in that truth which we have received from them, and to keep us steady in that way of righteousness wherein they walked before us. For remembering of them makes them to be in absence as present with us. Continual presence of Ministers, and their continual preaching sound doctrine, and living holily doth much confirm, and more and more build up hearers. So will the remembrance of them do.  
5. Remembrance of teachers removed from us, will keep us from being seduced with corrupt and lewd teachers. So soon as faithful Pastors are removed from their flocks the devil will be ready to thrust in thiefs, robbers, yea and wolves amongst them. This the Apostle found to be so by woeful experience, Gal. 1. 6, 7. and 3. 1. and 4. 9 Yea he foretold as much to the Elders of Ephesus, Acts 20. 29, etc.   
It is the greatest honour that living people can do to their deceased Pastors, to remember their wholesome instructions and holy conversation.  
On these and other like grounds the Apostles have been very careful in using means to put people in remembrance of them in their absence. For this cause St Paul sent Timoth●…us unto the Corinthians, to bring them into remembrance of his ways, 2 Cor. 4. 17. This St Peter thought meet to do as long as he lived, 2 Pet. 1. 13. for this end he wrote his second Epistle, 2 Pet. 3. 1, 2.  
Hereby is discovered both the ingratitude and folly of such as having had faithful 
Taxation of such as forget good Ministers.  Ministers, forget them so soon as they are removed from them. It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man, that no man remembered that same poor man, Eccl. 9 15. It was the destruction of joash, that he remembered not the kindness which jehojada had done to him, 2 Chron. 24. 22, 23, etc.  
That therefore which the Apostle here requires, as it is our duty, so it will be our wisdom to observe. This the Apostle presseth upon the Philippians, Phil. 1. 27. & 2. 12. For this he also commendeth the Corinthians, 2 Cor. 11. 2. and the Thessalonians, 1 Thess. 3. 6.   

§. 96. Of Ministers being Guides.  
THey who are in special to be remembered are thus described in our English Translation, which have the oversight. This is the Interpretation of one 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word.  
The word which the Apostle useth is a Participle, and cometh from a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ducere, pr●…ire, praestare se ducem viae, praeesse, imperare.  Verb which signifieth to lead, to go before, to be a guide in the way, to be over others, to govern. It signifieth also to think, Act. 26. 2. to suppose, Phil. 2. 25. to esteem, 1 Thess. 5. 13. and to count, or account, Phil. 3. 7, 8. In this it is thrice used in this Epistle, as Chap. 10. 29. & 11. 11, 26. But in this Chapter it is thrice used in the 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  former sense.  
The word here used is in other places translated governor, as Mat. 2. 6. Act. 7. 10. and chief, Luk. 22. 26. Act. 15. 22.  
Some judicious Translators in Latin do interpret it by a word that signifieth 
d Ductores. Beza. Pareus.  Guides.  
This word setteth out the Dignity and Duty of Ministers.  
Their Dignity, in that by reason of their Function, in matters of God, they 
Dignity of Ministers.  are over the people, and have a kind of authority in the Lord, and in his Name. 
Duty of Guides.   
Their Duty, in that they are every way, both by preaching and practice, to go before their people, and to guide them in the way to life.  
Sundry other titles, which set forth both these, are in Scripture attributed unto 
Honourable titles of Ministers.  them: as Rulers, Joh. 7. 48. Overseers, Act. 20. 28. Guides, Matth. 23. 16, 24. Leaders, Matth. 15. 14. John 10. 3. Elders, 1 Pet. 5. 1. Shepherds, Matth. 9 36. Pastors, Teachers, Eph. 4. 12. Stewards, Tit. 1. 7. Bishops, 1 Tim. 3. 1, 2. Watchmen, Ezek. 3. 17. Fathers, 1 King. 13. 14. Philem. v. 10.  
God hath made Ministers to be such Guides unto his people, in regard of people's need, and for their good.  

1. Men of themselves in regard of the things of God are blind, and understand 
Need of Mi●….  not the way wherein they should walk. In this respect they have need of Guides. When Philip asked the Eunuch whether he understood what he read or no, He answered, How can I except some man should guide me? That which Christ said to 
Act. 8. 31.  Paul, is true of all Ministers: Christ sends them to open people's eyes, and to turn them from darkness to light▪ Act. 26. 18. There are many by-paths that lead to destruction whereinto people would soon fall if they had not guides.  
2. Men are not only blind, but they are also by nature of a stubborn disposition, hardly brought into the right way; and when they are brought hardly held therein: So as in this respect there is great need of Ministers to be over them, to exhort, incite, admonish, persuade, reprove, and use all other meet means to put them into the right way, and hold them therein.   
The good that people may reap by Ministers being made guides is very great. 
Benefit of Ministers.  Thereby they are instructed and directed in the way to life. By Ministers being guides, Superiors and inferiors, Magistrates and subjects, Ministers themselves and people, Husbands and Wives, Parents and children, Masters and servants, rich and poor, old and young, all of all sorts are instructed in their duty, kept within compass of their place, and stirred up to use and employ the abilities that God bestoweth on them to the good of others.  
As men do stand in more need of guides in regard of their spiritual estate, then in regard of their temporal estate: so the benefit that they reap from those former guides far exceeds and excels the benefits that they can reap from the later guides: even as much as our souls excel our bodies: heavenly commodities excel earthly, and everlasting salvation excels temporal preservation.  
This giveth an evidence of the good providence of God in providing spiritual 
God's care in providing guides.  guides for his Church, (for God hath set them there, 1 Cor. 12. 28.) and in enabling them to that grea●…●…unction: (For God makes able Ministers of the New Testament, 2 Cor. 3. 6.) and in giving them gifts for that end, Eph. 4. 7, 8. and conferring authority on them (so as they may perform their duty with all authority, Tit. 2. 15.) and finally in making them accountable to himself, (v. 17. Mat. 25. 19 Luk. 16. 2.) that so they may be the more faithful to him that appointed them, as Moses was, Heb. 3. 3.  
This title, Guides, puts Ministers in mind of their duty. We ought to have this title much in mind, and well weigh what duties are comprised under it: and be conscionable in performing the same, Ezek. 3. 17.  
There being by the high supreme Lord, Guides set over people, and that in regard of their need, and for their good: it becomes them,  

1. To be thankful to God for that evidence of his careful providence. 
Duties in regard of God's care about guides.   
2. In case they want such Guides, to pray for them; as Christ adviseth, Matth. 9 38.  
3. To be conscionable in submitting to their Ministry; as this Apostle expressly exhorteth, v. 17.   
The duties which are in general to be performed in reference to such Guides, 
Our own guides to be remembered.  are in special to be performed to such as God hath set over ourselves in particular. This the Apostle here intimateth under this relative 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  YOUR: For a good shepherd hath an especial care over his own sheep. He calleth his own sheep by name, he putteth forth his own sheep▪ Joh. 10. 3, 4. Take heed (saith the Apostle) to all the flock over the which the holy Ghost hath made you Overseers.  
Every one hath an especial care of those that are his own, and must give an account for them. Most meet therefore it is that such in special be remembered. The rule of relation requires as much, as Guides must be most careful over their own people, so people must be most subject to their own Guides.   

§. 97. Of Guides preaching.  
THe duty of the foresaid Guides is thus expressed, Who have spoken unto you the Word of God. The Greek word here translated spoken is the very same that is so translated, Chap. 2. v. 3. It is here used in the very same sense that there it was, namely for Preaching. See Chap. 2. §. 23.  
The most principal duty of such as are here called Guides, or Governors, consisteth herein: It belongeth to the very essence of their Calling. When the Lord sent out his Apostles, he said unto them, Go ye into all the world, and preach the Gospel, Mar. 16. 15. Herein Christ requireth Peter to testify his love to him, saying three times, Feed my lambs, feed my sheep, feed my sheep, John 21. 15, 16, 17. And this Peter himself doth press upon other Ministers, saying, Feed the flock of God, 1 Pet. 5. 2. The like doth Paul upon Timothy thus, Preach the Word, be instant in season, and out of season, 2 Tim. 4. 2.  
There is no way wherein and whereby such as are guides of God's people may do good unto them, then by preaching. By preaching it pleases God to save such as believe, 1 Cor. 1. 21. O that this were duly weighed of those that can plead for the dignity and authority of such as are spiritual Guides or Governors in God's Church.   

§. 98. Of God's Word to be Preached.  
THe subject matter to be preached is here styled the Word of God. Though that which is uttered by men as Ministers be properly the sound of a man's voice, yet that which true Ministers of God in exercising their ministerial Function preach, is the Word of God. Thus it is said of the Apostles, They spoke the Word of God, Act. 4. 31. and hereupon it is said of the people of Antioch, that almost the whole City came together to hear the Word of God, Acts 13. 44.  
That which Ministers do or aught to preach is styled the Word of God in a fourfold respect.  

1. In regard of the primary Author thereof, which is God. God did immediately inspire extraordinary Ministers, and thereby informed them in his will. For the prophecy came not in old time by the will of man, but holy men of God spoke as they were moved by the holy Ghost, 2 Pet. 1. 21. Therefore they were wont to use these Prefaces, The Word of the Lord, Host 1. 1. Thus saith the Lord, Isa. 7. 7. And an Apostle thus, I have received of the Lord, that which also I delivered unto you, 1 Cor. 11. 23. As for ordinary Ministers, they have God's Word written, and left upon record for their use: For all Scripture is given by inspiration of God, 2 Tim. 3. 16. They therefore that ground what they preach upon the Scripture, and deliver nothing but what is agreeable thereunto, preach the Word of God.  
2. In regard of the subject matter which they preach, which is the will of God: as the Apostle exhorteth, to understand what the will of the Lord is, (Eph. 5. 17.) and to prove what is that good, that acceptable, and perfect will of God, Rom. 12. 2.  
3. In regard of the end of preaching; which is the glory of God, and making known the ma●…ifold wisdom of God, Eph. 3. 10.  
4. In regard of the mighty effect and efficacy thereof: For preaching God's Word is the power of God unto salvation, Rom. 1. 16. Preaching the Word of God, this is it which is mighty through God to bring every thought to the obedience of Christ, 2 Cor. 10. 4, 5. For the Word of God is quick and powerful, etc. Heb. 4. 12.   
So close ought Ministers to hold to God's Word in their preaching, as not to dare to swerve in any thing from it. The Apostle denounceth a curse against him, whosoever he be, that shall preach any other word, Gal. 1. 8, 9  
Upon this we have just cause to avoid such teachers as preach contrary to this doctrine, Rom. 16. 17. 2 joh. v. 10. The whole mass of Popery is hereupon to be rejected. So are the manifold errors and heresies that in former ages, and in this our age have been broached. Pretence of new light and immediate inspiration in these days, is a mere pretence.  
By this subject matter of preaching, the Word of God, we may receive a good direction to observe two caveats enjoined by Christ concerning hearing.  
The first is concerning the matter which we hear, Take heed what you hear, Matth. 4. 25. We must with approbation hear nothing but what we know to be the Word of God. We must therefore ourselves be well acquainted with the Scriptures, and by them try the things which we hear, whether they be the Word of God, or no; as the men of Berea did, Act. 17. 11.  
The second caveat is, concerning the manner of hearing, Take heed how you hear, Luke 8. 18. That which we know to be grounded upon the Scriptures we must receive not as the word of men, but (as it is in truth) the Word of God, 1 Thess. 2. 13. We must with reverence attend unto it: we must in our hearts believe, and we must in our lives obey it.  
It is God's Word that doth convert, quicken, comfort and build up, or on the other side wound, and beat down. What is the reason that there was so great an alteration made by the Ministry of Christ and his Disciples, by the Apostles, and others after them: Yea by Luther and other Ministers of reformed Churches? They preached not Traditions of Elders, as the Scribes; nor men's inventions, as Papists, but the pure Word of God. The more purely God's Word is preached, the more deeply it pierceth, the more kindly it worketh.   

worketh 99 Of that Faith which is to be followed.  
ONe particular wherein the foresaid Guides are to be remembered, is thus set down, Whose faith follow.  
Of faith in general as it is a gift of God, or grace whereby we are justified, and saved, I have at large discoursed in the Whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 6. §. 11, etc.  
This word Faith must in this place be taken for something that may be heard or seen, and in that respect imitable; namely for the doctrine of faith, (Rom. 1. 5.) or profession of faith, (Act. 14. 22. Rom. 1. 8.) or effects and fruits of faith, (jam. 2. 14, 18.) or for fidelity and faithfulness, (Matth. 23. 23.) Our English Translators do turn the Greek word, which properly signifieth faith, into fidelity, Tit. 2. 10.  
Either, or every of these significations may here not unfitly be intended. For when obedience is yielded to the doctrine of faith, which Ministers preach; or when people conform themselves to that profession of the faith which their Ministers do: or when they show forth such fruits of faith as they do; or are faithful in their own place, as their Ministers were in their own, than they follow the faith of their Guides.  
The Apostle setteth out the object of Christians imitation, under this word Faith.  

1. Because faith is a mother grace, a breeding grace. All the acts of Gods ancient Worthies are produced as acts of faith, Heb. 11.  
2. Because faith is that grace that makes all things acceptable. Without faith it is impossible to please God, Heb. 11. 6.  
3. Because God is most glorified by the faith of his servants.  
4. Because, in regard of man's good, faith is the most necessary, profitable, and comfortable grace. Of the glory which faith brings to God, and good to man, See The whole Armour of God, on Eph. 6. 16. Of Faith. §. 7, 8.    

§. 100 Of imitating our Guides.  
THe duty which is required of people in reference to the foresaid faith of their Guides, is expressed in this word Follow.  
The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Greek word translated follow, implieth an endeavour to be like those whom they set before them. Our English hath borrowed a word from the 
b Imitari:  Latin which carrieth some emphasis, namely to imitate. There is 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Noun derived from the Greek word, which we translate follower, frequently used in the New Testament, as 1 Cor. 4. 16. Heb. 11. 1. and in other places.  
That Noun is by other Authors used to set out 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Symp. 8.  a stage-player, who endeavoureth to be as like him, whose part he acteth, as possibly he can be. There is also another 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mimus.  Noun derived from the same Verb which is more usually appropriated to a stage-player. There is also another 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simia.  Noun which is used to set out an Ape, Now of all creatures an Ape is most given to imitate men.  
I have noted these things about this word, to show how fitly it is used by the Apostle, implying, that people ought in matters of faith, to endeavour to be as like to their prudent and godly Guides, as they can be.  
This is it which the Apostle requires of some, 1 Cor. 4. 16. & 11. 1.  
This is it for which he commends others, 1 Thess. 1. 6. & 2. 14.  
This is the best use that we can make of such as God hath made Guides unto us.  
This is here in particular to be applied to such Guides as God in special hath set over us. Our English therefore thus translates it, which have the rule over you: but in Greek, your Guides. Hereof see §. 96. in the end thereof. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Of imitating Christ, See vers. 13. §. 132.  
Of imitating God, See Chap. 4. vers. 11. §. 62.   

§. 101. Of imitating both living and dead Saints.  
THis point of imitation may also be further extended to other prudent and pious patterns; whether of such as are living, or of such as are dead.  
They were living of whom the Apostle thus saith, Ye became followers of us: and again, Ye became followers of the Churches of God, 1 Thess. 1. 6. & 2. 14.  
They were dead of whom the Apostle thus saith, Be followers of them who through faith and patience inherit the promises, Heb. 6. 12. And they of whom another Apostle thus saith, Take the Prophets for an example, etc. jam. 5. 10.  
It is one end of the spirits guiding some living men in the right way, and that 
Why living Saints to be imitated.  eminently, that by their walking therein they might incite others to follow them. This motive the Church intends where she thus prayeth to Christ, Draw ME, WE will run after thee, (Cant. 1. 4.) By this change of the number in these two Pronouns, ME, WE, She intendeth that by her following Christ, others would be also stirred up to follow him.  
It is also an especial end of registering the history of Saints being dead: For 
Why Saints departed to be imitated.  whatsoever things were written aforetime, were written for our learning, Rom. 15. 4. This is the best learning that we can reap from such records, to emulate the excellencies of former worthies, and to strive to outstrip them, if it be possible in their excellencies.  
This point of imitation concerns those that are in place to be Guides, and those also to whom they are made Guides.  
Not only Ministers of the Gospel, but other professors also thereof are or 
All professors are patterns.  should be Guides. The Apostle saith of a Jew, as he was a professor of the true Religion, whether he were a Levite, or of another Tribe, that he was accounted a Guide, Rom. 2. 19 As it is said of Ministers, Ye are the light of the world, Matth. 5. 14. So it is said of other professors, Ye shine as lights in the world, Phil. 2. 15.  
That which concerns these lights or guides, is, that they look to their feet, and well order their steps: that they so carry themselves as they may prove a good pattern to others. Be thou an example of the believers, saith St Paul to Timothy, 1 Tim. 4. 12. Be ensamples to the flock, saith St Peter to all sorts of Ministers, 1 Pet. 5. 3. Professors in Thessalonica are commended for being ensamples to such as believed, 1 Thess. 1. 7. Thus shall they show themselves good guides; Good to themselves, and good to others. I may apply to this purpose that which the Apostle said in a case not unlike this, In doing this, thou shalt both save thyself, and them that hear th●…e, (1 Tim. 4. 16.) yea and them that see thee.  
On the other side it is a great aggravation of the unworthy walking of Ministers, and other professors, yea of all who by their place or gifts are Guides. By walking themselves in the broad way that leadeth to destruction, they draw many others thereinto. If the blind lead the blind both shall fall into the ditch. They who have eyes, and yet walk in by-paths, are worse than the blind. Such are many scandalous Ministers, and loose professors. Read 1 Cor. 8. 10, 11, 12.  
These pull upon their souls their own blood, and the blood of others, Ezek. 3. 18.   

§. 102. Of excess in honouring Saints departed.  
UNto those to whom Guides for imitation are given, I would commend a caution and a direction.  
A Caution in two respects. One to prevent excess. Another to redress defect.  
The excess is of such as have the patterns of those whom they take to be Guides in too high admiration, accounting their works meritorious, yea and supererrogatory. Hereupon they conceive that they may receive benefit by the works of those others. The superstitious Priests and Pharisees among the Jews taught their people such a conceit; namely, that by children's giving 〈◊〉 great gift to the Temple (which they called Corban) their parents might be profited, though they did no more for them, Mark 7. 11, 12. By this means men are so far from observing this duty of following their Guides, as they are kept from it. For by expecting benefit from others walking in such and such courses, they think it needless for themselves to walk in such ways; because they have the benefit of others walking therein, without such pains of their own.  
From this high conceit of others meritorious and supererrogatory works hath risen an Idolatrous practice of Canonising, Deifying, Adoring and Invocating them; of setting up their Images, of consecrating Churches, of making prayers, and vows, and offering oblations unto them, and of reserving their Relics.   

§. 103. Of failing in the right use of Saints patterns.  
THe other Caution is to redress defect about this duty here required of following Guides.  
Defect is manifested in those who having such Guides do think that they go far if they approve and commend their doctrine and course of life, if they well entertain them, and be beneficial to them while they live, and speak well of them when they are dead, but follow not their faith. Though they may seem to go far, yet they come very short of that full duty which they owe to their Guides, and fail of the best benefit they might reap from them, which is to be like unto them. That which they do in testimony of their approving them, is an evidence of their failing in following them, and an aggravation of that their failing.  
There are others which diligently read the histories of Saints departed; but only as bare histories to inform their understanding about matters of former times, not as directions to guide them in the same way. Though good instructions may be learned from those histories; yet those instructions make not men the better. Virtue and knowledge are joined together by an Apostle, 2 Pet. 1. 6. Herein lies a main difference betwixt the histories of Heathens and Saints. It was before noted, (§. 101.) that the histories of Saints are in sacred Scripture purposely recorded for imitation.   

§. 104. Of the benefits of imitating Guides.  
THe direction to be observed about the right and best use concerning Guides, is, so to set them before us, as we may endeavour to be like unto them: and that whether they be living or dead; whether of later or ancienter times. There is mention made of a Star which certain wise men of the East so fixed their eyes upon, as they followed it, till at length they came to jerusalem, and from thence to Bethlehem, where they found Jesus, Matth. 2. 1, etc. Thus must we set our eyes upon such Guides as God doth set before us, and follow them till we may come to that place where Jesus now is: Thus shall we honour them. This is indeed the greatest honour that we can do to them. Hereby we make a supply of them in God's Church, they being taken away; so as the Church doth the less miss them. Elijah was the less miss, because Elisha was endued with his spirit. This therefore brings a great benefit to the Church of God.  
The greatest benefit of imitating our Guides redoundeth to ourselves. We being like to them shall receive from God such approbation and acceptation as they received: we shall find such consolation in our own souls while here we live, and when we are dead partake of their glory. Their virtue will live in us. Abel's offering his sacrifice in faith, will make us so to offer up our spiritual sacrifices. enoch's walking with God, will make us in all things to eye God. Noah's uprightness will make us upright. So the graces of others will be wrought in us.  
Finally God hereby will be much honoured, in that fear, service, praise, and other duties are perpetually performed by mortal men, which have but a time to be here in this world. For as they who are departed have served him in their generation, others who imitate them will serve him in succeeding generations. So as the eternal God will be served from generation to generation.   

§. 105. Of setting out the Lives of Saints departed.  
THat which hath been said of the good which followeth upon imitating Saints, justifieth the laudable, profitable, and pious custom of setting forth the Lives of Saints after their departure. The sacred Scriptures abound herein. The like have the Fathers of the Christian Church done in all ages, and 〈◊〉 may it be performed. This is not only a means of keeping them fresh 〈◊〉 memory, (according to that which the Wise man saith, The memory of the just is blessed, Prov. 10. 7.) but also many are directed and incited to follow them. Had not their lives been set forth, succeeding ages would have wanted both directions and encouragements.  
True it is that abuses are committed herein by uncertain, frivolous, and false narrations. But abuse of a good thing is no sufficient warrant clean to take away all use thereof.   

§. 106. Of the things wherein Saints are not to be imitated.  
THis object of the forenamed duty, faith, (whose faith follow) is a limitation of that duty of imitation, and it showeth that the doctrine and practice of other men, though pious, is no absolute and infallible rule. The particulars that are mentioned, or otherwise intended, do show wherein such and such are to be imitated: as the Prophets in suffering affliction; job in patience, jam. 5. 9, 10. So others in other like things. The best Saints were men, and had the flesh in them as well as the Spirit, and many fruits of the flesh were manifest in them as well as of the Spirit.  
That this point may be the more distinctly understood, I will endeavour to clear these two points.  

1. Wherein they were not to be imitated.  
2. Wherein they might and must 〈◊〉 〈◊〉.   
1. Concerning the negative, there are three things wherein they are not to be imitated.  

1. Extraordinary matters: These were for particular persons, not for all.  
2. Temporary matters: These were for special times, not for all times.  
3. Sinful matters: These were for no persons, for no times. 

1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties, 2 King. 1. 9, 10, etc. Therefore when Christ's disciples alleged this example for them to do the like, Christ rebuked them, and said, Ye know not what manner of spirit ye are of.  
2. joshuas worshipping God on Mount Gerizin and Mount Eber was but temporary. It was therefore unwarrantably brought unto a perpetual custom by the Samaritans, Joh. 4. 20, 21, 22.  
3. It was a sinful practice of the Jews to put away their wives for every cause. Christ therefore condemneth their successors for imitating them therein, Matth. 19 3, etc.     
If it be demanded why those things were then registered: I answer, That though they were not all written for our imitation; yet all for our instruction and learning, Rom. 15. 4.  
Particular instructions which we may gather from them, are such as these.  

1. By extraordinary acts the doctrine which they delivered is confirmed.  
2. By temporary acts the manifold wisdom of God is manifested, (Eph. 3. 10.) and Saints submission unto God answerably ordered.  
3. By sinful acts the weakness of Saints is evidenced; and God's goodness and patience toward them. Admirable comfort may be received from thence.   
Quest. If patterns of Saints be not rules in all things, how are doctrines raised from thence?  
Answ. Doctrines are not raised simply from the practice of Saints, but from the conformity thereof to those precepts which are an infallible rule for all: and from God's approbation of them.  
The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts, who take their warrant from such as were extraordinarily inspired: And of superstitious persons, who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable burial, Acts 21. 24. And of impudent sinners, who produce the sinful acts of Saints for justifying themselves in their sins. There is scarce a sin which might not this way be justified. But I advise such to consider the evidences of God's displeasure against such sin; and the deep humiliation and through repentance of Saints for the same.   

§. 107. Of the things wherein Saints are to be imitated.  
COncerning the affirmative, the things wherein Saints are to be imitated are to be brought to two heads. The one General. The other Particular.  
All General moral duties appertaining to all persons, at all times, are for imitation; as, fear of God, zeal of his glory, faith in Christ, love of the Saints, meekness, mercifulness, temperance, patience, and other the like.  
The Particular head containeth under it,  

1. Duties of a particular calling, place or condition; which they that are of the same may and aught to imitate. Thus the Apostle setteth before wives the commendable practices of such holy women as had exemplarily carried themselves towards their husbands, 1 Pet. 3. 5, 6.  
2. Duties performed in particular cases. When a like case falleth out, the approved pattern of former Saints is a good warrant to us in such a case. Thus Christ justifieth his Disciples fact by a like fact of David in a like case, Matth. 12. 2, 3, etc.   
This affords direction about imitating Saints practices: which is to bring their practice to the right role, which is God's Law and Will, to compare them together; and thereupon finding them to agree to be the rather incited to do the like, because such a Worthy so approved of God did it before us. An especial use of Saint's practice, is to incite and quicken us to be like unto them.   

§. 108. Of these words, The end of their conversation.  
THe more to stir them up to follow the foresaid faith of their Guides, the Apostle adviseth them to consider the issue of their conversation.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word translated conversation is another than that which was used, vers. 5. §. 48. That 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word is there only used in that sense: but this word is frequently used in the New Testament, even thirteen times, and ever for conversation.  
It is a compound word. The simple Verb signifieth to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver●…ere.  turn, Revel. 11. 6. The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound to turn again, or return, Acts 15. 16. In the course of man's life there be many turnings, up and down, this way, and that way.  
As the Original word, so this translation of it, conversation, is fitly used. For it showeth what we must expect in this world, (even various turnings:) and what need we have of manifold wisdom, that we may prudently carry ourselves as David is said, to behave himself wisely, 1 Sam. 18. 5, 14, 15, 30. He that doth so shall find good, and shall be delivered from evil, Prov. 16. 20. and 28. 26.  
Their holy conversation being inferred upon that faith which they preached, showeth that their practice was answerable to their doctrine. Herein they are made a pattern to their people, whose course of life must be agreeable to their profession of faith. See The Saint's Sacrifice on Psal. 116. 9 §. 59  
Under this word End, the issue or last act of a thing is comprised.  
The 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exi●…us.  Greek word is a compound. The 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple Verb signifieth to go. The 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  compound to go out, or escape.  
The word here used signifieth a passing thorough, or going out. It is translated, a way to escape, 1 Cor. 10. 13. By our former English it is translated, the Issue.  
This word than intendeth that the Guides here mentioned had passed through many troubles, and had escaped out of all; so as by none of them they had been kept from preaching the faith, or from living answerably thereto: But (as the Apostle professeth of himself, (2 Tim. 4. 7.) They had fought a good fight, they had finished their course, they had kept the faith: yea (as some hence infer) they had sealed the faith with their blood, and were glorious Martyrs. Thus their constancy in the faith is set out.  
Of this Perseverance See Chap. 3. v. 6.  
See also The Saints Sacrifice on Psal. 116. 9 §. 60.   

§. 109. Of a serious considering of weighty matters.  
THe foresaid end of their conversation the Apostle would have them duly to consider. The word whereby he expresseth his mind is emphatical. It is a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  simple Verb signifieth to behold, and that seriously: as Christ beheld how the people cast money into the treasury: it signifieth also to perceive with the eye of the mind: as where the woman of Samaria said to Jesus, I perceive that thou art a Prophet, Joh. 4. 19 Yea it signifieth also to consider, Consider how great this man was, Heb. 7. 4. But this 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound carrieth a greater emphasis. It implieth a reviewing of a thing, a diligent pondering upon it. It is used to set out the Apostles pondering upon the Idolatrous devotions of the Athenians, Act. 17. 23.  
God having given these Hebrews such Guides as had built them up in the true faith, and made themselves a pattern unto them by a godly conversation, wherein they continued all their life, and at length sealed it up by their blood, and now enjoyed the end of their faith, the salvation of their souls, the Apostle would not have them of all others forgotten; but be seriously remembered, conscionably followed, and throughly thought upon: and that especially in regard of their perseverance unto death, and the glorious issue of all. This, this is again and again to be thought upon.  
Two things are here intended.  

1. The issue of holy men's conversatiou is very remarkable. For this end this Apostle hath set forth a Catalogue of them in the eleventh Chapter of this Epistle. Of imitating these therein, See §. 101.  
2. Remarkable matters are very seriously to be considered. To this purpose doth this Apostle use another like emphatical word, which we translate 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  consider, Heb. 12. 3. And another on Heb. 3. 1. which also is translated 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  consider. See more hereof, Chap. 3. v. 1. §. 21, 22.    

§. 110. Of the Resolution of Heb. 13. v. 7.  7. Remember them which have the rule over you, who have spoken unto you the Word of God: whose faith follow, considering the end of their conversation. 
THe sum of this verse is, A duty of people to their deceased Pastors.  
The parts are two.  

1. A description of a faithful Pastor.  
2. A declaration of his people's duty.   
The Pastor is described,  

1. By his Function.  
2. By his conversation.   
His Function is set out,  

1. By the Dignity of it.  
2. By the principal Duty belonging to it.   
The Dignity of his Function is expressed in this word Guides or Governors. And amplified by a special relation in this word, your.  
His duty is set down,  

1. By the act, have spoken.  
2. By the subject matter, The Word of God.   
The people's duty is,  

1. Generally propounded, in this word Remember.  
2. Particularly exemplified.   
In the exemplification there are two particulars.  

1. An imitation.  
2. A consideration.   
In both these there is noted,  

1. A distinct act.  
2. A proper object.   
In the former the act is thus expressed, Follow.  
The object thus, Whose faith.  
In the later the act is thus set down, Consider.  
The object thus, The end of their conversation.   

§. 111. Of the Observations arising out of Heb. 13. 7.  
I. Faithful Pastors deceased must be remembered. This word remember hath reference to such. See §. 95.  
II. People must especially remember their own Pastors. This relative, your, intendeth them. See §. 96.  
III. Ministers of the Word are as Guides, or Rulers. They are here so called. See §. 96.  
IV. Preaching is a Ministers special work. This is meant by the word, have spoken. See §. 97.  
V. God's Word is the proper matter of a Ministers preaching. They are here expressly said to speak the Word of God. See §. 97.  
VI Faith must be practised. Ministers must manifest it, and people must imitate it. See § 99  
VII. Good Guides must be followed. This is the main duty here enjoined. See §. 100  
VIII. men's examples have their limitation. Here they are limited by faith, See §. 106.  
IX. Good Guides are careful of their conversation. This is necessarily implied by causing others to imitate them.  
X. A good conversation will have a good issue. This is here taken for grant. See §. 108.  
XI. Perseverance must be added to good beginnings. See §. 108.  
XII. Weighty matters are to be well weighed. This is to consider them. See §. 109.   

§. 112. Of Christ ever the same.  Verse 8. jesus Christ the same yesterday, and to day, and for ever. 
THough in this verse there be no particle of connexion or relation that may direct 
The dependence.  us to the dependence of it upon that which goeth before, or followeth: yet the very subject matter thereof evidently showeth that it hath a fit reference both to the verse before it, and also to that which followeth.  
In the former verse the Hebrews were exhorted to follow the faith of their Guides which had been before them. This verse layeth down a forcible reason to move them thereto. The reason is taken from the object of their faith; which was Jesus Christ, who remains still the same object of faith: whereupon it becomes those that live after them, to follow that very faith.  
In the following verse they are dehorted from following strange doctrines; A reason to enforce that dehortation is laid down in this verse: which is, that Jesus Christ who is the foundation and very substance of all sound, true doctrine, ever continues the same: So as they have no cause to be carried about with divers and strange doctrines.  
Of this title jesus, See Chap. 2. v. 9 §. 73.  
Of this title Christ, See Chap. 3. v. 6. §. 54.  
Of these two titles jesus Christ, joined together, See Chap. 3. vers. 1. §. 29.  
This note of distinction of time, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Yesterday how far extended.  yesterday, doth properly signify the day immediately before: as joh. 4. 52. Acts 7. 28. But tropically, by a Synecdoche, it is put for time past; whether it consists of many days or years: as where the Lord saith of Israel, He that was yesterday my people, (Mich. 2. 8.) that is, heretofore in former time. Where it is said, Tophet is ordained of old, (Isa. 30. 33.) in Hebrew it is, from yesterday. So much is noted in the margin of our English Bible. The sense is well thus rendered, of old. Here under this word yesterday may be comprised,  

1. All that time wherein Christ lived upon earth.  
2. All the time from his first incarnation till that present wherein the Apostle wrote.  
3. All the time from whence Christ was typified in the Mosaical Rites, to that time wherein they were abolished.  
4. All the time that hath passed from the first promise that was made of Christ, Gen. 3. 15.  
5. Eternity itself in reference to former times. For Christ from all eternity was the same.   
The second note of distinction, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to day, signifieth the time present. Hereof see more, Chap. 1. v. 5. §. 61. & Chap. 3. v. 7. §. 76.  
The third note of distinction 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 1. v. 8. §. 108. For ever how taken.  for ever, setteth out the time future: and that  

1. Indefinitely, time after time.  
2. Determinately, to the end of the world.  
3. Everlastingly, beyond all end whatsoever. Of this phrase, for ever, See Chap. 1. v. 8. §. 108.   
Thus these three distinctions of time do set out Christ as these three like distinctions, which is, and which was, and which is to come, Rev. 1. 4.  
The Greek word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the same, signifieth he himself: and implieth that he is ever himself without any alteration or change: and fitly is it translated the 
How Christ ever the same. Of the uses of Christ's immutability, See Chap. 1. v. 8. §. 145.  same, both in this and sundry other places. It is applied to Christ to set forth his immutability, Chap. 1. v. 12. §. 141. There are showed sundry particulars wherein and whereby the immutability of Christ is manifested.  
Besides the particulars there noted, Christ ever was, is and will be,  

1. The same object of faith, joh. 3. 14, 15, 16.  
2. The same means of salvation, Acts 4. 12.  
3. The same foundation of his Church, 1 Cor. 3. 11.  
4. The same in all his Offices: as he is an everlasting King, Heb. 1. 8. 2 Pet. 1. 11. so he hath an unchangeable Priesthood, Heb. 7. 24. In like manner his other Offices are without alteration.  
5. The same in efficacy of what he hath done and endured for man's redemption and salvation. In this respect he is said to be, a Lamb slain from the foundation of the world, Rev. 13. 8.  
6. The same in the identity or sameness of the faith of all true believers in all ages. Abraham's faith was such a faith as the faith of Christians is; and their faith such a faith as his was, Rom. 4. 24. Gal. 3. 7. The like may be said of all true believers, Jews or Gentiles.   

1. That which the Apostle hath noted concerning Christ being ever the same, discovereth sundry errors: as 

1. That believers before Christ was exhibited, had another ground of faith and hope then such as have lived since.  
2 That the place of rest whither the souls of believers, before Christ exhibited, went after their decease, was another, (which they call Limbus Patrum) then that whereunto the souls of deceased Saints now go.  
3. That traditions of men, and that concerning articles of faith, may be added to the Gospel of Christ.  
4. That there are other Mediators and Intercessors besides Jesus Christ.  
5. That the Messiah is yet to come: whom the unbelieving Jews still expect.    
2. The foresaid doctrine concerning Christ to be ever the same, requires that we be well instructed in the Types and Prophecies concerning Christ before he was exhibited, and in those mysteries which are since more clearly revealed of him: as in his Titles, and the meaning of them: in all his Offices and undertake; in whatsoever he hath done and endured for man's Redemption and Salvation: all set out the same Christ.  
3. As we know him, so we ought according to that which is set forth in the Old and New Testament, to respect him; and to have him in as high account as ever any had, because he is still the same. We ought to rest only on him, and place our whole confidence on him, and subject ourselves wholly to him, as to our only Lord, Saviour, and Redeemer, even the only Head and Foundation of the Church: Ever the same.    

§. 113. Of the Resolution and Observations on Heb. 13. 8.  
IN this verse is set down The Immutability of Christ.  
Hereof are two parts.  

1. A description of the person.  
2. A declaration of the point.   
The person is described by his two titles or names, jesus, Christ.  
The point is,  

1. Expressed in this word, the same.  
2. Amplified by a distinction of time: And this is distinguished, 

1. By that which is past, Yesterday.  
2. By that which is present, to day.  
3. By that which is to come, for ever.     

Doctrines.  
I. People that have the same ground of faith that their Pastors had, have just cause to follow that faith. This ariseth from the inference of this verse upon the former. See §. 112.  
II. Christ is a Saviour. The title jesus demonstrateth as much. See Chap. 2. v. 9 §. 73.  
III. jesus is the anointed of God. The title Christ intendeth as much. See Chap. 3. v. 6. §. 54.  
IV. jesus Christ belongeth to jews and Gentiles. In this respect the Hebrew name jesus, and the Greek name Christ are both attributed to him. See Chap. 3. v. 1. §. 29.  
V. Christ is eternal. Thus far may this word yesterday be extended. See Chap. 1. v. 10. §. 129.  
VI Christ was to his Church before his incarnation the same that he hath been since. To that time may yesterday be also applied. See §. 112.  
VII. Christ is to every one in the time present, what he was before and will be after. This word to day, implieth so much. See §. 112.  
VIII. What Christ hath been, and is, he ever will be. He is for ever the same, See §. 112.  
IX. Christ is immutable. This is the main substance of the verse. See Chap. 1. v. 12. §. 141.    

§. 114. Of circumspection against false doctrine.  Verse 9 Be not carried about with divers and strange doctrines: For it is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein. 
UPon laying down the only true Foundation of all sound and saving Doctrine, 
The dependence.  which is jesus Christ, the Apostle fitly inferreth a dissuasion from divers doctrines. Hereby he showeth that by fixing our minds on jesus Christ, and on such things as set him out, we may be brought the better to understand sound and saving doctrine. Limners by eyeing the person whose picture they draw, draw that picture much more to the life.  
It therefore becomes Christians to be well instructed in the Doctrine of jesus Christ, and in those principles which concern him. They who study the Gospel will thereby be established in that truth which will bring their souls to eternal salvation.  
The first word of this Text, as our English hath set it down, translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What it is to be carried about  carried about, is a compound, and fitly, according to the composition, turned, carried about. It is applied to such impotent persons as could not go of themselves, but were by others carried hither and thither for cure, (Mark 6. 55.) and to clouds carried about with winds, (jude v. 12.) and to other light things which are easily moved and carried up and down, Eph. 4. 14.  
It here implieth two things. 1. Levity. 2. Inconstancy.  
Levity in the disposition of men: in that they are easy to be seduced and drawn 
Men prone to be led aside.  aside: like those whom the Apostle calls children, (Eph. 4. 14.) and silly women, 2 Tim. 3. 6, 7.  
Inconstancy in their entertaining one opinion after another.  
That this is man's natural disposition, is evident by the Apostles manner of expressing this dissuasion, Be no more children tossed to and fro, (Eph. 4. 14.) In that he would have them to be so no more, he implieth that formerly they had been such, and might also again be such. Woeful experience of all ages hath given too great evidence hereof. Upon Moses his absence from the Israelites about forty days, they turned to Idolatry, Exod. 32. 1, etc. so soon as jehojada was dead, King and people revolted from the Lord, 2 Chron. 24. 17, etc. Many of those Jews which in congratulation of Christ, cried Hosanna, as he was coming to jerusalem, (Mat. 21. 15.) within few days after cried out against Christ, Crucify him, Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain, I marvel that you are so soon removed from him that called you, etc. Gal. 1. 6. and thus, O foolish Galatians, who hath bewitched you, that you should not obey the truth? etc. Are you so foolish? Having begun in the spirit, are you now made perfect by the 〈◊〉? Gal. 3. 1, 9 Scarce was there any false doctrine broached, but it found many entertainers thereof. It is said, That many shall follow the pernicious ways of false prophets, 2 Pet. 2. 2.  
There is in this respect great need of much circumspection, that we be not seduced: and of labouring to be established in the Doctrine of Christ, whereof see more §. 118.  
That with which men are ordinarily seduced is here styled 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doctrina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, docere.  Doctrines. This is the same word that is used Chap. 6. vers. 2. §. 11. but in a far different sense:  

1. There it is used in the singular number: and implieth the Harmony and Agreement of all sound principles, making up one form of Doctrine: but here the plural number is used, which implieth a variousness and disagreement in false Doctrines; as the word divers in this verse implieth.  
2. There it is taken for the Doctrine of Christ, the Doctrine of Truth and Salvation: here for the Doctrines which vain men teach; doctrines of falsehood and perdition. 
Seducers have their doctrines.    
Seducers have their doctrines (as well as faithful Ministers) which they teach, and wherein they instruct their Di●…ciples. The Pharisees and Sadduces had their doctrines, Mat. 16. 12. Mention is also made of the Doctrine of Balaam▪ 〈◊〉 of the Doctrine of the Nicolaitans, Rev. 2. 14, 15.  
There is in seducers a diabolical spirit, that makes them restless, they think it nothing for themselves to run in the broad-way that leadeth to destruction, unless they draw others with them thereunto.  
The Scribes and Pharisees would compass Sea and Land to make one proselyte: and that twofold more the child of hell than themselves, Matth. 23. 15. Though they were blind, yet they would be leaders: Blind leaders of the blind, Matth. 15. 14.  
This showeth the necessity of a sound orthodox Ministry, whereby men may be 
Necessity of a sound Ministry  instructed in the true Doctrine of Christ: and kept from these doctrines of men. The Apostle setteth down this as a principal end of Christ's giving to his Church Pastors and Teachers, that we be henceforth no more children tossed to and fro, etc. Ephes. 4. 11, 14.   

§. 115. Of divers and strange Doctrines, and undue Toleration thereof.  
TO the foresaid Doctrines of men, the Apostle addeth these two Epithets, divers, strange.  
The first of these 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divers, hath reference both to the multitude, and also to the various kinds of things, as is showed Ch. 2. v. 4. §. 34.  
Herein lieth a main difference betwixt the doctrine of God, and the doctrines of men. God's doctrine is the truth itself: and truth is only one, plain, clear, firm, stable: but doctrines of men are erroneous and false; and in that respect various, ambiguous, deceitful, inconstant, unstable. Man is full of vain inventions. There is no certain rule to be found but in God's Word.  
The advice of the Apostle john about trying the spirits, whether they be of God (1 Joh. 4. 1.) is very behooveful to this purpose.  
For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ, Eph. 1. 17. We are of ourselves blind, and without the spirit of illumination may soon be drawn into one or other of these divers doctrines.  
The other Epithet is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  strange. That is counted strange, which is not usual, with which men are not acquainted, or, whereof they have not heard before. Thus the Athenians counted the doctrine of jesus, and of the resurrection, a doctrine of strange gods, Act. 17. 18. For Jesus, and he put to death, and raised again, was such a God as they had not heard of before.  
About Religion and matters of faith, that is counted strange in God's Church, and among God's people, which is not grounded on God's Word. For God's Word is that ●…whereupon the Church groundeth all her Doctrines, and acknowledgeth none for sound, but that which is thence raised. The fire which Nad●…b and Abihu offered before the Lord is called strange, because it had not Gods warrant; but was against his Word. In this sense mention is made of strange incense, Exo. 30. 9 and of strange apparel, Zeph. 1. 8.  
Thus the doctrines against which this Apostle forewarned these Hebrews were such as had no warrant in God's Word; and which Gods Church had neither acknowledged nor received.  
That we be not carried about with strange doctrines, we must be well exercised in God's Word; and make that a touchstone to try doctrines thereby. There is no better way to discover strange doctrines.  
The danger of divers and strange doctrines, giveth proof, That Toleration of 
Toleration of divers religions intolerable.  divers Religions in one and the same Church and State, is intolerable. This is the root that beareth gall and wormwood, Deut. 29. 18. It is that root of bitterness which will trouble men, and des●…le many, Heb. 12. 15. It makes much against God's honour, the good of Church in general, and the particular Members thereof; yea against those that maintain divers doctrines; and against such as are without the Church.  

1. In regard of God: All divers and strange doctrines impeach some divine truth or other. Now God's truth is most precious to him. He cannot endure to have it any way impeached.  
2. The Church is the pillar and ground of truth, 1 Tim. 3. 5. The Oracles of God are committed to her; How can she then but be accounted unfaithful, if she tolerate divers and strange doctrines? Doth she not herein make herself accessary both to the fault and punishment? Christ had a quarrel against Pergamus, because she had there them that held the Doctrine of Balaam, Revel. 2. 19  
3. Particular Members of the Church are in great hazard to be carried about with these doctrines, as was showed §. 114. One scabbed sheep may soon infect a whole flock. False doctrine is like leun, which soon leveneth the whole lump, 1 Cor. 5. 6. Christ therefore is very earnest in dissuading from such leven, Mat. 16. 6. An Apostle saith, that false teachers will draw many after them; and that many will follow their pernicious ways, 2 Pet. 2. 1, 2.  
4. They that teach divers and strange doctrines, bring upon their souls their own and others blood: In this respect such doctrines are called damnable; and the the broachers themselves are said to bring upon themselves swift destruction, 2 Pet. 2. 1.  
5. They who are without the Church, by divers doctrines, and by the divisions that in the Church are raised thereabout, are still kept out; and have the greater dislike of Church courses wrought in them.   
In this case Eliahs' expostulation must take place, How long halt you between two opinions? 1 King. 18. 21. If the Religion which ye profess be the truth, follow it. If the Popish Religion, or any other be the truth, go after it. Be not carried about with divers and strange doctrines.  
This Admonition discovereth another pernicious conceit; which is, That a 
Men cannot be saved in any religion.  man may be saved in any Religion. This conceit will soon carry men about with divers doctrines: But if Christ be the only foundation of salvation, and if that doctrine which is not built on this foundation be divers and strange, surely a man can be saved in no other Religion then that which is built on this foundation.  
If this conceit of being saved in any Religion were sound, what need such care be taken for finding out and maintaining the true Religion? Why do any suffer for the same? As the Apostle implieth concerning the Resurrection, that if there be no Resurrection, we are of all men the most miserable, (1 Cor. 15. 19) So I may say in this case, If a man may be saved in any Religion, Martyrs were of all men the greatest fools. But he that hath prepared a Crown for them, accounteth them the wisest of all.   

§ 116. Of Good; and the divers acceptions thereof.  
THat divers and strange doctrines may be the better avoided, the Apostle expressly showeth, what is that true, sound, saving doctrine, which is to be entertained. This he styleth Grace: and the more to commend it, he premiseth this Preface, It is a good thing that the heart be established with Grace. This is a forcible motive to take heed of being carried about with divers doctrines. It is therefore inferred with this causal particle, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR. If it be a good thing to be established with grace; than it cannot be good to be carried about with divers doctrines.  
Good is an extensive word, and applied to sundry desirable things. It is used to 
ᵇ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  set out:  

1. That which is upright, right and righteous, 1 Sam. 12. 23. Psal. 125. 4.  
2. That which is profitable and beneficial, Gen. 2. 18.  
3. That which is delectable, pleasant and sweet, Cant. 1. 3.  
4. That which is great, large and abundant, 2 Sam. 6. 19  
5. That which is excellent, Mat. 17. 4. 1 Tim. 3. 1.  
6. That which is seasonable, 2 Sam. 17. 7.  
7. That which is prosperous, 1 Kings 22. 13.  
8. The truth and substance of legal types and shadows, Heb. 9 11. & 10. 1.  
9 The blessings of this world, Psal. 4. 6. 1 joh. 3. 17.  
10. True happiness, Deut. 30. 15.   
In most of these respects may this Epithet Good be here taken: but especially for that which is profitable; extending the profit here intended to the profit of the soul▪ That it is here thus to be taken is evident by the Apostles inference of a contrary effect, upon a contrary cause, thus, Meats have not profited.  
This positive [Good] is oft used comparatively, for better, as if he had said, It is better that the heart be established with grace then with meat. Thus is this positive translated, Mark 9 42, 45, 47. The expression of it in the positive [Good] is an Hebraism, and carrieth emphasis; and it is here fitly translated according to the letter of the original.  
This is a strong inducement to observe the duty here set down, that it is good so to do. This inducement is oft and much pressed by the Psalmist; both on his own behalf (as where he saith, I will praise thy Name, O Lord, for it is good, Psal. 54. 6.) and also on the behalf of others, thus, Praise ye the Lord, for it is good, etc. Psal. 147. 1.  
The Motive will appear to be the greater, if we apply it to the several acceptions of good before set down.  
To show wherein the power and life of the duty whereunto he exhorteth, especially lieth, he expresseth this subject thereof, the heart. It is a good thing that the heart be established.  
Of the divers acceptions of this word heart, See Chap. 3. v. 8. §. 79.  
It is here put for the whole soul of man: and the mention thereof in this place, sheweth, that the heart is especially to be looked into: that is it which ought most of all to be well settled and established. See Ch. 3. v. 12. §. 126.   

§. 117. Of Grace put for the Gospel.  
THat whereabout the heart ought in special to be settled, is here styled Grace. It is a good thing that the heart be established 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with Grace. Grace is here metonymically put for the Gospel. So Tit. 2. 11. This is called The Gospel of the Grace of God, and the Word of his Grace, Act. 20. 24, 32.  
Fitly is the Gospel thus styled, in three especial respects: 
In what respect the Gospel is styled grace.   

1. In regard of the procuring cause, which is God's free Grace, Ephesians 3. 2, 8.  
2. In regard of the matter thereof: For the Gospel setteth out God's grace to man in Christ. The Sum of the Gospel is thus expressed by Christ himself, God so loved the world that he gave his only begotten Son, etc. joh. 3. 16.  
3. In regard of the Effect thereof, which is to work increase and perfect grace in men. Where the Apostle giveth to the Gospel of Christ this title, The Word of his Grace, he addeth, which is able to build you up, Act. 20. 32.   


1. This is an high commendation of the Gospel to be entitled Grace, The Grace of God. This makes the Word [Gospel] fitly to answer the notation thereof. Gospel, that is, a good spell, a good speech, and an Evangile (as the Scots according to the Greek notation, term it) that is, good or glad tidings. See Ch. 4. v. 2. §. 16.  
In this respect the Gospel is styled The Word of God, (Chap. 6. v. 5. §. 35.) It is also in a like respect styled The Gospel of Peace (Ephes. 6. 15.) The Word of Reconciliation, (2 Cor. 5. 19) The Word of life (Phil. 2. 16.) The Gospel of Salvation, (Ephes. 1. 13.) For Peace, Reconciliation, Life, and Salvation is manifested by the Gospel: and the Gospel is the means of making ●…s partakers thereof.   
2. By this title Grace given to the Gospel, the Gospel is distinguished from the Law. For the Law was given by Moses, but grace and truth came by I●…sus Christ. See more of this difference Ch. 6. v. 5. §. 35.  
3. This title Grace, put for the Gospel, showeth, that the ground of faith is God's grace. For the Gospel is the word of faith, Rom. 10. 8. and that in this respect, because it clearly revealeth the free grace of God.  
4. This aught to incite us to have the Gospel in high account: in that it is grace, the grace of God, the Word of his grace. They who well know the woeful plight whereunto sinners are implunged, and that there is no means to free them out of it, but the grace of God, cannot but be much affected with his Word of grace.  
5. This in particular is motive enough to enforce the duty here pressed by the Apostle, That the heart be established with grace.    

§. 118. Of Establishing.  
THe Greek word here translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Established, is the same that is used Ch. 2. v. 3. §. 25. and translated confirmed. It is derived from an Adjectiee that signifieth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  firm or stable, Ch. 2. v. 2. §. 11. Hence also a Substantive, which signifieth, and is translated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a confirmation, Ch. 6. v. 16. §. 27.  
Here the word implieth such a settling of a thing as remains unmovable, never to be taken away.  
To have the heart established with grace, is to have such understanding of the Gospel, and so to affect it in the whole soul, as to be resolved never to depart from it; never to be carried about with any other doctrine; which is not agreeable with this grace here spoken of.  
This phrase established in the faith, Col. 2. 7. doth in effect intent as much as to be established with grace. For faith is an especial effect of grace. There the Apostle addeth two Metaphors, which do much illustrate this point, in these words, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rooted and built up. The former Metaphor is taken for a tree (such an one as our Oak) whose root doth spread as far in the earth, as the boughs in the air; so as no storms throw it. Sooner may the arms of it be rend one from another, than the tree be overthrown or rooted up. Thus he, whose heart is established with grace, will sooner suffer his limbs to be pulled one from another, or his soul be parted from his body, than his heart from grace; or grace from his heart.  
The other Metaphor, thus translated, built up, is taken from an Edifice well settled upon a sure foundation: like to that house, whose foundation is laid on a Rock, which could not be shaken by rain, floods, or wind, Matth. 7. 25. Luke 6. 48. Thus no persecution, nothing that the Devil, or Devils Instruments can do, will unsettle, or overthrow that man's heart, which is established with grace.  
This phrase of having the heart established with grace, doth in effect intent the same thing that was intended under this phrase, Hold fast the confidence, and the rejoicing of the hope firm unto the end, Chap. 6. v. 6. Both phrases require Perseverance. Of motives thereto, and means thereof, See Ch. 3. v. 6. §. 68, 69, 70.   

§. 119. Of Distinction of Meats.  
BEcause meats were, as many than used them, contrary to grace, the Apostle here showeth the unprofitableness of them: and opposeth them to grace; as is evident by this negative [NOT:] So as he denieth that to meats, which he ascribed to grace: as if he had more fully said, It is not good that the heart be established with meats. Hereby he implieth, That he would not have them think that meats can establish the heart, or quiet the conscience as grace can.  
The Noun translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  meats, is derived from a Verb that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  eat, Joh. 6. 13. It is indefinitely put for all manner of food; even for whatsoever one eats for nourishment, Rom. 14. 15.  
Here it is put for such meats as were by the Law accounted clean, in opposition to such as were unclean. For many in the Apostles time (though by the Gospel the distinction of meats were taken away) made conscience of eating such meats as by the Law were prohibited; and thought that they did please God therein. But that the observation of that distinction of meats could not establish a man's heart, the Apostle here affirmeth, they could not do it under the Law, nor under the Gospel. Not under the Law, because they were in the number of those things which he styleth carnal, Chap. 7. v. 16. §. 81. Much less could they do it under the Gospel, by which that distinction of meats is taken away; as is evident by this divine answer to Peter, What God hath cleansed, that call not thou common, Act. 10. 15. On this ground the Apostle thus adviseth, Let no man judge you in meat, Col. 2. 16. For the kingdom of God is not meat and drink, Rom. 14. 17.  
Unwarrantable in this respect is the distinction which Papists make betwixt flesh 
Popish distinction of meats.  and fish in matter of Religion. They make a religious fast to consist in abstaining from flesh, though they glut themselves with fish, sweetmeats and wine. These fasts are mere mock-fasts: and that both in the substance, and also in the end of them. A true fast is an abstinence from all manner of food, whether flesh or fish, and drink also during the time of the Fast. Fast ye for me, and neither eat nor drink, saith Esther, Esth. 4. 14. At the Proclamation of a Fast, this charge was given, Let neither man nor beast taste any thing, etc. jon. 3. 7.  
As for the end of a Fast, it is to subdue the flesh; which eating of fish can do no more than eating of flesh.  
But why should this distinction of meats be made in matter of Religion, seeing Christ faith, Whatsoever entereth into the mouth, goeth into the belly, and is cast out into the draught? And again, To eat with unwashen hands defileth not a man, Mat. 15. 17, 20▪ And an Apostle saith, Every creature of God is good, and nothing to be refused, if it be received with thanksgiving, 1 Tim. 4. 4. And again, Unto the pure all things are pure, Tit. 1. 15. On these and other like grounds he reckoneth abstinence from some meats among doctrines of devils, 1 Tim. 4. 1, 3.  
Under this one particular of meats synecdochically is comprised the whole Ceremonial Law, and all the external Rites thereof. For neither legal meats, nor other parts of the Law bring any profit to the soul of a man. They do no good at all about pacifying the conscience, or edifying the soul, as is showed, Ch. 7. v. 18. §. 85.  
That it is not good to seek to have the heart established by meat, the Apostle proveth by an Argument taken from experience, thus expressed, which have not profited them that have been occupied therein: As if he had said, Experience showeth, that none ever received any spiritual profit by meats. Of the Greek word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  profit, See Ch. 4. v. 2. §. 18. In what respect meats and other external Rites are unprofitable, See Ch. 7. v. 16. §. 65.   

§. 120. Of the vain diligence of superstitious persons.  
TO set out the unprofitableness and vanity of the foresaid meats, the Apostle addeth this Description of the persons which use them, Them which have been occupied therein.  
The Verb translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Have been occupied, is a Compound. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Calco.  simple Verb signifieth to tread upon, Luk. 10. 19 The Compound to walk about hither and thither.  
It is oft used to set out sedulity and diligence: and that both in a good and bad sense: For it setteth out Christ's sedulity for the good of his Church, He walked in the midst of the seven golden Candlesticks, Rev. 2. 1. It also ●…etteth out the sedulity of the devil about destroying men, The devil as a roaring Lion walketh about, seeking whom he may devour, 1 Pet. 5. 8.  
It here implieth the diligence of superstitious persons about external, carnal Rites. So it is used in this phrase, Why walk not thy Disciples according to the traditions of the Elders? Mark 7. 5. and in this phrase, Walk after the customs, Acts 21. 21.  
Our English doth well express the emphasis of the Greek word, thus, Them that have been occupied therein.  
Hereby we are given to understand, that superstitious persons much busy themselves 
Superstitious use to be very busy.  about their external Rites. They are occupied therein: they much employ themselves thereabout; they are as men ever walking about, never resting, never quiet, never satisfied.  
The reason hereof is evident, they have no certain settled Rule.  
The Rule that they have is either their own invention, or the tradition of others: both which are uncertain, and have no limits.  
Herein lieth a main difference betwixt true Religion and vain Superstition. The 
Difference betwixt the rule of true religion and Superstition.  ground and Rule of true Religion is God's Word, which hath its limits, and is sure and inviolable; it never altereth, but ever remaineth the same. He that guides himself thereby knoweth what to do, how far to go, and where to stay, and herein his conscience is satisfied and quieted.  
But the superstitious person hath no such certain Rule. As there are many Inventions and Traditions of men in former times: so they who live in present times, still add more and more; and more is like to be added in succeeding times.  
Well therefore might the Apostle add this negative NOT to meats, and thereby imply, That the heart cannot be established with meats.  
This is a strong motive against this carnal doctrine, and against all other of the like kind.   

§. 121. Of the Resolution and Observations of Heb. 13. 9  9 Be not carried about with divers and strange doctrines: for it is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein. 
THe Sum of this verse is in two words, Saint's Stability.  
Hereof are two parts,  

1. A Dehortation from levity.  
2. A Commendation of stability.   
In the former is set down,  

1. An Act forbidden, Be not carried about.  
2. The Subject whereabout it is conversant, Doctrines. 

1. Divers.  
2. Strange.     
This is distinguished by two Adjuncts,  
In the other we have,  

1. The thing commended.  

2. The kind of commendation.  
The kind of commendation is thus expressed, It is good.  

1. Propounded.  
2. Illustrated by the contrary.     
The thing commended is,  
In the Proposition is expressed,  

1. The Matter commended, Grace.  
2. The Subject where grace is seated, The heart.  
3. The Manner of settling it, Established.   
In the Illustration,  

1. The contrary is set down negatively, Not with meats.  
2. It is confirmed by the unprofitableness of it.   
This Confirmation is aggravated two ways:  

1. By Experience, in this phrase, Which have not profited.  
2. By the Persons that reap no profit thereby, Them that have been occupied therein.   

Observations.  
I. Men are prone to waver in their opinions. The dehortation presupposeth thus much. See §. 114.  

II. Doctrines are a means of seducing men. The mention of doctrines in this place implieth this point. See §. 114.  
These two Epithets, divers, strange, are here expressly applied to doctrines. See §. 115.   
III. There are divers kinds of Doctrines.  
IV. Many Doctrines are strange.  
V. The Doctrine that bringeth good to the Professors thereof, is especially to be embraced. This phrase, It is good, is here alleged for that purpose. See §. 116.  
VI The Gospel is a word of Grace. That is it which is here styled Grace. See §. 117.  
VII. The word of Grace must enter into the heart. For this end mention is here made of the heart. See §. 117.  
VIII. The word of Grace is able to establish the heart. It can so satisfy and quiet it, as it will steadfastly abide therein; else it were in vain to exhort to have the heart established with Grace. See §. 118.  
IX. Doctrines about meats are contrary to Grace. They are here opposed to Grace. See §. 119.  
X. Doctrines of meats cannot establish men's hearts. This negative, not, denieth that to meats, which it ascribeth to Grace. See §. 119.  
XI. Doctrines of meats never profited any man's soul. This is here expressly set down. See §. 119.  
XII. Men use much to busy themselves about external Rites. This phrase of being occupied, intends thus much. See §. 120.  
XIII. All the pains that men take about external Rites doth not profit them. Though they be occupied thereabouts, yet they are not profited thereby. See §. 120.    

§. 122. Of the Christians Altar.  Verse 10. We have an Altar, whereof they have no right to eat, which serve the Tabernacle. Verse 11. For the bodies of those beasts, whose blood is brought into the Sanctuary by the Highpriest for sin, are burnt without the Camp. Verse 12. Wherefore jesus also, that he might sanctify the people with his own blood suffered without the gate. 
THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites. The former Argument was taken from the unprofitableness of them, v. 9 §. 119. This other is from the damage they bring to themselves thereby. They deprive themselves of all benefit which they might otherwise receive from Christ.  
Of the notation of the word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Altar, See Chap. 7. v. 13. §. 72.  
It is here taken tropically; and that in a threefold respect:  

1. By a Metonymy of the Subject. The Altar is put for the Sacrifice laid thereon. This is evident by the act of eating attributed thereto, thus, We have an Altar whereof they have no right to eat. The Israelites did eat of the Sacrifice, not of the Altar. Thus metonymically is Altar used in these phrases, They are 〈◊〉 with the Altar: and partakers of the Altar, 1 Cor. 9 13. & 10. 18. that is, of the Sacrifices offered upon the Altar.  
2. By a Synecdochy, one of the legal Rites, namely, Altar, is put for all the rest: as meats were, §. 119.  
3. By a Metonymy of the Adjunct, a type is put for the truth, a shadow for the substance, an earthy Altar and Sacrifice for the celestial Altar and Sacrifice, which is Jesus Christ. Thus much may be inferred from the singular number Altar, here used, not Altars. The Apostle maketh a like collection from the word, seed, in the singular number, thus, He saith not, And to seeds, as of many, but as of one, and to thy seed, which is Christ, Gal. 3. 16.   
In this respect we Christians, who profess the Gospel of Christ, and believe on him, are said to have this Altar. As it was ordained before the world, so in this later age of the world it is exhibited, and by the Gospel offered, and by faith received. Thus believers have it.  
There is no other Altar in the New Testament warranted to Christians, but Jesus Christ the truth of the legal Altars.  
The jews themselves at this day have no earthy Altar.  
For Christians to frame to themselves earthy Altars, as Papists do, is worse than Judaisme.  
True it is, that the ancient Fathers make frequent mention of an Altar and a Sacrifice; which titles they give to the Table of the Lord, and to the sacramental bread and wine set thereon; but metaphorically, not properly.  
The Apostles never use this word Altar, in reference to the Lords-Table (but this phrase, The Lord's Table is expressly used, 1 Cor. 10. 21.) nor this word Sacrifice in reference to sacramental bread (yet this word bread is expressly used in that respect, 1 Cor. 18. 16, 17.)  
Altar and Sacrifice in reference to the Lords Table, and sacramental bread, have been abominably abused by Antichristians, even unto plain and palpable Idolatry. As they pretend true Altars and Sacrifice: so also true real sacrificing Priests: which Title is not once, no not metaphorically attributed to a Minister of the Gospel, as he is a Minister: yet in a metaphorical and spiritual sense, it is oft attributed to believers in regard of spiritual Sacrifices of prayers and praises, which they offer to God, 1 Peter 2. 5. Revel. 1. 6.  
But Christ who is the truth and substance of legal Priests, Sacrifices and Altars, 
Christ the only true Priest, Sacrifice and Altar.  and in that respect most truly and properly a Priest, Sacrifice and Altar, hath these Titles in the New Testament attributed to him.  

1. He is styled a Priest, Heb. 5. 6. This he is in his Person, as he is God-man.  
2. A Sacrifice, Eph. 5. 2. This he is in his humane Nature: for his body was the offering, Heb. 10. 10.  
3. An Altar, Revel. 8. 3. This is in regard of his Divine Nature: for his humane Nature, the Sacrifice, was laid upon the Divine Nature, being united unto it: and the Divine Nature sanctifieth the humane Nature, which is the property of an Altar, Mat. 23. 19   
It hath been showed, Chap. 7. v. 3. §. 25. that there were many Types of Christ. Among others, the Altars were special Types. Of them there were two sorts:  

One was the great brazen Altar for Sacrifice, Exod. 27. 1, etc.  
The other was the Altar of gold for Incense, Exod. 30. 1, etc.   
Christ was typified by the former, in regard of the Sacrifice of himself, Ephes. 5. 2.  
He was typified by the later, in regard of his Intercession, whereby he maketh our persons, prayers, and other holy services acceptable to God, Rev. 8. 3.  

1. This truth of Christ being our Altar, doth much commend the state of the Christian Church above the state of the ancient Jewish Church: and amplifieth the goodness of God towards us above that which was showed to them.  
2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar: that we may with greater confidence rest thereupon.  
3. This phrase, We have an Altar, encourageth us to bring all our warrantable, spiritual Sacrifices thereunto; and to offer them thereupon: and in faith in Christ's Intercession to offer up all our prayers and praises; and to rest for acceptance thereupon. This use the Apostle himself teacheth us to make hereof, vers. 15. As a Type hereof, the Jews were to offer up their Sacrifices on the Altar in the Tabernacle, Levit. 17. 4. Ios●…. 22. 16, etc.    

§. 123. Of having no right to eat of the Christians Altar.  
THere is a fearful doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel. The doom is this, They have no right to eat of the foresaid Altar. Hereby is implied, that they deprive themselves of the greatest benefit that God ever afforded to children of men: even of jesus Christ himself, and of the benefit of his Passion and Intercession typified by the Jewish Altars.  
This Metaphor 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to eat, hath reference both to the Legal Rites, and also to the Evangelical truth.  
Under the Law the Priests did eat of the Sacrifices offered upon the Altar, Deut. 18. 1.  
Under the Gospel all that are spiritual Priests, eat of Christ the true Sacrifice, joh. 6. 53, 54.  
The eating here meant intendeth a participation of Christ. It is a Metaphor taken from our usual nourishment of our bodies. By eating meat we partake of the benefit thereof: our life is preserved thereby. Thus by eating Christ we live a spiritual life here, and are preserved to eternal life hereafter. Now we eat Christ by faith, Christ dwelleth in our hearts by faith, Eph. 3. 17. Where Christ saith, He that believeth on me hath everlasting life, he addeth by way of illustration, Who so ●…ateth my flesh, and drinketh my blood hath eternal life, Joh. 6. 47, 54. This is the benefit of eating of the foresaid Altar, eternal life. Thus to have no right to eat of the Altar here mentioned, is an exceeding great damage; they lose Christ, they lose eternal life.  
The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun translated right is derived from 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Verb Impersonal, that signifieth, It is lawful.  
This Noun is variously used. For it signifieth,  

1. Authority to command, Mar. 1. 27.  
2. Authority that carries grace and majesty with it, Mat. 7. 28, 29.  
3. Authority that compriseth government under it. Mat. 8. 9 Rom. 13. 1.  
4. Power or ability to do what one undertakes, joh. 17. 2.  
5. Power or liberty to do as one will, Rom. 9 21.  
6. Power as it intendeth a privilege or prerogative, joh. 1. 12.  
7. Jurisdiction, Luk. 23. 7.  
8. A right or property to a thing. Thus it is here fitly translated. The negative, no right, implieth, that though they profosse themselves to be Christians, and in their own conceit may lay claim to Christ, yet in truth they have no right at all to him: nor to the things which he had done and endured for man's Redemption and Salvation.   
This phrase, They have no right to eat, giveth proof, that men may deprive themselves of Christ and all his benefits. For they that eat not of him, reap no benefit by him; and they that have no right to eat of him, shall not partake of him. Such were they of whom the Apostle saith, They deny the Lord that bought them, 2 Pet. 2. 1. And they to whom it is said, Christ shall profit you nothing, Gal. 5. 2.  
It is in this respect an especial point of wisdom to inquire, and learn who in particular they be that have no right to eat of this Altar: For our Direction herein the Apostle giveth his instance, They which serve the Tabernacle.   

§. 124. Of serving the Tabernacle.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tabernacle here meant is that which was made by Moses Direction, Exo. 36. 8, etc. It was the place where all public divine services were performed under the Law, from Moses his time till Solomon had built a Temple. See more hereof Chap. 8. v. 2. §. 5.  
The Greek word translated, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  serve, is the same that is used Chap. 8. vers. 5. §. 12.  
To serve the Tabernacle (or in the Tabernacle: for this word is of the Dative case) is to addict one's self to all the legal Rites which were used in the Tabernacle, and belonged to the ceremonial Law.  
The Apostle here speaks of such as lived after Christ was exhibited on earth, and taken into heaven, and had accomplished the substance and truth of all the legal shadows and types. They by addicting themselves to the service of the Tabernacle, did that which presupposed that Christ was not come. For the shadow and substance, the type and truth could not stand together: or if they granted that he was come, they presupposed that Christ, and what he had done and endured, was not sufficient for man's salvation; but that it was necessary to add an observation of the legal Rites thereunto. For many taught this Doctrine, Except ye be circumcised after the manner of Moses, ye cannot be saved, Act. 15. 1. Under Circumcision they comprised other legal Rites.  
In these two respects, That they made void the exhibition of Christ, or impeached the sufficiency of his merit, they deprived themselves of all right to him, On these grounds, saith the Apostle, If ye be circumcised, Christ shall profit you nothing, Christ is become of no effect unto you. The Apostles reason is this, He is a debtor to do the whole Law (Galat. 5. 2, 3, 4.) As he that offendeth in one point is guilty of the whole Law (James 2. 10.) so he that addicteth himself to one Rite of the Law, to be justified thereby, bindeth himself to the whole Law: and thereupon maketh Christ useless and fruitless unto him.   

§. 125. Of the Popish Masse-Altar.  
IF the Jews, who in the Apostles time served the Tabernacle, and waited on the Altar therein, had no right to Christ, what right may they be imagined to have to him, who addict themselves to Ordinances of mere humane Invention, placing God's Worship therein, and expecting Salvation thereby?  
Among millions of other Inventions, that make Christ to be fruitless to the observers of them, Popish Masse-Altars may be reckoned. Papists have in all their Churches, Chapels, and other places of devotion, material Altars of stone to offer thereon the very body of Christ, as they pretend.  
So blind or impudent they are, as they stick not to produce this Text for a warrant of their Masse-Altars, which thus they express, We have a very Altar in 
Rhem. Annot. on Heb. c. 13. v. 10. Sect. 6.  the proper sense, to sacrifice Christ's body upon. This they speak of the Altar of the Mass, which can no way be intended in this place. For  

1. Their Altars of the Mass are many, this is but one.  
2. Their Altars are visible, material, of stone. This Altar is a mystical, spiritual, heavenly Altar.  
3. Their Altars in the outward matter of them, are like the Altar under the Law: but this Altar is directly opposed thereunto.  
4. This Altar is styled a golden Altar before the Throne, Rev. 8. 3. Their Altars cannot be imagined to be such. 
Rhem. Annot. on Rev. 6. 9 Sect. 1.   
5. They themselves do grant, that Christ is the Altar under which the souls of Martyrs lay, Rev. 6. 9 But this is that Altar.  
6. Masse-Altars were not in the Apostles days, this was.  
7. Their Altars make this Altar to be of no use, or at least insufficient. For to use our Apostles Argument, If the Altar here meant be sufficient, what further need is there of other Altars? Ch. 7. 11. & 8. 7.   
On these grounds, we may well conclude, that they have no right to eat of this Altar, who sacrifice upon Mass-Altars.  
Of Papists carnal Service in other Points of Religion, See Chap. 7. vers. 16. §. 82.   

§. 126. Of the meaning of Heb. 13. 11.  Verse 11. For the bodies of those beasts, whose blood is brought into the Sanctuary by the Highpriest for sin, are burnt without the Camp. 
THe causal Conjunction 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR in this place, intendeth both a proof, and also an illustration, which is taken from a solemn Rite under the Law: which was a burning of a Sacrifice without the Camp: so as the Priest who served in the Tabernacle, nor might, nor could eat thereof.  
The Illustration is by way of resemblance, thus, As the Priest under the Law serving in the Tabernacle, neither might nor could eat of that Sacrifice which was burnt without the Camp▪ So they who under the Gospel serve the Tabernacle, cannot partake of Christ who was the truth of that Type.  
The Apostle writing to the Hebrews, who were well acquainted with the legal Rites, and too much addicted unto them, doth oft strike on this string of the Judaical Law: both in showing the impotency of those Rites, and also in framing Arguments from them, to alienate their minds from them. Thus he fighteth against them with their own weapons. See Ch. 9 v. 13. §. 68  
The word translated [
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vivo. Ind●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, animal.  Beasts,] according to the notation thereof signifieth a living creature: For the Sacrifices, before they were slain, were living.  
Our English according to the 
c Animalia.  Latin, calls them Animals: and we style a man that wants understanding, An Animal. This word is applied to those living Spirits which attend the Throne of God, (Revelation 4. 6.) By reason of their resemblance in Courage, in Strength, in Speed, and other like Excellencies, to some particular Beasts. But here it is taken in the most usual sense, for bruit Beasts: For such were offered up for Sacrifice.  
The Beasts here meant, were such clean Beasts as were appointed for Sacrifice. 
Beasts offered for Sacrifices.   
In particular here may be understood:  

1. The red Heiser, of whose ashes the purifying water was made, Numb. 19 2, etc.  
2. The Bullock that was offered for the Priest's sin, Levit. 4. 3, etc.  
3. The Bullock that was for the sin of the whole Congregation, Numb. 4. 14, etc.  
4. And that most especially, the Bullock, and the Goat that were both slain on the solemn annual day of Atonement, Levit. 16. 27.   
The 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Body of these beasts are expressly mentioned, because their life was taken away before they were burnt: For they were slain at the Altar, Numb. 4. 4. So as by their bodies he means their carcases, under which these particulars are expressed, The skin of the Bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, Num. 4. 11.  
As for the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Blood of these Beasts, it is here said to be brought into the Sanctuary.  
O●… the word 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sanctuary, See Chap. 8. v. 2. §. 4.  
Here under the word Sanctuary, both parts thereof are intended, both the outward part called the Holy place, and also the innermost called the most Holy. For the blood here mentioned was brought into both, and sprinkled in them both, Levit. 16. 14, 15, 16.  
This blood did typify the blood and death of Christ, whereby Satisfaction was made for sin. Therefore it is here said, That the blood was brought for sin: namely to cleanse and take away sin: both from the Priest himself, and also from the people: For it is expressly said, That he shall offer his Bullock of the sin▪ offering, which is for himself, and make an ato●…ment for himself and his house, (Levit. 16. 6.) It is also added, That he shall make an aton●…ment for the people, ver. 24.  
Of the Priests offering for himself and the people, See Chap. 5. v. 3. §. 14. Yea it is said, That he should make an atonement for the Holy place, and the Tabernacle, and the Altar, (Levit. 16. 16, 20.) For this end the blood was sprinkled before, and upon the Mercy-seat (Levit. 16. 15.) to show the concurrence of Divine Justice and Mercy. For that blood did typify the blood and death of Christ, whereby Satisfaction was made for sin. God's Justice being satisfied by Christ's blood, way was made thereby for approaching to the Mercy-seat, and obtaining mercy.  
The things in the Holy▪ place, and the Altar, were sprinkled with blood to take away that guilt of sin, which man brings upon himself, and upon all that he useth, or is used for his good.  
The word translated 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brought, is a Compound: and to express that composition it may be translated, brought in, thus, 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brought in into the Sanctuary. For the Preposition [in] i●… twice used, 1. with the Verb in composition, and then joined with the Noun Sanctuary. It showeth, that the beast was slain, and so his blood shed without those two holy places: namely, at the Altar, and from thence carried into those places.  
Thus Christ was offered up on earth: there was his blood shed: but he carried it with him into heaven, and there presents it to his Father at the Throne of grace. Hereupon it is that his blood or death hath a virtue, and efficacy to cleanse away our sins, and to take away the guilt and curse which we have brought upon all things that we use, and upon all things that we do and undertake.  
The foresaid blood is here said to be brought by the Highpriest.  
Of an Highpriest, See Ch. 2. v. 17. §. 172.  
The Highpriest is said to carry in this blood.  

1. Because none else might enter into the most holy place, Chap. 9 vers. 7.  
2. Because Highpriests were ordained for men in things pertaining to God, Heb. 5. 1.  
3. Because the Highpriest was an especial Type of Christ, who by presenting his own blood at the Throne of grace, maketh atonement for the sins of all God's people.   
Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. §. 4.   

§. 127. Of burning beasts without the Camp.  
THe 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Noun translated [Camp] is derived from a double compound Verb. The simple Verb signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…aceo.  cast, the single compound to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, injicio.  cast in. The double compound, to 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉, Castra metor.  cast about. It is used to set forth a pitching of Tents, or setting soldiers in array. The Noun is oft used for a Castle, wherein soldiers lie in Garrison, Act. 21. 34, 37. It is also put for an Army which consisteth of soldiers set in array, H●…b. 11. 34. And likewise for a Camp wherein soldiers lie together in their several Tents, Rev. 209. 
▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
In this place it hath reference to Israel's abode in the wilderness, where they dwelled in Tents; and their Tents were pitched by several Standards, as the Tents of soldiers use to be in a Camp.  
The bodies then of the foresaid beasts were carried beyond all their Tents, and burnt in a void place, where were no Tents: and in this sense are said to be burnt without the Camp. The Lord who commanded the bodies of the beasts so to be burnt, did thereby manifest, that he would not leave the Priests to feed on those Sacrifices, as they did on others: and therefore to take away both liberty and possibility of eating thereof, he caused them so to be burnt; and that in a type, as the Apostle showeth in the next verse.  
As these, so other Sacrifices (especially those which are styled burnt-offerings, Levit. 1. 3. etc.) were burnt, to typify the tormenting death of Christ: For what is more tormenting than burning? The Paschal Lamb was roasted, to typify as much, Exod. 12. 9 Of the outward and inward torments which Christ endured at his death, See Ch. 2. v. 9 §. 76.  
By this instance we may observe, that not only the Sacrifices themselves, but also the manner of offering them up, the places where they were offered and burnt, and other like circumstances were typical. So in other types both the substance and circumstances prefigured their truths. The Paschal Lamb typified Christ's Sacrifice, 1 Cor. 5. 7. and the prohibition of breaking a bone (Exod. 12. 46.) foreshowed that not a bone of Christ should be broken, job. 19 36.  
Of Rules to find out the truth of types, See Ch. 4. v. 8. §. 50.   

§. 128. Of Christ's fulfilling Types.  Verse 12. Wherefore jesus also, that he might sanctify the people with his own blood, suffered without the Gate. 
FRom the former legal Rite of burning the beasts bodies without the Camp, the Apostle maketh this inference, Wherefore jesus also, etc.  
This particle of inference, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Ch. 3. v. 7. §. 73.  Wherefore, implieth a reason why Christ suffered as he did; namely, because so much was under the Law prefigured concerning him: So as Christ purposely did and endured what was before signified of him: and that by types, promises, prophecies, or any other way. Hereupon it is that the Evangelists do oft use this phrase, That it might be fulfilled, of the things which were done by, and about Christ.  
Israel's coming out of Egypt was a type that Christ should come out from thence; and the nazarenes were types of Christ. Therefore Christ was brought out of Egypt, and dwelled in Nazareth, that those types might be fulfilled, Mat. 2. 15, 23. Christ was born of a Virgin, that the promise thereof might be fulfilled, Mat. 1. 22. Christ commanded them whom he cured, that they should not make him known, that a Prophecy tending to that purpose might be fulfilled, Mat. 12. 16, 17.  
This was to show, that  

1. Christ was the truth and substance of types, promises and prophecies.  
2. Christ was of old prefigured to the Jews, though obscurely.  
3. Jesus, in whom we believe, is the true Messiah whom the ancient Jews expected.  
4. God is true and faithful in the accomplishment of what he makes known beforehand.   
This gives good ground of searching into the legal types, to find out the truth comprised under them. (Hereof see Ch. 8. v. 5. §. 13.)  
The like may be applied to promises and prophecies of Christ.  
This 〈◊〉 plain▪ clear accomplishment of the types, promises and prophecies under the Law, concerning the Messiah, in jesus, doth much aggravate the blindness of mind, and hardness of heart that hath possessed the Jews that have lived since these accomplishments.   

§. 129. Of the meaning of Heb. 13. 12.  
THe truth of the legal types is here styled jesus: for all of them did in something 
Jesus the truth of types.  or other prefigure Christ. So many were the Offices which Christ undertook: so many were the things that he did: so many were his sufferings in soul and body: so many are the benefits that we reap by Christ; as it is not possible for one type to set them all out. Therefore there were very many; some to set forth one thing, others to set forth other things. See Ch. 7. v. 3. §. 22.  
Of this title jesus, See Ch. 2 v 9 §. 73. & Ch. 3. v. 1. §. 29.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The particle translated Also, is the ordinary copulative Conjunction, AND. In this place it carrieth emphasis, and implieth, that not only the type, but the truth also was carried without; even Jesus himself. Though he were jesus, the Saviour of man, yet was he so basely dealt withal, as to be carried out of the City.  
The end of Christ's suffering, and that according to the Type, is thus expressed, That he might sanctify the people with his own blood. Of this word 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sanctify, See Ch. 2. v. 11. §. 101.  
Christ is said to sanctify, both by purging them from their sins (Ch. 1. v. 3. §. 27.) 
How Christ sanctifieth.  and also by conferring grace upon them, john 1. 16.  
Both these joined together under this phrase, Purge your conscience from, dead works to serve the living God (Chap. 9 v. 14.) For there is a merit and a virtue that issueth from the death of Christ. By the merit sins are purged: by the virtue grace is conferred. So as both Justification and Sanctification are here comprised under this word sanctify.  
They who partake of this benefit are styled, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The people. Of the notation of the Greek word, See Chap. 4. v. 9 §. 57 Of the reasons of using this title, See Ch. 2. v. 17. §. 181.  
The means whereby the foresaid blessing was obtained, is said to be blood, namely, 
Christ sanctified people by his own blood.  blood shed; which implieth death: for life is in the blood, Gen. 6. 9 So as Christ died to sanctify us. See Ch. 9 v. 12.  
The blood wherewith he sanctified us, is said to be his own; even that which came out of his own body. This is here expressly set down to put a difference between the type and the truth; and that in two respects,  

1. In that the Priests used other blood than their own.  
2. In that, that other blood was the blood of beasts.   
But Christ's blood was his own, and that was the blood of God, Act. 20. 28. Of this difference, See Ch. 9 v. 12, 13, 14. Thus is this phrase, his own blood, answerable to this, himself, whereof see Ch. 1. v. 3. §. 20.  
This word 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suffered, being spoken of Christ's death, showeth, that it was a suffering death, See Ch. 2. v. 9 § 76.  
The place where Christ suffered, is said to be without the gate.  
A Gate is taken for that which affords a passage for ingress into, and egress out 
What a Gate signifieth.  of a place, which is compassed about with walls or other fences.  
It is taken,  

1. Properly, for a material Gate, Luke 7. 12.  
2. Metaphorically. Thus a Gate is applied to Heaven and hell, Matthew 7. 13, 14.  
3. Metonymically for such as pass thorough a Gate, Mat. 16. 18.  
4. Synecdochically. For that whole place whereof it is a Gate: So here, for the City jerusalem. For Christ suffered without that City.   
The visible occasion of Christ's suffering without the City, was the Jews malice 
Jews malice occasioned Christ's suffering without the Gate.  against him: who accused him of high-Treason against Caesar, and would give Pilate the Judge no rest till he had adjudged him to be crucified. By this means it was that Christ suffered without the Gate. For all notorious malefactors (as they judged Christ to be) were put to death without the City, instance the two thiefs that were crucified with Christ, Mat. 27. 38.  
The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelled in walled Cities; and without their Cities when they, dwelled 
God turns man's malice to the accomplishment of his own purpose.  in them. God himself commanded that a blasphemer should be stoned without the Camp, Levit. 24. 14. Ac●…an was put to death in the valley of Anchor, which was without the Camp, josh. 7. 24. So Naboth, 1 King. 21. 13. So Stephan, Acts 7. 58.  
As for Christ, the Evangelist expressly notes, that they brought him unto a place called Golgotha, which is, being interpreted, the place of a skull, Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite, yet God so overruled their practices, as he thereby brought his own Council to pass: as it is said of the Jews crucifying▪ Him being delivered by the determinate Council and foreknowledge of God, ye have taken, an●… by wicked hands have crucified and slain, Acts 2. 23. And, as here in this Text is implied, an especial type concerning him, was fulfilled.  
Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will.  
This gives us good ground to support our spirits against secret plots, and open practices of the enemies of God and his Church; and to rest upon the Divine Providence, and believe that God hath a work to be effected even by them, for his own glory and Churches good.  
This suffering of Christ without the Gate, was in the world's eye a matter 
Christ's death reproachful.  of ignominy and reproach, which is evident by the Apostles explication thereof, in this phrase, Bearing his reproach, ver. 13. Hereby is verified that which the Apostle hath affirmed concerning Christ, That he éndured the Cross, despising the shame, Chap. 12. 2.  
Of the shame whereunto Christ was put. See Ch. 6. v. 6. §. 42.   

§. 130. Of the Resolution of Heb. 13. 10, 11, 12.  10. We have an Altar, whereof they have no right to eat, which serve the Tabernacle. 11. For the bodies of those beasts whose blood is brought into the Sanctuary by the Highpriest for sin, are burnt without the Camp. 12. Wherefore jesus also, that he might sanctify the people with his own blo●…d, suffered without the gate. 
THe Sum of these verses is, A Declaration of the Damage which ariseth from addicting one's self to legal Rites.  
The Damage is a depriving himself of that benefit which comes from Christ. This is,  

1. Propounded, vers. 10.  
2. Illustrated, vers. 11, 12.   
Of the Proposition, there are two parts: 
Verse 10.   

1. A Declaration of the Point.  
2. A Description of the Persons here concerned.   
The Point holds two things:  

1. The kind of benefit, in this Metaphor Altar.  
2. The means of partaking thereof, in this other Metaphor eat.   
The Persons are of two sorts:  

1. Such as partake of the benefit, in this phrase, We have.  
2. Such as miss of it.   
In setting down the latter is noted:  

1. The cause of their missing of the benefit, They serve the Tabernacle.  
2. A consequence thence arising, They have no right.   
The Illustration is by applying the truth to a type. 
Vers. 11.   
Hereof are two parts,  

1. The Type, v. 11.  
2. The Truth, v. 12.   
The Type was the manner of burning certain Sacrifices.  
Hereof are two parts:  

1. A Description of those Sacrifices.  
2. The place where they were burnt.   
They are described,  

1. By the kind, Bodies of Beasts▪  
2. By the use of them.   
Hereabout are expressed,  

1. That part of them that was brought, Blood.  
2. The person by whom it was brought, The Highpriest.  
3. The place into which it was brought, The Sanctuary.  
4. The end why, for sin.   
The second part of the Illustration, is the truth of the foresaid Type? 
Vers. 13.   
Whereof observe,  

1. The Inference, in this word, Wherefore.  
2. The Substance.   
Of it there are two parts:  

1. The Person, jesus.  
2. His Suffering.   
This is set out,  

1. By the place where he suffered, without the Gate.  
2. By the end why he suffered, That he might sanctify.   
This is set out,  

1. By the Subject whom he sanctified, The people.  
2. By the means wherewith he sanctified, blood. This is amplified by the kind of blood, his own.    

§. 131. Of the Observations raised out of Heb. 13. 10, 11, 12.  
I. CHrist is an Altar. He is here set down under that Metaphor. See §. 122. 
Verse 10.   
II. Christ properly belongs to Christians. They are they of whom the Apostle thus saith, We have. See §. 122.  
III. Partakers of Christ believe on him. This is to eat of the Altar here meant. See §. 123.  
IV. Men may deprive themselves of all right to Christ. This negative clause, Have no right to eat, intends as much. See §. 123.  
V. Maintainers of legal Rites have no right to Christ. Under▪ this phrase, Which serve the Tabernacle, maintainers of legal Rites are meant. See §. 123.  
VI Types are proofs of truth. This causal particle, FOR, gives proof hereof. See 
Vers. 11.  §. 124.  
VII. Bruit beasts were sanctified under the Law. The bodies of the beasts here mentioned were sanctified.  
VIII. Blood was a means of expiation. Therefore was blood carried into the Sanctuary on the day of expiation.  
IX. The means of expiation was presented in the place of God's presence. This was the Sanctuary.  
X. The Highpriest was the Minister of expiation. He carried in the blood.  
XI. Expiation was made to take away sin. This phrase, for sin, implieth thus much.  
XII. Sacrifices for expiation were burnt without the place of men's habitation. This is without the Camp.  
These six last Observations are couched under the legal Rites, set down v. 11.  
XIII. Christ purposely did and endured all to fulfil what was prefigured. Thus much 
Vers. 12.  is intended under this particle of inference, Wherefore. See §. 128.  
XIV. jesus was the substance of the legal shadows. An express instance is here given thereof. See §. 129.  
XV. jesus is he that sanctifieth. This work is here attributed to him. See §. 129.  
XVI. They are a peculiar people whom Christ doth sanctify. This word people sets out such. See §. 129.  
XVII. men's sanctification was an end of Christ's suffering. For so it is said, He suffered that he might sanctify. See §. 129.  
XVIII. Blood is the means of sanctifying. See §. 129.  
XIX. Christ offered his own blood. These two last Doctrines are comprised under this phrase, His own blood. See §. 129.  
XX. Christ's was a suffering death. This word suffered, intends as much. See §. 129.  
XXI. Christ's was a reproachful death. It was without the City where malefactors were put to death. See §. 129.  
XXII. God turned men's mischievous plots to the fulfilling of what he had prefigured. Christ was by the malice of his adversaries put to death without the City: but thereby the type of burning the beast without the Camp was fulfilled. See §. 129.   

§. 132. Of imitating Christ.  Verse 13. Let us go forth therefore unto him without the camp, bearing his reproach. 
FRom Christ's accomplishing the forementioned type by suffering without the gate, the Apostle raiseth a tropological use concerning Christians imitating Christ therein. This is manifested two ways.  

1. By this illative Conjunction, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore: Because Christ did so, Christians must do the like.  
2. By following that metaphor of going out of the camp.   
This particular giveth instance that Christ is a pattern to Christians. I have given you an example, faith Christ, john 13. 15. and again, Learn of me, Matth. 11. 
Disce puer virtutem ex me, Virg.  29. We must learn both by the word of his mouth, and also by the course of his life. This later is especially intended. So much also is intended under this phrase, Lest thou learn his ways, Prov. 22. 25. And under this, Learn not the way of the heathen, (Jer. 10. 2.) walk not in their way, be not like them.  
Concerning the point itself the Church undertaketh for herself and those that belong to her to follow Christ, Cant. 1. 3. So did Paul, and therein makes himself a pattern to other, saying, Be ye followers of me, even as I also am of Christ, 1 Cor. 11. 1. Oft doth he exhort Christians hereunto, as Eph. 5. 2. Phil. 2. 5. Col. 3. 13. In this respect is Christ styled a Way; yea, the Way, the Truth and the Life, (Joh. 14. 6.) the only true Way that leadeth unto life.  

1. This is one principal end of registering those things which Christ did and endured 
Why Christ to be imitated.  in the days of his flesh. As they were written that we might believe, (Joh. 20. 31.) so also that we might walk in the right way to life. In this respect he is styled, The Captain of our salvation. See Chap. 2. v. 10. §. 95.  
2. Christ is the best and most perfect pattern that we can have, and that in three respects: as he is 

1. Man.  
2. God.  
3. God-man.     

1. As man he is a visible pattern and may be seen, and what he did and endured was seen. Thus he might be the better followed.  
2. As God he was a perfect pattern; he could not err. Thus we shall not be deceived in following him.  
3. As God-man he communicateth his Spirit to us, and enableth us to follow him.   

1. This gives us information of the benefit of Christ's incarnation: Thereby he 
A benefit of Christ's incarnation.  came to be God-man in one person. By this means as he is a perfect pattern, so we may make the better use of him, in that we may cast our eye upon him, and see him going before us, and also be quickened and put on by his Spirit to follow him unto life.  
2. This gives a demonstration of Christ's great care of his Church. He thought 
Christ's care of his Church in being a pattern to it.  it not enough to declare the way to life, and show how we may walk therein: but also puts himself into that way, and goes before us therein. Thus is he a true Captain and guide unto us. Thus he showeth that he requireth no more of us than he hath done and endured himself, john 17. 13, 14, 15. Philip. 2. 6, 7.  
3. This directs us how to keep steady in the Christian race, so as we turn neither 
Look on Jesus  to the right hand nor to the left: Look unto jesus, Heb. 12. 2. Say to him as Ruth did to her mother in Law, Entreat me not to leave thee, or to return from following after thee, Ruth 1. 16. And in this case say with such a resolution as Elisha did, As the Lord liveth, and as thy soul liveth, I will not leave thee, 2 King. 2. 2. Yea if Christ should say to us as he did to the twelve, Will ye also go away? Answer as Peter did, Lord to whom shall we go? thou hast the words of eternal life, Joh. 6. 67, 68 Therefore let our eye be upon him, as the eyes of Mariners are on the light of the Admiral's ship. Lose not the sight of him, hold as close and near to him as you can▪ so you shall be sure not to wander in by-paths, but to walk in that way which will 
All things done by Christ not imitable.  bring you to life.   
That we mistake not our mark herein, it will be meet to consider wherein we are to follow Christ: For though all things that are written of Christ are for our instruction: yet not all for our imitation. All are for us to look on Jesus: but in some things to look on him by the eye of faith; in others by the way of obedience.  
We must therefore wisely weigh the forementioned distinction of Christ being God, Man, and God-man.  
As God he did sundry things by a Divine power and prerogative: Thus; 
What Christ did as God.   

1. He wrought miracles, joh 15. 24.  
2. He gave the Holy Ghost, john 20. 22.  

3. He forgave sins, Matth. 9 6.  
None of these are imitable.    
Object. 1. The Apostles did all these. For, 
How Apostles did what Christ did as God.   

1. By their hands were many signs and wonders wrought, Acts 5. 12.  
2. They laid their hands on men, and they received the holy Gh●…st, Acts 8. 17.  
3. Paul was appointed an Apostle to the Gentiles, that they might receive rem●…ssion of sins, Act. 26. 17, 18.   
Answ.  


1. They did none of these things as Christ did: by their own power or in their own name.  
Concerning miracles Peter thus saith, Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? Christ's Name, through faith in his Name hath made this man strong, etc. Acts 3. 12, 16.   
2. For giving the holy Ghost, They prayed for them that they might receive the holy Ghost, Act. 8. 15. Thereby they acknowledged that that gift came from above, even from the Father of lights.  
3. Concerning forgiveness of sins the Apostle acknowledged that through Jesus is preached unto men the forgiveness of sin, Acts 13. 38.   
Object. 2. Christ saith, Whose soever sins ye remit they are remitted, John 20. 23.  
Answ. Christ speaketh of a Ministerial and declarative act of forgiving sins.  
All the forenamed points of working miracles, giving the holy Ghost, and forgiving sins, cannot be done by mere men, nor aught to be attempted by any. The very 
m Salmoneus simulabat non imitabile full men Vi●…g. 〈◊〉, ●… 6. Papist●… presumption.  Heathen did imagine that one was cast into hell for ●…eigning to thunder like God.  
Papists blasphemously challenge a power in all these. For,  

1. Beside their many ●…eigned miracles, they say that by a Priest bread is turned into ●…lesh, and wine into blood.  
2. Their 
n Coucil. Tri●…. de ●…acram ordinis. c●…p. 3. Can. 4.  Council of Trent denounceth Anathema against all that shall deny the holy Ghost to be given by sacred Ordination.  
3. The said 
o Co●…cil. Trid. de Absel▪ cap. 6. Can. 9  Council denounceth A●…athema against such as shall say that a Sacramental absolution is not a judicial act, but a mere ministry of pronouncing and declaring that sins are forgiven, etc.   
Obj▪ 3. We are commanded to be followers of God, Eph. 5. 1.  
Answ. How far God is to be imitated or not, See Chap. 4. v. 11. §. 62.  


2. Christ as God-man and Mediator betwixt God and man did works of merit, 
What Christ did as God-man.  〈◊〉, expiation, reconciliation, and intercession. These received dignity and ●…fficacy from the union of his humane nature with his Divine. But for a mere man to arrogate any such thing to himself is intolerable presumption; and to attribute it to another is abominable blasphemy.  
Papists offend in all these: They ascribe merit and satisfaction to men living. 
Papists presumption.  Expiation to their Priests Mass-offering; and reconciliation and intercession to Saints departed.   
3. Christ as man is most imitable even in such things as were acts of his humane nature.   
Yet there are two exceptions in this case:  

1. Extraordinary matters.  
2. Temporary.   
Extraordinary things done by Christ and not imitable are such as these: 
Christ's extraordinary acts.   

1. His fasting forty days, Mat. 4. 2. Indeed Moses, (Exod. 24. 18.) and 〈◊〉, (1 King. 19 8.) did as much, but it was by an extraordinary assistance: which cannot be imitated in ordinary cases.  
2. Christ's walking on the water, (Matth. 14. 25.) which when Peter attempted to do he began to sink, only by Christ's extraordinary assistance he did the like, Matth. 14. 30, 31.  
3. Praying all night, (Luk. 6. 12.) though Christ called upon his Disciples in that case to pray with him, yet they could not, but slept, Mat. 26. 40, etc.   
2. Temporary matters were such as belonged to the time wherein he lived: 
What temp●…rary things Christ did.  as his being Circumcised, celebrating the Passeover, observing sundry Feasts, and other Rites of the Law.  
To these may be added occasional matters: as celebrating the Lords Supper at night, in a private chamber, among men only, with unleavened bread, and sitting as at the Passeover. So his sitting while he preached, (Luk. 4. 20.) his preaching out of a ship, (Luk. 5. 3.) and on a mount, Matth. 5. 1. These being occasioned by present circumstances do not bind us to imitate him therein, but upon like occasions.  
Quest. Wherein then is Christ to be imitated. 
In what Christ to be imitated.   
Answ. In these three cases.  

1. In such general moral duties as belong to all persons at all times. Such as belong to all persons are not extraordinary. Such as belong to all times are not temporary.  
2. In such particular duties as belong to the like calling.  
3. In such as have the like reason and occasion for doing them.   

1. General moral duties expressed in Scripture to be done by Christ for our imitation are these. 

1. Meekness, Matth. 11. 29.  
2. Humility, Matth. 11. 29.  
3. Love, Eph. 5. 2.  
4. Forgiving wrongs, Col. 3. 13.  
5. Compassion, Luke 10. 37.  
6. Patience, Heb. 12. 2.  
7. Contempt of the world, H●…b. 12. 2.    
2. Particular duties which Christ did by virtue of his place and calling were such as these. 

1. As a Son, he was subject to his parents, Luke 2. 51.  

2. As a Minister, he was diligent, Luke 8. 1.  
He was also faithful, Heb. 3. 2. joh. 7. 16.   
3. As an husband of his Church he was loving to her, Eph. 5. 25.    
3. Things which Christ did upon common equity and may be done upon like reason and occasions, were these: 

1. Preferring mercy before sacrifice, Matth. 12. 12.  
2. Avoiding danger, Luk. 8. 59  

3. Refreshing himself when he was weary, thirsty, hungry, sleepy, etc.  
joh. 4. ●…. etc. Mat. 8. 24.      
This showeth how requisite it is that we acquaint ourselves with the life of 
Be acquainted with the 〈◊〉 of Christ.  Christ; and that for this end, to be like him. Herein lieth the difference betwixt sound and formal Christians. All may be acquainted with the story of Christ and be able to discourse thereof, but they are the sound Christians who lay it as a pattern before them. Such virtues as became the Head must needs become the members. They are unworthy such an Head, who prefer honour, riches, pleasures, gay apparel or any thing else before the virtues of their Heads.  
Among other motives meditate on these to imitate Christ.  

1. The excellency of the Guide.  
2. The perfection of the Pattern.  
3. The blessed issue that will follow thereupon.   
If we be here like to our head in grace, we shall be hereafter like to him in glory.   

§. 133. Of going out of the Camp.  
OUr Apostle giveth this particular instance, wherein he would have us to imitate Christ, Let us go forth unto him without the Camp.  
This phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let us go forth, is the interpretation of one Greek word, but a compound; even the same that is translated came out, Chap. 3. v. 16. §. 163. A double Preposition is here used, as was there; and implieth a like emphasis: namely that we readily and throughly do what is here required.  
The word translated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Camp, is the same that was used v. 11. §. 127. But here it is used in another sense: For Camp is here metaphorically put for the world; and that in two especial respects.  

1. The world is as a place of tents, which were of no stability, nor of long continuance, 1 Cor. 7. 31. 1 joh. 2. 17.  
2. The world is as a Camp of enemies, to Saints especially, james 4. 4. 1 joh. 3. 13.   
The world in general compriseth under it all creatures, whether places, persons 
What meant by world.  or other things. In this sense the world is said to be made by Christ, Joh. 1. 10. For all things were created by him, that are in heaven, and that are on earth, visible and invisible, Col. 1. 16. And to show that the heavens are comprised under the world, as well as the earth, the plural number is used, thus, He made the worlds, Heb. 1. 3. and the worlds were framed, etc. Heb. 11. 3. In this respect the world is divided into two parts: 
Two worlds.   

One is called this world, John 12. 31. and this present world, 2 Tim. 4. 10.  
The other is called that world, Luke 20. 35. and the world to come, Heb. 6. 5.   
This world is here below▪  
That world is above.  
Both these by way of distinction are mentioned together, thus, Neither in this world nor in the world to come, Mat. 12. 32. and thus, Not only in this world, but also in that which is to come, Eph. 1. 21.  
It is this present world that is here meant by this metaphor of a Camp: and by a Metonymy the honours, promotions, profits, pleasures and other like allurements, which are in this world: These are styled, the things of this world, and comprised under these three titles, The lust of the flesh, the lust of the eyes, and the pride of life, (1 John 2. 15, 16.) that is, concupiscence, covetousness and ambition.  
To go then out of the Camp, as here intended, hath respect to the mind, more than to the body: and to the inward affections rather than to the outward actions: though these be not altogether excluded.  
To go out of the Camp▪ is to withdraw our mind, heart and affections from the 
How men go out of the Camp.  world: so as not to love it, 1 Joh. 2. 15. not to be conformed to it, but rather transformed, Rom. 12. 2.  
Thus the duty required doth not so much respect the place where we live, as the grace of the heart: As they are said to have their conversation in heaven, (Phil. 3. 20.) whose heart and affection is on heavenly things: so they are said to go out of the world, whose hearts and affection are alienated from the world.  
The grace here intended, is commonly called contempt of the world: whereby a 
Mundi conumptus.  man's heart is so taken off from the world, as no allu●…ements thereof, under the pretence of honour, profit, or delight, nor any terrors thereof, under the pretence of the loss of goods, good name, liberty, or life itself, can put one on to do that which is sinful, or to omit a bounden duty. Thus Christ himself went out of the Camp, when upon Satan's promise to give him all the Kingdoms of the world and the glory of them, if he would worship him, Christ with indignation said, Get thee hence Satan, Matth. 4 8, 9, 10. and when he used a like speech to Peter, who dissuaded him from suffering, Matth. 16. 22, 23. Abraham went out of the Camp when upon God's command, he went from his Country, kindred and father's house, Gen. 12. 1. So did Isaac and jacob, who continued in a strange Land. So did Moses, Heb. 11. 24, 25, 26, 27. So the Apostles, who forsook all for Christ's sake, Matth. 19 27.  
Motives to stir us up so to go out of the Camp, are these that follow and 
Motives to leave the world.  such like.  

1. The whole world lieth in wickedness, 1 Joh. 5. 19 So as we cannot in heart abide therein, but that we must needs be tainted therewith.  
2. Christ gave himself that he might deliver us from this present evil world, Gal. 1. 4. And shall not we go out of that from which Christ by his death hath delivered us?  
3. The world hateth Christ, joh. 15. 18. And shall we abide with them that are haters of our Saviour?  
4. The world hateth such as are Christ's, and believe in him. How then may we in heart abide with it?  
5. Know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world, is the enemy of God, Jam. 4. 4. If any man love the world, the love of the Father is not in him, 1 Joh. 2. 15. What more forcible motive can we have to drive us out of the world?  
6. By having our hearts set upon the world the safety of our soul is endangered. Now What is a man profited, if he shall gain the whole world and lose his own soul? 
Matth. 16. 26.  Or what shall a man give in exchange for his soul? Such is the vanity of the world, as it cannot be enough undervalved: and such is the excellency of the soul and of eternal life purchased for it, as they cannot be overvalued too much.  
7. The world is not only vanity of vanities, but also vexation of spirit, Eccl. 2. 17.   
O the folly of all such as embrace this present world, which is the disposition of most men in the world: even of those who have professed the true Religion. If the state wherein men live do alter the true Religion into Idolatry, most men will leave their Religion rather than the world: Witness the practice of England in Q. Mary's days. Few they were that then came out of the Camp to Christ. Yea of them who seemed to go out of the Camp, and to suffer for Christ in Q. Mary's days, being preserved to Q. Elizabeth's days, did then like Demas embrace the present world.   

§. 134. Of going to Christ.  
IN every motion there are two terms: One from which, the other to which one 
Du●… termi●…l, A quo. Ad q●…em  tendeth. As in a race there are two goals, one from which, the other to which the runner maketh haste.  
Two such terms or goals are here noted in this Text, that from which a Christian goeth is the foresaid Camp or the world: that to which he goeth is Christ. For 
How men go to Christ  this relative HIM, unto him, hath reference to jesus, v. 12▪ so as in taking our heart from the world, we must set it upon jesus: for there is no other sure and safe subject to set it upon. We must believe on jesus: we must love him, and submit ourselves to him and his Gospel, and conform ourselves thereunto, and maintain the same with the uttermost of our power, though it be to the loss of all that we have, even of life itself. Therefore before denying ourselves the Lord premises this clause, come after me, and after it addeth this, and follow me, Matth. 16. 24. and to bearing ones cross he addeth, come after me, Luk. 14. 27. Now by by denying one's self, and bearing his cross, the same thing is meant, that going out of the Camp intendeth.  
By going unto Christ a superabundant recompense is made for all that can be 
Loss of world recompensed by going to Christ.  left by going forth out of the Camp. For Christ is that treasure and that pearl for which i●… a man sell all that he hath he can be no loser, Matth. 13. 44, 45, 46. Christ can supply all our wants, and ease all our griefs, and comfort us in all our troubles, and in the end bring us to eternal happiness. Come unto me (saith he) all ye that labour and are heavy laden, and I will give you rest, Matth. 11. 28. He that cometh to me shall never hunger: and he that believeth on me shall never thirst, Joh. 6. 35. In the world ye shall have tribulation: but I leave with you peace, my peace I give unto you, Joh. 14. 27. & 16. 33.  
Knowledge of Christ and ●…aith in him cannot but draw men out of the Camp, and stir them up to make speed to this other goal, which is Christ.  
All the benefit of going forth out of the Camp is lost if they go not to Christ. 
No good got by leaving the world if we go not to Christ.  The best that can be said of them, is that which the Lord said of hypocrites, They have their reward, (Matth. 6. 2.) that is, some vain applause of vain men. This was all the reward that many of the Heathen had for their seeming contempt of the world.  
This was the reward that Diogenes had for having no other house then a tub; 
Heathen going out of the world.  and Bias for accounting nothing his but the endowments of his mind: and which Socrates and Photion had for refusing such great gifts as time after time were sent unto them: and which King Codrus had for casting himself into his enemy's power in the habit of a beggar. These and sundry others seemed to go out of the world, but none of them went to Christ: and thereupon had no other reward but vain applause of men.  
The like may be said of Fran●…iscan Friars, who use to go barefoot and wear 
Papists going out of the world.  shifts of hair: and Friar's flagellant, who use to whip themselves: and Friars mendicant, who go up and down to beg their food: and Hermit's, who live in desolate places: and Anchorites, who mure themselves up within stone walls. Though these and other like them profess themselves to be Christians, and seem to go forth out of the Camp, yet they do not go to Christ, in that Christ requireth no such thing of them, as they do to themselves. These have their reward here in this world, out of which they seem to go: but they can look for none in the world to come.  
I might apply this same to many that profess the true reformed Religion, and seem to go far in contemning the world, but the ends which they aim at do plainly demonstrate that they go not unto Christ.  
These two opposite terms, without the Camp, and unto Christ, give us to understand that Christ is not to be found in the Camp. Christ himself expressly saith, that he is not of the world, Joh. 17. 16. The world hateth him, joh. 15. 18. Hereupon saith the Lord, whosoever he be that forsaketh not all that he hath, he cannot be my disciple, Luk. 14. 33   

§. 135. Of Reproach.  
BEcause they who go forth without the Camp to Christ, are by the world accounted very fools and plain idiots, and many ways reproached, the Apostle addeth this clause, bearing his reproach: whereby he giveth them to understand, that they have cause to look for reproach, and to arm themselves against it.  
The 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Verb which is derived from this 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, probrum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●…onvicium. Heb. 10. 33.  Noun reproach, is sometimes taken in a good sense, and sometimes in a bad.  
In a good sense, when one justly upbraideth unto another ingratitude, or an unworthy carriage towards benefits received: than it is translated upbraid: Thus Christ began to upbraid the Cities wherein most of his mighty works were done, because they repented not, Matth. 11. 20. Thus he upbraided his disciples with their unbelief, Mar. 16. 14.  
It is used in a bad sense, when one unjustly seeketh to disgrace another for that which is good Thus it is translated revile. In this sense, they that were crucified with Christ reviled him, Mar. 15. 32. In this sense Christ pronounceth them blessed, whom men shall revile for his sake, Mat. 5. 11.  
But this Noun is always used in a bad sense, as where Christ is brought in thus complaining, The reproaches of them that reproached thee fell on me, Rom. 15. 3. and where the Apostle saith, Lest he fall into reproach, 1 Tim. 3. 7. It is three times more used in this Epistle, as Chap. 10. vers. 33. & 11. 26. and in this Text.  
The object of reproach is a man's good name. This is that white or mark at 
Reproach is against ones good name.  which reproaches do aim in shooting out their venomous arrows of reproach. Now a good name is the most precious thing that a generous mind hath. He preferreth it before wealth, health, liberty or life itself. The wounds of a good name do pierce deep into a man's soul. In this respect reproaches which wound a man's good name are very grievous. Christ himself putteth reproach into the catalogue 
Reproach a persecution.  of persecution, Matth. 5. 11. So doth his Apostles, 1 Pet. 4. 14. 1 Cor. 4. 12, 13. This is exemplified in the example of Ishmael, who is said to mock Isaac, Gen. 21. 9 But the Apostle calleth it persecuting, Gal. 4. 29.  
The many complaints which holy men of God have made hereof, do evidently demonstrate that reproach is a very bitter pill and fulsome potion. Among the complaints of other, such as David made, do evidently demonstrate the point. He resembleth reproachful words to sharp, deadly instruments of war, as arrows, swords, spears: and to the deadly poison of serpents and adders, or asps. Read for this purpose, Psal. 57 4. & 58. 4. & 140. 3. Rom. 3. 13.  
It is supposed that this was one of the most venomous arrows that Satan shot against job, namely the reproach wherewith his friends reproached him. He doth much complain hereof, job 19 2, 3. and in other places.  
Though reproach be very grievous, yet it hath been in all ages the portion of the upright and righteous, who have least deserved it. All that will live godly in Christ jesus, shall suffer this kind of persecution, 2 Tim. 3. 12.  
For reproaches are manifested and cast upon persons many ways. 
Kinds of reproach.   

1. By words. This is the most ordinary and usual manner of reproaching one, job 19 2, 3.  
2. By signs: as wagging the head, (Mat. 27. 39) wagging the hand, (Zeph. 2. 15.) shooting out the lip, (Psal. 22. 7.) laughing, (job 12. 4.) and by other like means.  
3. By writing. Thus Senacherib reproached Hez●…kiah, all judah, and the Lord himself, by a Letter, 2 King. 19 14.  
4. By disgraceful deeds, such as were done to Christ: whereof see Chap. 6. v. 6. §. 42.   
There are, among others, two especial reasons of reproaching such as go out of 
Why Saints reproached.  the Camp to Christ.  

1. That envy, malice and hatred that is in the world against them, john 15. 18, 19  
2. That proneness which is in men to misjudge the upright. This was the fault of jobs friends, and of many who lived in David's time, which provoked him oft to appeal unto God to be judged and tried by him, Psal. 26. 1, 2.    

§. 136. Of bearing Reproach.  
UPon the forenamed point concerning reproach, (that it is  

1. A kind of persecution.  
2. A sword that pierceth deep into the soul.  
3. The portion of all Saints in all ages.  
4. Cast upon Saints without their defect, either by reason of the malice or undue suspicion of reproachers.) Upon these and other like grounds, the Apostle fitly addeth this word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bearing, so as Christians must bear reproach.   
Of the divers acceptions of the word translated bearing, See Chap. 1. v. 3. §. 34. It is applied to them who did bear a sick man with his bed to lay him before Christ, Luk. 5. 18.  
It here intendeth two things. 
How reproach is to be born.   

1. Willingness to undergo what is laid upon us. See Chap. 6. v. 1. §. 4.  
2. Courage and constancy in going through with that which belongs unto us, notwithstanding the reproach that is laid upon us for it.   
A porter that must bear a burden, will both willingly take it upon his shoulders, and also constantly go on in his course, and not turn back or go out of the way, by reason of his burden.  
Reproach is that cross, (as well as other things) which he that will follow Christ must take up, Matth. 16. 24. This phrase to take up, implieth a willing subjection to that which is laid upon one. It putteth a difference betwixt such as merely upon necessity, because they cannot avoid it, lie under a thing, and such as by a due consideration of their duty to God, and of the benefit that may accrue to them, willingly yield to it.  
This is manifested two ways.  

1. By an inward meek disposition which keepeth the passion from being disturbed and the mind from being vexed and perplexed; yea and from wishing revenge against the reproacher.  
2. By an outward answerable carriage: and that either by silence, not returning reproach for reproach (which the Apostle noteth of Christ, who when he was reviled, reviled not again, 1 Pet. 2. 23.) or by returning a mild answer, as he who said, being reviled, we bless: being defamed we entreat, 1 Cor. 4. 12, 13. It was the answer which Gideon returned to the Ephramites, Judg. 8. 2.   
The second thing intended under bearing of reproach is courage and constancy in persisting in that which is good, notwithstanding we be reproached for the same. Thus did David bear his wife's reproach when she accounted him as a vain fellow for manifesting his zeal in dancing before the Lord, and said, I will yet be more vile than thus, 2 Sam. 6. 16, 20, 22.  
This is to bear reproach aright.   

§. 137. Of Christ's reproach.  
THe particular reproach which the Apostle here adviseth to bear, is thus expressed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  His reproach, meaning the reproach of Christ.  
It is called Christ's reproach in sundry respects: as  

1. The union that is betwixt him and his Church. The Church is that mystical body whereof he is the head. In this respect head and body are styled Christ, 1 Cor. 12. 12. So as the reproach of the body or of any member thereof, is the reproach of Christ himself.  
2. The sympathy which is betwixt Christ and every of his members. He is sensible of that reproach which is cast upon any of them. In this respect he said to Saul, Why persecutest thou me? Act. 9 4.  
3. The account which Christ hath of the reproaches of his Saints; he doth account them as reproaches cast upon himself, even as he did account the neglect of mercy to Saints a neglect of mercy to himself, Matth. 25. 45.  
4. His undertaking to revenge such reproaches and wrongs as are done to his members. For he hath said, Vengeance is mine, I will repay, Rom. 12. 19  
5. The cause of the reproach which is here meant, and that is Christ himself, a profession of his name, a maintaining of his Gospel, and holding close to his righteousness. In this sense an Apostle calleth sufferings in such cases, Christ's sufferings, 1 Pet. 4. 14. Act. 5. 41.  
6. That resemblance that is betwixt the reproaches of Saints and Christ. There can scarce be laid a reproach upon a Saint which was not formerly laid upon Christ. See Chap. 12. v. 2. §. 19, 20, 21.   
Many reproachful acts were done unto him all his life long, especially at the time of his death. Whereof see Chap. 6. v. 6. §. 42.  
This reference of reproach to Christ in this phrase, His reproach, is for limitation, direction, consolation, and incitation.  

1. It affordeth a limitation, in that it restraineth it to a distinct kind of reproach, 
Every reproach is not glorious.  which is Christ's reproach. It is not every kind of reproach that can be counted a matter of glory, wherein a man may rejoice; but Christ's reproach. I may in this case say of reproach, as the Apostle doth of buffeting: What glory is it, if when ye be reproached for your faults, ye shall take it patiently? 1 P●…t. 2. 20.  
2. It affordeth a direction in showing how we ought to bear reproach, even as 
Reproach to be born as Christ did. It is a comfort to be dealt with as Christ was.  Christ did; for we are in this case to look unto jesus, who despised the shame. Hereof see Chap. 12. v. 2.  
3. It ministereth much comfort, in that no other thing is done to us then what is done to our head before us. Herewith doth Christ comfort his Disciples, Matth. 10. 25. john 15. 20. The comfort hence arising is the greater, in that Christ our Head hath a fellow-feeling of our reproaches, and accounts them as cast upon himself, and answerably will recompense us, and revenge our reproachers.  
4. What greater motive can we have to incite us willingly and contentedly to 
Be like Christ.  bear reproach, than this, that it is Christ's reproach? If honour, if profit may be motives to incite us to a duty, these motives are not wanting in this case. What can be more honourable then to be as Christ was? and if we be reproached with him here, we shall enjoy with him hereafter a Crown of Glory; What more honourable? What more profitable?   
I might hereupon further note the folly, yea madness of such as reproach the 
Folly of reproachers.  Saints. They think they have to do but with mean, contemptible persons: but it appears that they have to do even with the Lord Christ himself; who can take ●…ore vengeance of them even in this world, and after throw them into eternal perdition: for it is Christ's reproach.   

§. 138. Of Believers having no continuing City here.  Verse 14. For here have we no continuing City, but we seek one to come. 
THis verse is added as a reason to enforce the former duty of going forth out of the Camp, as is clear by this causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR. The reason is taken from the instability of the things of this world. The reason is of great force to enforce a withdrawing of a man's heart from the world. For what wise man will set his heart upon that which is uncertain and unstable.  
The Adverb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  here, is sometimes indefinitely used for a note of demonstration or admiration: thus, Here is the patience of the Saints: here are they that keep the commandments of God, Rev. 14. 12. It is also put for the time of doing a thing, (as Chap. 7. v. 8. §. 51.) and for place: and this more strictly for the particular place where one is: (as for that place where Peter was, when he said, It is good for us to be here, Matth. 17. 4.) or more largely for the whole earth, as here; for it is opposed to heaven: yet it may also be applied to the time of men's abode in this world.  

c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 11. v. 10. §. 47.  A City is here put for that which is firm and stable: for a City consisteth of houses which are built upon their foundations, and useth to be fenced about with strong walls. Thus it is opposed to a Camp, which consisteth of tents, which are movable. That the word City is here so used, is evident by this epithet 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  continuing added to it. This here implieth a present stability and an everlastingness therein: thus our substance in heaven is called an enduring or continuing substance, that is, everlasting, Heb. 10. 34. for such an one is the City to come which we seek.  
The negative particle 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nothing stable here.  NO, sheweth that there is no such City to be found here in this world. In this world there is no firm and stable estate. The wise man hath largely proved this in Ecclesiastes: and experience of all ages hath evidenced as much. How are States that seemed to be most stable, clean ruined! This is lively set forth in that Image which was showed to Nabuchadnezzar in a dream, Dan. 2. 31. Where is Nineveh? where Babylon? where jerusalem? These were strong and stately Cities in their time. Soon are the things of this world removed from men: witness jobs case, job 1. 14, etc. and soon may men be taken from the things of this world: witness his case whom Christ styled fool, Luke 12. 20.  
This by the Divine providence is so ordered, on these and other like grounds. 
Why no stability here.   

1. To put a difference betwixt the things of this world and of the world to come. By a like evidence doth this Apostle put a difference betwixt Christ and creatures, Chap. 1. v. 11. §. 139.  
2. To wean us from this world and the things thereof. This motive doth the Wise man use, to draw men's minds from riches, Pro. 23. 5.  
3. To make us the more to inquire after the things that are durable. This the Apostle here exemplifieth in these words following, but we seek one to come.   
The manner of expressing this point under this Verb 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  have, further showeth, that we are in this world as pilgrims out of our Country: We have here no sure dwelling place. The Patriarches of old acknowledged themselves to be strangers 
Heb. 11. 13.  and pilgrims on the earth; and answerably carried themselves. We must use this world only for necessities sake; making use of such things as in it are needful for us, not placing our happiness therein.  
The number and person in which this Verb we have, is observable. These seem to restrain this condition to such as the Apostle was, and they to whom he wrote: as if Saints and Believers were the only persons that have here no continuing City.  
The truth is that no men at all, whether in the Church or out of the Church, whether Believers or Infidels have a continuing City here: yet is this in special 
How Saints have here no City.  appropriated to Believers in two especial respects.  

One in regard of the world's dealing with them.  
The other in regard of their esteem of the world.   

1. The world doth what he can to drive Believers from place to place; to unsettle their abode, and to make them weary of the world.  
2. Believers use the world as an uncertain, unstable estate. They knowing that there remaineth a rest for the people of God, namely in another world, study to enter into that rest, Heb. 4. 9, 11.   
Hereby a worldling and a Believer may be differenced.  
The worldling in his imagination hath here a City: a place whereon he setteth his heart and settleth his abode.  
The Believer hath here no continuing City.   

§. 139. Of seeking a City to come.  
OF the forementioned instability of this world Believers make this use, to seek that which is stable.  
This particle of opposition 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Chap. 3. v. 13. §. 142.  BUT, intendeth such an inference or use.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Verb translated seek, is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What seeking here meant.  The simple signifieth to seek, and that with earnestness. It is used to express our earnest prayer to God, Matth. 7. 7. This compound carrieth an emphasis, and implieth a seeking with a desire to obtain: and is thereupon translated to desire, Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world, (Matth. 6. 32.) which is with great desire to obtain them. It is also used of Herod's seeking for Peter when he was delivered out of prison, (Acts 12. 19) which was with such a desire to 〈◊〉 him, as he commanded the Keepers of the prison to be put to death, because he found him not. Finally, It is used in such a sense as here, namely of the Patriarches seeking a Country to come, Heb. 11. 14. So as the things above are with such diligence to be sought, as we may at length enjoy them. We must labour to enter into the rest to come, See Chap. 4. v. 11. §. 63, 64.  
The opposition betwixt the former part of the verse and this, plainly proveth 
There is stability.  that there is a stable estate. Our English expresseth it under this particle ONE; and it is implied under a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  relative particle in the Greek: as if he had said, Though there be no stable estate here, yet there is one in the world to come. This stable estate is thus described, A City which hath foundations, Heb. 11. 10. It is so stable as it cannot be moved, Heb. 12. 28. It fadeth not away, 1 Pet. 1, 4. Nor moth, nor rust can corrupt, nor thief st●…al the treasures that are there, Matth. 6. 20.  

1. That City is the place of Gods own abode, Matth. 6. 9 Psal. 123. 1.  
2. It is the place and state prepared for the unalterable condition of Saints: and in these respects stable.   

1. Though the children of this world may seem about the things of this world to be 
Folly of world about things stable.  wiser in their generation then the children of light, (Luke 16. 8.) yet herein their egregious folly appeareth, that they so dote upon this world where there is no stable estate, as they clean lose that stable estate which is to come: like those Israelites who upon some hardness in the wilderness, would return into Egypt, and so neglect Canaan, Num. 14. 4. Men here in this world can prefer perpetual inheritances before uncertain tenors: Yet the most sure inheritances that men can 〈◊〉 are uncertain.  
2. This demonstrateth the wisdom of such, as being enlightened by God's Word and guided by his Spirit, have learned to discern betwixt the Camps in this world and Cities in the world to come: and answerably prefer these before them. The world many times wondereth at their choice; but it is because they are blind and cannot rightly judge betwixt things that differ: they who have their eyes rightly enlightened will say, Surely this is a wise and understanding people, Deut. 4. 6.  
3. This may stay us against the uncertainty of all things here below: against losses, casualties, yea and death itself: because we have in heaven a better and an enduring substance, Heb. 10. 34.   
This stable estate is here said, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to come; for it is not here enjoyed, but prepared and reserved for us. In this respect this Apostle said, there remaineth a rest. See Chap. 4. v. 9 §. 56.  
They have the right to this City to come, who have no City in this world: for the same person is used in both parts of the Text, namely the first person plural, WE: We have no City, but we seek one to come. They who account this world to be a City, will not seek a City to come: which showeth that they have no right thereunto: but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek. For it is the Spirit of God which worketh in them a mind to seek.  
Hereby men may know their right to that City that is to come.   

§. 140. Of the Resolution of Heb. 13. v. 13, 14.  13. Let us go forth therefore unto him without the Camp, bearing his reproach. 14. For here have we no continuing City, but we seek one to come. 
THese two verses set out the contempt of the world.  
This point is  

1. Propounded, v. 13.  
2. Confirmed, v. 14.   
In propounding the point is set down, 
Verse 13.   

1. An inference upon that which went before, in this word, therefore.  
2. The substance.   
Herein is to be considered,  

1. The manner of propounding the point, and that by way of exhortation, Let us go forth.  
2. The matter whereof it consisteth.   
Hereof are two parts:  

1. A duty to be done.  
2. A burden to be born.   
In the duty is expressed,  

1. An act, go forth.  
2. The object of that act, which is of two kinds. 

1. From what we must go, without the Camp.  
2. To what we must go, unto him.     
In setting out the burden is set down,  

1. The kind thereof, reproach: amplified in the subject thereof, in this relative His, that is, Christ.  
2. An act on our parts, bearing.   
The proof is taken from the difference betwixt this world and the world to 
Vers. 14.  come.  
The main difference is about stability, which is denied to this world: but asserted to the world to come.  
The denial is brought in as a reason of the foresaid duty as appears by this word for.  
It is set forth  

1. By a metaphor, no City.  
2. By the place, Here.  

3. By the persons to whom in special it is appropriated, We have.  
In the assertion there is,  

1. The point granted by implication, in this word, one, meaning a City: and amplified by the time when it is to be enjoyed, to come.  
2. The act of believers, we seek.      

§. 141. Of Observations raised out of Heb. 13. 13, 14.  
I. CHrist is to be imitated. This particle of inference therefore, intends thus 
Vers. 13.  much. See §. 132.  
II. This world is unstable. It is as a Camp. See §. 133.  
III. Our hearts must be taken off from the world. This is to go forth without the Camp. See §. 133.  
IV. They who leave the world must go to Christ. This phrase, unto him, hath reference to Christ. See §. 134.  
V. Reproach followeth upon leaving the world. This is here taken for grant. See §. 135.  
VI Reproach for Christ's sake is Christ's reproach. So it is here called. See §. 137.  
VII. Christ's reproach must patiently be endured. This is to bear. See §. 136.  
VIII. There is no stability in this world. As this was implied in the former 
Vers. 14.  verse under this metaphor Camp, so it is here again intended under this negative, no City. See §. 138.  
IX. The things of this world are most unstable to believers. They are they that say, we have here no City. See §. 138.  
X. The instability of the world makes believers to leave it. This condition of the world being added as a reason of Saints going out of it, proves the point. See §. 138.  
XI. There is a stability. This is here taken for grant. See §. 139.  
XII. Stability is to come. It is a City to come. See §. 139.  
XIII. Believers seek future stability. They seek the City to come. See §. 139.   

§. 142. Of offering the Sacrifice of praise to God by Christ continually.  Verse 15. By him therefore let us offer the sacrifice of praise to God continually: that is, the fruit of our lips, giving thanks to his Name. Verse 16. But to do good, and to communicate forget▪ not: for with such sacrifices God is well-pleased. 
THese two verses have an especial reference to the tenth verse, where Christ is set forth to be the only true Altar in the Christian Church: thereupon the Apostle exhorteth us to make use of that Altar; which is to offer Sacrifice thereon. This Relative Particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore, implieth as much.  
A like Relative in the thirteenth verse did set out Christ as a pattern for our imitation: This sets him out as the object of our faith, and means of acceptance with God.  
The word which the Apostle useth is of the first person and plural number: and compriseth under it both the Apostle himself, as he was a professor of the true faith, and all other professors of the same faith; whereby he giveth us to understand, that all sorts of believers, Ministers and others are spiritual Priests: so they are expressly styled, Rev. 1. 6. and they are said to be an holy Priesthood to offer up spiritual sacrifice, 1 Pet. 2. 5. It is the proper function of a Priest to offer sacrifice. In that respect therefore wherein they are required to offer sacrifice they are declared to be Priests. Of the several kinds of Priests, See Chap. 2. vers. 17. §. 172.  
Of 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Verb translated, offer, See Chap. 5. v. 1. §. 6.  
Of this Noun 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sacrifice, See Chap. 5. v. 1. §. 7.  
These two, offer, sacrifice, are Legal terms: which are applied to Evangelicall duties, to show  

1. That in Legal rites there was, beside the type and truth, an Evangelicall equity, for christians to observe. Incense was a type; Christ's, intercession the truth; Christians prayers the equity, Mal. 1. 11. So in other things.  
2. That Christians should have as great care about Evangelicall ordinances as the Jews had about theirs.  
3. That God will accept Evangelicall performances of duty, as much as he did the Legal.   
Two Evangelicall duties are here set out by this Rite of offering sacrifice: One is praise: The other is beneficence, v. 16.  
The Greek word translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  praise, is here only used in the New Testament. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Another like word is twice used, Mat. 21. 16. Luk. 18. 43. A Verb thence derived which signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to praise, is oft used, Luk. 19 37. But 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a compound Noun of the same root is most frequently used, Rom. 2. 29. Eph. 1. 6, 12, 14.  
By the express mention of praise, the Apostle giveth us to understand, that praise 
Praise a sacrifice.  is an Evangelicall sacrifice, yea and one of the best sacrifices that can be offered up to God. See The Saint's Sacrifice, on Psal. 116. 12. §. 85.  
In what respect praise is styled a sacrifice, is showed in The Saint's Sacrifice, on Psal. 116. 17. §. 110, 111.  
Of praise, what it is, and of motives thereto, See my Explanation on the Lord's Prayer, entitled, A Guide to go to God, §. 238, 239.  
God is in special the object of praise, as is here implied under this phrase, Offer 
God the object of praise.  
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to God. Hereof see the Guide to go to God, § 240▪ in the end. See also the whole Armour of God, on Eph. 6. Treat. 3. Of Prayer. Part. 2. §. 60, 61.  
In offering praise to God the Apostle advi●…eth that it be done, by Christ. For 
Praise through Christ.  this relative 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him, hath reference to jesus, mentioned v. 12. Of the particle translated 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by, See Chap. 3. v. 16. §. 164. It may here also be translated through. It implieth the mediation of Christ, and that betwixt him that praiseth, and God that is praised. Herein the Apostle continueth his resemblance to the legal custom of the people of God; for they were enjoined to bring their sacrifice to the Priest, by whom it was to be offered to God, Leu. 1. 9 & 17. 5. Herein was the Priest an especial type of Christ: For Christ is the only true Priest of the New Testament: and by his mediation are our services made acceptable to God. Of offering praise to God through the mediation of Christ, See the whole Armour of God, Treat. 3. Of Prayer. Part. 2. §. 62.  
There is yet another point which the Apostle in●…erteth about praising God, which is the continuance of it, under this word 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  continually.  
The Greek word translated continually, is a kind of a compound Adjective; which word for word signifieth 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  through all. If hereunto we add that which is understood, namely 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  time, thus, through all time, the sense will be full.  
This word is used of the Demoniac, who was always, night and day in the mountains, Mark 5. 5. And of the Apostles, who were continually in the Temple, Luke 24. 53. and of Cornelius, who prayed to God always, Act. 10. 2. and of Paul, who exercised himself to have always a conscience void of offence, Act. 24. 16. and of the Priests, who went always into the first Tabernacle, Heb. 9 6. §. 38.  
By these instances it is evident that this circumstance of time, continually, is not simply to be taken without any limitation or restriction; but respectively: as is in particular exemplified in the whole Armour of God, Treat. 3. Of Prayer. §. 72.   

§. 143. Of Praising God with the Voice.  
THe Apostle to manifest his mind to the full, concerning praising God, further addeth, that is, the fruit of our lips, etc.  
This phrase, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that is, implieth an explanation of that which goeth before: Now the explanation here intended is not to clear difficult words or phrases; for the former part of the verse is more clear and plain then that which followeth. But it is here to show the extent of his intent in praising God: which is, that we content not ourselves with inward thoughts of praising God: but that we must also manifest and testify as much even by the words of our mouth: which he here calleth the fruit of our lips.  
In this phrase the Apostle alludeth to a phrase which the people of God are brought in thus using, We will render the calves of our lips, Host 14. 2. That which the Prophet there calleth 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitulos.  calves, the Apostle here styleth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fructum.  fruit: for the LXX on that place so translate it. In Hebrew the word that signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fructus.  fruit; and that also that signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vitulus, juvencus.  a calf, or a young heifer, come from one and the same root, which signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fructum protulit  to bear fruit, Psal. 128. 3. and to grow, Isa. 11. 1. In this respect the LXX might put one for the other: So they have translated this word, jer. 50. 27.  
Now because the word used by the LXX was as pertinent to the point in hand as the word calves, used in Hebrew, the Apostle writing in Greek, retained the same word, namely fruit.  
In this phrase, calves of the lips, the Prophet hath reference to the Legal Rite of offering calves or young heifers for a gratulatory sacrifice, implying that the people of God would do that by the words of their mouth, coming through their'lips, which was intended by offering up of calves by way of thanksgiving.  
The word 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  fruit, used by the Apostle signifieth an effect: or that which should proceed from the lips: For as fruit proceedeth from a tree, so words, as fruit, from the lips.  

h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labia.  Lips are here Synecdochically taken for the whole mouth, they being a part thereof; as it were, two leaf-doors, which let into the mouth, and let out from the mouth. This Synecdoche is frequently used: thus, My lips shall praise thee, Psal. 83. 3. With my lips have I declared, etc. My lips shall utter praise, Psal. 119. 13, 171. The like is used of the tongue, thus, God was exalted with my tongue, Psal. 66. 17. My tongue shall sing aloud of thy righteousness, Psal. 51. 14. The like also is used of the mouth, thus, My mouth shall show forth thy praise, Psal. 51. 15. and thus, I will greatly praise the Lord with my mouth.  
All these phrases do evidently declare that it is not sufficient to have an inward affection of praising God, but that the same also must be outwardly manifested. See more hereof in the Saint's Sacrifice, on Psal. 116. §. 86, 118.  
Among other means the voice is an especial one to set forth the praises of God, Psal. 26. 7. & 42. 4. In this respect the tongue is styled glory, (Psal. 30. 12. & 57, 8.) because it is the fittest instrument to set forth the praise and glory of God. For this we have the example of Christ himself, Psal. 22. 25. compared with Heb. 2. 12. and Psal. 40. 9, 10. compared with Heb. 5, etc. That which is said of voice in prayer (in The Saint's Sacrifice, on Psal. 116. 1. §. 10.) may be applied to praise.   

§. 144. Of giving thanks to God's Name.  
THe Apostle doth yet more clearly declare his mind in this phrase, Giving thanks to his Name.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  giving thanks, is a compound. The simple Verb signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  speak or utter a thing. The Preposition with which it is compounded signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fimul.  together. It may have reference to many persons consenting together in the expression of their mind: or to the heart and voice consenting together. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom. 10. 10.  
I find this word to set out three things in the New Testament.  

1. To profess, Mat. 7. 28. Hence is derived that Noun which is translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  profession, 1 Tim. 6. 12. Hereof see Chap. 3. v. 1. §. 27.  
2. To promise or protest, Mat. 14. 7.  
3. To confess, Mat. 10. 32. In this sense is this word most frequently used in the New Testament.   
Because praising God or giving thanks to God, consisteth especially in confessing God to be what he is, to give what he giveth, and to do what he doth, therefore in Hebrew a word which signifieth to 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mau●…vit.  confess, is much used to set out praising of God or giving thanks to God. Hereof see the Saints Sacrifice, on Psal. 
Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessus est.  116. v. 17. §. 110. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessio.   
In imitation of that Hebrew phrase the Apostle here expresseth praise or thanksgiving, under this word that signifieth confessing. Our English hath pertinently 
Psal. 136. 1. & 50. 14.  expressed the Apostles mind by translating it, thanksgiving.  
In Grammatical construction this word is here added as an epithet to lips, Thus, 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, labi●… 〈◊〉.  lips confessing: so as here he meaneth such lips as confess or give thanks: or the lips of those that confess and give thanks. Hereby is evidenced, that the fruit of the lips here intended is thanksgiving.  
Of thanksgiving, See The Whole Armour of God, Treat. 3. Part. 2. §. 59, etc.  
The object of thanksgiving is thus expressed, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to his Name.  
The Name of God is that whereby God is made known to us. See The Guide to go to God, or An Explanation of the Lords Prayer, on Petit. 1. §. 20, 21.  
This word Name in reference to God, is used when prayer is made, or thanks is given to him, to show that God is to be prayed unto, and praised, as known by name. See The Saint's Sacrifice, on Psal. 116. v. 4. §. 24.  
The particular points noted concerning praising God are to be applied to praying unto God. These two are especial parts of God's worship. They are as two twins which are born together: which live and die together: which are nourished and preserved by the same means; and to be ordered after the same manner.  
The Apostles interpretation of his own sense and meaning, implied under this 
Rhem. Annot. on Heb. 13. 15.  general phrase, that is, is an evident demonstration of the false collection of Rhemists, and other Papists, who infer from this phrase, Sacrifice of praise, that their host (namely the great sacrifice of the body and blood of Christ) is the proper host here meant. Their host in their imagination is the very flesh and blood of Christ, a real propitiatory sacrifice: but the Apostle here declareth that the sacrifice of praise which he intendeth is the fruit of the lips, a thanksgiving to the Name of God.   

§. 145. Of care in doing Good and Communicating.  Verse 16. But to do good, and to communicate forget not: for with such sacrifices God is well pleased. 
THe other Evangelicall sacrifice which hath reference to men, is inferred upon 
* §. 142.  the former, which had reference to God by this particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But: which is commonly used as a note of opposition betwixt two contraries. But being set betwixt two duties, it intendeth an especial care about the later: implying a neglect therein. To manifest this more evidently, a particle of emphasis, especially, is sometimes added, thus, Let us do good unto all men, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but especially unto them who are of the household of faith, Gal. 6. 10.  
In this place a great care is required, not in regard of the duty itself, as if this were the more excellent: but in regard of men's backwardness hereunto, and negligence herein. For many who seem forward in offering sacrifice of praise to God, are very backward in offering the sacrifice of charity to men.  
The Apostle doth further intent thus much under this phrase forget not; implying that the Hebrews had forgotten, or might forget this duty.  
The Greek phrase translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  forget not, is the very same that is translated, be not forgetful, v. 2. §. 12. As that was there spoken in a particular reference to hospitality, this may be here applied in a general reference to charity: and the same emphasis every way here intended as was there.  
There are two words here used to set out the duty of charity: both of them 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nouns, though by our English they are translated as Verbs, thus, to do good, and to communicate.  

e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The former is a compound derived from 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, facio.  a simple Verb which signifieth, to do, and compounded with an Adverb that signifieth 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, been.  well; so as it implieth a well-doing. The Latin hath a word that answereth it to the full, which our English according to the Latin, thus express, 
h beneficentia.  beneficence. The Greek useth two other words, compounded with two Adjectives; 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  both of which signify good: and the 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  compound of one of them is translated, as here, to do good, Luk. 6. 33, 35. 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The compound of the other, to do well, 2 Thess. 3. 13.  
The first word here used setteth out the general nature of charity; and that in three particulars.  

1. Charity manifesteth itself by doing good, 1 john 3. 18.  
2. Charity doth that which is good or profitable to others. In this respect the fruits or deeds of charity are called good works, because thereby good is done to others: as the good things which Dorcas did to poor widows, Acts 9 46, 49.  
3. Charity is a good and commendable act. God himself approveth the alms of Cornelius, Act. 10. 4.   

m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The other Noun translated to communicate, signifieth a communication to others of such things as God bestoweth on us. The Greek word here used cometh from 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a Verb which signifieth to distribute to others, (Rom. 12. 13.) To communicate, (Gal. 6. 6.) and to make others partakers of that which we have, Rom. 15. 27. Answerably the word here used is translated contribution, (Rom. 15. 26.) distribution, (2 Cor. 9 13.) fellowship, (2 Cor. 8. 4.) communication.  
The meaning of this word showeth that charity maketh others partakers of that which is ones own. They who communicate must have of their own: and having of their own they must impart some part thereof to others, and so make it common to others with themselves.  
Of these and other branches of charity, See my Treat. on Luk 12. 33. of The rule of Charity.   

§. 146. Of God's being well-pleased with spiritual sacrifices.  
THe reason to enforce the foresaid duties of charity to man, and praise to God, is thus expressed, For with such sacrifices God is well-pleased.  
The causal particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, giveth proof, that this last clause is added as a reason of the former points.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sacrifices, being a word of the plural number, hath reference either to the two words, beneficence and communication, which are the fruits of charity; or to the sacrifices of praise and charity.  
I incline to this later, because it is the most extensive.  
That praise is a sacrifice, was showed v. 15. §. 142.  
Charity and the works thereof, are also styled a sacrifice, Phil. 4. 18.  
In setting down these sacrifices, the Apostle useth this relative 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such; which may have reference to other sacrifices like to these. Of such other sacrifices, See Chap. 2. v. 17. §. 175. The main motive to press these duties consisteth in these words, God is well-pleased.  
The Greek Verb translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  well-pleased, is a compound. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, placere.  The simple Verb signifieth to please, Gal. 1. 10. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Preposition with which the Verb here used is compounded, signifieth well. The compound Verb carrieth much emphasis. It is used to set forth the effect of enoch's walking with God, and as a cause of God's translating him, that he pleased God, Heb. 11. 5. There is an 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Adjective derived from the same root, which signifieth accepted, or acceptable, Rom. 12. 1. 2 Cor. 5. 9 Now such persons and things are acceptable to God and accepted of him, which do well please him.  
Concerning praise it is said, that it pleaseth the Lord better than an Ox or Bullock, Psal. 69. 31. Thereupon, where God rejecteth external Legal sacrifices, it is said, Offer unto God thanksgiving, Psal. 50. 14. That sacrifice which pleaseth God more than the sacrifices under the Law, must needs be wellpleasing unto him.  
Concerning charity and the fruits thereof, the Apostle saith, that it is an 〈◊〉 of a sweet smell, a sacrifice acceptable, wellpleasing to God, Phil. 4. 18. It is said in this case that God loveth a cheerful giver, 2 Cor. 9 7. yea, if there be first a willing mind, it is accepted, according to that a man hath, 2 Corinth. 8. 12. Therefore to do good and to communicate must needs be wellpleasing to God.  
A forcible motive this is to enforce the foresaid duty, Who would not do that 
Do what well-pleaseth God.  which is wellpleasing to God? Every inge●…uous person that is under the command of another, will be ready to do that which is wellpleasing to him that hath authority over him, if at least he bear any good respect to him. So will a dutiful servant, an obedient child, a loyal subject. Should we not much more to God, who is our Master, Father, and supreme Governor: who is just and righteous in all that he enjoins us: who is wise in considering our strength and ability: who is gracious in accepting our desire and endeavour: who is bountiful in rewarding the least good? Upon his being well-pleased, and an approbation of what a faithful servant doth, followeth a bountiful remuneration: witness that which was said not only to him that well improved five talents, but also to him that did the like in two talents, Well done good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord, Mat. 25. 21, 23.  
Papists do utterly enervate and make void the force of this argument, by setting 
Against merit.  it upon a matter of merit: for to do a thing which God requires of us, to merit thereby a reward of God, is so far from wellpleasing God, as it makes it most abominable in his sight.  
The ground of their gross error resteth upon a phrase of the Vulgar Latin, 
Deus promeretur.  which is incongruous and barbarous. The Rhemists thus translate it word for word, God is premerited. Hence they infer that good works are meritorious. As the phrase both in Latin and also in English is such, as no true and skilful Grammarian would use; so their observation thereupon is such, as no sound and Orthodox Divine would raise.  
Against this arrogant position of merit, See The whole Armour of God, Treat. 2. Part. 4. on Eph. 6. 14. § 7.   

§. 147. Of the Resolution and Observations out of Heb. 13. v. 15, 16.  15. By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name. 16. But to do good, and to communicate forget not: for with such sacrifices God is well-pleased. 
THese two verses declare Evangelicall sacrifices.  
Thereabout observe, 
Vers. 15.   

1. The inference in this word of reference, Therefore.  
2. The substance: which setteth out, 

1. Duties to be performed.  
2. A motive to enforce the same.     
The duties are of two sorts,  

One respecteth God, v. 15.  
The other respecteth man, v. 16.   
That which respecteth God is 1: Propounded. 2. Expounded.  
In propounding the duty six points are expressly set down,  

1. The kind of duty, Sacrifice of praise.  
2. The act, or performance of it, Offer.  
3. The persons who are to perform it, all sorts of Christians, Let us.  
4. The object, or person to whom it is to be performed, To God.  
5. The Mediator by whom it is to be tendered, Christ, By Him.  
6. The time how long, Continually.   
The exposition is▪  

1. Generally hinted in this phrase, that is.  
2. Particularly expressed: And that, 

1. Metaphorically, in this phrase, Calves of our lips.  
2. Plainly: Wherein we have, 

1. The act enjoined, Giving thanks.  
2. The object, To his Name.       
In setting down the duty which respecteth men, we may observe, 
Vers. 16.   

1. The connection of this duty with the former, by this particle, But.  
2. The description of the duty itself: Wherein we have 

1. A caution, forget not.  
2. A distinction of the duty in two phrases; 

1. Do good.  
2. Communicate.       
The motive is implied in this causal particle FOR; and expressed in the words following: Wherein is set down,  

1. The kind of motive, God is well-pleased.  
2. The object thereof, with such Sacrifices.   

Doctrines.  
I. Use must be made of Christ. That is, Christ must be so used as he undertaketh 
Vers. 15.  for us. He undertaketh to be an Altar, Therefore we must offer on him.  
II. Saints are Priests. These are they to whom this duty of a Priest is enjoined, Let us offer.  
III. There are spiritual sacrifices. These words, sacrifice, v. 15. and sacrifices, v. 16. are spiritually to be taken.  
IV. Praise is a special Evangelicall sacrifice. It is here so set down in the first place: Sacrifice of praise.  
V. God is the proper object of praise. It must be offered to God.  
VI Praise is to be given to God through the mediation of Christ. This phrase, by Him, hath reference to Christ.  

VII. Praise is a duty to be performed continually. So much is here plainly expressed.  
Of all these seven Observations, See §. 142.   
VIII. An instructer's mind is fully to be expressed. This phrase, that is, intendeth as much.  
IX. Praising of God must be published. They must be the fruit of our lips. See §. 143.  
X. Confessing God is a giving thanks. The expression of the Greek word, which signifieth to confess, by giving thanks, intends as much. See §. 144.  
XI. Thanks must be given to God as known by name. This expression of the object of thanksgiving, to his Name, implies thus much. See §. 144.  
XII. One duty must not cause another to be neglected. This is gathered from this 
Vers. 16.  particle But. See §. 145.  
XIII. Men are backward to works of charity. This made the Apostle say, forget not. See §. 145.  
XIV. Charity is a good work. It is here styled to do good. See §. 145.  
XV. What we have we must communicate to others. This other phrase, to communicate, intends as much. See §. 145.  
XVI. God is will-pleased with what he requireth. This is a general intended under this phrase, God is well-pleased. See §. 146.  
XVII. Praise and charity in special please God. These are the particulars which are here said to please God. See §. 146.  
XVIII. All manner of Christian duties please God. This particle of reference, such, implieth other-like duties besides those which are named. See §. 146.  
XIX. We must aim at pleasing God. This is the main scope of inducing this reason implied under this causal particle for. See §. 146.    

§. 148. Of Obedience and Subjection to spiritual Guides.  Verse 17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you. 
THE Apostle here returneth to the duty of people towards their spiritual Guides. Somewhat he spoke thereof be●…ore, v. 7th, but that was in reference to such Guides as were departed. The Guides which here he speaketh of, were such as were then living among them.  
Fitly he puts the duties to these Guides in the last place, because they might further instruct them in other points, which were not set down in this Epistle. This Epistle is a very large one, and the duties which we owe to God and man are very many: Therefore the Apostle, having set down such as he thought most meet to be set down in an Epistle, for others refers them to their living Guides, to be further instructed by them, as occasion should serve: and thereupon adviseth them to obey such.  
The word translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Them that have the rule over you, is the very same that was used, vers. 7. §. 96. The points there noted thereabouts may here be applied.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Verb translated, Obey, properly signifieth to be persuaded of a thing, Rom. 8. 38. This may have reference, either to the Mind, or to 
See Chap. 6. v. 9 §. 56.  the Will of man. He that is persuaded in his mind, believes the truth of it, Act. 17. 4.  
He that is persuaded in his Will, obeys it, Act. 5. 36.  
It implieth such obedience as ariseth from a man's being persuaded of the truth, equity and goodness of the thing: for a man in his will yieldeth to that which to him seemeth good.  
The other word translated, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Submit yourselves, is a Compound. The simple 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cedo.  Verb signifieth to yield, or give place, as Gal. 2. 5. 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Preposition with which it is compounded signifieth under. This Compound implieth such a subjection as an inferior, who counts himself under another, yields to him who is over him. This word is here only used in the New Testament. It being added to the other, may imply the manner of obedience, which is, a reverend and due respect towards him whom we obey.  
Under these phrases all the duties of honour, love, maintenance, or any other respect may be comprised.  
Just and weighty grounds there are for people to yield the foresaid obedience, and that in the manner aforesaid to their Ecclesiastical Governors. For, 1. They are appointed of God, and stand in his room: They are his Ambassadors: so as the Obedience which is yielded unto them, is yielded unto God, john 13. 20.  
True it is, that civil Magistrates are ordained of God, and bear his Image: but 
Difference betwixt obedience to Civil and Ecclesiastical Magistrates  there is a great difference betwixt a civil Magistrate, and a Minister of the Word. God gives the civil Magistrate authority to command obedience in his own name, and to be performed to himself. But the authority of a Minister so resteth in Christ, as in Christ's name only he may require obedience to be performed to Christ himself.  
2. The matter whereunto a Minister requireth obedience, is God's Word. Ministers may not, as Magistrates do, make Laws of their own head, or by the council and advice of other men, but they must deliver the Word of God. Hereof see The whole Armour of God, on Eph. 6. 19 Treat. 1. Part. 7. §. 181.  
3. The end of a Ministers function is the salvation of their people's souls. Good reason therefore that obedience be yielded to them by those who desire to have their own soul saved. Of that respect which people ought to show to their Ministers, See The whole Armour of God, on Ephesian●… 6. 20. 
Ministers must walk worthy of honour.  §. 176.  
The foresaid respective obedience required of people to their Minister by just consequence, implieth, That Ministers carry themselves so, as their people may with good conscience obey them. Where the Law requireth, that Inferiors honour their Superiors: It intendeth also that Superiors carry themselves worthy of honour. Of Ministers walking worthy their place, See The whole Armour of God, on Ephes. 6. 20. §. 179, 180, etc.   

§. 149. Of a Ministers watching.  
THe Apostle renders this reason of people's performing the foresaid duty of obedience to their Ministers, and that in the manner aforesaid, They watch for your souls.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Verb translated [watch] is in Greek a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Somnus.  The Noun whence it is derived, signifieth sleep. This compound being with a privative particle, signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jusomnis, Vigil.  not to sleep, that is, to watch. It is for the most part applied to prayer, Watch 
Ind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 interpositis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vigilo.  and pray, Mark 13. 33. Luk. 21. 36. Ephes. 6. 18. These, together with my Text are the only places of the New Testament wherein this Greek word is used. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vigilia.  There is a Noun thence derived, and translated watchings, twice used, 2 Cor. 6. 5. & 11. 27. There is 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vigilo.  another Greek word of a like notation very frequently used, and translated watch.  
This act of watching is attributed to sundry functions: As  

1. To Nurses who watch sick persons, and that day and night, and must be ready 
Who are watchers.  to give them what they need, to ease them wherein they do complain, to minister unto them what may be needful or useful for them. The Apostle resembles himself, as he was a Minister, unto a Nurse, 1 Thess. 2. 7.  
2. To Shepherds: They are said to keep watch over their flock by night, Luk. 2. 8. Now they watch to keep their sheep from danger; to espy the sores and diseases of the sheep, that they may cure them; to provide good pasture for them; to bring them in season to their fold. Ministers are oft styled Shepherds, Cantic. 1. 8. Ephes. 34. 2.  
3. To sundry Officers, and that both in time of peace and war: As to such as in the night time watch City-gates, go up and down the streets, watch in highways: which they do to discover thiefs and robbers, and to prevent sundry dangers. Likewise to Sentinels in time of war, and to such as are placed in high watchtowers, either to descry afar off if any enemy approach: or in case a City be besieged, if any succour be coming to them. When David's soldiers were sent out against Absolom, he had a watchman, 2 Sam. 18. 24. So had King jehoram, 2 King. 9 17. In reference to such a Watchman, God expressly saith to a Prophet, I have made thee a watchman, Ezek. 3. 17. 
How Ministers watch.    
These, and other like resemblances, do set out the care and duty of faithful Ministers towards their people: and that in these, and other like particulars:  

1. Ministers are oft awake when their people are asleep, and study and pray for their good, when they have no other witness, but their Candle by them, which wasteth itself to give them light; teaching them thereby to be willing to spend and be spent for the Instruction, Edification and Salvation of their people. This was the Apostles mind, 2 Cor. 12. 15.  
2. As a tender Nurse they take great care of their people's weakness. Upon their people's complaint of their trouble and disquiet in conscience, they are ready to ease and quiet them in what they can; and to minister unto them what they know to be needful for them, and useful to them.  
3. As faithful Shepherds, they protect and defend their people from such as are as ravening wolves; even from the Devil himself, who as a roaring Lion walketh about seeking whom to devour: And from the Devils ministers, Heretics, Idolaters and profane persons, who else would infect them. They are further observant of their people's maladies to heal and cure them. They are careful to provide good pasture for their sheep, and in seasonable times to keep them in their folds. They are also careful to go before them, that so their people may follow them in the right way where they should go, john 10. 4.  
4. As vigilant Watchmen they descry the dangers whereunto their people are subject, and give them warning, that so they may prevent the same; and in case their people be as a City besieged, they will espy what succour is coming to help them, and encourage them to hold out, and not yield to the enemy.   
The care and duty of faithful Ministers, set out under this Metaphor, They 
The necessity of Ministers.  watch, giveth proof of the Necessity and Utility of the Ministerial function. As necessary as Nurses are for sick persons, and Shepherds for sheep, and Watchmen to prevent danger, so necessary are Ministers for people. For people are subject to many spiritual maladies, and to sundry ravening wolves, and to all sorts of dangers, against which God hath instituted the Ministerial function.  
The Utility of this function is manifested by the many benefits that accrue to 
The benefit of Ministers.  people thereby. Thereby they are enlightened and directed to walk in the safe way, out of which like straying sheep, they would otherwise wander: Thereby wholesome food is provided for them: Thereby they are eased and quieted in their troubled consciences: Thereby they are protected from all manner of enemies, and preserved from manifold danger●….  
Good reason therefore upon these grounds there is that people have their Ministers in high account; that they obey them, and show all manner of good respect unto them.   

§. 150. Of men's Souls for which Ministers watch.  
THis point concerning a Ministers watching is very much illustrated by that proper 
Excellency of soul.  subject whereabout they watch, here styled Souls. The Soul is the principal part of a man; that whereby a living man is distinguished from a dead carcase, and a reasonable man from a bruit beast. Upon the soul of a man depends the happiness or misery of the body. An holy soul makes an happy body: A wicked soul a miserable body. If the soul when it departs from the body be assumed to celestial Glory, the body, when it is raised, shall be made a glorious body: but if the soul, upon departing from the body, be cast into hell, the body at the Resurrection will likewise be cast thereinto.  
This object [the Soul] of a Ministers watching, puts a difference betwixt the 
Difference betwixt a Minister's function and others.  Ministerial function, and other functions: whereof some are for the outward estate of man. Civil Magistrates are for maintaining outward peace: Judges, Justices, all sorts of Lawyers, for maintaining men's rights in their Lands, Inheritances, Goods and Chattels; The manifold Trades of people, for Apparel, and such like things, as are needful for the body; Physicians for preserving the health of the body, and curing the diseases thereof; but Ministers for their souls; for the present Edification, and future Salvation of them.  
From hence we may well observe, That of all functions the Ministerial function 
Excellency of the Ministerial function.  is the most excellent in the kind thereof, the most needful, and the most beneficial. As the soul is more excellent than the body, than men's outward estates, than their corporal food, apparel, and other needful things: So is the function of a Minister more excellent than other functions. The like may be said of the need and benefit of a Ministers function.   

§ 151. Of Ministers giving an account.  
A Motive to put on Ministers to watch for their people's souls, is thus expressed, As they that must give account. Giving an account is the motive. The particle [
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  AS] implieth the manner of performing the duty; even so as they that must give account.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  give, is a Compound. The simple Verb signifieth to give, Matth. 5. 42. The Compound signifieth to return, or render a thing; and so it is oft translated, The Lord of the vineyard letteth out his vineyard to such as will render him the fruits thereof, Matth. 21. 41. So here, the Lord appointc●…th Ministers to be Guides to his people, and they return or render that due which he requireth of them.  
Of the word translated 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Account, See Chap. 4. v. 13. §. 79.  
This giving of an account is set down as a matter of duty. The word [must] is not expressed in the Greek, but implied under a Participle, thus, As giving an account, that is, as knowing that an account is to be given, and as willing to give up their account: So as there is both a necessity, and also a duty implied under the forelaid phrase.  
That which as a necessity lieth upon them, and they cannot avoid but must do, that willingly they submit unto, and as a duty will do, and so turn a necessity into a virtue.  
This motive of giving an account is of great force to stir up all sorts to be diligent and faithful in well employing and improving to the best advantage that they can, the talon that is committed unto them: This moved him that had received five talents to do his best endeavour to gain other five talents, and him that had received two to gain other two, For every one of us shall give account of himself to God, Rom. 14. 12. Every one of us sooner or later shall hear this charge, Give an account of thy Stewardship, Luk. 16. 2. Not only the faithful, but also the slothful, shall do this. The slothful servant was called to his account, Mat. 25. 24. Upon this account followeth the unalterable doom of everlasting bliss, or everlasting woe, Matth. 25. 21, 30. It must needs therefore make them who duly consider it, diligent and faithful. It was upon this account that the Apostle said, Knowing the terror of the Lord we persuade men, 2 Cor. 5. 11.  
It will be in this respect very useful to have the account which we are to give unto 
Have an eye upon your account.  our Lord in mind, and seriously to think thereon before▪ hand, that we may be the rather moved to diligence in doing what is committed to our charge, and in doing it after a right manner; so diligently, so faithfully, so sincerely, so zealously, so constantly, as they who in giving their account look to be accepted and rewarded of God; as the two faithful servants were, Matth. 25. 21, 23.  
This account to be given of souls, giveth proof of the weighty burden that lieth 
The weight that lieth on Ministers.  upon a Ministers shoulders: He is to answer and account for their souls, who are under his charge. Now, who is sufficient for this? The consideration hereof hath made many afraid to enter upon this calling, as Moses, Exod. 4. 10. Jer. 1. 6. and others.  
Many Ministers, though well fitted and enabled unto this Calling by God, yet enter upon it with much fear and trembling; not daring to take it upon them till they have sure evidence that they are called of God thereunto, that so they may cast their whole burden upon God, and so do their best endeavour that no soul may perish thorough their negligence. If any so perish, their blood will be required at the Ministers hands. But if Ministers do their best endeavour to establish the righteous, and to convert the wicked (yet prevail nought) then the Minister hath delivered his soul, though his people perish, Ezek. 3. 19, 21. When a Prophet complained, That he had laboured in vain, and spent his strength for nought, he comforted himself with this, his judgement was with the Lord, and his work with his God, Isa. 49. 4.   

§. 152. Of these words, That they may do it with joy, and not with grief: for that is unprofitable for you.  
THis phrase, That they may do it with joy, is set down in manner of an end, even of an end of some thing going before. Now it may have a double reference; either to the duty of obedience required of people to their Ministers: or to the watching of Ministers over their people.  
The former reference implieth, that people should to this end obey their Pastors, that the Pastors may with joy give up their account concerning their people.  
The later intendeth, that Pastors do the more carefully watch over their people's souls, that in respect to themselves, whatsoever the issue be to their people, they may give up their account with joy.  
I suppose the former reference to be here especially meant, and that by reason of this last clause in the verse, For this is unprofitable for you. So then, the obedience of 
People's obedience makes Ministers give up their account with joy  people to their Ministers is an especial means of moving them to give up their account with joy: to give it up comfortably and cheerfully, much rejoicing that they have an occasion to give up such an account, as they do: namely an account of bringing people unto Christ, and of saving their souls. Hereupon the Apostle exhorteth Christians, To hold forth the word of life, that he might rejoice in the day of Christ, that he had not run in vain, nor laboured in vain, Phil. 2. 16. In this respect he faith to other Christians, I rejoice that I have confidence in you in all things, 2 Cor. 2. 16. And another Apostle thus, I rejoiced greatly, that I found of thy children walking in truth, 2 John v. 4. On this ground St Paul styles such as were obedient to the Gospel his joy and crown. Nothing (except the spiritual and eternal good of a Ministers own soul) can make a Minister more rejoice then his people's obedience to the Gospel preached by him: and that  

1. In regard of the Lord Jesus, who is much honoured when his Gospel is obeyed.  
2. In regard of people themselves, whose Salvation is promoted thereby.  
3. In regard of the Minister himself; who obtaineth thereby that which he doth most of all desire in his labours and watchings: namely, his people's Edification.   
To amplify this motive the Apostle addeth the contrary, thus, And not with 
Peoples not profiting causeth Ministers to grieve.  grief. There is no mean betwixt these contraries. A faithful Minister that cannot rejoice in his people's proficiency under his Ministry, will grieve for their nonproficiency, Lot's righteous soul was vexed from day to day, because his Ministry was not regarded by them amongst whom he dwelled, 2 Pet. 2. 8. jeremiah wished, That his head were waters, and his eyes a fountain of tears, that he might weep day and night for the disobedience of his people, and the judgements that followed thereupon, Jer. 9 1. Paul speaking of such Professors, as by their walking showed themselves enemies of the Cross of Christ, thus expresseth this complaint, I tell you even weeping, Phil. 3. 18. Christ himself was grieved for the hardness of the people's heart, Matth. 3. 5.  
That which is contrary to a man's earnest desire, and to that end which he mainly aimeth at, cannot but much grieve him.  
This doth much aggravate the disobedience of people to their Pastor's Ministry, that thereby their Pastors are so far from rejoicing, as they are exceedingly grieved: and forced with grief to complain to God.  
Hereupon the Apostle addeth this consequence, For that is unprofitable for you.  
The Greek word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unprofitable, is here only used in the New Testament. It is a double Compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sumptus.  The root from whence it is derived among other things, signifieth cost or charge. The first Compound is of a Verb that signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  to pay, or lay out; and the foresaid Noun which signifieth 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cost; and in Composition signifieth 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉.  profitable. This second or double Compound is with the privative particle, and so signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unprofitable.  
This implieth, that no good at all can come to people by the grief of their 
Minister's grief prejudicial to people.  Ministers: but rather much discommodity and great damage, and that in these respects:  

1. They lose all the benefit which they might have received by their Ministers watchful care and pains for them.  
2. They turn the hearts of their Minister from them, and so damp his spirit, as he can have no encouragement to continue his watchful care towards them.  
3. They provoke God either to take away their Minister from them, and with him, means of further Edification, or to take them from the Minister and means.  
4. They do as much as in them lieth to forfeit that Salvation which by the Word is brought unto them, and to incur eternal perdition.   
In these and other like respects, it must needs be unprofitable to people to disobey their Ministers, and that Word preached by them, and to cause their Ministers to grieve for them.  
Though this be in the extent thereof a very heavy doom, yet the Apostle hath 
A mild taxation.  set it down in mild and remiss terms: for what could he have said less, then, This is unpro●…itable for you? He doth not say, This is detestable, this is damnable, but only unprofitable. He speaks to such as he had great hope of, as he himself testifieth, Ch. 6. v. 9 And he was persuaded that that very intimating of the judgement was sufficient to make them take heed of this sin.   

§. 153. Of praying for conscionable Ministers.  Verse 18. Pray for us: for we trust we have a good conscience in all things, willing to live honestly. 
HEre is another duty required of people towards their Ministers; that is, to pray for them.  
Of Prayer in general, and of praying for Ministers in particular, See, The whole Armour of God, on Ephes. 6. 18, 19 Treat. 3. Part. 1, 7. §. 4, etc. & 151, etc.  
A reason to enforce this duty, is thus expressed, For we trust we have a good conscience, etc.  
The first particle 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  FOR, being a causal Conjunction, giveth evidence, That that conscience which Ministers have in performing their duty for their people's good, should the rather quicken and stir up the spirits of people to pray for them. Such a Minister was Paul, who desired them to whom he wrote, To strive together with him in their prayers to God for him, Rom. 15. 30. Such an one also was Peter, For whom earnest prayer was made for the Church, Act. 12. 5. These are the Ministers by whom people receive most good, and in that respect they ought to be prayed for. Both gratefulness to their Minister, and also providence to themselves requires as much, that so their Ministers may be continued the longer over them, and they themselves reap the more benefit by them.   

§. 154. Of ones Persuasion of his own good Conscience.  
THe substance of the reason consisteth in this, That their Ministers had a good conscience; the evidence whereof he expresseth in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  We trust. This is the same word, though of another Tense, which was used Ch. 6. v. 9 §. 56. There it is translated, We are persuaded, and so it might be translated: for the trust which the Apostle here speaketh of, is such as ariseth from a full persuasion of a thing, See Ch. 2. v. 13. §. 119.  
The persuasion that is intended, Chap. 6. 9 can be no other, then according to the judgement of charity, because it was of other men: but the persuasion here meant may be according to the judgement of certainty; because it is of a man's own self. For the spirit of man which is in him, knoweth the things of himself, 1 Cor. 2. 11. 
A man knows his own conscience.  A believer may know that he hath a sound and true faith, as is proved in The whole Armour of God, on Ephes. 6. 16. Treat. 2. Part. 6. Of Faith, §. 36, 37, etc. In like manner may a man of a good conscience know that he hath a good conscience: and in that respect say with confidence, We trust we have a good conscience.  
Thus this phrase, We trust, giveth evidence of the Apostles modesty on the one side, and confidence on the other.  
Of his modesty, in that he doth not peremptorily say, We have a good conscience; but we trust we have.  
Of his confidence, in that he useth a word which implieth a full persuasion.  
It is further observable, that in setting down this confidence of a good conscience, he 
What a man knows of himself, he may believe of others.  useth the plural number, thus, We trust; showing thereby that he hoped of others, as much as he knew of himself. For the rule of charity puts us on to believe all things, and to hope all things, 1 Cor. 3. 7. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    

§. 155. Of a good Conscience in all things.  
THe word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Conscience, is a Compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In prat. med. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nov●….  The simple Ve●…b from whence it is derived, signifieth to see (Matth. 2. 2.) and to know (John 13. 18. and a Proposition, which signifieth 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with: So as conscience implieth, Knowledge with, namely with some other thing. The Greek, Latin, and our English composition imply as much. Our English is taken from the Latin.  
Conscience then implieth a double knowledge: One of the mind, which is a 
The notation of conscience.  bare understanding of a thing. Another of the heart; so as the hearts witnessing of a thing together with the mind, is conscience. Where the Apostle saith, What man knoweth the things of a man, save the spirit of a man which is in him (1 Cor. 2. 11.) By Spirit, he meaneth Conscience. Hence it is, that some make the notation of Conscience in Latin, to be 
d Cordis scientia  the knowledge of the heart.  
Or the double knowledge that is comprised under conscience, may be of God, and a man's own self. God knoweth all things, even the most secret thoughts, Ps. 139. 2. and every man knoweth the most secret things of himself, 1 Cor. 2. 11. The testimony therefore of a man's heart with his mind, or rather with God, is Conscience. In this respect, Conscience is said to bear witness, Romans 9 1. And the Apostle rejoiced in the testimony of his Conscience, 2 Cor. 1. 12.  
Conscience is seated within a man, for it is applied to the heart, Heb. 10. 22. 
Conscience i●… seated within a man.  yea it is styled the heart, Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit, 1 Cor. 2. 11.  
It is so seated within a man, that it may the better perform the function which belongeth unto it. It, being within, may see all within and without: As a man within a house, full of windows, may see what is within the house, and what is without it. Where Solomon saith to Shimei, Thou knowest all the wickedness which thine heart is privy to, that thou didst to David my father (1 King. 2. 44.) he appealeth to the conscience of Shimei. That the Conscience cannot be discerned by others without, is evident by these phrases, Who can know the heart? Jer. 17. 9 What man knoweth the things of a man? 1 Cor. 2. 11.  
The function of Conscience is to witness, Rom. 2. 15. For this end it hath 
The function of conscience.  ability to know the things of a man. The witness of Conscience is the surest witness that can be. It is a faithful witness that will not lie (Prov. 14. 5.) In Courts of men, a man's own Conscience is a witness beyond exception: yet may a man with his tongue belie himself, but he cannot do so with his Conscience.  
The witness which Conscience giveth, is of two kinds: either to accuse or to excuse, Rom. 2. 15. To accuse of evil, to excuse by freeing from evil unjustly laid to one's charge. The conscience of the Jews accused them, joh. 8. 9 St Paul's conscience excused him, Act. 23. 1.  
From this principal function of the Conscience followeth trouble or peace to a 
The effects of conscience.  man's soul. Trouble, if his conscience accuse him, as in the case of judas, Mat. 27. 4, 5. Peace, when it excuseth, Rom. 5. 1.  
Hereby know, that a man shall never want authentic witness wheresoever he be, whether alone or in company, in light or dark.  
The Conscience, which the Apostle here speaketh of, is styled a good Conscience. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
The good conscience.   
Three things especially concur to make up a good Conscience:  

1. The matter whereupon it worketh.  
2. The proper act thereof.  
3. An effect or consequence following thereupon.   

1. The matter whereupon a good Conscience worketh, is a conformity in the whole man to the holy will of God. God's will made known to man, is man's rule, whereunto all his thoughts, words and actions ought to be conformable.  
2. Where this matter is to be found the Conscience will bear witness thereunto, and give a true testimony thereof: This is the proper act of Conscience.  
3. The Consequence that followeth hereupon is peace and quietness in the soul. For that Conscience which can give true testimony to a man's full conformity, will quiet the soul, and keep it from doubts, fears and vexation of spirit.   
Such a good conscience was perfect in man's entire estate: but by his fall it was 
An evil conscience.  clean lost, and became an evil conscience. For,  

1. Every imagination of the thoughts of man's heart, is only evil continually Gen. 6. 5.  
2. Man's evil conscience exceedingly faileth in the proper work thereof: and that sometimes in a defect, sometimes in an excess.   
In the defect, when it suffereth a man to run into all evil, and doth neither check, nor trouble him for the same. This is styled a scared Conscience, 1 Tim. 4. 2.  
The excess is, when it doth so out of measure trouble him, as it takes away all hope of pardon, and hinders sound and true repentance: yea and makes his very life a burden unto himself. Such a conscience had judas, Matth. 27. 3, 4, 5. In this respect, The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked, Isa. 57 20, 21.  
Since man's fall a good Conscience must needs be a renewed Conscience. 
A renewed conscience.   
Two things concur to the renovation of the Conscience, and making it good.  

One is faith in the Lord Jesus Christ, whereby the Conscience is purged and purified from that natural defilement which it had. For the blood of Christ doth purge the Conscience from dead works to serve the living God, Heb. 9 14. Hereupon we are exhorted, to draw near with a pure heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, Heb. 10. 22. See The whole Armour of God, on Eph. 6. 26. Treat. 2. Part. 6. Of Faith, §. 51.  
The other is a sanctified work of the Spirit, whereby the heart is alienated from sin, and made watchful against it; and withal it is put on to conform itself to the holy will of God. This conformity being true and entire, without hypocrisy, moveth the conscience to bear witness thereunto, Rom. 9 1. 2 Cor. 1. 12.   
This is the Conscience that is styled a pure conscience, 1 Tim. 3. 9 2 Tim. 1. 3. and a conscience void of offence, Act. 24. 16.  
That then is accounted since man's fall a good conscience, which  

1. Giveth true testimony of a man's faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. 10. 22.  
2. Which beareth witness to his conformity in the whole man to the holy will of God. In all manner of duties to God and man (Acts 24. 16.) particularly and especially in those duties which belong to his particular calling; whereof he is to give an especial account, Matth. 25. 21. This is it that will especially move people every way to respect their Minister; both to obey them, and also to pray for them.  
3. That which worketh peace and quiet in the soul, Rom. 5. 1. 2 Cor. 1. 12.   
This is that good conscience which is here meant, and which Ministers and others 
The extent of a good conscience.  must give all diligence to get.  
This good Conscience is here amplified by the extent thereof, in this phrase, In all things. This is so set as it may have reference, either to the former or latter clause. Our English referreth it to the former, by placing a comma after it, thus, A good conscience in all things. Many Greek Copies, if not most of them, refer the phrase to the later clause, placing the comma before that phrase, thus, In all things willing to live honestly.  
The sense will remain the same, whether way so ever we read it. For according to the former reading, it plainly showeth, That a good Conscience extends itself to all manner of duty. According to the latter reading, it showeth, That he that is careful of every duty, hath a good Conscience.  

* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word is so indefinite, as it may be also referred to times and places: as if he had said, At all times, in all places.  
Of the extent of a man's obedience to all things, See Ch. 8. v. 5. §. 16. See also The whole Armour of God, on Eph. 6. 16. Treat. 2. Part. 6. Of Faith, § 57   

§. 156. Of Willingness to do good.  
THat that which is intended under a good Conscience, might not seem to be an impossible task to our weak flesh, the Apostle thus explaineth the point, Willing to live honestly.  
This word 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  willing, is in general the proper meaning of the Greek word, Mat. 1. 19 yet it doth also imply under it a desire of a thing; and our Translators do 
Desire of doing good.  turn the Participle thus, desirous, Luke 23. 8. 2 Cor. 11. 32. Yea further, it implieth such an extent of will and desire, as putteth one on to endeavour the best 
Endeavour acceptable.  he can to accomplish the same. That therefore which the Apostle doth here intend under this word [willing] he thus expresseth in his Apology before Felix, Herein do I exercise myself, to have always a conscience void of offence, Acts 24. 16.  
Willingness in this extent is the highest perfection that in this world we can attain unto. For no man can exactly and fully conform himself in all things to Gods will, while here he lives. We all fail in the best things we undertake. God therefore accepts the will for the deed, If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. The holy Ghost doth therefore express the deed under the desire of doing it, as in this phrase, Who desire to fear thy Name, Nehem. 1. 11. and in this, The desire of our soul is to thy Name, Isa. 26. 8.  
God is a very indulgent Father, and well knoweth the weakness of his children. 
God indulgent  and their disability to accomplish their duty to the full. If therefore he observe them willing to do what is required, and earnestly desirous thereof, and withal faithfully and diligently to endeavour to do what they can, he accepteth the same, as if it were perfectly done.  
How should this put us on to put out our best endeavour! Hereof see Ch. 4. v. 11. §. 63, 64.   

§. 157. Of living honestly.  
THat which the Apostle professeth himself and others to be willing unto, is thus expressed, to live honestly. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to live, is a Compound, whereof see vers. 7. §. 108. It is usually put for ordering a man's conversation, and 
A good conversation evidenceth a good conscience.  thus translated, We have had our conversation, 2 Cor. 1. 12. Ephes. 2. 3. and thus, Pass the time, 1 Pet. 1. 17. This English word to live, is oft used in the same sense, namely, for ordering a man's conversation. In this sense it is said, They live in ●…rrour, 2 Pet. 2. 18. It implieth a due respect to the whole course of a man's life, and that in all manner of duties towards God or man, Act. 24. 16.  
This Adverb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  honestly, is a very comprehensive word. It properly signifieth well, and is so for the most part translated. Where it is said of Christ, That he did all things well, this word is used, Mark 7. 37. This hath respect to the 
Good to be done in due manner.  manner of doing good things; So as he intendeth that their whole course of life was rightly and duly ordered.  
Of the right manner of doing duty, See Chap. 8. v. 5. §. 17.  
By this due manner of ordering their conversation, he giveth proof, that they had a good conscience; So as a man's outward conversation is an evidence of his inward good conscience. It doth give a visible evidence to others; and also doth the more assure persons themselves of the integrity of their conscience. See more hereof in The Saint's Sacrifice on Psal. 116. 9 §. 59   

.158. Of praying more and more fervently.  Verse 19 But I beseech you rather to do this, that I may be restored to you the sooner. 
THe foresaid general motion of praying for their Ministers, the Apostle doth 
Prayer desired for himself.  here in particular make for himself; that they would pray for him in special. This is evident by the reason following, which concerned himself alone, thus expressed, That I may be restored.  
In ordering this motion he doth, as it were, cast himself at their feet, and useth a word of great humility, and great fervency, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I beseech. Of the composition and divers acception of this word, See Heb. 3. v. 13 § 143.  
This Conjunction, BUT, carrieth here such an emphasis, as it did vers. 16. §. 145.  
It appears hereby that he believed the prayers of the Church to be very prevalent with God, which moved him thus earnestly to crave them. This earnest desire in this case, is thus more fully expressed, Now I beseech you, Brethren, for the Lord jesus Christ's sake, and for the love of the Spirit, that ye strive together with me, in your prayers to God for me, Rom. 15. 30. What could have been more said, then is here said, to move the bowels of any to grant a request?  
This should move every Congregation to be earnest with God in prayer for their Minister.  
He further thus presseth it, The rather to do this.  
The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the rather, is very emphatical. 
Prayer where more ●…ervent.   
Of the Emphasis hereof, See Chap. 2. v. 1. §. 5. It showeth, that there may be occasions of enlarging the heart in prayer, and of performing the duty more carefully and more fervently at sometimes then at others. It is noted of Christ himself, that in his Agony he prayed once, and twice, and thrice, Matth. 26. 39, 42, 44. Yea that he prayed 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  more earnestly, Luke 22. 44. And it is noted concerning Peter, That prayer was made without ceasing of the Church unto God for 
ᵈ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  him, Act. 12. 5. This is further evident by long continuance in prayer, as Christ continued all night therein, Luk. 6. 12. And by joining fasting with prayer, Act. 13. 3.  
They who content themselves with set forms of prayers, never varying their course, do not take that notice of the different occasions of prayer, which they should; nor yet of the power and efficacy of prayer, and how it may like powder, by adding more store, be much more prevalent.   

§. 159. Of restraining and restoring Ministers.  
THe particular reason which the Apostle renders of his earnest desire of their more than ordinary prayers for him, was his restraint at that time, implied under this phrase, That I may be restored. The word translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  restored, is a double Compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Statuo.  The simple Verb signifieth, to set. The 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Constituo.  single Compound, to constitute or settle. Hereof see Chap. 5. vers. 1. §. 3. 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Restituo.  This double Compound signifieth a restoring of a thing or person from a restraint. It is used of Christ's restoring a withered hand, Mark 3. 5. And of rest●…ring his Kingdom, Act. 1. 6. Hereby it appeareth, that the Apostle was not at this time restrained from them, either by imprisonment, or some other way. He was in prisons frequent, 2 Cor. 11. 23. 
Ministers may be restrained.   
Here is implied, that the best of Ministers may be restrained and kept from their people. If extraordinary Prophets, such as Micaiah was (1 Kin. 22. 27.) and jeremiah (Jer. 38. 6.) And the Apostles (Act. 5. 18.) be proofs hereof, proofs are not wanting.  
This is so both by God's wise permission, and also by the malice of Satan and his instruments, who cannot endure the light of their Ministry, but seek to hinder the shining of it forth by restraining their persons.  
The foresaid restoring is amplified by their desire of the speediness thereof, in this word, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the sooner.  
The Greek word is used sometimes positively, and translated shortly, v. 23. and quickly, John 13. 27. And sometimes comparatively, as here, & joh. 20. 4. There is 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a proper positive of the word, and that in sundry terminations, as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21.  
This circumstance of the time is used, to show, that people ought to be desirous 
Presence of Ministers to be desired.  of enjoying the presence of their Ministers as much as may be: and thereupon, if by any occasion they be kept from them, to desire a restoring of them as soon as may be.  
This reason is thus pressed by the Apostle, That I may come unto you with joy, and may with you be refreshed, Rom. 15. 32.  
A speedy restoring of Ministers when they are restrained, is to be desired by people, both in regard of their Ministers, and also in regard of themselves.  

1. Restraint of liberty is one kind of those crosses which for the present seem not to be joyous, but grievous, Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained.  
2. The presence of Ministers with people procureth abundance of blessing; and that by their wholesome Instructions, by their savoury Exhortations, by their useful Admonitions, by their pithy Persuasions, and by their sweet Consolations. Hereupon people have just cause when their Ministers are absent, to desire their speedy return.   
Can it now be imagined, that they who care not how long their Ministers be restrained from them, or be otherwise absent from them, do either tender their Ministers, as they should, or respect their own spiritual good, as becometh them? Surely such ●…avour not the things of the Spirit of God.   

§. 160. Of the Resolution of Heb. 13. 17, 18, 19  17. Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give an account, that they may do it with joy, and not with grief: for that is unprofitable for you. 18. Pray for us: for we trust we have a good conscience in all things, willing to live honestly. 19 But I beseech you the rather to do this, that I may be restored to▪ you the sooner. 
IN these three verses, special Duties of Ministers are declared. 
Vers. 17.   
The Duties are two,  

One Obedience, v. 17.  
The other Prayer, v. 18, 19   
In setting down the former,  

1. He layeth down the Duty itself▪  
2. He enforceth it with a Reason.   
In laying down the Duty,  

1. He manifesteth the Persons to whom it is to be performed, Them that have the rule over you.  
2. He expresseth the Duty in two phrases. 

The first pointeth at the matter thereof, Obey.  
The other at the manner, Submit you selves.     
The Reason is taken from their Minister's faithfulness, which is set out,  

1. By the matter thereof.  
2. By the manner of performing it.   
The Matter is manifested,  

1. By their Act, They watch.  
2. By the Subject of that Act, For your souls.   
The Manner is,  

1. Generally hinted in this particle of resemblance, AS.  
2. Particularly expressed, by having an eye upon their account.   
This is,  

1. Propounded, in this phrase, They must give an account.  
2. Amplified, by the manner of giving their account; Which is set down two ways: 

1. Affirmatively, That they may do it with joy.  
2. Negatively, And not with grief.     
The Negative is aggravated by the Damage following thereupon: For that is unprofitable for you.  
The other Duty is Prayer, This is, 
Verse 18.   

1. Desired, vers. 18.  
2. Enforced, vers. 19   
In the Desire there is,  

1. The thing desired.  
2. The reason why it is desired.   
The thing desired is set out, by the Act, Pray: and by the Object, for us.  
The reason is taken from their Ministers conscionable performing of their duties. This is,  

1. Propounded.  
2. Proved.   
In the Proposition, there is,  

1. The Assertion of their conscionableness, We have a good conscience.  
2. The Evidence of it, we trust.  
3. The Extent of it, In all things.   
The proof is taken from their course of life, in this word, to live. It is amplified,  

1. By the ground thereof, in this word, willing.  
2. By the manner of it, in this word, honestly.   
The Enforcement of the foresaid duty of prayer; is implied in this particle, but: 
Vers. 19  and expressed in the words following: Wherein are manifested,  

1. His Desire.  
2. The End thereof.   
His desire is set out,  

1. Simply, I beseech you.  
2. Relatively, The rather to do this.   
In setting down the end one thing is implied, which is, That he was restrained.  
The other is expressed, That he might be restored. This is amplified,  

1. By the persons to whom, To you.  
2. By the time, the sooner.    

§. 161. Of the Observations raised out of Heb. 13. 17, 18, 19  
I Minister's are rulers in God's Church. They are comprised under this phrase, Them that have the rule over you. See v. 7. §. 96.  
II. Obedience is to be yielded unto Ministers. People are here commanded to obey them. See §. 148.  
III. Obedience must be yielded with due respect to Ministers. This is intended under this phrase, Submit yourselves. See §. 148.  
IV. Ministers are watchmen They are here said to watch. See §. 149.  
V. Ministers watch especially for men's souls. So much is here expressed. See §. 150.  
VI Ministers must give an account. This is here implied. See §. 151.  
VII. Faithful Ministers have an eye at their account. They watch as they that must give an account. See § 151.  
VIII. People's proficiency makes Ministers give their account with joy. See § 152.  
IX. Peoples not profiting makes Ministers grieve. See §. 152.  
X. Grief of Ministers for peoples not profiting is discommodious to people. See §. 152. 
Vers. 18.   
XI. Prayer is to be made for others. So much is here intended under this word pray. See §. 153▪  
XII. Prayer is especially to be made for Ministers. Ministers are comprised under this phrase, for us. See §. 153.  
XIII. Conscionable Ministers are most to be prayed for. This is the reason that the Apostle here renders for performing this duty. See §. 153.  
XIV. A man may know that he hath a good conscience. The Apostle asserteth thus much of himself. See §. 154.  
XV. Christians may in charity judge of others what they know of themselves. These phrases of the plural number, we trust, we have, give evidence hereof. See §. 154.  
XVI. A good conscience extends itself to all duties. It is here said to be in all things. See §. 155.  
XVII. A man of a good conscience will well order the whole course of his life. So much is intended under this phrase, to live, being here brought in as the proof of a good conscience. See §. 156.  
XVIII. A willing mind is a note of a good conscience. The Apostle expresseth as much under this word willing. See §. 156.  
XIX. Respect must be had to the manner of ordering our life. This is intended under this word, honestly. See §. 157.   

§. 162. Of Ministers praying for their people.  Verse 20. Now the God of peace, that brought again from the dead our Lord jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant, Verse 21. Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through jesus Christ, to whom be glory for ever and ever. Amen. 
THat which the Apostle required of the Hebrews on his behalf, he here performeth 
A Minister must do what he requires.  for them, which is prayer. For this Text containeth an effectual prayer for them. This is an especial part of a Ministers Function. It is that which the Apostles do in all their Epistles. So did the Prophet's use to pray for their people. Samuel accounteth it a sin against the Lord to cease to pray for the people, 1 Sam. 12. 23. Our Lord Christ much used this duty in the days of his flesh for his Church. He did sometimes spend a whole night therein, Luk. 6. 12. An effectual prayer of his for his Church is registered, joh. 17. 6, etc.  
Prayer is the means of obtaining all manner of good things, not for ourselves only, but for others also: and prayer is very powerful for these and other like ends. Of these and other motives to this duty, See the whole Armour of God, on Eph. 6. 18. Treat. 3. Part. 1. Of Prayer. §. 15, etc.  
Let such Ministers as desire the prayers of their people for themselves, imitate this and other faithful Ministers of God in praying for their people earnestly, frequently, in public and private, ordinarily and extraordinarily. Thus will their watching and pains▪ taking for their people be more acceptable to God, and profitable to their people.  
A greater part of the Apostles prayer is spent in describing him to whom he 
Meditation on God's excellencies fits to prayer.  makes his prayer: and that by two of his eminent properties; namely, his Goodness, in this phrase, The God of peace: and his Greatness, in this, Which brought again from the dead: So as a serious consideration of his excellencies, on whom we call, and particularly of his Goodness and Greatness, is an especial means to quicken up the spirit unto due prayer. See more hereof on the Guide to go to God, or Explanation of the Lords Prayer, §. 4, 6.   

§. 163. Of the God of peace.  
THe title God is here especially to be applied unto the first person, in regard of that special relation which it hath to jesus Christ, whom God the Father brought again from the dead. Yet this property of peace here applied to him, is not so proper to the first person, as it excludeth the other two. For the second person is the Prince of peace, Isa. 9 6. and the third person is the Spirit of peace.  
This then is the property of the Divine nature, rather than of any one particular person exclusively.  
God is here and elsewhere thus styled, 
* Rom. 15. 33. & 16. 20. 2 Cor. 13. 11. Phil. 4. 9 2 Thes. 5. 23.  The God of peace, in that he is the primary Fountain and Author of all peace, and the Worker and Finisher thereof: and there is no true peace but of God; as is evident by this phrase, The peace of God, Phil. 4. 7. Col. 3. 15. And God's Ambassadors have the ministry of reconciliation, 2 Cor. 5. 19 and their message, the Gospel of peace, Rom. 10. 15.  
Peace, according to the notation of the Greek word, signifieth a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  knitting in one. It is God the Creator of all that doth properly knit things in one.  
At first God created all things in perfect concord and peace.  
When by man's transgression, disunion and discord was made betwixt God and man, man and his own conscience, and betwixt one man and another; God made up all these breaches.  

1. God gave his Son to make reconciliation betwixt himself and man, 2 Cor. 5. 19  
2. God by faith in Christ and the renovation of the holy Ghost, worketh peace of conscience in man, and so maketh peace betwixt a man and himself, Phil. 4. 7.  
3. God communicateth to his children such a spirit of union, as they thereby are at peace one with another, Isa. 11. 5.  
4. Peace being a comprehensive word, compriseth under it all manner of blessings which come from above, even from the Father of lights, james 1. 17.   
The Apostle in the beginning of his prayer giveth this style, The God of peace, 
Knowledge of God of peace strengthens faith.  to him on whom he calleth, to strengthen both his own and their faith in a steadfast expectation of obtaining the blessings which he prayeth for. For what may not be expected from the God of peace, from him that is the Fountain of all blessing, from him who is reconciled and at peace with us, from him that pacifieth our conscience, from him that knitteth us together by the bond of peace?  
To meditate hereon, when we go to God and call upon him, would much enlarge our spirits in praying to God, and strengthen our faith in obtaining that which we pray for.  
This title, God of peace, should so work on us, who profess ourselves to be servants and children of this God, as to follow peace: that as he is the God of peace, we may be children of peace, Matth. 5. 9   

§. 164. Of God's raising his Son from dead.  
THe person on whom the Apostle calleth is further described by an act of his power in raising his Son from the dead.  
This phrase, He brought again, is the interpretation of one Greek compound Verb. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, duco.  The simple Verb signifieth to bring. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reduc●….  The compound to bring again. Our English doth fitly and fully answer the Greek. The enemies of Christ brought him to death: but God his Father brought him again from death.  
This phrase sets forth the resurrection of Christ. It is frequently attributed to 
Of the resurrection in general, See Ch. 6. v. 2. §. 20. Christ raised himself.  God his Father, as, Act. 2. 32. & 4. 10. & 5. 30. & 10. 40. & 13. 30.  
Indeed this act is oft attributed to Christ himself. In reference thereunto thus saith Christ, Destroy this Temple, and in three days I will raise it up, Joh. 2. 19 And again, I lay down my life, that I may take it again. I have power to lay it down, and I have power to take it again, Joh. 10. 17, 18.  
Answ. The very same act may be applied to the Father and the Son, for they are both one, (Joh. 10. 30.) in regard of the Divine nature. What things soever the Father doth, these also doth the Son likewise. As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will, John 5. 〈◊〉 〈◊〉.  
This point of the resurrection of Christ, is a great mystery, the ground of our resurrection; and thereupon typified and prophesied of before Christ was incarnate: foretold by Christ himself in the days of his flesh: distinctly recorded with sundry evidences thereof, and much published after it was accomplished.  

1. Many were the Types thereof, as, 
Types of Christ's resurrection.  

1. Adam's waking out of a dead sleep. God causeth a deep sleep to fall upon Adam, and took one of his ribs, and made a woman, Gen. 2. 21, 22. and then the man awoke. Thus by Christ's death was the Church made a fit Spouse for him: and then was he raised.  
2. Isaac's delivery from being sacrificed, Gen. 22. 12. Heb. 11. 19  
3. Israel's passing through the red sea, Exod. 14. 29.  
4. Aaron's dead rod which b●…dded and brought forth buds, and bloomed blossoms, and yielded Almonds, Num. 17. 8.  
5. The bird that was dipped in blood and let go, Leu. 14. 51, 53. and the scape-goat, Leu. 16. 21.  
6. The translation of Enoch, (Gen. 5. 24.) and rapture of Eliah, 2 King. 2. 11.  
7. The raising of the son of the widow of Zarephath, (1 King. 17. 22.) and of the Shunamite, 2 King. 4. 35.  
8. The restoring of dry bones to living men, Ezek. 37. 10.  
9 The building of the second Temple, Ezr. 6. 14.  
10. jonah his coming out of the Whale's belly, jon. 2. 10. Matth. 12. 40.    
2. There were also sundry Prophecies of Christ's resurrection, as these, He shall 
Prophecies thereof.  prolong his days: He shall see of the travel of his soul: He shall justify many, Isa. 53. 10, 11. This phrase, This day have I begotten thee, (Psal. 2. 7.) is applied to Christ's resurrection, Acts 13. 33. So is this, Thou wilt not leave my soul in hell, Psal. 16. 10. Act. 2. 31. and this, The sure mercies of David, Isa. 55. 3. Act. 13. 34.  
3. Christ foretold his resurrection, not only in dark terms, as joh. 2. 19 but also plainly, Matth. 12. 40, 41. & 16. 21. & 17. 23.  
4. The distinct narration of Christ's resurrection is set down by all the Evangelists with sundry circumstances thereabouts.  
5. There were many eye witnesses thereof, as, Angels, (Luke 24. 4.) Women, 
Witnesses of Christ's resurrection.  (Matth. 28. 5.) All sorts of men, Foes, (Matth. 28. 11.) Friends, (joh. 20. 19) He was seen of about five hundred brethren at once, (1 Cor. 15. 6.) Those bodies of the Saints which came out of the graves after his resurrection, were also witnesses thereof, Matth. 27. 52, 53.  
6. Christ's resurrection was a principal point that the Apostles Sermons published in planting Churches, Act. 2. 24.  
7. This is one of the Articles of the Christian faith expressly set down in all Christian Creeds: and believed by every true Christian.   

1. God brought again his Son from the dead, to manifest the brightness of 
Why God ralled Christ.  his glory. Christ's passion was as a cloud that overshadowed his Divine glory: That it might not be thought that his glory was either extinguished or eclipsed, but only hid for a time, it began to shine forth at his resurrection; for he was declared to be the Son of God, with power, by the resurrection from the dead, Rom. 1. 4.  
2. He did it to declare that full conquest which his Son had over all his enemies. The last enemy was death: so as, his rising from death was a full demonstration of his full conquest. In this respect the Apostle saith that he was raised again for our justification, Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead, maketh this holy exaltation against death itself, O death where is thy sting? O grave where is thy victory? 1 Corinth. 15. 55.  
3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood: which was by ascending into heaven, and there making continual intercession for us, Rom. 8. 34. This he could not have done, if he had not been brought again from the dead.  
4. Christ was raised to give assurance of our resurrection, both former and later. Our former resurrection is our regeneration: concerning which it is said, that God hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead, 1 Pet. 1. 3. Our later resurrection shall be of our bodies: for Christ rose as an Head to make way for the resurrection of all his members. Hereupon saith the Apostle, Christ is risen from the dead and become the first-fruits of them that sleep, 1 Cor. 15. 20.   

1. This gives an instance of the greatness of God's power, which the Apostle thus 
God's power in Christ's resurrection.  to the life expresseth, The exceeding greatness of his power to us-ward who believe, according to the working of his mighty power; which he wrought in Christ, when he raised him from the dead, Eph. 1. 19, 20. Where the Apostle maketh mention of Christ's resurrection, he ordinarily addeth a word of power thereunto, as Rom. 1. 4. & 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power. For what are armies of men or beasts to death? If death seize on them, what are they? Death so brings down the lion, as the fearful hare may pull him by the beard. Where death hath seized on any, we say there is no hope of life: yet this instance showeth the contrary. The devil is said to have the power of death, Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christ's resurrection. Of all evidences of God's power meditate on this, because of the greatness, clearness and manifold fruits thereof.  
2. We have proof hereby of the perfection of Christ's sacrifice. The grave was the prison into which Christ as our Surety was cast. By coming out of that prison, he giveth proof that the debt is discharged, and justice satisfied.  
3. This ministereth much comfort to us against our natural bondage under sin, Satan, death, grave, and hell. By Christ's resurrection we are freed from all that bondage: For he rose as our Surety. Therefore we are said to be raised up together in Christ Jesus, Eph. 2. 6. And we may be assured that we also shall be raised.  
4. The Apostle from the resurrection of Christ inserreth this duty, We should walk in n●…wness of life, Rom. 6. 4. And taking it for grant that we are risen with Christ, exhorteth to seek those things which are above, Col. 3. 1.   
This mystery of Christ's resurrection is in other places amplified by the circumstance 
Christ raised within three days.  of time, that it was within the space of three days. This was answerable to the type, Mat. 12. 40.  
This time was sufficient to give evidence of the truth of his death; and withal to keep his body, according to the course of man's nature, from putrefaction: For it is said of the body of Lazarus, By this time he stinketh, for he hath been dead four days, Joh. 11. 39 But God would not suffer his holy One to see corruption, Psal. 16. 10. Act. 2. 27.  
Christ's members may hereupon with much confidence rest upon God's care in a 
God will seasonably succour.  seasonable providing for them, and in keeping them from utter destruction. Nor death, nor any other affliction shall clean swallow them up. After two days will 
Host 6. 2.  he revive us, in the third day he will raise us up. On this ground saith the Apostle, We are troubled on every side, yet not distressed: we are perplexed, but not in despair: persecuted, but not forsaken: cast down, but not destroyed, 2 Cor. 4. 8, 9   

§. 165. Of our Lord jesus.  
HE whom the Father brought again from the dead, is set out by his Dominion, and by his title, Our Lord jesus. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lord is a word of supreme Sovereignty, as was showed, Chap. 1. v. 10. §. 128.  
The relative 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Our, compriseth under it such as are of the Church of God, of whom Christ is in special the Lord, as hath been declared, Chap. 7. vers. 14. §. 74.  
jesus was the proper Name of the Son of God incarnate, and signifieth a Saviour, as is proved, Chap. 2. v. 9 §. 73.  
This part of the description showeth, how much it concerneth us to know and believe the forementioned resurrection. For he was raised from the dead, who was in special manner our Lord; under whom we are, and to whom we are subject: yea he who is our Saviour; For there is none other name under heaven given among men, whereby we must be saved, Act. 4. 12. All the good that we can any ways expect, resteth in this, Our Lord jesus, whom God raised from the dead.   

§. 166. Of Christ a Shepherd.  
OUr Lord Jesus is further set forth under the resemblance of a Shepherd.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pasto●….  The Greek word hath its notation from a Verb that signifieth to 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pasco.  ●…eed▪ So also the 
c Pastor a pascendo.  Latin, for it is the special part of a Shepherd to feed his sheep, joh. 21. 16. Christ was of old foretold to be a Shepherd, Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd, joh. 10. 14, 16. Matth. 26. 31. answerably he was so styled by his Apostles, as here, and 1 Pet. 2. 25. & 5. 4.  
There are sundry respects wherein this Metaphor may fitly be applied to our Lord jesus. For,  

1. A true Shepherd entereth in by the door, Joh. 10. 2. that is, he is lawfully called and appointed by God: so was our Lord Jesus, Heb. 5. 5.  
2. The Porter openeth to the Shepherd, joh. 10. 3. So the Ministers of the Church acknowledge Christ to be sent of God, and answerably entertain him, joh. 6. 69. 1 Pet. 2. 25.  
3. A Shepherd calls his sheep by name, Joh. 10. 3. So the Lord knoweth them that are his, 2 Tim. 2. 19  
4. A Shepherd knoweth his own sheep, joh. 10. 3. Thus Christ judgeth between cattle and cattle, Ezek. 34. 17.  
5. A Shepherd leads out his sheep, joh. 10. 8. So Jesus is a guide to his sheep. He is the way, the truth and the life, Joh. 14. 6. that true way wherein his sheep may attain unto life.  
6. A Shepherd ordereth the affairs of his sheep in season: he puts them forth, (joh. 10. 4.) namely, when it is time for them to go out of the fold. Christ doth things when it is time, joh. 7. 6.  
7. A Shepherd goeth before his sheep, joh. 10. 4. In this respect Christ is styled our Captain, Heb. 2. 10.  
8. A Shepherd provides for his sheep, 1 Chron. 4. 40. so doth Christ, joh. 10. 9 Psal. 23. 2.  
9 A Shepherd procures safety for his sheep. This is implied under this phrase, (which Christ applieth to himself,) He shall be saved, and shall go in and out.  
10. A Shepherd hazardeth his life for his sheep, 1 Sam. 17. 35. so doth Christ, joh. 10. 17.  
11. A Shepherd so acquainteth himself with his sheep, as they know his voice, john 10. 4. so the Church knoweth the voice of Christ, john 10. 14.  
12. A Shepherd so governs his sheep, as they follow him, joh. 10. 4. so doth Christ govern his Church, 1 Cor. 11. 1.  
13. A Shepherd useth to mark his sheep, so as he may know them from others: Thus Christ by his Spirit sealeth his, Eph. 4. 30.  
14. A Shepherd watcheth over his sheep, Gen. 31. 40. Luk. 2. 8. Thus doth Christ, joh. 17. 6.  
15. A Shepherd tenderly healeth his sheep: Thus doth Christ, Ezek. 34. 16. Matth. 8. 16.  
16. A Shepherd keeps his sheep together that they stray not, Gen. 30. 29. For this end Christ hath his Assemblies and Ordinances.  
17. A Shepherd seeks out the sheep that stray; so doth Christ, Matth. 18. 11, 12.  
18. A Shepherd will carry such sheep as are feeble and cannot go; so Christ, Luke 15. 5.  
19 A Shepherd will be accountable for his sheep, Gen. 31. 39 so also is Christ, john 17. 12.  
20. A Shepherd will keep the infected from the clean; so Christ, 1 Cor. 5. 4, etc.    

§. 167. Of Duties due to Christ, as he is a Shepherd.  
THe Duties that we are to perform to Christ as a Shepherd are these and such like.  

1. Take Christ for thy Shepherd, Psal. 23. 1.  
2. Harken to Christ's voice, joh. 10. 27. Matth. 17. 5.  
3. So acquaint thyself with Christ's voice, as thou mayest know it, joh. 10. 4, 14. Luke 24. 35.  
4. Follow him, john 10. 4, 27. Rev. 14. 4.  
5. If by occasion thou hast gone astray, return to him, 1 Pet. 2. 25.  
6. If thou be'st brought into any danger, cry to him, Matth. 8. 25.  
7. If wounded, hurt or diseased, seek cure of him, Psal. 6. 2.  
8. Expect from Christ whatsoever may be expected from a good Shepherd.    

§. 168. Of Christ the great Shepherd.  
THe foresaid Shepherd is here styled, Great: yea with an emphasis, That great Shepherd.  
There is in Greek a double article, one prefixed before the word Shepherd: The other before the epithet great▪ thus, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Shepherd, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that great one.  
Christ may well be styled that great Shepherd in sundry respects.  

1. In regard of the dignity of his person: for he was God-man.  
2. In regard of his superiority; he was the Lord of all.  
3. In regard of his power; which is an Almighty power: He is able to do whatsoever may be expected from a Shepherd.  
4. In regard of his goodness. As he is infinitely good in himself, so the fruits and effects of his goodness are very great; such as bring his sheep to eternal happiness.  
5. In regard of the great price wherewith he purchased his sheep, here styled, the blood of the everlasting Covenant.   
This Epithet is here added to distinguish him from other Shepherds. For in Scripture both Magistrates and Ministers are styled Shepherds.  
But none ever were such as Christ is: He only is the great Shepherd. In this respect he is also styled, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the chief Shepherd, 1 Pet. 5. 4. As he is called the great Highpriest, Heb. 4. 14. to distinguish him from other High-Priests, (See Chap. 2. v. 17. §. 173.) so here a great Shepherd, to distinguish him from all other Shepherds; and to move us every way to esteem him above others, and to prefer him before others.  
All other Shepherds are under this great Shepherd, and to give an account to him, and to depend on him.   

§. 169. Of the Sheep of Christ.  
TO show that Christ is a Shepherd not at random for any sheep; but that he hath a peculiar flock belonging unto him, he is thus set out, That great Shepherd of the sheep. In this respect where Christ calleth upon Peter to feed those 
The Church is Christ's peculiar flock of sheep.  that were committed to his charge, he useth three times this appropriating relative MY: Feed my lambs, feed my sheep, feed my sheep, John 21. 15, 16, 17. So as this great Shepherd hath a peculiar flock, according to that which he saith of the relation betwixt him and these sheep, There shall be one fold (or 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  flock) and one Shepherd, Joh. 10. 16.  
The flock of sheep that belongeth unto Christ are of such as the Father hath elected, the Son redeemed, and the holy Ghost in some measure sanctified. The 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 progredior.  Greek word seemeth to be derived from a Verb that signifieth to go on: and may fitly be applied to Saint's progress.  
These are called sheep in a double respect.  

1. In regard of their reference to Christ. It was showed, §. 166. that Christ was a Shepherd: Now these are they over whom Christ as a Shepherd sets himself; and of whom, as of a peculiar flock of sheep, he taketh special care.  
2. In regard of that fit resemblance that is betwixt them and sheep: and that in sundry excellent qualities: As 

1. Meekness. Sheep are of all creatures the most meek: They are freest from 
Properties of sheep.  rancour and revenge. Clap them on the back, set them on by all means you can, yet you cannot move them to fly in the face of a man, or to bite him, no not to snarl against him: These are doggish properties. Such as have the Spirit of Christ in them have a meek spirit. It is said of Christ, He was oppressed, and he was afflicted, yet he opened not his mouth, Isa. 53. 7. Such is the disposition of the members of Christ.  
2. Harmlesness. Of all creatures they are the least harmful. Though they suffer much they do no wrong.  
3. Patience. As sheep are dumb before the shearers, (Isa. 53. 7.) yea before their slaughterer's▪ So are holy Martyrs.  
4. Dependence. Sheep do altogether depend upon their Shepherd's care. Thus Believers cast themselves upon Christ, upon his protection and provision.  
5. Obedeence. Sheep follow their Shepherd, joh. 10. 4. They flock together, or go this way and that way according to the whistle or other direction of the Shepherd. So do Christ's sheep, joh. 10. 16.  
6. Contentedness. They will feed upon any pasture; Yea even upon the fallow ground. Thus are Believers content with any state wherein the Lord shall set them.  
7. Cleanliness. They are not like swine, that delight to wallow in the mire: but if by occasion they fall thereinto, they will, as soon as they can, get out of it. Herein lies a difference betwixt a natural man, and one that is truly regenerate. The former wilfully runneth into sinful mire, and with delight walloweth therein: The later may by temptation fall into such filth: but through shame he will quickly recover himself, and seek to be cleansed.  
8. Sociableness. Sheep love to flock together and to feed together. So Saints love the society one of another.  
9 Profitableness. They are in every thing profitable. Their wool and skin for clothing, their milk and flesh for food, their guts for strings, their dung for manuring ground. They are profitable being alive, and profitable after death.     
By these properties we may make trial of ourselves whether we be the sheep of Christ or no. It becomes us therefore duly to apply them to ourselves.  
Hereby also proof is given of the benefit that Saints bring to those among whom they live: which may easily be gathered from the forementioned properties. They ought therefore to be had in high account.   

§. 170. Of the blood of the everlasting Covenant.  
BY way of amplification the Apostle addeth this clause, Through the blood of the everlasting Covenant. There were three distinct points before noted in this verse.  

1. A description of God, The God of peace.  
2. The resurrection of Christ.  
3. The office of Christ, to be a Shepherd of the sheep.   
To each of these may the foresaid amplification have reference. For,  

1. The Lord is the God of peace, through the blood of the everlasting Covenant.  
2. God brought again from the dead the Lord Jesus, because by his blood he had sealed and ratified the everlasting Covenant.  
3. By virtue of the everlasting Covenant sealed by the blood of Christ, Christ became the great Shepherd of the sheep.   
Of a Covenant in general, See Chap. 7. vers. 22. §. 94. & Chap. 8. vers. 8. §. 39, etc.  
The Covenant here meant must needs be the new Covenant of grace: because this epithet everlasting, is attributed thereunto. Of the difference betwixt the old and new Covenant of grace, See Chap. 8. v. 8. §. 52. This new Covenant was made with Christ as the Head of the mystical body. It was in and by him established and ratified: and thereupon it is here added as the ground of the three forementioned points.  
The word here translated, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  everlasting, is in Greek the same that is translated eternal, Chap. 5. v. 9 §. 51. It implieth a continuance without date. It is here attributed to the new Covenant.  

1. To put a difference betwixt it and the old Covenant, which had a date and was in time abrogated, as is proved, Chap. 8. v. 13. §. 81.  
2. To show that the vigour of this Covenant ever remaineth: and that therefore no other Covenant is ever to be expected: So as we may the more confidently rest hereupon, and content ourselves herewith.   
By blood is here meant the death of Christ.  
Of blood in general, See Chap. 2. v. 14. §. 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins; in that respect it would set forth the life of Christ, Gen. 9 4, 5. but he speaketh of it as shed out of his body, for so it▪ signifieth death; and withal the kind of his death, which was a sacrifice: For the blood of those beasts which were made sacrifices under the Law, was shed, Leu. 1. 5. In reference to the blood of the beast sacrifices, frequent mention is made of Christ's blood.  
It was Christ's death that ratified the new Covenant, whereby it became a Testament, (Hebr. 9 16, 17.) Thereby this Covenant came to be unalterable, Gal. 3. 15.  
This doth much magnif●…e the new Covenant, in that it was ratified with so great a price as the blood of Christ: which the Apostle might well style precious, 1 Pet. 1. 19 For never was there in the world any thing of more worth or greater price than the blood of Christ: And that,  

1. In regard of the person whose blood it was, even the blood of him that was true God: whereupon the Apostle saith that God hath purchased the Church with his own blood, Act. 20. ●…8.  
2. In regard of the precious effects that are wrought thereby; which are freedom from every thing that may make man miserable: as the curse of the Law, the wrath of God, Divine justice, the sting of death, the power of the grave, bondage under sin and Satan, and from hell and damnation.   
Yea also participation of every thing that may make us happy, as reconciliation with God, justification of our persons, and eternal salvation. All these and other like to these, are branches of the new Covenant, as it is ratified by the blood of Christ. Well therefore might the Apostle add to the former privileges this great one, In (or through) the blood of the everlasting Covenant.   

§. 171. Of adding Prayer to other means of Instruction.  Verse 21. Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through jesus Christ, to whom be glory for ever and ever. Amen. 
THe substance of the Apostles prayer is contained in this verse.  
He had before exhorted them to sundry good works: here he prayeth that God would enable them thereunto. It is usual with the Apostles to pray to God to enable their people to do those things that they exhort them to.  
All exhortations, and other means which man can use, are altogether in vain without God's blessing thereupon: And prayer is an especial means for obtaining God's blessing.  
Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered.  
Little is this considered by them who in the end of their Sermon having named Christ, thus conclude all, To whom with the Father and the holy Ghost, be all glory now and for ever more. This is a good close, but too scanty in regard of that blessing that should be sought.  
It is to be feared that a special reason of men's small profiting by much hearing is this, that they are not so earnest in seeking a blessing of God as they should.   

§. 172. Of being perfect in every good work.  
THe first branch is a very large one, comprising under it every spiritual blessing that is needful for a Christian.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The first word in Greek is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Adjective whence it is derived doth signify sound, not hurt, not defective. The compound wants not emphasis. It signifieth to make up a thing that is rend or defective: as where it is said, that the sons of Zebede were 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  mending their nets, Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault, Gal. 6. 1. Usually it signifieth, as here, to perfect, 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice, Hebr. 12. 5. and to the framing of the worlds, Hebr. 11. 3. Both Christ's body, and also the worlds were perfectly made up.  
It here intendeth a perfection; and giveth evidence that perfection may be prayed for, as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect. 
Matth. 5. 48.  See more hereof in the Guide to go to God, or Explanation of the Lords Prayer, on the 3. Petit. §. 65, 68, 69.  
The Noun translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  work, is attributed both to that which God doth, and also to that which man doth. Of the notation of the word, See Chap. 4. v. 3. §. 28. Here it is applied to that which man doth: and is extended to every kind of work to be done by man, either in reference to God, or a man's neighbour, or himself: therefore he here addeth this general particle every. For man is bound to do what work soever is required of him by God: as is proved, Chap. 8. v. 5. §. 16.  
Though the extent aforesaid be very large, yet it must be limited within the compass of that that is good. Therefore this epithet good is here added, to limit and restrain that general every.  
The notation of the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Greek word is taken from another word that signifieth 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  admirable, or worthy of all admiration: For in truth nothing is so worthy of admiration as that which is truly good.  
This is the commendation of every work that God made in the beginning, that it was good, yea very good, Gen. 1. 4, 31. There is nothing wherein the creature can be more like his Creator then in goodness. This was that Image or likeness of God after which God made man at first, Gen. 1. 26, 27.  
Under this word good all fruits of holiness to God, and righteousness to men are comprised.  
These than are the good works whereunto we are created, Eph. 2. 10. and unto which the man of God must be thoroughly furnished, 2 Tim. 3. 17. and which he must learn to maintain, Titus 3. 8, 14. and whereof he must be zealous, Tit. 2. 14. These are they that must be seen that men may glorify our Father which is in heaven, Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these, Act. 9 36. These become women professing godliness, 1 Tim. 2. 10. A widow that is received to do service in the Church, must be well reported of for good works, 1 Tim. 5. 10. Rich men must be rich therein, 1 Tim. 6. 18. Ministers must be a pattern therein, Tit. 2. 7. And we must all provoke one another thereto, Heb. 10. 24. See more hereof in the Saint's Sacrifice, on Psal. 116. 9 §. 59   

§. 173. Of doing Gods Will.  
THat it might be the better known what is indeed a good work, the Apostle thus explaineth it, to do his will.  
Of the distinction of God's will, See Ch. 2. 4. §. 37. Here is meant Gods revealed will, which is his word. This is the Rule of every good work.  
To do Gods will is to obey his Word. Therefore as God hath made known his will in his Word for our Rule; So must we conform ourselves thereto, and yield Obedience unto it.  
Of God's will, and that as it is our Rule, and of practising Gods will, See, The Guide to go to God, or, An Explanation of the Lords-Prayer, on Petit. 3. §. 56, 58, 59 Of practising Duty, See, The Saint's Sacrifice on Psal. 116. v. 9 §. 55, 59   

§. 174. Of God's working that which is wellpleasing in his sight.  
THe Apostle further addeth in his prayer this clause, Working in you that which is wellpleasing in his sight, both to show the ground of their ability to do a good work; and also the consequence that followeth thereupon.  


1. The ground thereof is, Gods working in them.  

a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word translated [working] is a word of sundry significations. It signifieth to do, to perform, to work, to make, etc. It is used not only to set forth man's making a thing out of some matter, but also Gods creating of the world of nothing, as in this phrase, He made the worlds, Heb. 1. 2. It is a divine and mighty work that is here intended: a kind of Creation. For man is utterly unable of himself to do that which is well pleasing in God's sight, and thereupon to do any good work, We are not sufficient of ourselves to think any thing as of ourselves, 2 Cor 3. 5. The Apostle therefore doth seasonably add this of Gods working in them, to direct them whence to seek ability for doing that which he required them to do. Of man's disability to do Gods will, See, The Guide to go to God, or, An Explanation of the Lords-Prayer, on Petit. 3. §. 60.  
Here observe a difference betwixt the godly and wicked. God worketh in the godly. the Devil worketh in the other, Ephes. 2. 2. Hence ariseth the difference of their works.   
2. The consequence following upon a good work, is thus expressed, That which is wellpleasing in his sight. The Greek word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wellpleasing, is the same compound that was used, vers. 16. §. 146. It implieth, that God doth not only like such a work, but also takes delight therein. In other places it is translated accepted, 2 Cor. 5. 9 and acceptable, Rom. 12. 1, 2. And 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  an Adverb thence derived, Heb. 12. 28.   
The Greek phrase, thus translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in his sight, is the very same that is thus translated, Unto the eyes of him. Chap. 4. v. 13. §. 76. It implieth Gods distinct discerning and perfect knowing of a thing: even as of that which is before him, and in his sight. God is not well pleased with matters upon hear-say; or upon others approving of them; but upon his own sight. Thus is this very phrase used, 1 joh. 3. 22. This therefore ought to be our care, to order all our works as in the sight of God. This was the commendation of▪ Zacharias and his wife, That they were righteous befo●…e God, or in his sight, Luk. 1. 6. It is said of Enoch, That he walked with God, that is, in God's sight, Gen. 5. 24. Hereupon our Apostle maketh this inference, He pleased God, Heb. 11. 5.  
They order their works in God's sight, who do them in truth and sincerity: for God is a searcher of the heart, jer. 17. 10. and that which is done in truth from the heart, is done in the sight of God.   

§. 175. Of God's continuing to work upon the regenerate.  
THe prayer here made for perfecting them in every good work to do his will, and for working in them that which is wellpleasing in his sight, is for them in whom the good work of grace was begun: so as God continueth to work in and upon those that are effectually called and regenerate. Of such saith the Apostle, It is God which worketh in you both to will and to do of his good pleasure, Phil. 2. 13. Thereupon we may be confident of this very thing, that he which hath begun a good work in us, will perform it until the day of jesus Christ, Phil. 1. 6.  
Herein lieth a difference betwixt Gods working on Adam, when he had created him at first, and on such as are created again. Having made Adam perfect, he left him to himself to stand or fall. Experience being thereby given of a creatures vanity being left to its self, though it be made perfect, God now himself continues to go on in finishing that good work which he began.  
This showeth a necessity of our continual dependence on God: and that so long as we live, we seek grace and blessing from him time after time: and that we return the glory not only of our first Conversion, but also of our continual Edification to him, that still we praise him both for preventing and also for assisting grace; and that we use all to the glory of his Name.   

§. 176. Of calling on God through jesus Christ.  
THe Apostle thus concludes this prayer, Through jesus Christ. Of the Greek particle translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  through, See Ch. 2. v. 9 §. 74.  
Of these two Titles, jesus Christ, joined together, See Chap. 3. vers. 1 §. 29.  
This clause is fitly put in the last place, after the whole prayer, because it may have a just reference to every part of the prayer▪ For God makes us perfect through jesus Christ; and that which is well pleasing in God's sight, is so through jesus Christ. There can be no communion betwixt God and us, but through jesus Christ. What good thing so ever God doth to us, he doth it through jesus Christ. Whatsoever we do acceptably to God, it must be done through jesus Christ. God hath made us accepted in the beloved, Eph. 1. 6. This (saith God) is my beloved Son in whom I am well pleased, (Matth. 3. 17.) God is not only well-pleased with Christ, but also in him; that is, he doth rest so well-pleased with Christ, as whomseover he beholdeth in him, he also resteth well-pleased with them. Therefore all the good that God doth to any of his, he doth through jesus Christ. Hereupon saith Christ, Whatsoever ye shall ask the Father in my Name, he will give it you, Joh. 16. 23. And we are exhorted to do all in the Name of the Lord jesus, Col. 3. 17.  
Of praying to God and praising God in and through jesus Christ, See v. 15. §. 142.   

§. 177. Of adding Praise to Prayer.  
TO the former prayer that the Apostle made, he addeth this form of praise, To whom be glory for ever and ever. This Relative, to whom, may have reference either to the God of peace, v. 20. or to jesus Christ, who was mentioned immediately 
Of God's glory, See The Guide to go to God, §. 215, etc.  before. They are both one God, and fountain of all blessing; and to either of them severally; or to both of them jointly, all glory is due. To God the Father of Christ is glory given, 1 Pet. 5. 10, 11. And to God our Saviour (which is Jesus Christ) is also glory given, jude v. 25.  
Of the meaning of the word translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  glory, See Changed 2. v. 7. §. 60. It here intendeth Praise, whereof see v. 15 §. 142.  
We have a good pattern for adding praise to prayer. Hereof see The Guide to go to God, or, An Explanation on the Lords-Prayer, §. 238.  
Of this phrase, For ever and ever. See Ch. 1. v. 8. §. 108.  
Such is the extent of these words, For ever and ever, as they imply, that glory is due to God beyond the continuance of this world, which shall have an end. Therefore as we must ever give glory to God in all those respects which have been declared in The whole Armour of God, Treat▪ 3. Part. 2. §. 72. So our desire must go beyond our own time here on earth. Our desire must be, that glory may be given to God by our posterity, generation after generation: yea that glory may be given to him after this world is ended, everlastingly.  
This word Amen compriseth under it the substance of the Prayer and Praise that goeth before it: and is a ratification of every particular branch in both of them.  
Hereof see more in The Guide to go to God, or An Explanation of the Lords▪ Prayer, §. 241, etc.   

§. 178. Of the Resolution of Heb. 13. 20, 21.  20. Now the God of peace, that brought again from the dead our Lord jesus, that great Shepherd of the sheep, through the blood of the everlasting Covenant, 21. Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through jesus Christ, to whom be glory for ever and ever. Amen. 
THe Sum of these two verses is in one word, Prayer.  
Wherein we have,  

1. An Expression of the Prayer.  
2. A Ratification thereof, in this word, Amen.   
Of the Prayer there are two parts,  

1. Petition.  
2. Praise.   
In the Petition there is,  

1. A Description of the Person to whom it is made, v. 20.  
2. A Declaration of the substance thereof.   
The Person called upon is described,  

1. By his Goodness, in this phrase, The God of Peace.  
2. By his Greatness.   
This is set out by an act of his Almighty Power. Herein is noted,  

1. The Kind of Act, Brought again from the dead.  
2. The Object on whom it was wrought.   
He is described,  

1. By his Dominion over us, Our Lord.  
2. By his Name, jesus, which setteth him out, a Saviour.  
3. By a special function.   
This is set out,  

1. By the Kind of it.  
2. By the Ground of it. 

1. The Kind of function is, 

1. Set out by a Metaphor of a Shepherd.  
2. It is illustrated by the correlative Sheep, and by the Excellency of it, Great.    
2. The Ground of the foresaid function is a Covenant;   
Which is amplified,  

1. By the means of ratifying it, Blood.  
2. By the continuance of it, Everlasting.     
The Substance of the Prayer, setteth out,  

1. The Matter desired. 
Vers●… 21.   
2. The Means of effecting it. 

1. The Matter is propounded.  
2. Expounded.     
In propounding the Matter is expressed  

1. The main thing desired, Make you perfect.  
2. The object thereof, in this word, work, amplified, 

1. By the quality, good.  
2. By the extent, every.     
In expounding the matter is set down,  

1. The Rule, Gods will.  
2. Obedience thereto, to do.   
In setting down the means of effecting what is desired, is declared,  

1. The Kind of means, Gods working in them.  
2. The Subject matter which he worketh, That which is wellpleasing. Amplified, 

1. By the Sincerity thereof, In his sight.  
2. By the Mediator in whom it is effected, Through jesus Christ.     
In the form of Praise is noted,  

1. The Kind of praise, Glory.  
2. The Person to whom given, To whom.  
3. The Continuance, For ever and ever.    

§. 179. Of Observations raised out of Heb. 13. 20, 21.  
I. PRayer is to be made by such as desire others prayers. This ariseth from the inference of this prayer upon the Apostles desire of others to pray for him. See §. 162.  
II. God is the Author of peace. In this respect he is styled, The God of peace. See §. 163.  
III. God can raise from the dead. Here is a particular instance given thereof. See §. 164.  
IV. Christ was raised from the dead. This is that particular instance that is here given. See §. 164.  
V. The Son of God was raised from the dead by the Father. For this mighty work is here attributed to the Father in reference to his Son. See §. 164.  
VI Christ is a Lord. This title is here given unto him. See §. 165.  
VII. Christ is in special the Lord of believers. Such are comprised under this correlative our. See §. 165.  
VIII. Christ is a Saviour. This Title [jesus] imports as much. See §. 165.  
IX. Christ is a Shepherd. So is he here styled. See §. 166.  
X. Christ is the chiefest of all Shepherds. In this respect he is styled, The great Shepherd. See §. 168.  
XI. Christ is in special the Shepherd of the Church. They that are of the Church are here styled, The Sheep, of whom Christ is a Shepherd. See §. 169.  
XII. That which Christ undertakes for the Church is by virtue of Covenant. This phrase, Through the Covenant, being inferred upon this Office of Christ, Shepherd, giveth proof hereof. See §. 170.  
XIII. The New Covenant hath no date. It is here said to be everlasting. See § 170.  
XIV. The Covenant is ratified by Christ's blood. To demonstrate this truth, blood is here attributed to the Covenant. See §. 170.  
XV. Perfection may be prayed for. The Apostle prayeth God to make them perfect. 
Verse 21.  See §. 172.  
XVI. Good works are to be done. The Apostle prayeth that they may do them. See §. 172.  
XVII. Every good work is to be endeavoured after. So much is here intended under this indefinite particle, every. See §. 172.  
XVIII. God's Will is man's Rule. To this end it is here set forth. See §. 173.  
XIX. To do Gods will is to do a good work. This clause to do his will is here brought in, as a declaration of a good work. See § 173.  
XX. God continueth to work in his Saints. This he doth after the beginning of their Regeneration. Therefore after he had prayed that they might do Gods will, he addeth this means of doing i●…, working in you; which hath reference to Gods continuing work. See §. 175.  
XXI. That which God worketh is wellpleasing to him. Thus much is here plainly expressed. See §. 174.  
XXII. That which is wellpleasing to God is done as in his presence. With respect thereunto. This is, in his sight. See §. 174.  
XXIII. Things are wellpleasing to God through jesus Christ. The inference of this phrase, Through jesus Christ, gives a proof of this point. See §. 176.  
XXIV. Glory is to be given to Christ, This Relative, to whom, hath especial reference to Christ. See §. 177.  
XXV. Everlasting praise is due to Christ. This phrase, for ever and ever, ' imports as much. See §. 177.  
XXVI. What is prayed for must be believed. The addition of Amen intends as much. See §. 177.   

§. 180. Of the Apostles earnest desire of his people's using their best endeavour.  Verse 22. And I beseech you, brothers, suffer the word of Exhortation, for I have written a letter unto you in few words. 
THis English copulative, And, is in Greek the ordinary conjunction of opposition, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  BUT, which implieth, that something is here wanting over and above that which he had declared before; which was, that God himself wrought in them that which was well▪ pleasing in his sight. But here he implieth that to Gods work their endeavour must be added, See Ch. 4. v. 11. §. 63. As if he had said, Though God work in you every good work, yet you also must do that which belongeth unto you, you must suffer the word of Exhortation.  
This advice the Apostle enforceth by a pithy and meek entreaty, thus, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I beseech you, This is the very same word that he used, v. 19 §. 158. ᵇ There it was used on his own behalf. He there beseecheth them to pray for his own restoring. Here he beseecheth them to do that which was needful and useful for themselves: even for their own spiritual edification.  
Hereby he giveth instance, that Ministers must be as careful to stir up people to 
Ministers must stir up people to seek their own good.  seek their own good, as to seek the good of their Ministers. He that on his own behalf earnestly desired his people to strive in prayer to God for him (Rom. 15. 30.) thus expresseth his earnest desire of them to seek their own spiritual good, I beseech you, brethren, by the mercies of God, etc. Rom. 12. 1. And in another place, I I beseech you, brethren, by the Name of our Lord jesus Christ, etc. 1 Cor. 1. 10.  

1. There lieth as great a charge upon Ministers for the good of their people's souls, as of their own souls, Ezek. 3. 17, 18, etc.  
2. Herein they shall show the sincerity and ardency of their affection towards their people; as he who said, My hearts desire and prayer to God for Israel is, that they might be saved, Rom. 10. 1. And again, I could wish that myself were accursed from Christ for my brethren, Rom. 9 3. Yea further thus, I will very gladly spend and be spent for you, 2 Cor. 12. 15.  
3. They shall hereby get to themselves the greater comfort in this world, Philippians 4. 1. And the greater reward in the Kingdom of Heaven, Dan. 12. 3.   
Blessed are they who are of the mind of this Apostle, to beseech their people about those things which concern their spiritual edification and eternal salvation. See more hereof on Changed 6. v. 11. §. 76, 77.  
To enforce his earnest desire herein he useth this affectionate title, 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  brethren, Hereof see Chap. 3. vers. 1. §. 3, 4.   

§ 181. Of suffering the word of Exhortation.  
THat which the Apostle earnestly beggeth of those Hebrews, is thus expressed, Suffer the word of Exhortation.  
The Noun translated 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Consolation, is derived from the Verb which signifieth beseech 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Hereof see Ch. 6. v. 18. §. 144.  
It is sometimes translated Consolation or Comfort, 2 Cor. 1. 3, 4. and sometime Exhortation, Rom. 12. 8. This phrase, Word of Exhortation, is used, Acts 13. 15. It is called 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  word of Exhortation, because exhortation useth to be given by word of mouth.  
Here this phrase may be taken for all manner of Instruction, whether Information, Direction, Admonition, Incitation, Consolation, or any ●…er the like.  
The Verb translated 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  suffer, is usually applied to such things as seem to a man's affection somewhat grievous, or distasteful: but yet in his judgement suffered or born with. It is used of Christ's suffering the weaknesses and unbelief of his Disciples, yet was some grief unto him, yet he suffered them, and saith, How long shall I suffer you? It is sometimes translated to endure, 2 Tim. 4. 8. Sometime to bear with, Acts 18. 14. Sometimes to forbear, Ephes. 4. 2. Here it implieth, that they were somewhat offended at the Apostles manner of instructing them, so as they did not so well take it as they should: Or at least he feared that they might distaste it. For he had been both earnest and severe in his Reproofs and Exhortations. He intimateth, That they had forgotten the Exhortation, Chap. 12. 5. That they had need of patience, Chap. 10. 36. That their hands hung down, and their knees were feeble, Chap. 12. 12. But especially his Apostolical severity is hinted, Chap. 6. 1, 2, etc. & Chap. 10. 25, 26, etc. Thereupon he is in the close of this Epistle very earnest with them, to suffer the word of Exhortation.  
This implieth a backwar●…sse in people to receive that Word which is delivered unto them, though it b●…●…or their own spiritual good. Prophets and Apostles much complain hereof, Deutey. 29. 4. 2 Kings 17. 14. 1 Corinth. 4. 18. Phil. 3. 18.  
This therefore is a very needful Caution; and for making the right use thereof, people ought to be well persuaded of their Ministers, of their good will towards them; yea and of their desire of their best good. They ought to be like the Thessalonians, who received the Word which they heard, not as the word of men, but (as it is in truth) the Word of God, 1 Thess. 2. 13.   

§. 182. Of the meaning of these words, I have written to you in few words.  
THe reason which the Apostle renders to enforce his desire is thus expressed, For I have written a letter unto you in few words.  
This phrase, I have written a letter, is the interpretation of one Greek word, which is a compound. The simple Verb signifieth 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to send. The Compound 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to send to, Matth. 21. 34, 36. Now because men by letters do use to send their mind to others, this word is used to set out a man's writing of a letter, and thus translated write, Acts 15. 20. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  A Noun hence derived signifieth a letter, or an Epistle, Col. 4. 16.  
Of the word translated, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in few words, See Ch. 2. v. 7. §. 59  
This Noun [words] is not expressed in the Greek, but necessarily understood, and well supplied.  
The force of the Apostles reason may sundry ways be enforced: As  

1. Though his Epistles were long (for it is the longest of all the Apostles Epistles, except that to the Romans, and the first to the Corinth's) yet the exhortations of this Epistle were but few; for it is spent for the most part in matters of Doctrine; and in that respect they might the more patiently bear his exhortations.  
2. His exhortations were but few and short in comparison of their need; for he might have filled large Treatises with his exhortations, if he had enlarged them according to their need. Now seeing he had so contracted himself, and called out such only as he thought most needful and useful, and comparatively were but few, they ought the more patiently to suffer them.  
3. If the whole Epistle be comprised under this phrase, Word of Exhortation, it is no very long one; but may very well be styled, A few words.  
4. This Direction may be given unto them in reference to the Apostles Sermons, and the preaching of other Ministers; as if he had intended that they should not content themselves with this bare Epistle, which was but in few words, but also suffer the Exhortations of their Ministers (whether himself or others) because thereby they might more largely, and more pertinently, according to several occasions, be instructed and exhorted by their Ministers from time to time. The Apostles Epistles lay down a foundation, which was further to be built upon by the Ministry of such as God from time to time should set over them.    

§. 183. Of the Resolution and Observations of Heb. 13. 22.  
THe Sum of this verse is, A Direction for profiting by the Ministry of the Word.  
We may observe,  

1. The Inference of it upon that which went before, in this particle, AND, or BUT.  
2. The Substance of it.   
In the Substance is set down,  

1. The Matter.  
2. A Motive to enforce it.   
In the Matter, there is considerable,  

1. A thing desired.  
2. The manner of desiring it.   
The Manner is first propounded; and that in two branches,  

1. A mild request, We beseech you.  
2. The thing desired.   
Herein we may distinguish,  

1. An Act desired, Suffer.  
2. The Subject of that desire, The word of Exhortation.   
The Motive is taken from the brevity of that Word which he would have them to suffer; For I have written to you in few words.  

Observations.  
I. To God's work man's endeavour must be added. He had before prayed, that God would work in them. Here he requireth an endeavour on their part. See §. 180.  
II. What Ministers desire for themselves they must endeavour for their people. He did before beseech them to pray for him, v. 19 Here he beseecheth them to look to their own good. See §. 180.  
III. Directions are to be enforced with all mildness. Here the Apostle beseecheth that which he had power to command. See §. 108.  
IV. Ministers and people are as brethren. So the Apostle styleth here the people under his charge. See §. 180.  
V. To instructions exhortations are to be added. The word Exhortation implieth as much. See §. 180.  
VI The Word delivered by God's Minister is with much patience to be received. This word suffer, intends as much. See §. 180.  
VII. A Minister pressing only such things as are most necessary should make people the more to regard them. See §. 182.  
VIII. Larger exhortations out of brief fundamental Points, are patiently to be endured. These two last points arise out of the last words of the verse. See §. 182.    

§. 184. Of sending true news.  Verse 23. Know ye, that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you. 
THe Apostle doth here in the close of his Epistle insert a matter of good news; which he thus bringeth in, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Know ye. Hereby he giveth to understand, that the news was true: and upon his word they might knew it, and rest upon it. In this sense, saith Christ, Know that it is near, Matth. 24. 33. To like purpose saith the Apostle, I would have you know, 1 Cor. 11. 3. And again, I have sent unto you, that ye might know our affairs, Ephes. 6. 22. To this purpose words of credence are added unto knowledge, as, Indeed, John 7. 26. Assuredly, Acts 2. 37. Perfectly, 1 Thess. 5. 2. yea also certainty, Luke 1. 4. And these two words, believe and know, are joined together, 1 Tim. 4. 3.  
The news therefore which Christians send to others must be such as those others may know to be such: They must be sure and certain.  
According to the news that are sent, people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles: and that they were assured thereof by Barnabas, they were glad, Act. 11. 22, 23. On the other side, when news was brought to Nehemiah, of the affliction of the Jews in jerusalem, he was much dejected and much humbled his soul in prayer for them, Neh. 1. 3, 4. This being the disposition of God's people to be so affected with the news that they hear, according to the kind thereof, if it should not be true they might be brought to mock God: and that by rejoicing and praising God in cases wherein there is just cause of deep Humiliation: and also to be made sorrowful and humbled, when there is cause of rejoicing and praising God.  
This affordeth a good Direction to those that are forward in sending news, especially about Church-affairs, that they send such news as they to whom they send may know it to be so and so.   

§. 185. Of this Name Timotheus.  
THe news that was sent, was concerning the delivery of Timothy. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Timotheus is a name that savoureth of much piety. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pretium, Act. 5. 2. Honour Rom. 13. 7.  The former part of the name signifieth precious, or glorious. 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deus. Cic. l. 1. de offic. Suid. Plin.  The latter part of the name signifieth, God: So as the joining of them together may signify one precious, or glorious to God: or otherwise it may signify one to whom God was precious or glorious. It was a name that was given to many of the Heathens. It 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pretiosus, 1 Cor. 3. 12  was the name of a great Conqueror at Athens: and of an Athenian Comedian: and of a Musician: and of an excellent Engraver: and of a skilful Grammarian. We read also of Timotheus a Captain of the host of the Heathen against the Jews, 1 Maccab. 5. 11.  
I will not inquire after the first occasion of this name. It is a name well befiting Christians: and it may be that the mother of this Timothy, who is mentioned in my Text, being a Jewesse, and professing the Christian faith, (Acts 16. 1. 2 Tim. 1. 5.) might give this name unto him in pious devotion. Of giving fit names, See Domestical Duties, Treat. 6. Of the Duties of Parents, §. 20.   

§. 186. Of Timothy's being set at liberty.  
ABout this news the delivery of Timothy, five questions are moved:  

1. Who this Timothy was.  
2. Where he was bound, or otherways restrained.  
3. How he was set at liberty.  
4. At what time this might be.  
5. Why this Apostle called him brother●…   


To the first, Questionless he was that man to whom Saint Paul directed two 
1. Who this Timothy was.  Epistles: even he whose mother was a jewesse, and his father a Greek, whom Paul suffered to be circumcised to prevent offence that the Jews might otherwise have taken. Him, while he was a young man, Paul took to go forth with him, Act. 16. 1, 3. It is said of this Timothy, that he ministered to Paul, Act. 19 24. that is, he accompanied Paul, Act. 20. 4. and went, and returned, and abode where Paul would have him. He is styled Paul's work-fellow, Rom. 16. 21. Frequent mention is made in Paul's Epistles of sending Timotheus hither and thither upon messages to the Churches, as, 1 Cor. 4. 17. Phil. 2. 19 1 Thess. 3. 2. Yea Saint Paul joins the names of Timothy with his own, in sundry Epistles that he wrote to the Churches, as, 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. Philem. v. 1. and he left him at Ephesus, where was a great Church, there to water what he himself had planted, and to order the affairs of that Church, 1 Tim. 1. 3.  
All these show, that he was a Minister of the Gospel: of very special note, and of singular use to the Church of God: so as his liberty must needs be good news to God's Church.   
2. To the second, we cannot find either in the Book of the Acts, or in any 
2. Where Timothy was restrained.  of the Epistles where this should be; but sure it is that he was some way or other restrained: otherwise the Apostle would not have said, that he was 
ᵃ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  set at liberty. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The Greek word used by the Apostle is a compound. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The simple Verb signifieth to lose or unlose, Mark 1. 7. This Compound signifieth to lose from a thing. It is used of putting away a man's wise (Matth. 1. 15. & 5. 31.) Of dismissing a company (Matth. 14. 15.) Of releasing a prisoner (Matth. 27. 15.) Of the souls departure from the body (Luke 2. 29.) Of forgiving a debt (Luke 6. 37.) Of losing from an infirmity (Luk. 13. 12.) All these show, that the Verb here used doth signify some restraint from which Timothy was now freed. While he was restrained, he could not, as a freeman, do the work of his Ministry, nor go hither or thither, for the Church's service. Therefore upon this liberty and freedom the Apostle implieth, that he would come to them.  
3. To the third, How he was set at liberty: there are many ways whereby it 
3. How Timothy was set at liberty.  might be effected: For, 

1. He might be restrained upon some accusation about civil affairs; but upon examination of the case be found not guilty: as Paul, concerning whom they said, This man doth nothing worthy of death, Act. 26. 31.  
2. He might be restrained for something about the Christian Profession; but when the case came to be heard, the Judge finding it to be a question thereabouts, might say as Gallio did, I will be no judge of such matters, Act. 18. 15. and so set him free.  
3. There might be some prudent man among his Judges, such an one as Gamaliel was, and he a means of his liberty, Act. 5. 40. Or God might stir up some faithful friend for him, such an one as Ebedmelech was to jeremiah, Jer. 38. 8, etc. Many other ways might be for effecting his liberty: so as though the particular be not set down in Scripture, we may and aught to believe the general, that he was set at liberty.    
4. To the fourth, When he was delivered: This Question is the rather moved, 
4. When was Timothy set free.  because many are of opinion that the restraint and liberty here intended was after Paul's death, yea and after the Acts of the Apostles were written. But this would make too much against the Divine Authority of this Epistle, which maketh mention hereof. It hath been proved that this Epistle was penned by Paul: so as this must be in the time of Paul's life, and before Paul himself was imprisoned at Reme. It was while Timothy was in the strength of his age, and might do most service to the Church of God.  
5. To the fifth, Why Paul called Timothy brother: This Question is moved, because 
5. Why this Apostle called Timothy brother.  Paul called Timothy son, 1 Tim. 1, 2, 18. 2 Tim. 1. 2. thereupon they do infer, That either Paul was not the Author of this Epistle: or that this was not that Timothy to whom Paul sent his Epistles. But this is a very slender Objection, for in these Epistles he wrote to him as one that had a kind of charge over him, and partly in regard of their age (Paul being an old man, and Timothy a young man) partly in regard that Paul had been a means of Timothy's regeneration, he calls him son. But at other times and in other Epistles he joins Timothy with himself in sending his Epistles to the Churches, and calleth him brother, as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thes. 1. 1. & 3. 2. He styles him brother for honour sake: and to make the Church to have him in higher account: yea and to testify the humility of his own mind, how he esteemed all Ministers of the Church, young or old, brothers, equal to himself in regard of the general function of a Minister.   
By this instance of Timothy's being set at liberty, it is evident, That Ministers may be restrained of their liberty, and restored again to their liberty, See v. 19 §. 159.   

§. 187. Of Ministers desire to be present with their people.  
UPon the forementioned news of Timothy's liberty, the Apostle inferreth this 
Promises submitted to Gods will.  consequence, With whom I will see you.  
Quest. How could this Apostle promise to see them, seeing it is implied that he was restrained of liberty? v. 19 §. 159.  
Answ. He might have sure evidence of his liberty.  

2. He might promise it by divine instinct.  
3. He might promise it upon reserved condition, if he should be set at liberty.   
This manner of expressing his mind, I will see you, is not upon such a peremptory resolution of his own power to do it, as is condemned, jam. 4. 13. but upon an intended submission to the will of God: for true believers have that in their minds, whether they express it or no. This Apostle did oft times in plain terms express that condition, as where he said, I will return again unto you, if God will. Act. 18. 21. And, I will come unto you shortly, if the Lord will, 1 Cor. 4. 19 The phrase of my Text implieth an earnest desire of the Apostle to be with these Hebrews. God had made him a means of their conversion unto the Christian faith, and of their edification therein: and this put into him an entire affection of doing yet further all the good he could.  
It was showed v. 19 §. 159. that people ought to be earnestly desirous of the presence of their Ministers among them. Here we see a like earnest desire of a Minister to be present with his people. I long to see you, saith the Apostle, Rom. 1. 11. He there rendereth an especial reason thereof, in these words, That I may impart unto you some spiritual gift. By the presence of Ministers with the people, they may the better discern their people's condition: and know what Instructions, what Admonitions, what Consolations are most needful for them, or useful unto them.  
If an Apostle who had a general charge over many Churches, did thus desire to see such particular Churches, as he had planted: How much more ought special and peculiar Pastors, that have the charge of one only Congregation, be present therewith, and watchful over the same? How doth this condemn Nonresidency?   

§. 188. Of Minister's associating themselves one with another.  
THe Apostle was not only desirous to see the Hebrews himself, but also to bring Timothy with him. Thus much is intended under this phrase, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  with whom. For this Relative hath reference to Timothy. 
Why Paul would go with Timothy.   

1. It appeareth that Timothy had been some time with these Hebrews before: and as an Evangelist had watered that seed which their first planter had sown: and thorough God's blessing on his labour, drawn the hearts of the Hebrews to him: which made the news of his liberty to be the more joyful unto them. This Apostle therefore to increase their joy the more, is desirous to bring Timothy in his company to them. Both the one and the other were restrained, and therefore the sight of them both must needs increase their joy.  
2. The Apostle would go in company with him, that as occasion was offered, he might use his Ministry and service either in tarrying longer with the Hebrews, than the Apostle himself could: or in sending him to some other Church upon some special employment.  
3. The Apostle is desirous to go with him, that it might appear they two agreed in the same faith, and consented in the same doctrine; whereby the Churches might be the further confirmed and edified therein. For this end the Apostle oft joined him with him in the inscription of sundry of his Epistles: as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. 2 Thess. 1. 1.   
Great is the benefit of Ministers mutual consent, and the manifestation of the same by associating themselves together, and accompanying one another as occasion serveth. It is expressly noted that Christ sent out his seventy Disciples two and two, Luk. 10. 1. And that the Apostles sent Peter and john to Samaria, Act. 8. 14. And that the Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, Act. 13. 2. When upon occasion Paul and Barnabas departed asunder, Paul chose Silas to go along with him, Act. 15. 40.  
As agreement and consent is very commendable and graceful among all Christians, so especially among Ministers of the Word, and it is more earnestly to be endeavoured after, and more carefully to be manifested.  
It is here further observable, that there was great difference many ways betwixt 
Paul's humble mind.  Paul and Timothy: and that in years, in Function, in esteem of the Churches.  

1. Paul was an aged man when Timothy was a young man, 1 Tim. 4. 12.  
2. Paul was an Apostle and a planter of Churches. Timothy but an Evangelist and a waterer of what Paul had planted, 1 Cor. 3. 6. 2 Tim. 4. 5.  
3. Paul was counted a Father by the Churches; Timothy but an Instructor, 1 Cor. 4. 15, 17. Notwithstanding these differences Paul here speaks of him as of an equal with him; and gives him the title of Brother, and maketh it a matter of as great joy to the Church, that Timothy should come to them, as that himself should come. This is a worthy precedent for Ministers.    

§. 189. Of preferring the substance before circumstance.  
IN the promise of the Apostles coming to see the Hebrews with Timothy, this caution is inserted, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  If he come shortly.  
The Greek Adverb translated 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shortly, is the very same that is translated sooner, v. 19 §. 159.  
By this caution it appeareth that Timothy was not at that time present with this Apostle; but he shortly expected him.  
If there should fall out any occasions of keeping the Apostle and Timothy one from the other (as that Timothy upon his delivery should again be restrained, or importuned there to abide with some Christians: or upon weighty occasions go to another place) the Apostle would not for want of his company be kept from the Hebrews.  
This circumstance therefore much amplifieth the Apostles desire of seeing the Hebrews. He was very loath to go without Timothy, and greatly desirous of his company: yet herein he had rather deny his own mind and desire about Timothy, then about seeing the Hebrews.  
Of the two desires this later was the more weighty. This was the main substance of his desire. The other concerning Timothy's company was but a circumstance. He would not therefore suffer a circumstance to hinder the substance. If both might stand together he accounted it the best: but howsoever, he meant himself to see the Hebrews. Nay he would not suffer the foresaid circumstance of Timothy's company to procrastinate or put delay to his coming: and therefore saith, If he come shortly. It is a point of wisdom well to discern things that differ: and to prefer the things that are most needful and useful.   

§. 190. Of the Resolution and Observations of Heb. 13. 23.  23. Know ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you. 
THe sum of this verse is, A declaration of good news.  
Here of are two parts,  

1. The kind of news.  
2. The consequence following thereupon.   
In the kind of news is expressed,  

1. The evidence of it, in this phrase, Know ye.  
2. The substance of it; Wherein is declared, 

1. The person whom it concerneth. He is described, 

1. By his name, Timothy.  
2. By his relation, our brother.    
2. The benefit, is set at liberty.     
In the consequence there is,  

1. A promise.  
2. A caution.   
In the promise, the persons whom it concerns: which are,  

1. He that promiseth, I.  
2. He for whom he engaged, with whom.   
The thing promised is in these words, will see you.  
The caution is in this phrase, if he come shortly.  

Doctrines.  
I. Good news is to be made known. This ariseth out of the general sum of the first part of the verse. See §. 184.  
II. News is to be told upon sure grounds. So as they to whom the news is sent may know it. See §. 184.  
III. Significant names are commendable. Such a name was Timothy. See §. 185.  
IV. Ministers are brethren. The Apostle saith in reference to this Timothy, our brother. See §. 186.  
V. Ministers may be restrained of liberty. This is here implied, in that he was set at liberty. See §. 186.  
VI Ministers restrained may be set at liberty. This is plainly expressed. See §. 186.  
VII. Faithful Ministers desire to be present with their people. This made this Apostle to promise to see these Hebrews. See §. 187.  
VIII. Good Ministers will associate themselves together. This ariseth from this phrase, with whom. See §. 188.  
IX. Circumstances must not hinder a substance. This is gathered out of this caution, if he come shortly. See §. 189.    

§. 191. Of Salutation  Verse 24. Salute all them that have the rule over you, and all the Saints. They of Italy salute you. 
THe Apostle upon testification of his desire to see them, manifesteth his inward entire affection and good will towards many among them; yea towards them all by saluting them: For salutation is a manifestation of the good will of one to another.  
Our English word is taken from the 
a Salutare, s●…lutem optare.  Latin; which signifieth to wish for health or sarety.  

b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, amplex●…r.  The Greek word translated salute, properly signifieth to embrace; and so it is translated, Act. 20. 1. Heb. 11. 13.  
Men use to salute one another in presence and in absence.  
In presence, by words or gesture. This phrase, When ye come into an house, salute it, (Matth. 10. 12.) implieth a wishing well unto it: for it is thus expounded, Into whatsoever house you enter, first say, Peace be to this house, Luk. 10. 5.  
By gesture one salutes another, when they kiss one another, 2 Cor. 13. 12. 1 Thess. 5. 26. or stretch out their hands and arms one towards another: or bow the knee, or put off the hat, or use other like gestures, according to the custom of the Country. These were such greetings as the Pharisees affected, Matth. 23. 7.  
In absence one salutes another by message or writing. By message, when one is sent to another for that purpose: By writing, in a Letter or otherwise.  
Here the Apostle salutes in and by a Letter.  
This doth justify and commend the like practice amongst Christians: and that not only in absence, as here: but also in presence, as in other places.  
As they who salute testify their good will to others, so they that are saluted may take notice thereof: and thereby be moved, as occasion is offered to give testimony of their good will also.  
Mutual amity is hereby continued and increased.  
Christians also do hereby grace their profession. Their spirits also are thus the more quickened to call upon God one for another: and likewise to praise God in one another's behalf: So as Christianity doth not take away common duties of courtesy.   

§. 192. Of saluting them that have the Rule in the Church of God.  
THe persons saluted are first in particular, thus expressed, all them that have the rule over you. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The same word is here used that was before used, v. 7. §. 96. & v. 17. §. 148. It was in those places proved that Ministers of the word, were especially comprised under this phrase.  
It is further inferred from this general particle 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ALL, that not only Ministers of the word, but other Rulers also, or Governors, whose office in the Church is to be helpers unto Ministers of the Word in well Governing the Church. This interpretation may very well stand.  
In that the Apostle by name setteth down these, and that in the first place, it giveth evidence of his especial respect to them: and of his desire to have them take notice thereof: and withal of his desire that all to whom he wrote should take special notice of them to obey them, as was showed, v. 17. §. 148.   

§. 193. Of a Ministers equal respect to all Saints.  
THe Apostle thought it not enough to testify his good will to the Church-governors' among the Hebrews, by saluting all them, but also giveth evidence of his like goodwill to 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  all the Saints, by saluting all them also.  
Who are to be accounted Saints hath been showed, Chap. 6. v. 10. §. 71. All that professed the Christian faith, and were thereupon members of the visible Church, go under this title.  
As the title, Saints, so this general particle ALL, giveth proof of the Apostles impartial respect. Though for honour sake he set the Governors in the first place: yet the whole Church and the several members thereof were in his heart. He did bear an inward goodwill towards them: and he was desirous that that his inward goodwill should be made known to them by saluting them; even all of them of what rank or degree soever they were. In a like extent doth the Apostle manifest his impartial respect to another Church, thus, To all that be in Rome, beloved of God, called to be Saints, Rom. 1. 7. Whether they were Governors or subjects, great or mean, rich or poor, male or female, husbands or wives, parents or children, Masters or servants, if they were Saints, they were all in a spiritual respect alike to him. For there is neither jew nor Greek, there is neither bond nor free, there is neither male nor female; all are one in Christ jesus, Gal. 3. 28.  
Of Ministers impartial respect to every one of their charge, See Chap. 6. v. 11. §. 78.  
Besides the Apostle useth the general phrase, All the Saints, that is, all professors, because he could not distinguish betwixt such as were close hypocrites, and upright. Hereby also he taketh away occasion of making any to think that he thought better of others then of them. To conclude, hereby he showeth his love to them all, and his desire of the good of them all.   

§. 194. Of Faithfulness in declaring the salutations of others.  
THe Apostle having commended to them his own salutation, presenteth also the salutations of others in these words, They of Italy salute you.  
Italy is one of the fairest Regions in Europe. There are many very famous Cities in that Region: as Rome, Venice, Neapoles, Florence, Genua, and sundry others. There were Churches in many parts of Italy. It may be that there was a Church of the Jews in that part of Italy where the Apostle was, when he wrote this Epistle; and that he might mean them especially. Or if they were converted Gentiles, they were such as bore goodwill to these Hebrews: and rejoiced in this, that the Hebrews embraced the Christian faith: and thereupon desire that their goodwill to the Hebrews might be testified; which is to salute them. Without all question they were such Christians as well knew the Hebrews, and whom the Hebrews well knew: and thereupon the Apostle thus sets them down indefinitely, They of Italy.  
This testifieth the Apostles faithfulness in performing that which was committed to his charge. Others desired him to commend their goodwill to the Hebrews; and this he doth in this word, Salute you. The like is done concerning sundry particular persons by name, Rom. 16. 21, etc. 1 Corinth. 16. 19, etc.  
This is the rather to be noted, because many exceedingly fail in this point of faithfulness. Friends desire to have their love commended to their friends in absence, by such as write or go to them, who clean neglect to perform that Christian duty of love.  
If an Apostle made conscience of performing this duty, surely it is a duty whereof all Christians ought to make conscience.   

§. 195. Of the Analysis of, and Observations from Heb. 13. 24.  24. Salute all them that have the rule over you, and all the Saints. They of Italy salute you. 
THe sum of this Text is in one word, Salutations.  
These are of two sorts;  

1. Such as are sent by the Author of this Epistle himself.  
2. Such as are sent from others.   
In the former branch are set down,  

1. The salutation itself, Salute.  
2. The persons saluted. These are of two sorts, 

1. Them that were Governors.  
2. The Saints.     
Both these are amplified by their extent, in this general particle, All. In the later branch are set down,  

1. The point, Salute.  
2. The persons, which are of two sorts, 

1. Saluting, They of Italy.  
2. Saluted, in this particle, you.     

Doctrines.  
I. Christian salutations are commendable. An Apostle saluteth.  
II. Church-governors' are especially to be respected. They are here first saluted.  
III. All sorts of Governors are to be respected. For ALL of them are here saluted.  
IV. Saints are to be respected. They are also here saluted.  
V. All sorts of Saints are equally to be respected. He saluteth ALL the Saints.  
VI Christians are to salute one another. They of Italy were Christians, and they who were saluted were Christians.  
VII. Salutations sent must answerably be performed. So doth the Apostle here. He maketh known to the Hebrews those who saluted them.    

§. 196. Of the Apostles Conclusion of his Epistle.  Verse 25. Grace be with you all, Amen. 
THis verse sets down the Conclusion of this Epistle. It is a Conclusion which St Paul constantly useth in every Epistle. Hereupon he himself thus saith, The salutation of Paul with mine own hand, which is the token in every Epistle: so I write, The grace of our Lord, etc. Sometimes it is set down more ●…uccinctly, as thus, Grace be with you, Col. 4. 18. 1 Tim. 6. 21. 2 Tim. 4. 22. And Grace be with you all, as here, and Tit. 3. 15. Sometimes more largely, as The grace of our Lord jesus Christ be with you, 1 Thess. 5. 28. and The grace of our Lord jesus Christ be with you all, Rom. 16. 24. The grace our Lord jesus Christ be with your spirit, Gal. 6. 18. Philem. v. 25. And Grace be with all them that love our Lord jesus Christ in sincerity, Eph. 6. 24. The fullest expression hereof is this, The grace of the Lord jesus Christ, and the love of God, and the communion of the holy Ghost, be with you all, Amen, 2 Cor. 13. 14. This form therefore of salutation or benediction is for the most part used by Ministers in dismissing their people from public Assemblies.  
By Grace is here meant the free favour of God which compriseth under it all manner of blessings, as hath been showed, Chap. 2. vers. 9 §. 78. & Chap. 4. v. 16. §. 96, 97.  
Under this word Grace, he compriseth all manner of blessing which may be a fruit of the free favour of God towards them. As he desireth all good that may be needful for them and useful to them, so he desireth that it may flow out to them from the original fountain which indeed will make every blessing sweet and comfortable unto them: and will make all redound to their eternal happiness. This is the grace here especially meant.  
Grace is also put for every gift freely wrought in us by the Spirit of God. The Apostle doth thus expressly distinguish these two, The grace of God, and the gift by grace, Rom. 5. 15.  
The former is in God: the later is wrought in us. The former is the fountain and root of all good: the later is the fruit and stream that sprouteth out and floweth forth from the said root and fountain. The former is styled by the Schools 
a Gratia gratum faciens.  Grace which makes us accepted: the later 
b Gratia gratis data.  Grace freely given: under which all those graces which fit and qualify us for glory are comprised.  
This later kind of grace may also by consequence be implied as flowing from the former.  
Thus this salutation or benediction is very comprehensive: It containeth whatsoever may make to their true happiness, and it giveth evidence of his ample and large desire of their good.  
This phrase, with you, intendeth their participation of the foresaid grace: and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  also a continuance thereof. That is with one, which he hath and enjoyeth: yea that which abideth with him and is never from him: so as this is a great amplification of his foresaid goodwill towards them, and desire of their good.  
Yet further is this illustrated by this universal particle All, which giveth further evidence of his impartial respect to every one of them: whereof see vers. 24. §. 193.  
Of Amen, See vers. 21. §. 177.   

§. 197. Of the Resolution of, and Observations from Heb. 13. 25.  25. Grace be with you all, Amen. 
THe sum of this verse is, An Apostolical benediction.  
Hereof are two parts.  

1. The kind of benediction.  
2. The ratification thereof, in this word, Amen.   
In the kind of benediction there is set down,  

1. The point desired, Grace.  
2. The parties for whom; These are 

1. Implied, under this phrase, with you.  
2. Amplified, in this general particle, All.     

Doctrines.  
I. Discourses are to be ended with benedictions. This is gathered out of this conclusion of the Apostles Epistle.  
II. Gods favour is especially to be prayed for. This is intended under this word, Grace.  
III. Grace is to be prayed for on others behalf. The Apostle prayeth for it in the behalf of those to whom he wrote.  
IV Blessing is to be desired for all sorts of Saints. These are they that are comprised under this word, All.  
V. What is prayed for must be believed. This is that which is intended under this title of ratification, Amen.    

§. 198. Of the Postscript.  Written to the Hebrews from Italy, by Timothy. 
THis Postscript cannot be imagined to be added by the Apostle that penned this Epistle: for it is contrary to sundry passages therein; Such as these.  

1. It is promised in this Epistle, that Timothy should come to them, namely after the Epistle was sent, v. 23. How then could it be sent by Timothy?  
2. Timothy was not with the Apostle when he sent this Epistle: For, he looked that he should come shortly to him. This Epistle than was not sent by him.  
3. The Apostle promised to come himself with Timothy: How can we then think that he would send him before him with this Epistle?  
4. It is not probable that the Apostle would date his Epistle from a large Region, as Italy was: but rather from some Church, or Town, or City therein.   
We may from these premises infer, That this Postscript is no part of Canonical Scripture.  
The like have sundry Expositors on other Epistles observed, concerning Postscripts added to them.    
FINIS.  

An Alphabetical INDEX, of the most material points contained in this COMMENT.  
The first figure noteth the Chapter, the second the Section of that Chapter.  

A  
Aarons' Calling. 5. 20, 21  
Aaron's Priesthood differs from Christ's. 7. 66  
Aaron's Rod that budded. 9 28  
Abel, what it sign●…. 11. 10  
Abraham's seed Christ took on him. 2. 162  
Abraham and Abram differenced. 6. 93  
Abraham's dignities. 6. 92  
Abraham's faiths excellency. 6. 94  
Abraham saw Christ in promises. 6. 95  
Abraham's blessing. 6. 102, 109  
abraham's blessing extended and restrained to his seed. 6. 104  
Abraham's seed multiplied. 6. 105  
Abraham's faith and obedience. 11. 36, 37  
Abraham called out of his Country. 11. 38  
Abraham tempted. 11. 83  
Abraham's offering up Isaac. 11. 85, etc.  
Abraham resembled to God in offering his son. 11. 94  
Abrogation of the Law. 7. 68, 69, 70  
Abrogation of old Covenant. 8. 80, 81  
Account to be given to God. 2. 129 & 4. 79  
Accusers are of the devil. 2. 146  
Acknowledgement of kindness. 10. 127  
Additions of Papists to things perfect. 7. 65  
Afflictions, See Trials.  
Afflictions, how to be chosen. 11. 137  
Afflictions from God. 12. 36  
Afflictions of Saints are chastisements. 12. 37  
Afflictions needful and useful. 12. 37, 45, 62  
Afflictions not to be despised. 12. 38  
Afflictions convince men of sin. 12. 39  
Afflictions much pressed. 12. 48  
Afflictions make men partakers of God's holiness. 12. 58  
Afflictions are grievous. 12. 16  
Afflictions grievous only to sense. 12. 61  
Afflictions are profitable. 12. 62, 63  
Afflictions produce righteousness and quietness of mind. 12. 63  
Afflictions are a means of exercising Saints. 12. 64  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 17. & 6. 55  
Age, See Years.  
Agony of Christ very great. 5. 38  
Aliens, who are. 11. 238  
Aliens vanquished. 11. 238, 239  
Altar of Christians. 13. 122  
Altar of the Mass. 13. 125  
Alteration of creatures. 1. 140  
All many ways limited. 2. 66, 81  
All sins punished. 2. 14, 15, 16, 17  
All not redeemed. 2. 81. & 9 141. & 11. 80  
All things by God and for God. 2. 89  
All that deserve blame to take blame. 5. 67  
All things enjoined by God to be observed. 8. 16  
All to be made partakers of God's Word. 9 101  
All are unclean. 9 105  
All have means of cleansing afforded. 9 105  
All the people sprinkled. 9 105  
All men mortal. 7. 97. & 9 133  
All of all sorts subject to destruction. 11. 159  
All praiseworthy have their due. 11. 274  
All needful graces linked together. 12. 11  
All of all sorts spoken unto. 12. 31  
All of all sorts afflicted. 12. 46  
Alms, See Charity.  
Always serve God. 9 38  
Ambitious have little faith. 11. 136  
Ambition described. ibid.  
Anabaptists make all equal. 7. 50  
Angel, what it signifieth. 1. 82  
Angels excellency. 1. 40. 1. 85. & 1. 95  
Angels styled Gods. 1. 70  
Angels of God. 1. 71  
Angels all subject to Christ. 1. 73  
Angels many. 1. 73  
Angels Ministers. 1. 79, 82, 156  
Angel, how Christ is. 1. 83  
Angels names. 1. 84  
Angels nature. 1. 86  
Angels knowledge. 1. 87  
Angels prudence. 1. 88  
Angels purity. 1. 89  
Angels glory. 1. 90  
Angels power. 1. 91  
Angels speed. 1. 92  
Angels zeal. 1. 93  
Angels constancy. 1. 94  
Angels Function, to God, Christ, Saints. 1. 96  
Angels bring benefits to men. 1. 101  
Angels single, whether attend single persons. 1. 157  
Angels minister to heirs of salvation. 1. 158  
Angels how said to deliver the Law. 2. 9  
Angels not to be worshipped. 2. 44, 45, 46, 159  
Angels not assumed by Christ. 2. 157, 158  
Angels have not Saints privileges. 2. 159  
Angels innumerable company. 12. 103  
Anointing Christ. 1. 119, 120  
Answerableness of sin and punishment. 11. 160  
Anthropomorphites. 1. 133  
Apostasy aggravated. 10. 110  
Apostasy to be prevented. 3. 122 

And how. 10. 79    
Apostasy of professors. 3. 131, 136 

How occasioned. 3. 137    
Apostates, who cannot be. 3. 132  
Apostates, how high they may ascend. 6. 31  
Apostates, how low they may fall. 6. 37  
Apostates cannot but expect fearful vengeance. 10. 96  
Apostasy increaseth fiery indignation. 10. 97  
Apostates are adversaries. 10. 100  
Apostates detected of God. 10. 149  
Apostates end. 10. 151  
Apostles. 2. 26  
Apostle Christ. 3. 24  
Apostle and Highpriest both was Christ. 3. 26  
Apparel of Saints oft mean. 11. 261  
Apparel brave, a vanity. 11. 261  
Appointed to his Function Christ was. 3. 33  
Appointed, how he was. ibid.  
Appointed by God, how Ministers are. 3. 34, 35  
Appointed who are, must be faithful to him. 3. 32  
Appearing of Christ conspicuous. 9 142  
Appearing of Christ second and last. 9 143  
Apply former examples, promises, threats, etc. 3. 89, 90. & 13. 68  
Apply Doctrines. 10. 52  
Application of Christ. 2. 83  
Applying Christ's blood. 9 72  
Arch Angel. 1. 83  
Ark of the Tabernacle. 9 20. & 11. ●…94  
Ark of Noah. 11. 30  
Ark of Noah a type of Christ. 11. 31  
Army of the Church. 1. 152  
Ashamed Christ is not of his brethren. 2. 108  
Ashamed God is not of believers. 11. 77  
Assurance of hope. 3. 66. & 6. 80  
Assurance of heaven. 10. 131  
Astronomers cannot number all the stars. 11. 60  
Attend to the Gospel. 2. 5  
Attention greater to excellent Author and matter. 2. 2, 5  
Author of the Epistle to Hebrews. 1. 4 & 2. 27  
Authority of that Epistle. 1. 1  
Authors eminency works attention. 2. 2  
Author of salvation. 5. 50  
Author of faith Christ is. 12. 13  
Avenge, See Vengeance.   

B  
BAbe, how a disgrace. 5. 70, 71  
Backslide, See Apostasy.  
Baptisms, why in the plural. 6. 12  
Baptism of john and Christ the same. ibid.  
Baptism, Principles about it 6. 14  
Baptism of infants 8. 51  
Baraks name, weakness and virtues 11. 198  
Bastardy infamous 11. 207  
A Bastard highly honoured 11. 207  
Bastardy without correction 12. 47  
Beasts offered for sacrifice 13. 126  
Beasts burnt without the camp 13. 127  
Base handling Professors 11. 252  
Beginnings of heavenly rest here enjoyed. 4. 24  
Begetting in relation to God the Father. 1. 49  
Begotten-first 1. 67  
Behold 2. 124  
Believe. See Faith  
Believe that God is 11. 22  
Believers not damnified by unbelievers. 4. 39  
Believers all heirs 6. 133, 134  
Believers discern things that differ 11 144  
Believers see God 11. 150  
Believers venture on terrible things 11. 167  
Believers of good report 11. 274  
Believers under the Law had no actual fruition of Christ 11. 276  
Betray not the innocent 11. 125  
Best to be given to God 7 34  
Better, variously used 1. 39  
Better things under the Gospel. 2. 21. And 11. 2●…8  
Better hope 7. 87  
Better covenant 7. 94  
Better promises 8. 25  
Better desired by believers 11. 75  
Beloved, a title of insinuation. 6. 55  
Blessing variously taken 7. 13  
Blessing what it is. Why from God. 6. 47, 102  
Blessing of God abundant. 6. 103, 104, 109  
Blessing external on wicked 3. 98  
Blessings here enjoyed, not to be rested in. 4. 49  
Blessing of Ministers 7. 14  
Blessing of Christ 7. 15  
Blessing, an act of preeminency 7. 47  
Blessings may be sought too late 12. 95  
Bind themselves to God, men must 6. 100  
Birthrights privileges 12. 92  
Blood. Flesh and blood 2. 137  
Blood of professors sought by persecutors. 11. 257  
Blood to be resisted unto 12. 26  
Blood carried into the most holy place. 9 42  
Blood the means of expiation 9 43  
Blood-of Christ the truth of legal blood. 9 56  
Blood of Christ, the price of man's redemption 9 57  
Blood of Christ how oft shed 9 58.  
Blood the means of agreement with God. 9 99  
Blood, and water, what they typified. 9 70, 71, 103  
Blood must be shed for remission 9 111  
Blood of beasts offered by Priests 9 127  
Blood of Jesus opened heaven 10. 53  
Blood of Christ sprinkled 12. 116  
Blood of Christ hath more a excellent virtue than others 12. 119  
Blood of Christ hath a continual efficacy. 12. 117  
Bloody and unbloody sacrifice foolishly distinguished 7. 115  
Body of Christ prepared for him 10. 18  
Body of Christ a sacrifice 10. 28  
Boldness in going to God 4. 93  
Boldness of enemies against God's people. 11. 169  
Bondage of natural men 2. 150  
Bondage perpetual 2. 151  
Bonds of Martyrs 11. 253  
Book of covenant sprinkled 9 104  
Brethren how Christ hath. 1. 67. 2. 106. ●…. 

See Fellows 167.    
Brethren in reference to Saints. 3. 3, 121  
Bread and wine not offered for sacrifice by Melchisedec 7. 27  
Builders worthy of honour 3. 46  
Burdens to be cast off 12. 5  
Burning sacrifice typified Christ's torments 13. 127  
Busybodies 7. 73  
But 1. 138, 148. 2. 50. and 11. 2   

C.  
CAin what it signifieth 11. 10  
Call of God a sufficient warrant 11. 36  
Call, what it intendeth 2. 107  
Calling external and internal 3. 13  
Callings causes and effect●… 3. 14  
Calling heavenly 3. 15  
Callings privileges 3. 16  

Callings signs. 3. 18 and uses. 3. 19 and  
Ends. 3. 20.  

Walk worthy thereof 3. 20    
Called are redeemed 9 91  
Calling to a function. See appointed  
Calling, our own to be attended 7. 73  
Camp to be left 13. 133  
Candlestick of the Tabernacle typified the Church 9 7, 8  
Capacity of Learners to be regarded 5. 66  
Carnal commandment 7. 80, 81  
Carnal, variously taken 7. 80  
Carnal religion 7. 82. 9 50  
Catechising necessary 5. 64  
Catechising differenced fron●… preaching. ibid.  
Catechisms to be grounded on God's word 5. 65  
Censer of the Tabernacle 9 18, 19  
Ceremonial rites. See Types  
Ceremonial Law 7. 68, 81  
Ceremonies none significant, but appointed by God 9 46  
Certainty of salvation 1. 161  
Certainty of salvation no ground of presumption 6. 75  
Certainty of judgements 2. 18, 21  
Character, what it implieth 1. 20  
Charity to needy 6. 70  
Charity, especially to Saints 6. 71  
Charity, how to be ordered 6. 71  
Charity to be continued 6. 72  
Cherubin 1. 84  
Cherubims over the Mercy-seat 9 32  
Cheerfulness in praising God 2. 116  
Children of Christ 2. 90, 128  
Children how we must be like, or unlike them 5. 70  
Children many a blessing 6. 105. and 21. 54. and 11. 208  
Children given of God 6. 106  
Children in their parent's condition 7. 57, 59  
Children punished for their Father's sin. 11. 161  
As Children Saints dealt withal 12. 32  
Children Reverence Parents, who correct them 12. 50  
Chosen of God are perfected by Christ. See Elect. 10. 40  
Christ, the meaning of this name 3. 54  
Christ's Sonship 1. 15. 3. 55  
Christ the heir 1. 17  
Christ Creator 1. 18. 3. 49  
Christ, brightness of God's glory 1. 19  
Christ the Character of God 1. 20  
Christ the upholder of all 1. 24  
Christ an able Priest 1. 26  
Christ's powerful word 1. 25  
Christ purgeth by himself 1. 27, 28, 29  
Christ how he sits and stands in heaven 1. 31  
Christ how at God's right hand 1. 33  
Christ as God Man advanced 1. 34  
Christ exalted into the highest place 1. 35, 149  
Christ's excellency 1. 39  
Christ the first-begotten 1. 49  
Christ an Angel 1. 83  
Christ the mediator of the new covenant 12. 114, 115  
Christ God 1. 107. 3. 49  
Christ's Kingdom 1. 108, 112  
Christ how he giveth up his Kingdom 1. 109  
Christ sits on his throne continually 1. 110  
Christ's Sceptre 1. 111  
Christ loved righteousness 1. 115  
Christ's hatred of iniquity 1. 116  
Christ's gifts excel others 1. 123  
Christ's fellowship with Saints 1. 122  
Christ the Lord Jehovah 1. 128  
Christ our Lord 7. 74  
Christ's eternity 1. 129  
Christ's immutability 1. 136, 138▪ 141, 142, 145  
Christ's power in altering creatures 1. 140  
Christ's continuance at God's right-hand 1. 150  
Christ's enemies 1. 151  
Christ's army 1. 151  
Christ's footstool 1. 154  
Christ a Preacher 2. 22, 24, 112  
Christ a Minister 8. 3  
Christ's voice 3. 77, 78  
Christ first published the Gospel 2. 24  
Christ's meanness iamplified his greatness 2. 534  
Christ made lower than Angels 2. 57, 58, 59  
Christ crowned with glory 2. 60, 61  
Christ counted worthy of glory 3. 43  
Christ hath all under him 2. 62  
Christ merited not for himself 2. 74  
Christ was man to die 2. 75  
Christ's sufferings 2. 76, 96  
Christ did all for us 2. 83, 148  
Christ brings his to glory 2. 92, 93  
Christ the Captain of Salvation 2. 94  
Christ tempted 2. 196, 182  
Christ perfected by sufferings 2. 97, & 5. 49  
Christ sanctifieth 2. 102  
Christ and Saints of one 2. 104  
Christ did what he did on just cause 2. 105  
Christ declared what he received 2. 111  
Christ trusted in God 2. 119  
Christ the Fountain of all good 2. 132  
Christ a true man made like to man 2. 168  

Christ wherein like to man 2. 169  
wherein not like 2. 170   
Christ why made like man 2. 171  
Christ a true Priest 2. 172  
Christ an high and great Priest 2. 173  
Christ why a Priest 5. 27  
Christ's Priesthood. See Priesthood.  
Christ's mercifulness, compassion, and fellow-feeling 2. 176, 178. and 4. 88  
Christ's faithfulness 2. 177, 178. and 3. 39  
Christ himself suffered 2. 182  
Christ's goodness to us to be considered 3. 2  
Christ, Jesus joined 3. 29  
Christ excelled Moses 3. 45  
Christ hath a property in the Church 3. 57  
Christ the living God 3. 138, 139  
Christ pure without sin 4. 91  
Christ glorified not himself 5. 24  
Christ glorified by his Priesthood 5. 26  
Christ ardently prayed 5. 37  
Christ's sacrifice hath a continual efficacy 12. 117  
Christ frequently prayed 5. 34  
Christ's agony very great 5. 38  
Christ put to open shame 6. 42  
Christ under promises made to Abraham 6. 95  
Christ typified before he was exhibited 7. 25  
Christ endureth ever 7. 98  
Christ able to save to the uttermost 7. 102, 103  
Christ the means of access to God 7. 105  
Christ even the same 13. 112. and 9 90  
Christ to be gone to in leaving the world 13. 134  
Christ mediation the ground of prayer 13. 176  
Christ offered himself to God 9 81  
Christ undertook many offices 9 88  
Christ's death effectual before he was exhibited 9 90  
Christ appeareth before God for us 9 124  
Christ beareth men's sins 9 139  
Christ's second appearing the last 9 142  
Christ did what was written of him 10. 22  
Christ a servant and a Lord 10. 33  
Christ our Guide to God 10. 59  
Christ is yet to come 10. 139  
Christ reproached before exhibited 11. 142  
Christ known before incarnate 11. 142  
Christ the prime promise 11. 275  
Christ not received before exhibited 11. 276  
Christ's excellency above Moses.  
Christ speaketh to us in the Gospel 12. 124  
Christ's word and Gospel refused and rejected many ways 12. 125  
Christ speaks from heaven 12. 126  
Christians one with the Jews, in respect of privileges 12. 107  
Church what it signifieth 1▪ 117  
Church to be frequented 2. 118  
Church built up by Christ 3. 49  
Church Christ's own 3. 57  
Churches Lord Christ is 7. 74  
Church wherein to be preferred before ones own Country 11. 190  
Church under the Gospel set out by Mount Zion 12. 100  
Circumspection. See Heed.  
Circumspection against sin 3. 122  

Circumspection over ourselves 3. 125  
over others 3. 124   
Circumspection must be perpetual 3. 125  
Circumstances in Scripture observable 4. 52  
Circumstance gives place to substance 13. 189  
Cloud of witnesses 12. 3  
Colleges. See Seminaries.  
Come to God how men do 7. 104, ●…05  
Commandment differenced from Law 7. 38, 80  
Common things counted polluted.  
Coming of Christ last and second 9 143, 144  
Coming of Christ looked for by believers 9 145  
Coming of Christ yet to come 10. 139  
Coming of Christ speedy 10. 140  
Communication of properties in Christ 9 57  
Companions with sufferers, 10. 126. Lord 11. 138  
Company with wicked dangerous 11. 138  
Comparisons, see Parables.  
Compassion in Priests and Ministers 5. 9  
Compassion on all sorts 5. 11. and 10. 128  
Complaints of God 3. 105  
Concealing such as in danger 11. 125  
Conclusion to be expressed 4. 53  
Conception of Christ 8. 6  
Conditions stand with free grace 12. 43  
Confessors and Professors distinguished 11. 259  
Confessors brought to wander 11. 261  
Confessors brought to want 11. 262  
Confession of sin 10. 7, 8  
Confessors hardly handled 11. 264  
Confidence for profession of faith, or faith itself 3. 61  
Confidence to be maintained 10. 132  
Confess thy condition 11. 67  
Conscience what it is 13. 155  
Conscience good and evil 13. 155  
Conscience not quieted by legal rites 9 49  
Conscience most affected with sin 9 83  
Conscience quieted when purged from sin 10. 5  
Conscience evil 10. 66  
Consider what it intendeth 3. 21  
Consider weighty matters 3. 22  
Consider Christ above all 3. 23, 41  
Consider one another 10. 75  
Consecrated a way is by Christ 10. 55  
Consolation from God's promises 6. 144  
Consolation strong 6. 145  
Conspiring in sin aggravates it 3. 104  
Constancy. See Perseverance.  
Constancy of Christ in sufferring 12. 18  
Content with thy gifts 2. 37  
Content with any estate 11. 45. And 53. 61, 62, etc.  
Continue. See Persevere.  
Continue God doth his great works among opposers 3. 100  
Continuance in sin aggravates it 3. 102, 109  
Contradictions of sinners against miseries 12. 24  
Contradiction make weary 12. 2  
Contrary vices to be avoided 6. 8●…  
Contraries cause contrary consequences 4. 31  
Converted ones at first most assaulted 10. 119  
Converted ones at first, great courage 10. 121  
Conviction works on affection 7. 77  
Corruption bitter 12. 84  
Corruption to be kept down 12. 85  
Corruption defileth many 12. 87  
Courage spiritual needful 12. 25  
Covenant what it is 7. 94. and 8. 39  
Covenant made with Christ ●…. 118. & 8. 45  
Covenant and Testament differenced 7. 94  
Covenant with Christians, wherein better 7. 94  
Covenant established on the Mediator 8▪ 24  
Covenant of God established on promises 8. 26  
Covenants four causes 8. 40  
Covenant new 8. 35  
Covenant a prop to faith 8. 41  
Covenant of works 8. 42  
Covenant of works, why promulged after man's fall 8. 42  
Covenant of Grace 8. 45, 46  
Covenant upon tables of stone 9 30  
Covenant of God the ground of the good he doth 10. 46  
Covet best gifts 2. 37  
Courage spiritual needful 12. 25  
Country of believers 11. 72  
Council of God immutable 6. 135  
Creation not understood by reason 1●…. 8  
Creation by God's word 11 8  
Creation of nothing 11. 8  
Creatures variously taken 4. 75  
Creatures perish, how many ways 1. 137, 139  
Creatures how altered by Christ 1. 140  
Creatures cannot work miracles 2. 28, 29  
Cross what it is 12. 17  
Cross of Christ 12. 17 See sufferings  
Crown, Crowning 2. 60  
Cruelty in death 11. 255  
Cruelty of men exceeds beasts 11. 271  
Crucify Christ again 6. 41  
Curse follows rejecting 6. 49  
Custom no sure rule 10. 80   

D.  
DAnger. See Distress.  
Danger utmost to be declared 6. 30. and 10. 87  
Danger of others to be prevented 11. 125, 187  
Danger to be timely prevented 11. 126  
Danger to be prevented so long as may be 11. 127  
Danger avoided by such as have courage 11. 147, 158, 168  
Dangerous places made the safest 11. 168  
Davids name, frailties, crosses, graces, privileges 11. 211, 212, etc.  
Day, To day taken for eternity 1▪ 50  
This Day applied to set times 1. 58. and 1. 61  
Day, the extent of it 3. 76, 91, 146  
Daily do good 3. 145, 146  
Day the last 10. 82. How it approacheth 10. 83  
Day the last, how it is seen to appear 10. 84  
Day the last how fitted for it 10. 85  
David the penman of the book of Psalms 4. 44  
David a type of Christ 11. 217  
Death of Christ vanquished Satan 2. 144  
Death. See Mortal.  
Death fearful 2. 149  
Death in God's power 5. 41, 42  
Death, principles about it 6. 19  
Death of Christ, a death of suffering 2. 76  
Death in causes of Religion▪ 10▪ 103  
Death approaching take care of posterity 11. 112, 119  
Death most irrecoverable 11. 240  
Dead works 6. 8. and 9 8●…  
Dearest yielded to God 11. 93  
Dearest subject to destruction 11. 159  
Deceitful sin is 3. 122, 148  
Defer not repentance 3. 76  
Defences against God in vain 11. 175  
Degrees of sin. 2. 18. 3. 85  
Deliverance from spiritual bondage 2. 152  
Deliverance out of troubles 11. 121  
Depart from God. See Apostates  
Deputed to his function Christ was. 3. 33 See Appointed  
Desertions spiritual take not away all comfort 3. 64  
Desire of doing good 13. 156  
Desires, though earnest, may be in vain 12. 96  
Desperate distress avoided 11. 23●…  
Desp●…se the Law who do 10. 102  
Despisers of the Law put to death 10. 103  
Despisers of Gospel more sorely punished 10. 107  
Determined God hath whom to bless 11. 90  
Devil destroyed 2. 141  
Devils power of death 2. 142, 143  
Devil an accuser 2. 146. 3. 122  
Devil compriseth all the evil angels 2. 147  
Devil described 3. 122.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●…. 74, 81. and 3▪ 164. and 6. 84. and 10. 5  
Die men must 9 133  
Die but once men do 9 134, 135  
Different times argue different things 4. 29  
Different things discerned by faith 11. 144  
Different privileges from God 11. 277▪  
Diffidence. See unbelief.  
Diligence about heavenly rest 4. 64. and 6. 79  
Directions to be added to admonitions 3. 143  
Disgraces. See reproaches  
Disgrace put upon professors ●…0. 124.  
Disgrace a kind of persecution ibid.  
Disobedience distinguished from transgression 2. 14  
Distress no just cause of distrust 3. 39 See Danger. See Desperate  
Distrust. See unbelief  
Divers doctrines 13. 115  
Divine truths differenced 2. 22  
Doctrines divers and strange 13. 115  
Dominions 1. 84  
Dominion of Christ 2. 61, 69  
Doubling a word an emphatical hebraism 6. 103▪  
Drawer near to God 10. 62  
Drinks legal 9 50  
Dullness in hearing 5. 50  
Dullness from want of exercise in God's word 5▪ 68  
Duty necessary 2. 3  
Duty daily to be done 3. 145   

E  
EArth the foundation 1. 131  
Earth's and heaven's extent 1. 130  
Earth the place of Saints plgrimage 11. 69  
Efficay of Christ's prophetical office 2. 122, 127  
Efficacy of Christ's blood before shed 9 90  
Elder not ever the worthier 11. 11, 106  
Elders who are 11. 6  
Election, God's power therein 2. 131  
Elect only given to Christ 2. 133  
Elect perfected by Christ 10. 40  
Eliah died not 9 133  
Elohim when to be taken of God, when of creatures 1. 107  
Increase of God's goodness to his Church 8. 53. And 11. 57, 61  
End of world cleared 9 119  
End justifieth not an act 11. 125  
Endeavour after heaven 4. 63  
Endeavour acceptable 13. 156  
Endeavour of man to be used 13. 180  
Enduring afflictions makes them profitable 1●…. 44  
Enemies of Christ 1. 151  
Enemies of Church, set in array ibid. 

The army against them ibid.    
Enemies of Church shall be subdued 1. 153, 154  
Enoch his name 11. 16  
Enoch died not 9 133  
Enter into rest 3. 116  
Epistles Apostolical 1. 6, 8.  
Epistle to the Hebrews a divine and excellent one 1▪ 1, 2  
Epistle to the Hebrews whereupon occasioned 1. 9 

The scope and method of it 1. 10    
Ephraim 11. 〈◊〉  
Equivocation in oaths 6▪ 125  
Equivocation how lawful or unlawful 11. 189.  
Err in heart 3. 106  
Error to be expiated 9 44  
Esau his name 11. 106  
Esau's impious disposition 12. 91  
Essence of Father and Son the same 1. 51  
Established we must be 13. 118  
Eternity of Christ 1. 129, 143, 145. And 9 77  
Eternity of Christ's Kingdom 11. 108  
Eternal salvation 5. 51. Eternal redemption 9 65  
Eternal Priesthood of Christ 5. 29  
Events judge not actions 11. 186  
Ever how taken 13. 112  
Everlastingness. See eternity  
Exaltation of Christ 1. 30, etc. And 12. 22  
Examples quicken 6. 83  
Examples good to be followed 6. 83 

Of this largely 13. 100, etc.    
Excellency of Christ 1. 39  
Excellency of Angels 1. 40, 85  
Exercise makes ready 5. 75  
Exhortations useful 3. 143  
Experience of misery, a ground to succour others 2. 186.  
Experimental learning 5. 47  
Explain ambiguous points 10. 58.  
External sanctity to be added to internal purity 10. 67  
Eternal means cannot perfect 11. 279  
Extremes to be avoided 12. 38  
Eyes of the soul 2. 72   

F  
FAinting Spirits soon weary 12. 25  
Faint not under crosses 12. 38  
Faith. See Believe and Believer.  
Faith. Principles about it 6. 10  
Faith supporteth 3. 152  
Faith maketh partakers of Christ 3. 153  
Faith maketh the word profitable 4. 19  
Faith giveth a right to God's promises 4. 23  
Faith obtains the promises 6. 85  
Faith freeth from fear 6. 144  
Faith of best needs strengthening 7. 45  
Faith brings salvation 10▪ 153  
Faith justifying stands with other kinds 11. 2  
Faith is a substance 11. 3 And an evidence 11. 4  
Faiths excellency 11. 3, 4  
Faith makes please God 11. 21  
Faith receives what one hath not 11. 54  
Faith makes many be strong 11. 56  
Faith recompenses 11. 57  
Faith makes invincible 11. 149  
Faith seeth God. 11. 150  
Faith of an infinite capacity 11. 152  
Faith and tears may stand together 5. 45  
Faith works obedience 11. 28, 37, 153  
Faith and Prudence in preventing danger 11. 158  
Faith common to all sorts 11. 165  
Faith of some beneficial to many 11. 165  
Faith maketh bold 11. 166  
Faith makes weak ones strong 11. 166  
Faith worketh on senseless creatures 11. 175  
Faith in the seed accepted 11. 181  
Faith gets good by others acts 11. 242  
Faith enableth to endure much 11. 243  
Faith begun and finished by Christ 12. 13, 14.  
Faithful God is in his promises 7. 75  
Faithful Christ is 2. 177  
Faithfulness 3. 32, 40  
Faithfulness of Moses and Christ 3. 39  
Faithfulness to him that appoints 3. 3  
Faithful servant 3. 51.  
Faithfulness of God in vengeance 10. 113  
Fall away. See Apostates.  
Father and Son one essence 1. 51.  
Father and Son distinct persons 1. 51  
Fathers of the flesh correct their Children 12. 49  
Fathers who of old so accounted 1. 11  
Fathers sins no warrant 3. 95  
Fatherly relation betwixt Pastor and People 12. 33  
Father of Spirits, God is 12. 51  
Forefathers sins why registered 3. 90  
Forefathers sins to be observed 3. 92  
Fear of death 2. 149  
Fear lest thou fall 4. 5  
Fear good and evil ibid.  
Fear was in Christ 5. 44  
Fear and faith may stand together 5. 45  
Fear mixed with serving God 8. 12. 12. 136  
Fear of God ariseth from faith 11. 28  
Fear not man 11. 129. And 13, 84, 91  
Fear not the greatest of men 11. 148  
Fearful God is 10. 115  
Fellowship betwixt Christ and Saints 1. 122. See Brethren.  
Fidelity towards such as confide in us 11. 188  
Figures. See tropes.  
Figures legal had their date 9 48  
Figures had truths 9 122  
Finish how God did all his works 4. 28  
Finisher of faith Christ is 12. 14  
Fire quenched by faith 11. 231  
First-begooten how Christ 1. 67  
Firstborn how Saints 1. 68  
Firstborn were Priests 7. 63  
First may be last 4. 41  
Flesh. Flesh and blood 2. 137  
Flesh and blood, Saints 2. 138. Christ 2. 139  
Flesh how purifying to it 9 75  
Flesh of Christ typified by the veil 9 16  
Fly in persecution may Professors? 11. 259  
Follow. See Example.  
Forget not encouragements 12. 30  
Forget not strangers 13. 12, 15  
Forerunner 6. 158, 159. See Run.  
Footstool of Christ 1. 154  
Forbearance of God. See Patience.  
Forgetting kindnesses is unrighteousness 6. 64  
Former days to be remembered 10. 118  
Fornication 13. 37. 12. 89  
Fornication an heinous sin 13. 38  
Forsake any thing a believer will 11. 147  
Foundation of world 1. 131. and 4. 29  
Foundation of religion to be laid and built upon 6. 6  
Free gift 2. 130  
freewill of man, in what 3. 81▪ and 4. 63  
Freedom and immutability may stand together 6. 136  
Future things to be sought 13. 139  
Future things foretold 10. 45  
Future things object of faith 11. 108   

G.  
GAte what it signifieth 13. 129  
General points to be applied by every one. 12. 34  
Generation divine 1. 50  
Generation of Christ, as God, and as man 1. 53, etc.  
Generation divine and humane distinguished. 1. 57  
Generation of Christ how evidenced 1. 60, 62  
A Generation what it intendeth 3. 104  
Gentleness. See Mildness.  
Gesture in worshipping 11. 113  
Ghost-holy 2. 35. See Holy-Ghost.  
Gideon his Names, Infirmities, and Excellencies 11. 195, 196, 197  
Gifts of Holy-Ghost 2. 35  
Gifts ordered by God 2. 37  
Gifts to God 5. 6  
Gifts and Sacrifices 5. 7  
Gifts heavenly 6. 33  
Gifts fit for function 11. 194  
Goat why a sacrifice 9 102  
Goat that scaped typified Christ 9 49  
Glory for excellency 1. 19  
Glory of God set out in Christ's humiliation, 2. 87  
Glory of heaven 2. 93  
Glory with which Christ Crowned 2. 60, 61  
Glory of which Christ counted worthy 3. 43  
Glory and honour distinguished 2. 60  
Glory of God the supreme end 8. 40  
Go to God. See Come to God.  
God. Principles concerning him 6. 9  
God how he speaks 1. 11  
God how he spoke by his Son. 1. 14  
God, Christ 1 107  
God the God of Christ 1. 118  
God entered into covenant with Christ. ibid.  
God set Christ at his right hand 1. 149  
God not tied to means 2. 28  
God continues to show his power to opposers 3. 100  
God kind to ungrateful 3 97  
God how grieved 3. 103  
God oft complains 3. 105  
Gods favour turned into wrath 3. 113  
Gods work attributed unto man 4. 48  
God to be imitated 4. 62  
God fully knoweth all things 4. 76  
God seeth sin in justified persons 4 78  
God ready to succour 4▪ 98  
God's condescension for man's good 6. 100, 139. and 8. 41  
God doth more than he needed 6. 131  
God makes matters most clear to man 6. 132  
God the most high 7. 6  
God to be spoken of with reverence 7. 6  
God a peculiar God 8. 67. and 11. 78  
God of peace 13. 163  
God is the living God. 3. 138. and 3. 85  
God desires that which he delights in 10. 17  
God to be believed, that he is 11. 22  
God the rewarder 11. 23  
God resembled to Abraham in offering his Son 11. 94  
God returns what he receives 11. 100  
God seen by believers 11. 150. 12. 77, 78  
God invisible 11. 151  
God carrieth through danger 11. 168  
God can make things that stand in his way, to yield of themselves 11. 176  
God makes men differ 11. 277  
God how seen 12. 77, 78  
Gods wrath terrible 12. 137  
Good variously taken 13. 116  
Good report. See Report.  
Good works to be done See works. 13. 172  
Good works 10. 77  
Goods spoiled, a persecution 10. 129  
Good things to come 9 53  
Gospel to be heeded 2. 5, 6  
Gospel of Salvation 2. 20  
Gospel Preached before Christ 2. 20  
Gospel reveals the better things 2. 21  
Gospel sins the greater 2. 21. and punishments 10. 107  
Gospel first published by Christ 2. 24  
Gospel confirmed 2. 25  
Gospel-benefits 4. 16, 17  
Gospel a good word 6. 35  
Gospel times, blessed times 10. 83. 12. 115  
Gospel the truth 10. 90  
Gospel more excellent than the Law 12. 115  
Gospel came from heaven 12. 126  
Gospel-despisers surely and soarly punished 12. 127  
Gospel came in with power 12. 130  
Gospel unchangeable 12. 132  
Governors are servants 3. 51, 52  
Grace of God, cause of Christ's death 2. 78  
Grace stands with Christ's merit 2. 78  
Grace to be accepted in the season 3. 76  
Grace ground of all good 4▪ 97. & 13. 196  
Grace put for the Gospel 13. 117  
Grace rejected dangerous 10. 92  
Grace a cause of preferment 11. 11, 192  
Grace decayed may be recovered 11. 202  
Grandfathers respect to children's children 11. 111  
Growth in grace 6. 4, 5. and 10. 135  
Grieved how God is 3. 103, 167, 168   

H.  
HAbit, what it is. How gotten 5. 75  
Hand, attributed to God 2. 33, 132, 133  
Hands of men make external things 9 121  
Things made without hands, better than things made with hands. 9 121  
Harden. See Heart.  
Harlots believed 11. 183  
Hatred of iniquity 1. 116  
Hear Christ 3. 25, 78  
Hear aright 3. 77  
Hear Christ's prayer, God did 5. 43  
Hearers capacity to be observed 5. 62, 74  
Hearing how i●… profits not 4. 18, 19  
Heresies against Christ's humane nature 2. 140  
Heart. What it is 3. 79  
Heart to whom attributed 3. 79  
Heart how hardened 3. 80, 81 

Causes thereof 3 84    
Heart how hardened by God, Satan, other men 3 82, 83  
Heart hardened by one's self 3. 85  
Heart hardened by degrees 3. 85  
Heart hardened a woeful plight 3. 86  
Heart hardened how discerned 3. 87 

How redressed 3. 88    
Heart above all to be kept 3. 126  
Heart evil 3 127  
Hearts sincerity 3. 70, 126  
Heart-searcher God is 4. 74, 76, 77  
Heart leads to God 10. 63  
Heart how pure 10. 64  
Heaven, Christ exalted unto 1. 35  
Heavens and earth's extent 1. 130  
Heaven the work of God's hands 1. 132 and 11. 49  
Heavens glory 2. 93  
Heaven the hope of believers 11. 76  
Heaven opened 4. 84, 85. and 10. 53  
Heaven an holy place 9 59 and 10. 53  
Heaven the place where Christ continueth his Priesthood 9 123, 124  
Heavens way 10. 54  
Heaven the place of reward 10. 131  
Heaven a City 11. 47  
Heaven a Country. 11. 72  
Heavenly calling and gifts 3. 15. and 6. 33  
Heavenly things purified 9 118  
Heavenly things the substances of types 9 117  
Hebrews what they were 1. 5  
Hebrews much affected by the Apostle. ibid.  
Heed. See Circumspection.  
Heed to be especially given to a special charge 8. 15  
Heir Christ 1. 17  
Heirs of Salvation 1. 160, 161, 162  
Heirs of promise 6. 133  
Heirs, none but believers 6. 134  
Hell-fire how material, how not 10. 98  
Heretics 11. 270  
Hezekiahs sickness and recovery 11. 133  
Hide such as in danger 11. 125  
Highpriest Christ is See Priest. 2. 173. and 5. 27  
High-Priests infirmities 5. 12  
High-Priests function honourable 5. 18  
Highpriest and Christ resembled 8. 4  
Highpriest alone entered into the most holy place 9 40  
Highpriest went once a year into the most holy place 9 41  
Highpriest entered with blood into the most holy-place 9 42  
Himself Christ offered 1. 29  
Highest God is 7. 6  
Hold fast 10. 132  
Holy-Ghost 2. 35  
Holy-Ghost, true God, and a distinct Person 3. 76  
Holy-Ghost put for his gifts 6▪ 34  
Holy-Ghost how communicated to hypocrites 6. 34  
Holy-Ghost testifieth things written before 9 46  
Holy. See Saints.  
Holy, who, and what so called 3. 5  
Holy how men come to be 3. 6  
Holy who may be accounted. ibid.  
Holy how things are 9 14  
Holy place 9 14  
Holy of Holies 9 15  
Holy ones draw near to God 10. 69  
Holiness, excellency, utility, necessity 3. 7  
Holiness an evidence of God's good respect to man 3. 8  
Holiness vilified by many 3. 9, 10  
Holiness to be pursued 3. 11  
Holiness how attained 3. 12  
Holiness makes perfect 10. 27  
Holiness of God conferred on Saints 12. 56  
Honour distinguished from glory 2. 66  
Honour refused 11. 136  
Honour may be sought 11. 136  
Honour to grace 11. 11, 192  
Hope of Saints heaven 6. 148, 157  
Hope is an evidence, that we are Christ's 3. 62  
Hope causeth rejoicing 3. 63  
Hope of believers not uncertain 3. 66 and 6. 80, 154  
Hope of things not seen 6. 156  
Hope better 7. 87  
Hope a needful grace 10. 71  
Hope to be professed 10. 72  
House of God Saints are 3. 37, 58  
House variously taken 3. 47. and 8. ●…6  
House of Christ excellent and large 3. 59  
House of Christ we are 3. 58  
House of Christ compriseth all believers before and since Christ exhibited 3. 59  
Humane Authors how useful 11. 244  
Humiliation, the way to exaltation 2. 63  
Husbands faith, useful to wives 11. 58  
Hyperbolees how to be used 11. 60  
Hypostatical union of Christ 1. 15  
Hypocrites how partakers of Holy Ghost 6. 34  
Hypocrites taste of God's good word 6. 35  
Hypocrites how far they may ascend and fall 6. 36, 37  
Hyssop what it typified 9 103   

I.  
IAcob his name 11. 106  
jacob's prerogatives 11 09  
jacobs trials 11. 110  
jacob worshipped on his staff 11. 113  
Idolatry hateful 11. 38  
jealousy good over others 4. 2  
jehovah Christ 1. 28  
jephthahs' Name, Birth, Infirmities, and Excellencies 11. 207, 208, 209  
jephthahs rash vow 208  
jericho described. How destroyed 11. 174  
jesus 2. 73  
jesus Christ, joined 3. 29  
jews, who so called 8 36  
jews may be Christians 3. 28  
jewish Christians 7. 61  
jews liturgy belongs not to Christians 7. 73  
jews calling to be prayed for 8 37  
jews privileges belong to Christians 8. 38  
jews perfected with Christians 11. 279  
If, is not always conditional 2. 8▪ 3. 60  
Ignorance how it extenuates, or aggravates sin 3. 111  
Ignorances' damages 3. 112  
Ignorance a sin 5. 10  
Illumination 6. 32  
Image, what it signifieth 10. 2  
Imitation, see Example.  
Imitate God 4. 62  
Imitate Christ 13 132  
Immutability of Christ and creature 1. 136, 138, 141, 142, 145  
Immutability of God's counsel 6. 135  
Immutability of God's oath and promise 6. 140  
Impartiality of God 2. 82  
Impartiality in Ministers 6. 78. and 13. 193. and 9 101  
Impediments removed 11. 175. and 12. 4  
Imposition of hands 6. 16 17  
Impossible, variously taken 6. 38  
Impossible, what is to God 6. 142  
Imprison. See Prison.  
Imprisoned, Professors were 11. 253  
Incredulous no way wrought upon See Unbelief. 3. 92  
Infidelity. See Unbelief.  
Indignation of God fiery 10. 98  
Infirmities to what Christ was subject, and not subject 2. 169, 170  
Infirmities of Priests and Ministers 5. 12  
Infirmities of the upright passed by 11. 189  
Information first 8. 66  
Inheritance our right to salvation 1: 160, 162. and 6. 87  
Inheritance what is 11. 40  
Invincible true believers are 11. 149  
Invisible God is 11. 151  
Invisible ones see things visible 11. 151.  
Invisible things seen by faith 11. 152  
Iniquity to be hated 1. 116  
Integrity how pleaded before God 11. 233  
Intent how accepted 11. 84. See Purpose.  
Insinuation 3. 121. and 6. 54  
Intercession of Christ 7. 106  
Interpret strange tongues 7. 19  
Interrogations emphatical 1. 26, 155  
Invisible things credible 11. 4  
Joseph's name 11. 115  
Joseph's trials, graces and prerogatives 11. 116, 117, 118  
joshuah settled Israel 4. 47  
joshuahs' name 6. 93  
joy, what it is 3. 63  
joy of most vain 3. 63  
joy or rejoicing of hope 3. 64, 65  
joy of believers truest joy 3. 67  
joy set before Jesus 12. 15, 16  
isaack's name 11. 86  
isaack's relations to Abraham 11. 87  
Isaac had promises appropriated to him 11. 88  
isaack's commendation 11. 104  
isaack's blessing his sons 11. 105  
Israel 8. 36  
Israel freed out of Egypt 3. 163  
judah 7. 75. and 8. 36  
judicial Law 7. 69  
judge the best of others 6. 56. and 10. 150  
judges 11. 193  
judgement to come 6. 21  
judgements on transgressors 2. 15. and 3. 

See Punishments. 97    
judgements certain 2. 18  
judgements on tempters of God 3. 96  
judgement immediately after death 2. 136  
judgement decreed 9 136  
judgement answerable to sins 11. 160  
judgements on some, are caveats for others 12. 93  
Just men. See Righteous.  
Just rec●…mpence of sin. 2. 17. and 10 108, 109  
justice without pity 10. 104  
justification, and sanctification from Christ 9 73  
justified none are by the Law 9 104  
justified persons have sin in them 9 131   

K.  
KIndred to be succoured 7. 10  
Kindness on whom it works not 3. 92. and 8. 57  
Kings, lawful, ancient, useful 7. 3  
King of righteousness 1. 112. 7. 19, 20  
Kings evil edicts not to be obeyed 11. 130  
Kingdom of Christ 1. 112  
Kingdom of Christ everlasting 1. 108  
Kingdom of Christ, how given up to his Father 1. 109  
Kingdom of Christ righteous 1. 112  
Kingdom may be subdued 11. 227  
Kissing a rite of subjection 1. 67  
Know, his own conscience a man may 13. 154  
Knowledge of Angels 1. 87  
Knowledge of Hypocrites 6. 32  
Knowledge, a privilege of the new Covenant 8. 72. 73  
Known, God is in his dealings 10. 111  
Known things brought for proofs 9 68  
Known our right to heaven may be 10. 131   

L.  
LAbour for heaven 4. 64  
Labour for love 6. 68  
Lamps typified light 9 9  
Last days 1. 13  
Last days enjoy best things 2. 21  
Law how delivered by Angels 1. 96. and 2. 9  
Law steadfast 2. 12  
Law set out in ten words. 7. 38  
Law & Commandment differenced 7. 38  
Law terrible 12. 99  
Law delivered by Christ 12. 129  
Law and the uses thereof 12. 129  
Law alterable 12. 131  
Learning by experienc 5. 47  
Learners in time must be Teachers 5. 61  
Leave. See forsake.  
Left how promises 4. 7, 8  
Legal uncleanness not simply sinful 1. 28  
Legal rites. See Types.  
Legal sacrifices made not perfect 10. 3  
Legal sacrifices oft offered 10. 4  
Letter of Scripture not always held 1. 72. and 3. 100  
Lie God cannot 6. 142  
Lying an heinous sin 6. 143  
Likeness 2. 168  
Likeness in unequals 7. 50  
Like man, why Christ was 2. 171  
Like to God how man may be 4. 62  
Limbus infantum 8. 50  
Limbus Patrum a fiction 8. 50. & 9 90  
Linked, all graces are 12. 11  
Lions mouths stopped 230  
Lips an instrument of praise 13. 143  
Live ever in Christ, who do 7. 98  
Living God 3. 138, 139. and 7. 98. and 9 85  
Living or quick word 4 70  
Living way 10 57  
Look unto Jesus 12. 12  
Long-suffering of God 3. 101  
Lord Christ 1. 128  
Love of man 6 67  
Love of Saints 6 70  
Love for the Lords sake 6. 69  
Love laborious 6. 68  
Love of man 10. 77  
Love the cause of Gods chastening 12 41  
Loins, coming out of them 7. 41. 59   

M.  
MAjesty God's title 1. 32  
Manasseh 11. 111  
Man, what it signifieth ●… 54  
Man's power and will in what 4 63  
Manna 9 22  
Manna put in a golden pot 9 27  
Manner of doing good 8. 17. and 13. 157. and 9 101  
Many. See Multitude.  
Many shall be saved 2. 91. and 6 107 and 9 140  
Many types of Christ 9 6. and 10. 34  
Many offices of Christ 9 88  
Many slain by persecutors. ●…11. 258  
Many witnesses 12. 3  
Mary the Virgin not without sin 4 91  
Martyrs, how they endured as they did 11. 152  

Mass, a blasphemous sacrifice 7. 112. 115  
See bloody.   
Means not to be prescribed to God 11. 98  
Means of some preservation, destruction to others 11. 170  
Means mean used by God 11. 177  
Means unlikely used by God 11. 30, 39  
Means extraordinary ●…. 28  
Means no help to God. ibid.  
Means of softening, how perverted 3 85  
Means of grace to be improved 4. 82  
Means ordained of God effectual 9 69  
Means to be prepared 11. 29  
Meats forbidden 13. 119  
Meats legal 9 50  
Mediator. This at large 8 2●…  
Mediator of the Covenant 8. ●…4  
Mediator of the Gospel, more excellent than the Mediator of the Law 12. 115  
Meditation strengthens faith 11. 96  
meddlings with other men's matters 7. 73  
Melchisedec ever liveth. 7. 53  
Melchisedecs order. 5. 30  
Melchisedec who he was, 7. 2  
Melchisedecs bread and wine 7. 27  
Melchisedecs greatness. 7. 31, 42  
Men are Gods Ministers 3. 164  
Mercy, ground of all good 4. 27  
Mercy-seat 9 31  
Merciful Christ was 2. 176  
Merit, Christ merited not for himself 2. 74. and 7. 1●…1  
Merit of Christ, and grace of God together 2 78  
Merit man cannot 4. 97. and 6. 66  
Messiah known by Jews to be God 1. 1●…8  
Michael is Christ ●…. 83. and 2. 45  
Mildness becomes Ministers 6. 76  
Milk, plain principles 5. 66 72  
Mindful of man God is 2. 55  
Ministers excellency requires heed in hearers 2. 2, 5  
Ministers, Angels 1. 79  
Ministry of Angels most excellent 1. 156  
Ministers guides to others 2. 127  
Ministers appointed of God, who, and how 3. 34, 35  
Ministers how to be respected 3. 35. and 13. 148  
Ministers receive all they have 3. 48  
Ministers of God men are 3. 164. & 7. 51  
Ministers coworkers with God 4 48  
Ministers function honourable 5 19  
Ministers able to preach deep mysteries 5. 73  
Ministers a means to help on to perfection 6▪ 5. 26  
Ministers mildness, earnestness, and impartiality, 6. 6, 77. 78  
Ministers maintenance 7 18  
Ministers Prerogative, notwithstanding their meanness 7. 52  
Ministers necessary and profitable 13. 149  
Ministers must watch 13. 1●…9  
Ministers must give an account 13. 151  
Ministers joy and grief about people 13. 152  
Ministers conscionable to be prayed for 13. 153  
Ministers restrained, and restored 13. 159, 186  
Ministers pray for people 13. 162  
And people for Ministers 13. 153  
Ministers desire to be with their people 13. 187  
Ministers associating themselves together 13. 188  
Ministers impartiality 9 101  
Monisters must have their warrant 9 101  
Ministry effectual by God's blessing 6. 28  
Miracle, what it is 2. 28, 33, 34  
Miracles wrought by God alone 2. 28  
Miracles bear witness to divine truth 2. 30  
Miracles now not needful. ibid.  
Miracles, signs, wonders, distinguished 2. 31, 32  
Mock. See Reproach.  
Monarchy. See King.  
Moral Law perpetual 7. 70  
Moral Law how mollified 7. 70  
Mortal are all of all sorts 7. 97▪ and 9 133.  
Mortality exempts not from services 7. 97  
Mortality how it instructs men 9 139  
Moses and Christ compared 3. 36. and 11. 135  
Moses faithfulness 3. 39  
Moses prerogatives, how excelled by Christ 3. 45  
Moses had all from Christ 3. 48  
Mose how said to bring Israel out of Egypt 3. 164  
Moses instructed in God's mind. 8. 14  
Moses why taken to the top of the mount 8. 19  
Moses Law 10. 101  
Moses trials, gifts, and privileges 11. 133, 134, 135  
Moses refused▪ honour, pleasures, and riches 11. 136, 139  
Mother a joint parent 11. 124  
Multitude. See many.  
Multitude of believers 11. 192  
Multiplication of seed a blessing 6. 105  
Murder of ones self, damnable 11. 204, 205  
Mu, a necessity, and a duty 11. 22  
Mysteries many, and great in Christ's Priesthood 5. 57 7. 24  
Mysteries couched under histories 7. 23, 24   

N.  
NAme of God 2. 112. and 6. 69  
Name of God's Son 1. 42  
Nature of man prone to sin 3. 122  
Natural man's power and will in what 4. 63  
Necessary what is 8. 9  
Necessity twofold 2. 3  
Necessity of duty ibid.  
Necessity of Christ's undertaking 2. 166  
Necessity of observing things enjoined 9 114  
Necessity of Christ's suffering but once 9 128  
Negative argument how it holds 1. 46  
Negatives doubled emphatical 4. 76  
Neglect of Salvation 2. 19  
Neglect no means of others good 3. 147  
Nescience wherein blameless 3. 111  
Nestorius his heresy 2. 77  
New way 10. 56  
News to be made known 13. 184  
New Covenant 8. 35  
New Covenant and old 8. 49  
New Testament ratified by Christ's death 9 95  
New Testament inviolable 9 95  
New Testament violated by Papists 9 95  
Nigh to God we draw by Christ 7. 88  
Noah's Fame and faith 11. 26  
Novatus error 6. 37  
Now 2. 68  
Now is Christ in heaven for us 9 124   

O.  
OBjections useful 2. 68  
Obedience simple and absolute to God 11. 37, 41, 88  
Obedience in suffering 5. 48. and 11. 95  
Obedience a sign of salvation 5. 52, 53  
Obedience universal 8. 16  
Obedience to Ministers 13. 148  
Obedience to civil and Spiritual Rulers differenced 13. 148  
Obedience answerable to the charge 11. 41  
Obedience to be continued 11. 42  
Obseure points to be explained 10. 58  
Offer to God Christ did 9▪ ●…1  
Offered himself Christ did▪ 1  
Offer himself to Marry●…dome bow any may 11. 246  
Oil for anointing 1. 1●…0  
Oil and the spirit compared together ibid.  
Oil of gladness 1. 121  
Old how things wax 1. 139  
Old babe a disgrace 5 71  
Old and new Covenant 8. 49  
Old covenant abrogated 8. 80  
Once Christ offered 9 128  
Once Christ entered into heaven 9 60  
Once only men die 9 134  
One Sacrifice, once offered by Christ 7. 115  
Opportunity to be taken 3. 76. 146  
Opportunities limited by God 4. 43  
Opportunity while it lasteth, good may be expected 4. 45  
Opportunity God helps 4. 99  
Opportunities of returning to their Country Patriarches omitted 11. 74  
Oracles of God 5. 63, 65  
Ordinances of God effectual 9 69  
Ordination of Ministers 3. 35. and 6. 17  
Original sin 12. 6, 7  
Original sin to be suppressed 12. 7  
Oath. See swear.  
Others to be brought to God 2. 126  
Others to be looked unto 3. 124, 144 4. 3  
Others blood offered by Priests 9 127  
Others to be instructed in what we believe 11. 120  
Others receive good by the faith of some 11. 184  
Our own spiritual good to be cared for 6. 79  
Our own works 4. 58  
Our selves must first be cleansed 7. 113  
Our own faith justifieth 10. 147  
Ourselves to be incited with others 2. 4 and 4. 3  
Ourselves to be looked unto 3. 124  
Outward blessing no evidence of God's favour 3. 98   

P.  
PArables useful 6. 45  
Papists. See Popish.  
Papists religion carnal 7. 82  
Papists violate Christ's last will 9 95  
Papists wrong people in keeping the word from them 10. 91  
Parents careful of their children 11. 124  
Parents honoured by worthy children 11. 124  
Parents observe God's stamp on a child 11. 128  
Pardon of sin the ground of other privileges of the new covenant 8. 74  
Pardon fully extended to all sins 8. 76  
Pardon of sin, is to remember it no more 10. 48  
Pardon procured by sacrifice 10. 49  
Partakers of the heavenly calling who are 3. 17  
Partakers of Christ who are 3. 151  
Passover described 11. 154  
Patience of God 3. 101  
Patience of God turned to wrath 3. 113  
Patience to be added to faith 6. 86  
Patience a support in suffering 10. 122  
Patience an help to perseverance 10. 135  
Patience of Christ under the Cross 12 18  
Patriarch 7. 32  
Pattern. See Example.  
Peace of Christ 7. 21  
Peace and righteousness 7. 22  
Peace attributed to God 13. 163  
Peace, the divers kinds of it 12. 71, 72  
Peace to be followed 12. 72  
Peace its excellency, necessity, and utility 12. §. 72  
Peace with all men 12. 73  
Peace-breakers, who they are 12. 74  
Peace the means of procuring and preserving 12. 75  
Peace and holiness to be joined together 12. 76  
Peculiar people 11. 80  
Penitents highly esteemed by God 11. 

See Repent 183.    
People of God who are. To them rest belongs 4. 57  
People peculiar to God 8. 68, 69  
People pray for Ministers 13. 153  
People of God liable to divine revenge 10▪ 114  
People of God to be associated with 11. 138  
Perfected how Christ is 2. 97. and 5. 49  
Perfect two ways 5. 72  
Perfection to be aimed at 6. 5  
Perfection needs no addition 7. 65  
Perfection prayed for 13. 172  
Perfection consisteth in holiness 10. 27  
Perfected by Christ who are 10. 40  
Perjury 6. 187  
Perishing of creatures 1. 137, 139  
Perplexities, Saints subject unto 11. 263  
Persecution, Professors may fly from 11. 259  
Persecution causeth perplexity 11. 263  
Persecutors offer freedom to such as yield 11. 247  
Persecutors hate the truth most 11. 247  
Persecutors cruelty far exceedeth beasts 11. 271  
Perseverance without intermission or revolt. 3. 68 

Motives to perseverance 3. 69  
Means of persevering 3. 70  

Grounds of persevering 3. 134  
See Apostasy   
Objections answered 3. 135    
Perseverance grounded on Christ's Priesthood 4. 86  
Persevere in charity 6. 72. 11. 23, 127  
Persevere in obedience 11. 42  
Persevere in faith 1. 64.  
Person in trinity 1. 21  
Persons of Father and Son distinct 1. 52  
Persuaded well 6. 56  
Pilgrims Saints are 11. 68  
Pleaces fit for divine service 9 4  
Plerophory of Hope 6. 20  
Plerophory of Faith 10. 64  
Pleased God was by Enoch 11. 19  
Pleased how God is 11. 21  
Pleasures lawful, but dangerous 11. 139  
Pleasures how to be used 11. 139  
Pleasures momentany 11. 140  
Popes usurped power 2. 70  
Popes usurpation above Kings 7. 33  
Popish. See Papist  
Popish Priests needless 7. 99 and 8. 10  
Popish Churches treasure 7. 103  
Posterity to be cared for at death 11. 112  
Postscripts not Canonical 13. 198  
Power of man's will 4. 63  
Power of Christ's word 1. 25 

Not hindered by unbeleef 3. 100    
Powers, Angels 1. 84  
Power of God a prop to faith 11. 97  
Practice the end of knowledge 10. 52  
Prayer. Principles about it 6. 18  
Prayers▪ frequent and fervent by Christ 5. 34, 37  
Prayer in distress 5. 39  
Prayer supported by faith in God's power 5. 40  
Prayer of Christ heard 5. 43  
Prayers sometimes to be more fervent 13. 158  
Prayers to be added to other means 13. 171  
Prayers why sometimes not heard 12. 96  
Praise a sacrifice 13. 142  
Praise to be added to prayer 13. 177  
Preachers must preach to themselves 4. 3  
Preaching a means of salvation 2. 2●…  
Precepts of God according to Law 7. 38  
Predestination different from divine generation 5▪ 54  
Predecessors. See Fathers  
Prejudicial opinions to be prevented 6. 53  
Preparation for God's service 9 36  
Prepare means 11. 29  
Prepared heaven is 11. 79  
Preserve God can from common judgements. 11. 162  
Presumption from diffidence 3. 96  
Presumption causeth destruction 11. 170  
Prevent Apostasy 3. 122  
Priest Christ is in both natures 2. 172. and 9 78  

Priests from among men 5. 2, 3, 4.  
See High Priest   
Priests for men 5. 4  
Priest in things of God 5. 5, 6  
Priests offered for themselves and others 5. 14  
Priest true, typical, metaphorical 2. 172  
Priest Christ is 2. 172. Such an one as he never was 7. 108  
Christ a Priest for ever 5. 29  
Priests taken from among men, ordained for men 5. 2, 3, 4  
Priests in things to God 5. 5, 6  
Priests before the Law the first born were 7. 63  
Priests subject to death 7. 97  
Priests none succeed Christ 7. 99  
Priests stand ministering 10. 33  
Priesthood necessary 2. 179 and 7. 63  
Priesthood of Christ everlasting 7. 26  
Priesthood of Christ sufficient 1. 26 

Most excellent 2. 174    
Priesthood of Christ brings many benefits 2. 175  
Priesthood of Christ the ground of perseverance 4. 86  
Priesthood of Christ hath many profound mysteries. 5. 57  
Priesthood of Melchisedec greater than Levies. See Melchisedec 7. 42  
Priesthood of Levi imperfect 7▪ 61  
Priesthood of Christ doth that which others cannot. It maketh perfect 7. 87.  
Priesthood of Christ a weighty point 7. 91  
Priest hood of Christ unchangeable 7. 99  
Priesthood of Christ spiritual and celestial 8. 2  
Priesthood of Christ not on earth 8. 10, 11  
Principalities, Angels 1. 84  
Principles undeniable 7. 46  
Private exhortations 3. 144  
Profaneness an heinous sin 12. 90  
Profession of faith 3. 27  
Profession of good purposes may be made 6. 24  
Profession to be made of hope 10. 73  
Profession of ones condition 11. 70.  
Professors may fall away 3. 131 and 10. 148  
Professors provoke God 3. 162  
Professors of the truth tortured 11. 245  
Professors may fly from persecution 11. 259  
Professors and Confessors distinguished 11. 259  
Proficiency answerable to means 5. 60  
Proof added to proof 1. 63  
Prophets ordinary, extraordinary 1. 12  
Christ a Prophet 1. 14, 2, 22, 24, 111, 112  
A Prophet Christ was for God and Man 2. 114  
Prophets Gods mouth 4. 25  
Prophets faith 11. 225  
Propitiation 8. 75  
Promise prime Christ is 11. 275  
Promises may be forfeited 3. 118 and 4. 7, 8  
Promises of rest 4 6  
Promises of future things as of present 4. 24. and 8. 33  
Promises of God accomplished in some 4. 37 and 7. 75  
Promise for things promised 6. 87  
Promises to Abraham 6. 94.  
Promises to Abraham comprise Christ 6. 95  
Promises the ground of faith and patience 6. 96  
Promises a privilege 7. 44  
Promises better 8 25  
Promises the ground of God's Covenant 8. 26  
Promises absolute 8. 77  
Promses enlarged to believers 11. 57  
Promises embraced 11. 66  
Promises appropriated to Isaac 11. 88  
Promises how obtained 11. 229  
Promised land 11. 43  
Promises of men submitted to Gods will 13. 187  
Prone man is to sin 3. 122  
Providence▪ 1. 24, etc.  
Providence of God is manifold 3. 93  
Providence of God extended to incredelous 3. 97  
Provoke God who do 3. 162  
Provoke others to duty 10. 75  
Prudence and faith in preventing danger 11. 158  
Psalms all penned by David 4. 44  
Psalms of divine authority 4. 44  
Punish on good ground 10. 10●…  
Punishment of sin a just reward 2. 15, 16, 17. and 10. 108, 109  

Punishment on others our warning 3. 89  
See Judgement   
Purifying water 9 7●…  
Purity of Christ 4. 91. and 7. 109. and 9 80  
Pure heart 10. 64  
Purgatory 8. 50  
Purging virtue of Christ ●…. 27. and 9 ●…2  
Purposes good may be professed 6. 24  
Purposes of men to be subjected to Gods will 6. 27  
Purpose how accepted 11. 84   

Q  
QUoting Sccripture without naming the particular place ●…2. 50, 52   

R  
Raze Metaphorical 12. 8  
Race set before us 1●…. 10  
Rahabs name, faith, and effects thereof 11, 181, 182, etc.  
Rahab preserved 11. 184  
Ransom Christ's death was 9 79, 89  
Rashness to be avoided 11. 141  
Reconciliation made by Christ 2. 180  
Reconciliation appropriated to God's people 2. 181  
Recovery how prayed for 11. 233  
Red Cow what it tipyfied 9 70  
Red Sea passed through by the Israelites 11. 165  
Red Sea a like figure to Baptism 11. 171, 172  
Redemption what it is 9 62  
Redemption not universal 2. 81  
redemption perfected by Christ on earth 9 61  
Redemption more excellent than creation 9 63  
Redemption by Christ perfect 9 65  
Redemption of transgressions 9 89  
Repemption of such as lived before Christ §. 90  
Reformation in time of the Gospel 9 50  
Resuge Gods promise is 6. 146  
Regeneration different from divine regeneration 1. 56  
Regeneration, the signs and causes thereof 12. 105  
Registering Predecessors sins 3. 90  
Re●…erations argueth imperfection 7. 112  
Rejoice. See joy  
Rejecting what it intends 6. 48  
Relation betwixt God the Father and Son 1. 22  
Religion every one can not save 10. 57  
Relics unwarrantable 11. 122  
Remember what, and how God doth 6. 63, 65  
Remember sin how God doth not 8. 76 and 10. 47  
Remember encouragements 12. 30  
Repent how God doth 6. 136 and doth not 7. 92  
Repent▪ 3. 109 See Penitent  
Repentance from dead works 6. 8  
Repentance the way to recover 6. 40  
Repentance required in the Covenant of Grace 8. 45  
Repetitions 3. 158  
Report good who have 11. 6, 274  
Reproach. See Shame. And see Disgrace  
Reproach a persecution 13. 135  
Reproach just and unjust 11. 14●…  
Reproach of Christ 11. 142 and 13. 135  
Reproach preferred before Riches 11. 143  
Reproof on just ground 5. 59  
Reproof impartial 5. 67  
Reproof with remedies 6. 2  
Resurrection. Principles about it 6. 20  
Resurrection of Christ and in three days 13. 164  
Resurrection an evidence of God's power 11. 99  
Resurrection emboldens against sufferings 11. 148  
Resurrections divers 11. 250  
Respect of persons God hath none 2. 82  
Rest by what words in Hebrew and Greek set out 3. 116  
Rest promised to Israel 3. 116. and 10  
Christians 4. 6  
Rest an evidence of God's providence 3. 116  
Rest may be forfeited 3. 116, 118  
Rest why called God's 3. 117, and 4, 9  
Rest in heaven 4. 6, 8, 27  
Rest of Sabbath and Canaan 4. 27  
Rest in heaven is from all travel and trouble 4. 54, 55  
Rest to come 4. 56  
Rest proper to God's people 4. 57  
Rest of Saints like God's rest 4. 60  
Rest in heaven to be laboured after 3. 64, 65  
Reveal God doth his counsel 11. 89  
Revenge. See Vengeance.  
Reverence in serving God 12. 135  
Reward 11. 145  
Reward of suffering 10. 130  
Reward of ●…in ●…. 16  
Reward of good works 6. 57, 88  
Reward may be aimed at 6. 149, and 11. 145  
Reward may stand with Grace 8. 43  
Reward after work 10. 136, and 11. 19  
Reward given of God 11. 23  
Reward makes leave and endure any thing 11. 146  
Rewarder God is 11. 23  
Riches how esteemed 11. 143  
Right to Christ who have not 13. 123  
Righteousness what it is 1. 114  
Righteousness of Christ's Kingdom 1. 114  
Righteousness loved of Christ 1. 115  
Righteousness of God perfect 6. 60  
Righteousness for faithfulness 6. 62  
Righteousness and Peace 7. 2●…  
Righteousness excellent 11. 33  
Righteousness of faith 11. 33  
Righteous King 7. 19  
Righteous men in this world 10. 144  
Righteous men live 10. 145  
Righteous men live by faith 10. 146  
Right hand how attributed to God 1. 33  
Right hand of God Christ exalted unto 〈◊〉 ibid. 1. 149  
Christ's continuance there 1. 150  
Rites. See Types  
Run Christ did in the Christian race 6. 158  
Run Christ did before others 6. 159  
Run we must in our race 12. 8, &c   

S  
SSabbath rest 4. 31.  
Sabbath permits no servile works 4. 31  
Sabbath in some sense permits servile works 11. 178  
Sacrament. See Seale  
Sacrametns. Principles about it 6. 13  
Sacraments do not confer grace 7. 86  
Sacraments of divine institution 9 108  
Sacraments in all ages 9 108  
Sacraments to strengthen faith 11. 156  
Sacramental union 11. 155  
Sacrifice of Christ for ●…in 1. 28. and 10. 35  
Sacrifices and gifts distinguished 5. 7  
Sacrifices for sin 5. 8.  
Sacrifices why slain 5. 7  
Sacrifice bloody and unbloody. See bloody  
Sacrifice of praise 13. 142  
Sacrifice of what creatures 9 102  
Sacrifice true better than typical 9 119  
Sacrifices legal cannot stand with Christ's 10. 25  
Sacrifice ever must be 10. 25  
Sacrifice of Christ makes perfect 10. 28  
Sacrifice of Christ his own body 10. 18, 29  
Sacrifices legal insufficient 10. 34  
Sacrifices were many 10. 34  
Sacrifices legal abrogated 1●…. 98  
Saints. See Holy. See Confessors  
Saints and Christ's fellowship 1. 122  
Saints and Christ of one 2. 104  
Saints all of the same spiritual being 2. 104  
Saints especially to be succoured 6. 71  
Saints vilely esteemed 11. 267  
Saints perfection in heaven 12. 112  
Saints speak after death 12. 118  
Salem 7. 4  
Salutations commendable 7. 13. and 13. 191, 194  
Solomon a type of Christ 1. 63  
Salvation 1. 159  
Salvation neglected 2. 19  
Salvation put for Gospel 2. 20  
Salvation great 2. 21  
Salvation by Christ 2. 95. and 5. 50  
Salvation eternal 5. 51  
Salvation to all that obey 5. 53  
Salvation accompanieth good works 6. 57  
To Salvation what right we have 1. 160  
Salvations certainty 1. 161  
Salvation sure to such as look for it 9 146, 147  
Salvation full at Christ's last coming 9 147  
Salvation end of faith 10. 153  
Sampsons' name, weakness, strength 11. 199, 200  
sampson's hair 11. 261  
Sampsons' death lawful 11. 203  
Samson a type of Christ 11. 206  
Sam●…, Christ is ever 9 90, and 13. 112  
samuel's name, birth, education, privileges 11. 219, etc.  
Samuel a type of Christ 11. 224  
Samuel not raised from the dead 11. 223  
Sanctity external to be added to internal purity 10. 67  
Sanctify how God, or Christ, or Man doth 2. 101, 102  
Sanctified none are by nature 2. 103  
Sanctification and justification from Christ 9 73  
Sanctification imperfect 10. 7  
Sanctified ones are perfected 10. 40  
Sanctuary diverfly taken 8. 4  
Sanctuary what it was ●…. 4, 14  
Sarah her name, and faith 11. 52, 53  
Sa●…e variously taken 5. 42  
Saviour, what an one Jesus is 2. 73  
Sawn asunder 11. 255  
Scape-goate tipyfied Christ 9 139  
Scarlet-wool what it tipyfied 9 103  
Sceptre of Christ 1. 111  
Schools. See Seminaries  
Scourging Professors 11. 252  
Scourge God doth of●… 12. 40, 42  
Scoff. See Reproach  
Scripture added to Scripture 1. 63  
Scripture. proofs 1. 46, 63, 77  
Scripture, why quoted without Chapter or Verse 2. 50, 52  
Scriptures testimony 2. 51, 52, and 3. 74  
Scripture instructions to be applied to all ages 3. 158. 13, 68  
Scriptures quoted in the very words thereof 3 74  
Scripture circumstances observable 4. 52  
Scripture varied in the letter 1. 72  
Scriptures foretold what Christ did 10. 21  
Scripture for all in all ages 10. 43  
Scripture in no part lost 11. 244  
Scripture how the word of truth 11. 244  
Scripture ought to be read and known 12. 94  
Seals to be annexed to a Covenant made known 9 100  
Season. See opportunity  
Seasonable succour 13. 164  
Searcher of heart God is 4. 74, 76, 77  
Security to be avoided 11. 133  
Seducers have divers doctrines 13. 114  
Seed of Abraham Christ is 2. 161, 162  
Seed of believers blessed 11. 91, 1●…1  
Seed of Isaak blessed 11. 92  
Seek God 11. 24  
Seek heaven. How amiss, how aright 11. 71  
Self-murder damnable 11. 204, 205  
Seminaries necessary 7. 97  
Sense of Scripture held though letter altered 1. 72  
Seraphim 1. 84  
Served God ought to be 12. 134  
Serve God with fear 8. 1●…. 12. 136  
Serve God always 9 38  
Service of God with preparation 9 36  
Service of God by whom to be performed 9 37  
Serving God the end of redemption 9 85  
Serving God with reverence 12. 135  
Servant Moses was 3. 51  
Servant faithful 3. 50  
Servants Governors are 3. 51, 52  
Seven a number of perfection 4. 30  
Seventy interpreters of the Hebrew Bible into Greek 1. 72  
Set times God hath 11. 178  
Shadows the types were 8. 12. and 10. 2  
Shame. 2. 108. See Ashamed  
Shame whereunto Christ was put 6. 42. and 12. 19  
Shame despised by Christ 12. 21  
S●…edding of blood procures remission 9 111  
Sheep of Christ 13. 169  
Sheep's properties 169  
Shepherd Christ is 13. 166  
Shepherd great 13. 168  
Shepherds effects 13. 166  
Shewbread typified Christ 9 13  
Sight spiritual 2. 72  
Sight of God makes sincere 13. 174  
Sight of God beneficial, and honourable 12. 78  
Signs 2. 31, 32  
Sin a filth, and purged by Christ 1. 28  
Sin hath degrees 2. 18. 3. 85  
Sin how it appears horrible 3. 88  
Sins of old punished, warnings unto us 3. 89  
Sins why registered 3. 90  
Sin continued in the greater 3. 102  
Sin deceitful 3. 122, 148  
Sin is in justified persons 9 131. and 107  
Sin seen by God in justified persons 4. 78  
Sin none in Christ 4. 91  
Sin pardonable 5. 8  
Sin. See Pardon  
Sin put away by Christ 9 131  
Sin born by Christ 9 1●…9  
Sin destroyed by Christ's last coming 9 144  
Sin purged troubleth not 10. 5  
Sin to be confessed 10. 7, 8  
Sin against evidence of the Spirit 10. 93  
Sin may prove unpardonable 10. 94  
Sin not pardoned bringeth damnation 10. 95  
Sin the cause of Saints suffering 12. 27  
Sincerity 3. 70, 126  
Singing commended 2. 115  
Zion a type of the christian Church 12. 1●…0  
Sat how Christ doth in heaven. 1. 31  
Six days why spent in creating 4. 31  
Sl●…th about grace 6. 81  
Small things not to be despised 11. 57  
Snuffers typified discipline 9 10  
Solitariness fit for communion with God 8. 19  
Sonship of Christ 1. 15. 3. 55  
Son appointed of the Father 1. 16  
Son of God variously taken 1. 47  
Son of God begotten 1. 49  
Son and Father the same essence 1. 51  
Son and Father distinct persons 1. 52  
Son of God how subject to the Father 1. 109  
Son of Man 2. 54  
Sons of Christ, How known 2. 50, 128  
Sons of God subject to suffering 5. 47  
Soul how attributed to God 10. 149  
Soul-suffering of Christ 2. 76  
Souls of men are of a spiritual substance 12. 110  
Souls excellency above Angels 12. 110  
Souls in heaven greater glory since Christ then before 8. 53  
Souls perfection in heaven 12. 112  
Soldiers to be succoured 7. 8  
Speech why given 11. 70  
Special relation betwixt God and his people 8. 67. and 11. 78  
Spies lawful 11. 186  
Spirit resembled to oil 1. 119  
Spirit in Christ above others 1. 123  
Spirit for Christ's divine nature 9 77  
Spirit diversely taken in Scripture 12. 110  
Spiritual what it intendeth 7. 80  
Sprinkling blood 11. 157  
Sprinkling blood and water 9 71  
Sprinkling Christ's blood 9 72  
Sprinkling the book of the Covenant 9 104  
Sprinkling all the people 9 105  
Stability none here 13. 138  
Standing what it implieth 1. 31  
Stand not at a stay 6. 3  
Stars are innumerable 11. 60  
Steadfastness of God's word and Law 2. 11 12  
Stoning to death 11. 254  
Strange tongues to be interpreted 7. 19  
Strange phrases to be mollified 7. 55  
Strange doctrines 13. 115  
Strange Land 11. 44  
Strangers Saints are 11. 68  
Strong meat 5. 66, 72  
Study for heaven 4. 64  
Subjection 2. 43  
Subjection to Christ 2. 62  
Substance preferred before circumstance 13. 189  
Suffer word of exhortation 13. 18●…  
Sufferings of Christ 2. 76, 96, 97. and 12. 17  
Sufferings of Christ, and his members moderated 2. 59  
Sufferings of Saints glorious 2. 97  
Sufferings make Christ and Saints conformable 2. 100  
Suffering the portion of God's Sons 5. 46  
Sufferings of Saints short 10. 138  
Sufferings of Jews for religion 11. 244  
Suffering of Saints for advantage 11. 250  
Superiors command no warrant for evil 11. 130  
Superiority in office may stand with equality in state 7. 41  
Superstitious too sedulous 13. 120  
Supper of the Lord. Principles about it 6. 15  
Supports in trials 11. 243  
Suretyship God's oath is 6. 138  
Surety Christ is, and wherein 7. 93  
Swearing is a kind of suretyship 6. 138  
Swearing attributed to God 3. 114, 115 and 6. 97  
Swearing of God infallible 4. 26 

And immutable 6. 140    
Swear why God doth 7. 91  
Swearing of God by himself 6. 98  
Swearing, God conforms himself to man 6. 115  
Swear man may 6. 116  
Swear lawfully 6. 117  
Swearing several kinds 6. 119  
Swear by God alone 6. 120  
Swear not by creatures 6. 123  
Swear not things unlawful 6. 124  
Swear not falsely 6. 127  
Swear not rashly 6. 128  
Swearing a solemn rite 7. 91  
Swear God did in ordaining Christ a Priest 7. 91  
Sword. The word like it 4. 71  
Sword two edged 4. 71   

T.  
TAble typified communion 9 11, 12  
Tables of the Covenant 9 30  
Tables why of Stone 9 30  
Tabernacle a type of Christ's body 8. 5 and 9 55  
Tabernacle, who serve it 13 124  
Tabernacles of Patriarches 11. 46. See Tents.  
Taste 2. 79 

How Christ tasted death. ibid.    
Tasting the heavenly gi●…t 6. 33  
Tasting the good word 6. 35  
Tasting heavenly glory 6. 36  
Teachers excellency requires hearers heed 2. 2, 5  
Teachers wisdom in disposing their matter 9 33  
Tears may sometimes be in vain 12. 96  
Tears when acceptable 12. 96  
Terrible God is 10. 15  
Testament. See New.  
Testament, or last will ratified by death 9 93  
Testament ratified inviolable 9 94  
Testament unjust annul. 9 94  
Testaments how violated 2. 94  
Testament. See Covenant.  
Testators general intent to be observed 9 94  
Testimony. See Witness.  
Testimony of Scripture. See Scripture.  
Tempted how many ways Christ was 2. 96  
Tempted how far, and why Christ was 2. 182, 183  
Tempted how any man may be 2. 185  
Tempt God how a man doth, and what the causes and effects thereof 3. 96  
Tempted how Abraham was 11. 83  
Tempted best are 11. 83  
Temptations on the right hand dangerous 11. 256  
Temporal blessings no sure evidence of God's favour 3. 92  
Temporal blessings not the only object of faith under the Law.  
Tents of Patriarches 11. 45  
Tenths given to Melchisedeck 7. 16  
Tenths how far due to other Ministers 7. 17  
Tenths why given to Levites 7. 33, 40  
Tenths argue superiority 7. 33  
Tenths paid by Levy in Abraham 7. 56  
Therefore 1 117. 2. 2  
Threats of God assuredly executed 3. 174  
Throne of Christ 1. 106, 110  
Throne of grace 4. 94  
Thrones, Angels 1. 84  
Time. See Opportunity. See S●…t.  
Timotheus 13. 185  
Tithes. See Tenths.  
Titles before Epistles 1. 3  
Tortures on Professors of truth 11. 245  
Trading in sin 10. 89  
Traditions how useful 11. 244  
Transitions useful 8. 2  
Translation of Enoch 11. 17  
Transgression distinguished from disobedience 2. 14  
Transgression punished 2. 15, 16, 17, 12, 127  
Transubstantiation refuted 9 107  
Try. See Tempt. Trials. See Afflictions  
Trials many and great Christians are subject unto 10. 120, 123, 125  
Treasure what is 11. 143  
True and tipycall opposed 8. 6  
Truth to be granted to adversaries 9 2  
Truth received 10. 91  
Trust in God 2. 119  
Types were not the the truth, nor to be rested in 4. 49  
Types why instituted. 4. 49  
Types had their truths 4. 50  
Types had their heavenly truths 8. 13. and 9 115, 117, 122.  
Types in what cases rejected 4. 50. and 10. 16  
Types of Christ 7. 25  
Types but shadows 8. 12  
Types fulfilled by Christ 13. 128  
Types legal were sacred 9 3.  
Types may set out many misteryes 9 6  
Types legal could not quiet the conscience 9 49.  
Types legal concerned the outward man 9 50  
Type and truth greatly differ 9 76  
Types grounded on equity 9 97  
Types and truths alike 9 98  
Types how far taken away 10. 24  
Types very glorious 10. 58   

V  
Veil of the Tabernacle 9 16, 17  
Veil tipyfied Christ's flesh 10. 58  
Vengeance is Gods 10. 112 and 11. 158  
Valour commendable 11. 236  
Valour wrought by faith 11. 237  
Verily 7. 37  
Visit God doth 2. 56  
Unbelief hardens the heart 3. 84, 92  
Unbelief makes an evil heart 3. 128  
Unbelief hinders not God's goodness 3. 97. 100  
Unbeliefs damages 3. 129, 171 and 4. 26  
Unbelief how prevented and redressed 3. 130  
Unbelief a great sin 6. 100 143  
Unbelief makes void Christ's last will 9 95  
Unbelief causeth destruction 11. 18▪  
Unbelievers excluded from Believers privileges 4▪ 21, 39 and 11. 31  
Unbloody sacrifice. See bloody  
Unclean things under the Law 9 74  
Unclean are all things to sinners 9 104  
Unclean are all men 9 105  
Uncleanness legal, not simply sinful 1. 28  
Union of Christ hypostatical 1. 15  
Union betwixt Christ and Believers 2. 104 3, 151  
Union of all Nations under one covenant 8. 37  
Universal obedience 8. 16  
Universities. See Seminaries  
Voice of Christ 3. 78  
Voice of Christ how to be heard 3. 77  
Voluntary. See willing  
Urim and Thummim 8. §. 4   

W  
Weigh to heaven not manifest under the Law 9 47  
Ways of God 3. 110  
Wait upon Godswill 10. 37  
Wait for accomplishment of promises 6. 110  
Wait with patience 6. 111  
Waiting obtains the promise 6. 112  
Wander Confessors do 11. 260, 268, 269  
Want whereunto Confessors may brought 11. 262  
War lawful. 7. 9 and 11. 227  
War betwixt Professors of the true Religion 239  
Watch Ministers must 13. 149  
Watch. They must for Souls 13. 150  
Washings legal 9 50  
Water purifying 9 70  
Whole will of God to be revealed 9 101  
Way what it is 10. 54  
Way to heaven opened 10. 53  
Way new and living consecrated 10. 55, 56  
Weak made strong 11. 233, 234  
Will. See Testament.  
Will of God his rule 2. 37  
Will of God revealed by parts 1. 11  
Will of God many ways manifested ibid.  
Willingly God doth what he doth 6. 130  
Will of God secret and revealed 9 141  
Will of God Christ's rule 10. 19, 20  
Will of God makes Christ's sacrifice perfect 10, 26  
Will of God is Saints rule 11. 27, 83  
Will of man free 3. 81. In what free 4. 63  
Will cannot be forced 3. 83  
Willing suffrers 11. 246  
Willing to do good 13. 196  
Willingly Christ offered himself 9 79, and 10. 15, 19  
Willingly refuse honours 11. 136  
Wilfulness aggravates sin 3. 107. and 10. 88  
Wilfulness dangerous 3. 108  
Wilful ignorance 3. 111  
Witness God gives to his word 2. 28  
Witness Moses did 3. 53  
Witnesses God always had 3. 53. and 12. 2  
Witness given to the Elders 11. 6  
Witness honourable 11. 6  
Witness of faith 11. 13  
Wives faith useful to Husbands 11. 58  
Women may prove worthies 11. 53  
Wonders 2. 31, 32  
Wonders under Law and Gospel how differ 2. 36  
Word of God. Principles about it 6. 11  
Word of Christ powerful 1. 25  
Word of Angels, what it was 1. 96. and 2. 9  
Word of God steadfast 2. 11, 12, 13  
Word of Salvation 2. 20  
Word of God to be respected 2. 10  
Words of Scripture to be quoted 3. 74  
Word why said to be Gods 4. 69  
Word of God quick and powerful 4. 70  
Word of God sharper than a sword 4. 71  
Word a spiritual sword 4. 72  
Word divides soul and spirit 4. 73  
Word an exact critic 4. 74  
Word why styled good 6. 35  
Word of God ought to be heeded with all circumspection 12. 123  
Word of God ought not to be rejected 12. 125  
Work of God's hand 1. 132, 134. and 4. 27  
Works extraordinary work on incredulous 3. 99  
Works of God how finished 4. 28  
Work to be forborn on Sabbath 4. 31  
Work of God attributed to man 4. 48  
Works our own what are 4. 58  
Works in heaven 4. 60  
Works dead 6. 8. and 9 84  

Works good accompanied with Salvation 6. 57  
See Charity. See good.   
Works what God will not forget 6. 65  
Works of men merit not 6. 66.  
Works do not justify 9 104. and 11. 190  
Works an evidence of good conscience 13. 157  
Working of God continued in his 13. 174, 175  
Worlds how taken 1. 18. and 4. 29. and 9 141  
World not eternal 1. 129  
World to come 2. 41, 42. and 6. 36  
World to be left 11. 32. and 13. 133  
Worlds end the time of Christ's suffering 9 129  
World of ungodly perish 11. 32  
World disrespected by believers 11. 73  
Worship divine and civil 1. 74, 75  
Worship due to Christ ibid.  
Worship not due to Angels 2. 44  
Worship of God must have a warrant 7. 76  
Worship on all occasions 11. 113  
Worthy. Counted worthy 3. 42  
Worthies more than registered 11. 192  
Wrath attributed to God 3. 114  
Wrath of God incensed is terrible 12. 137  
Writing Gods Law in man's heart 8. 63. 65.   

Y.  
Yield of themselves do oppositions against God 11. 176  
Years teach wisdom 11. 132  
Yesterday how taken 13. 112  
Younger preferred 11. 11, 106, 111   
FINIS.   

An Alphabetical INDEX of the several Greek words explicated in this COMMENTART.  
The first Figure noteth the Chapter, the second the SECTION of that CHAPTER.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 67  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17 6. 55  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 111  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 82, 83  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 23  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 101  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 4 9 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 44  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 149  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 92  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 61, 62  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 38  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 109  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 102  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 84 9 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 120  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 135  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 111  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 137  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 108  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18, 108  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 51. etc. 9 92  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 71  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 34  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 127  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 152  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 76 10. 35 12. 7  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 19  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 27  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 139  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 109  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 80  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 111  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 9  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 84  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 109  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 23  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 39  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 130  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 23  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 32  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 248  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 41  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 108  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 139  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 181  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 70. 136  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 7. 64  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 116  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 67  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 27  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 15  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 26  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 121  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 122  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 31  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 67  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 22  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 85  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 265  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 42  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 151  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 111  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 152  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 129  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 99 1. 110  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 3. 148  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 19  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 171  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 68  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 145  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 6. 121  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 128  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 108  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 132  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 40  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 151  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 51 10. 103  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 158  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 135  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 139  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 4. 37. 59  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 137  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 89  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 186  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 156  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 26  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 12. 126  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 151  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 53  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 49  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 73  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 136  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 129  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 84  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 95  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 172, 173  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 12 4. 89  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 191  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 128  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 6. 154  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.— 6. 154  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 25  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 81  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 111  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 12. 12  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 25  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 121  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 64  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 146   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 12  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 227  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. ●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 25  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 6. 121  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 90  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 75 3. 122  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 184  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 135  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 130  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 59   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 5. 65  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 104  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 42  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 57  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 81  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 4. 28 1. 39 5. 24  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 77   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 88  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 38  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 70  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 66. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 5. 34  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 148  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 261  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 253 13. 25  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 25  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 46  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 46  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 11. 49  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 155  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 74. 89  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 165  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 146  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 9●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 70  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 156 6. 70  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 31  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 51  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 38  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 129  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 9  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 8. 60 9 93  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 42  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 114  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 130 7. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 85  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 26  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 73  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 143 12. 111  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 9 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 73  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 71  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 265 12. 72  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 13  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 3. 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 60  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 24  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 150  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 183 4. 88 5. 9  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 6. 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 57  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 7   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 60  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 88  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 93  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 7. 88  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 98  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 70  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 13. 10. 80  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 11. 18. 66  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 38  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 71  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 63  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 3. 116  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 53  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 126  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 7. 74  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 24 12▪ 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 117  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 12  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 12. 25  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 88  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 18  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 39  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 176  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 1. 130  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 251  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 115  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 124  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 69  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 11. 233  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 70  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 74  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 74  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 12. 86  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 150  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 106 11. 12●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 80  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. ●…0  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 7. 106  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 110  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 56  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 163. 11. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 5. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 84. 13 12▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 6. 6. 87  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 108  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 87  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 1●…6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 91  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 13●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 139. 11. 7.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 16, 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 6. 7●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 50  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 156  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 5●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 81  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 181  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 78  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 38  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 28  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 109  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 9 142  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 118  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 99 4. 28  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. ●…5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 269  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 19  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 165  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 9●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 58  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1●…. 79  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 11. 19  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 146  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 149  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 113  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 4. 99  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 44. 12. 136  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 145  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 9 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 71▪ 5. 12. 60  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 5●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 150   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 70. 10. 57  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. ●…7  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 126  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 70   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 101  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1●…. 55  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 71   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 124  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 156  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 1. 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 21  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 109  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 11. 102  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 125  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 263  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 125  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 84. 4 94  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 18  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 7  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 72. 13. 122   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 69  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 124  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 60  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 7. 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2▪ 73  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 35  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 180  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 3▪ 147  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 37. 11. 235  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 94   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 82  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 27. 9 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 31. 10. 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 61  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 35  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 99  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 109  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 264 13. ●…8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 107. 3. 13  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 1●…6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 116  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 ●…5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 320  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 11. 149  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 29  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 25  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 227  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 7. 74  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 32  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 7  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 137  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 21, 22  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 110  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 59  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 116  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 155  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 49  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 141  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 170  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 171  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 46  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 186  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 146  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 68  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 5. 64  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 44  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 130  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 50  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 63  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 102  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 21  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 20  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 43. 1. 161  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 1. 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 110  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 138. 9 74  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 145  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 126  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 10●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 100 229  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 68  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 29  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 9 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 3●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 86  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 5. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 39  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 136  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 74  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 125  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 4. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 84  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 168  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 96   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 57  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 12  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 12. 12. 134  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 1●…6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 79  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 254  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 63  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 4. 69. 79  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 152   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 86  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 86. 108  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 22  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 12. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 118. 11. 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 51  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 53  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 252  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 4. 71. 11. 232  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 132  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 32  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 55  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 27  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 1. 78. 3. 50  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1●…. 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 35. 7. 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 35  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 6. 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 139  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 89  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 87  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 100  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 100  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 55. 13. 24  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 16. 23  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 23  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 2. 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 120. 13. 95  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 13. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 10. 5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 73   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 59  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 710  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 11. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 80  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 62  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 68  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 5. 58   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13: 115  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 11. 165   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 10. 10. 54  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 166  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 47. 8. 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 1. 66. 2. 41  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 10▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12▪ 35, 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 16  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 4. 90  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 168  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 144. 13. 144  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 135  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 135. 11. 14●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 11. 269  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 68  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9▪ 14▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 7▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 573  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 269  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 109  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 152  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 41  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 3. 94  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 84  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 3. 42. 7. 31  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 166  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 16   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 2. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 36, 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 49  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 128  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 1. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 34  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 104  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 103  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 7. 106  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 14  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 53  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 42  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 12. 40  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 105  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 123  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 3●…  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 12. 133  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 67  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 90  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 2. 139  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 44  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 127. 133  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 68  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 11. 42  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 61. 4. 93  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 154  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 7. 32  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 72  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 119  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 11. 251  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 56  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 121  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 34  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 11. 259, 260  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 12  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 120  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 153  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 13. 114  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 31  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 84  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 168. 4. 66  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 2. 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 106. 5. 11. 11. 269  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—————— 9 30  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 3. 44. 7▪ 96  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…3▪ 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6▪ ●…04  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6▪ ●…0  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 80  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—— 6. 18, 81. 8. 16. 11. 153  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 34  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 135  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 10. 120. 9 140  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 50  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 127  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 13. 37  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 66  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 50  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 86  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 11. 255  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 85  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 277  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 74  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 1●…8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 9 13  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 149  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 54  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 129  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 11. 140  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 76  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 103  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 56  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 5. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 111. 11 157  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 124  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 38  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 12  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 67. 12. 105  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 2  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 3. 80. ●…7   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 1. 111. 9 28  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 83  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 18  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2●…   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 54, 55  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12▪ 131  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 231  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪——— 7. 80  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 61. 3. 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 73  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉————— 8. 12  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 79  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 161  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 75  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1●…. 269  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 2. 247  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 176  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 79  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 63  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 17  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 2. 159  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 33  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 63  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 132  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 36  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—— 11. 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 19  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 30  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 88  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 56  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 12. 113  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 78  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 8  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 184  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 155  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 9 129  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 38  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 42  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 67  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 1. 159  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 102  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 159. 5. 49  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 159   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 30  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 43. 5. 30  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 1●…9  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 72  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 6. 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 97. 5. 49  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 119  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 97  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 49  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 2. 21  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 60  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 34  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 106  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 4. 71  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 3. 1. 39  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 78  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 9 6. 158  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 6. 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 5. 66  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 22  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 245  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 8. 13. 3. 20   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 110  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 115  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 48  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 10. 129  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 148  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 100  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 35  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 8. 12. 4. 66  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 121  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 86  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 154  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 21  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—— 10. 148  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 43  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 11  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 262  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 6   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 123  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 47  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 24  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 4  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉——— 13. 2, 3  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 5  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 149  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 230  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 253  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉————— 7. 72  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 32   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 20  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 78. 4. 96. 13. 117  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 35  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉———— 9 121  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 106  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 112  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 62  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 14  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—— 12. 126  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 143  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 119, 120  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 140  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 69  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 109   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 142  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 99   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 138  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 51   
FINIS.